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 LETTERS 
 
 TO THE 
 
 REV. EZRA STILES ELY, A. M. 
 
 AUTHOR OF 
 
 A CONTRAST 
 
 BETWEEN 
 
 CALVINISM AND HOPKINSIANISM. 
 BY JAMES WILSON, A. M. 
 
 PASTOR OF THE SECOND CONGREGATIONAL CHURCH IN PROVIDENCE" 
 
 " He that is first in his own cause seemeth ju3t : But his neighbour 
 cometh and searcheth him." 
 
 BOSTOJY: 
 
 PUBLISHED BY BRADFORD AND READ, 
 AND BY JOHN BREWER, PROVIDENCE, 
 
 S. Mann & Co. Printers, Providence. 
 1814, 
 
 4^ 
 
DISTRICT OF MASSACHUSETTS, TO WIT * 
 
 District Clerk's Office. 
 ****** BE IT REMEMBERED that on th« eighteenth d 
 
 * * November, A D. one thousand eight hundred »r.d thirteen, 
 
 * k- S £ an( j j n tne thirty-eighth vear of the Independence of -.he Unit- 
 ****** ed States of America, Bradford and Read of thf said dis'rict, 
 
 have deposited in this office the title of a book, the right 
 whereof they claim as Proprietors, in the words following to wit : 
 
 " Letters to the Rev. Ezra Stiles Ely, K M. Author of a Contrast be- 
 tween Calvinism and Hopkinsianism. By James Wilson A M P:stor 
 of the second congregational church in Providence " " He that is first in 
 his own cause seemeth just -. but his neighbour cometh and searcheth him." 
 
 In conformity to the Act of the Congress of the United States, intitled, 
 " An Act for the Encouragement of Learning by securing the Copies of 
 Maps, Charts and Books, to the Au'hors and Proprietors of such Copies, 
 during the Times therein mentioned :" and also to an Act intitled. " An 
 Ac, supplementary to an Act intitled, An Act for the Encouragement of 
 Learning by securing the Copies of Mips. Charts and *<ooks, to the Au- 
 thors and Proprietors of such Copies during the times therein mentioned ; 
 and extending the Benefits thereof to the Arts of Designing, Engraving 
 and Etching Historical and other Prints." 
 
 WILLIAM S. SHAW, 
 Clerk of the District of Massachusetts. 
 
 At 
 
LETTERS 
 
 TO THE 
 
 REV. EZRA STILES ELY, A. M. 
 
 LETTER I. 
 
 SIR, 
 
 YOUR " Contrast between Calvinism and 
 Hopkinsianism" having been politely presented to me, 
 by you, through my valued friend Mr. H — . of this 
 town, gratitude and the usual forms of civility require 
 from me a suitable acknowledgment. How far the 
 following letters, thus publickly addressed to you, are 
 a becoming acknowledgment, remains for you and for 
 the publick to decide. That your book is well intend- 
 ed, industriously compiled, curiously arranged, and 
 contains a variety of judicious and interesting observa- 
 tions and criticisms, I can feel no hesitancy in openly 
 acknowledging. But should I withhold further enco- 
 miums, it will, no doubt, be amply gratifying to you„ 
 to reflect, that your " Contrast" eulogized by names 
 numerous, dignified and venerable, needs no support 
 from my feeble pen and obscure name. 
 
 Upon first looking into your book, I was not a little 
 surprized, to discover such a number of "Isms" in- 
 dustriously collected, and singularly arranged ; for 
 happening to open towards the latter part of it, I be- 
 
 
4 INTRODUCTORY LETTER. 
 
 held exhibited in as regular columns, as regiments 
 drawn up for a review, no fewer than eight of them. 
 Upon the right flank stood Calvinism duly uniformed, 
 and on the left Deism in full dress, proceeding from 
 right to left along the line. I perceived in formidable 
 array stood Hopkinsianism, Universalism, Arminian- 
 ism, Arianism, Sabellianism and Socinianism. Turn- 
 ing next to the forepart of your book, four odier col- 
 umns appeared. At the head of the first stood the 
 venerable Calvin himself. The second was formed 
 by his allies or disciples ; such as Witsius, Beza, &c. 
 and supported by multiplied references to numerous 
 creeds, confessions and catechisms. The third was 
 headed by Hopkins, seated in " divinity chair," as 
 leader of a sect. And in the last column, as his sen- 
 uine disciples, appeared Emmons, Spring, Weeks, he. 
 Without designing to derogate in any wise from the 
 true merit or deserved reputation of any of the fore- 
 mentioned celebrated reformers and divines, or from 
 the credit of their respective systems, I could not on 
 reviewing this " assemblage" of names, creeds and 
 sectarian "Isms" but regret the imbecile propensity 
 in human nature, so servilely to bow down to the dic- 
 tation of dogmatical sect leaders; subjecting them- 
 selves thereby to oppressive yokes, and to the egregi- 
 ous folly of turning from the pure streams of scrip- 
 tural instruction, to the sinks of human errours and 
 corruptions. Nor could I refrain from contrasting 
 with submission so abject, the more noble conduct 
 of the Bereans, who judiciously made the scriptures 
 alone, the test of truth and errour. 
 
INTRODUCTORY LETTER. 5 
 
 Instead then of making Calvinism or Anticalvinism, 
 in whatever shape or under whatever name they may 
 appear, the test of what we are to believe or to reject, 
 wouid it not, Sir, be more wise to adopt the Holy 
 Scriptures, as the only infallible criterion of faith and 
 practice? And instead of enlisting under the banner 
 of John Calvin, Samuel Hopkins, James Arminius, or 
 of anv other sectarian chieftain of ancient or of modern 
 times, to become only the followers of that teacher, 
 whose disciples were first called christians at Antioch ? 
 
 By classing Hopkinsianism, Arminianism, and oth- 
 er " Isms," in the ranks of Heresy, you have thrown 
 the Gauntlet and invited to a combat on controversial 
 ground. By adducing Calvinism as the true test of 
 christian doctrines, you have given your opponents a 
 decided advantage over you ; as they must all consid- 
 er the Holy Scriptures to be the only true test — and 
 your substitution of Calvinism therefor, as an une- 
 quivocal and very unhappy departure from orthodox 
 Christianity. Controversial discussions on religious 
 subjects are by many devout persons deplored and de- 
 precated. That you judge very differently, is mani- 
 fest from your Contrast. And so far as respects 
 simply the question of the expediency of controversy 
 on religious subjects, you undoubtedly have better 
 authorities on your side, than can possibly be adduced 
 against you. 
 
 Christ himself was a triumphant controversialist, 
 when with resistless argument he assaiied the strong 
 holds of errour to the conviction or confusion of dispu- 
 tatious Scribes, Pharisees and Sadducees. His divinely 
 
 
6 INTRODUCTORY LETTER. 
 
 inspired apostles, having "A mouth and wisdom given 
 them, which their adversaries were unable to gainsay 
 or resist," nobly maintained the truths of the gospel 
 against the errours of the world. And when the gross 
 errours of Pupal superstition and domination had 
 through ages blinded, corrupted and oppressed the 
 christian church through a great portion of the world, 
 the instruments of reformation were principally the 
 efforts of Wickliff, Luther, Calvin, Zuingle, and of 
 other controversial champions. Truth is never ob- 
 scured, but brightens beneath the test of strict inves- 
 tigation. It is errour only, that shrinks from, and suf- 
 fers by scrutinizing research. Well timed and well 
 conducted controversy, hath on its side the enhancing 
 interests of truth, the example of illustrious reform- 
 ers, the approving and prospering sanctions of Divine 
 Providence, the faithful and successful efforts of Apos- 
 tles, the illumjpating and exciting influence of the 
 Holy Spirit, and the hallowed example of that Teach- 
 er, who in due time shall ascend the judgment throne, 
 and thence award to true and to false teachers, and to 
 every man, according as his works shall be. It is not 
 therefore controversy itself that should be deplored or 
 deprecated, but its abuse. It is the interference of 
 party zeal, of an uncandid disposition, and of malig- 
 nant passions that should be denounced. Controver- 
 sy, guided by knowledge, accompanied by candour, 
 governed by truth, and sweetened by love and good 
 will, becomes innocent as the Lamb — gentle as the 
 Dove, industrious as the Ant, penetrating as the eye 
 of the Eagle, and luminous as the meridian sun. 
 
 
CALVINISM AND H OPKINSI A NISM. 7 
 
 Such, sir, should be the controversy deemed ad- 
 missible, amongst men professing the religion of that 
 divine master, who declared that those who were not 
 against him were for him, who never tolerated perse- 
 cution, nor gave countenance to railing accusations, 
 and who never authorized his disciples to class all 
 those who might in some respects not " follow them " 
 as holding rank only, with hereticks. 
 
 On some particulars of Calvinism and of Hopkin- 
 sianism, I will animadvert in my next. 
 
 LETTER II. 
 
 SIR, 
 
 WHEN the elevation and weight of charac- 
 ter, the talents, and fervent piety of ministers denomina- 
 ted Calvinists are duly appreciated : When the mem- 
 ories of the pious dead of this denomination are with 
 veneration recollected, and its living luminaries duly 
 respected and esteemed ; it is not without some un- 
 pleasant feelings of regret, that a publick avowal of 
 dissent can be made, from some opinions tenaciously 
 maintained by a denomination deserving of honour and 
 esteem. But where duty appears imperiously to 
 command, obedience must implicitly be yielded. 
 
 As preparatory to discussions involving Hopkinsian 
 and Calvinistick principles, I have here to observe ; 
 1st. That when hereafter Calvinism shall be named or 
 implied, no other doctrines will thereby be intended, 
 but only such as are comprized within the appellation, 
 The five points of Calvinism. 
 
8 CALVINISM AND HOPKINSIA NISM* 
 
 2d. That by Hopkinsianism only will be meant the 
 peculiarities of that system, whereby it stands distin- 
 guished from Calvinism, and from the tenets of other 
 religious denominations. 
 
 And lastly, that as quotations will frequently be 
 made from your Contrast, I shall, to save time, omit 
 page, chapter and section : but when from other books, 
 due reference will be made to page and author. 
 HOPKINSIANISM. 
 
 "God was the author, origin and positive cause of 
 u Adams'* sin" (Hopkins.) "By immediately acting 
 " on the heart with energy, to produce the volition, 
 " God produces every sinful act ; and in this manner, 
 " from the beginning to the end of life does God rep- 
 "robate every sinner who is lost." (Emmons.) 
 
 Unable to express my unqualified dissent from this 
 tenet, in better terms than is done by two of your 
 venerable friends, permit me, Sir, to adopt theirs. 
 
 " To say that the Spirit from the Lord, which in- 
 " fluenced Saul and others, was the Holy Ghost, is 
 " blasphemy." (Calvin.) 
 
 " To make God the author of sin, is such dreadful 
 " blasphemy, that the thought, cannot without hor- 
 "rour, be entertained by any christian." (Witsius.) 
 
 But this tenet, to be seen in all its unrighteous de- 
 formities, requires that we follow it up in its legitimate 
 consequences. For in strict agreement with this doc- 
 trine, we must contemplate the Infinitely Blessed 
 God, as Almighty Creator, erasing his own image 
 from the heart and mind of Adam and Eve, and in its 
 place inscribing on both the image of Satan, in pro- 
 
CALVINISM AND HOPKINS! ANISM. 9 
 
 pensions to every vile eked. We must view Deity 
 as the Sovereign Lawgiver, causing rebellion against 
 his own authority, by irresistibly exciting the whole 
 race of mankind, to detest his own laws, character, 
 and government. We must regard Him as the Fath- 
 er sending his dearly beloved, and only begotten Son, 
 to atone by a death inconceivably dreadful, for these 
 crimes, thus wholly caused by the Father himself. 
 And lastly, We must behold the Son raised from the 
 dead, and invested with the character of the Sovereign 
 Judge, to sentence to eternal perdition, innumerable 
 millions of these necessitated rebels, for refusing to 
 repent, although by his Almighty Father irresistibly 
 excited to this very impenitence. Gladly, Sir, would 
 I pause here, and proceed no further; but duty, im- 
 perious duty impels me forward. Bear with me, and 
 be not offended, when I observe, that whilst Hopkin- 
 sians, admit in the fullest extent, the forementioned 
 consequences of their doctrines, they consider the very 
 same consequences as equally inferable from Calvin- 
 ism, as exhibited in your Contrast. You cannot 
 surely be offended, should I here present from your 
 own book, a few quotations, which contain the ground 
 of these infered consequences. 
 
 CALVINISM. 
 
 " There is an eternal divine determination, which 
 " respects all beings, actions and events." " Predes- 
 "tination, we call the eternal decree of God, whereby 
 "he had it determined by himself, what he willed to 
 4 'become of every man. For all are not created to 
 
 B 
 
10 CALVINISM ANB HOPKINSI AtflSM* 
 
 "like estate, but to some eternal life, and to some 
 "eternal damnation was fore appointed.' 1 " The de- 
 " crees were not formed in consequence of any fore- 
 sight of sin, or holiness in the reprobate, or the 
 "elect." 
 
 " All the confessions of the reformed churches agree, 
 " that the decrees are executed by creation and provi- 
 " dence, and that means as well as ends are predestin- 
 " ated." " God not only foresaw the fall of the first 
 " man, and in him the ruin of his posterity, but also 
 "disposed it after his own will." " The fall of man 
 " proceeded from the wonderous counsel of God." 
 " When we affirm that God fore ordained that man 
 " should sin freely, he could not but sin freely, unless 
 " we would have the event not to answer to the pre- 
 " ordination of God." " From all this may be infer - 
 " ed by a plain consequence that man could not but 
 
 " fall." X 
 
 From the preceding positions and u infer ed conse- 
 quence " all genuinely calvinistic, it seems impossi- 
 ble wholly to avoid the Hopkinsian construction of 
 their meaning, as signifying the causation of sin to 
 originate in God only ; nor will the following evasive 
 apology remove the difficulty. " God's ordaining, 
 " ordering and disposing of the fall, does not, howev- 
 "er, imply that he was the creator of a sinful volition, 
 " or the efficient agent of sin, for Adam had the pow- 
 " er to choose evil." (Calvin.) A power necessarily 
 to choose evil, but no power to refuse it, implied no 
 freedom of volition in Adam. The government of his 
 will was not in himself, but in anothef- Being, who, as 
 
CALVINISM AND HOPKINSIANISM. 11 
 
 the efficient or first cause, governed Adam, as the 
 agent or secondary cause of sin : so that Hopkinsian 
 ism to all intents and purposes results herefrom. 
 
 To this it is replied, "It is somewhat against the 
 " doctrine that God creates sin, that the scriptures 
 " give us no account of God's creating any being orig- 
 " inally unholy. If sin was ever the effect of his 
 " immediate causation, why do we not read of his 
 " creating a devil outright ? God made angels, but 
 " angels made themselves devils." " The Calvin- 
 " ists maintain that God can govern his creatures 
 " without doing all their deeds himself. (Ely.) Here 
 it should be observed, that as sin is neither a substance 
 of any kind, nor a lr ode of any substance, it therefore 
 is incapable of being : created ; and that as it consists 
 in the transgression of divine law, so whosoever causes 
 such transgression, is the true and real author of the 
 sin committed, whether he "does the deed himself," 
 or only " governs the agent " who does it. And of 
 this you seem well apprized, for you deny only what 
 you term " immediate causation" of sin by Deity, 
 that is, God's acting the sin himself. God does not 
 -create a devil outright, (you say) but he makes angels, 
 and then governs them into self-made devils, " with- 
 " out doiii** all their deeds himself." As nothing-, 
 therefore, can be plainer than that the Hopkinsian in- 
 ference from Calvinism of the divine causation of sin, 
 is most strictly correct, I shall pass on to the consid- 
 eration of another subject. 
 
 " The Calvinists conceive that a man is so blind in 
 "his understanding, so corrupted in his affections. 
 

 
 12 CALVINISM AND HOPKINSIANISjM. t 
 
 "and so completely dead to all good, that God need 
 " not exert a positive influence to create more sin in 
 " him, in order to his reprobation. They would rath- 
 er say, that if God does not bestow his grace, the 
 sinner is already under the sentence of condemna- 
 " tion. If God does not sanctify him completely, cor- 
 ruption will rage, and reign even to eternal damna- 
 tion. When God's gracious will prevents our will 
 " from having its course, then we are saved. But 
 "when God says concerning any one he ts joined to 
 "his idols, let him alone ; I am weary with repent- 
 " ing, My spirit shall ?io longer strive with him : 
 " then the sinner is carried along by the current of his 
 " own propensities, to the bottomless abyss. Cast a 
 " lifeless body into the water above the cateract of Ni- 
 " agara, you need not apply your hand to propel it 
 " down the precipice. A living person would require 
 " your aid to make effectual resistance, and escape the 
 " ruin ; but the natural course of the flood will bear 
 " the dead to the gulf, and grind them on the rocky 
 " bed to atoms." (Ely.) 
 
 You here, sir, exhibit some traits truly characteris- 
 tic of your system. You affect to assign substantial 
 reasons for the reprobation of those whom you believe 
 to have been consigned to eternal perdition, not in 
 consequence of any foresight of sin in them, but be- 
 cause Deity willed it should be so. This fundamen- 
 tal principle, that men are damned, not because they 
 deserve it, but because independently of all deserv- 
 ings, it was eternally so willed by the Deity, you at- 
 tempt to gloss over and obscure, by representing .r: 
 
CALVINISM AND HOPKINSI ANISM. 13 
 
 the causes of their destruction, that they have corrupt- 
 ed affections, are cleaved to their idols, have tired the 
 patience of their God, rejected the offers of grace, and 
 resisted the divine Spirit, which will no longer strive 
 with them. 
 
 If these things are the real causes of damnation to 
 the reprobates, and did you really believe them to be 
 so, then the reprobating decree from all eternity would 
 be to them a nullity, and in your mind be utterly sub- 
 verted, for both cannot stand together. And if repro- 
 bates are actually the authors of dieir own corruption 
 and crimes, most just would be their punishment; 
 and still much more deservedly would they be objects 
 of divine wrath, if mercy were truly extended to them, 
 in real offers of a possible salvation. 
 
 But well you know, sir, that although your system 
 may admit of these things, as baits upon the hook, and 
 as decoys to the snare, yet that they have no consist- 
 ent connexion with the system itself; for all that it 
 means by the strivings of the Spirit is only " That 
 " general calling common to the wicked ; bv the out- 
 " ward preaching of the word." (Calvin.) That the 
 wilful rejection of the offers of grace consists in the 
 " crime of the want of natural power, to climb up 
 " into the pure and clear knowledge of God, by the 
 " reading of the scriptures." (Calvin.) That if 
 "cleaved to his idols,", it is only with the affections 
 of a " stone," preponderating to its centre ; or as a 
 " lifeless body afloat on the waters of Niagara, borne 
 "along by the natural course of the floods." (Ely.) 
 And to complete the system, the corruption and mis- 
 
14 CALVINISM" AND HOFKIN SIANIS&T. 
 
 conduct of the miscreant reprobates, are not the causes, 
 but only the means of their perdition; for "all the 
 " confessions of the reformed churches agree, that 
 " means as well as ends are predestinated." (Ely.) 
 
 Such, sir, is the candour, the consistency, and the 
 undissembling truth of that system, which you erect as 
 the test whereby to try the right and the wrong in 
 other religious systems. No system indeed is with- 
 out its difficulties. But when the difficulties in any 
 system, exhaust every fair effort of ingenuity, when 
 they require artifice, shuffling and evasion, to trans- 
 form contradiction into consistencv ; and when after 
 all, they still multiply, so that injustice and cruelty vis- 
 ibly mark their character, then surely such system 
 should forever be abandoned ; unless the last refuge 
 of desponding errour should be deemed an apology 
 sufficient, viz. To denominate eacti contradictory ten- 
 et an holy mystery, hidden from the ungenerate by his 
 own " crime of the want of natural power, to climb 
 " up into the pure and clear knowledge of them by the 
 " reading of the scriptures." And surely no creed, de- 
 nominated christian, can exhibit any tenet less consist- 
 ent with truth and goodness, than that very pivot on 
 which yours turns, viz. that Deity makes men wicked 
 by an indirect influence, in order, for his own glory, 
 to consign them over to eternal misery. And which 
 implies therein " such an act of flagrant injustice, as 
 1 "we could scarcely attribute to the worst of men. 
 " He who leads another into an offence, that he may 
 " have a fairer pretence to punish him for it, or brings 
 " him into such circumstances, that he cannot avoid 
 
GRlTiqUE CRITICISED. 15 
 
 iC committing a capital offence, and then hangs him for 
 " it, is surelv the most execrable of mortals.* What 
 " then should we make of the God of justice and mer- 
 " cy, should we attribute to him a decree, the date of 
 " which is lost in eternity, by which he determined to 
 "cut off from the possibility of salvation, millions of 
 " millions of unborn souls, and leave them under the 
 i( necessity of sinning, by hardening their hearts against 
 " the influences of his own grace and spirit. What- 
 " ever may be pretended of such opinions, it must be 
 " evident to all who are not deeply prejudiced, that 
 " neither the justice nor the sovereignty of God can 
 * be magnified by them." (Clarke.) 
 
 Your Critique will be noticed in my next. 
 
 -.> © •.::- 
 
 LETTER III. 
 
 SIR, 
 
 YOUR " Critique " on a " discourse in fa- 
 vour of an indefinite atonement " deserves attention. 
 Your animadversions on the ideas of atonement, against 
 which you contend, bear more especially on two 
 
 * Just such an " execrable mortal " acting on the principle 
 of first corrupting, and then destroying, was the barbarously 
 brutal executioner, who, having- seized on the maiden daughter 
 of Sejanus, (prime minister to Tiberius) to put her to death 
 for her father's crimes ; and recollecting that according to the 
 Roman laws, no virgin could be put to death ; in order to ren- 
 der her a legal subject of punishment, first violated her chasti- 
 ty, and then led her to execution. 
 
16 CRITIQUE CRITICISED. 
 
 points ; first, in respect to extent, and secondly, as to 
 the precise nature. The heretical sermon extends the 
 atonement to all mankind. Your orthodoxy limits it 
 to a part of mankind. The sermon boldly denies that 
 Christ " suffered the pains of hell " for any sinner. 
 This you will not admit, though in doubt of Christ's 
 having " suffered for sin, in his holy soul, after death." 
 But you exhibit the " Great Reformer," as maintain- 
 ing it. As I am unable to comprehend the precise 
 nature of " Christ's descending into hell, fighting hand 
 " in hand with the power of the devil, and, as it were> 
 " wrestling hand in hand with the armies of hell." I 
 therefore must leave these subjects to Calvin, and oth- 
 ers who are able to comprehend such mysteries. But 
 as the scriptures are much more explicit as to the ex- 
 tent of the benefit of the Redeemers death, than they 
 are as to his invisible sufferings, I therefore shall en- 
 deavour to vindicate the evangelical benefits of his 
 death as extending to all mankind, against your un- 
 scriptural limitations of it to a part only. But to 
 prevent all mistake as to terms used, I have here to 
 observe, that by " the evangelical benefits of Christ's 
 death extending to all mankind," I do not mean actu- 
 al^ eternal salvation to all ?Jien, but, that through this 
 medium, a real opportunity is afforded to every man to 
 obtain this salvation, and which nothing can possibly 
 prevent, but his own misconduct. The way being 
 thus opened, I now proceed. 
 
 Upon the text, selected as a theme on atonement, you 
 commence your critique ; nor is your onset unsuccess- 
 ful ; as it must be conceded that 1 Timothy, iv, 10, 
 
CRITIQUE CRITICISED. ljf 
 
 means not salvation through atonement, but preservation 
 in this life undtr the ruling hand of divine providence. 
 But you are not equally happy in your use of victory. 
 In order to a second triumph, you concede, for argu- 
 ments sake, that, in the above text, Christ and not the 
 Father is "called the saviour of all men, &c." and 
 triumphantly observe, it " will not " thence " follow, 
 ' ' that he actually made satisfaction for the sins of all 
 " men ;" because, " if Jesus has procured a space for 
 " repentance, and the temporay forbearance of God, 
 " for the non-elect, it does not of course follow, that 
 " he made an atonement, to satisfy divine justice, and 
 " merit acceptance for every rebel." In these con- 
 cessions you have entangled yourself in difficulties^ 
 perhaps greater than you were apprized of. For as 
 by " non-elect " you mean reprobates consigned un- 
 conditionally, -without help or hope to sinfulness and 
 impenitence in time, and to endless torments in eter- 
 nity, pray what consistency is there in granting unto 
 such " a space for repentance !" Or how could such 
 space be procured by Christ's death, when thereby he 
 made no " atonement to satisfy divine justice for such 
 rebels ?" This bait on the hook you vindicate, by 
 observing, that " if God may consistently command 
 " men not elected to repent, he may men for whose 
 "sins no price of redemption has been paid; and if 
 " he is not willing that the reprobate should perish, 
 " he has the same disposition, and is not willing in the 
 " same sense, that the unredeemed shall perish." (Ely.) 
 Desirous, sir, that your arguments shall be tried only 
 by truth and candour, permit me to ask, what you 
 
18 CRITIQUE CRITICISED. 
 
 mean by the "men not elected?" Do you not by 
 them mean the persons reprobated to sin and perdi- 
 tion from and to all eternity ? And are not these the 
 Very men who are unredeemed? You cannot reply 
 otherwise than in the affirmative. The men not elect 
 ed are the reprobates, and these are the unredeemed, 
 in your ideas of them : To all which I reply, if any 
 such persons have any real existence, all that can be 
 said concerning God's unwillingness that they should 
 perish, and concerning any propriety to command 
 them to repent and believe the gospel, is far worse 
 than high sounding nonsense ; it is a covering so thin, 
 that even a small portion of discernment will perceive 
 contradiction and deception to lurk beneath. 
 
 Elated with fancied triumphs, you learnedly com- 
 ment on Heb. n. 9, 10- " We see Jesus who was 
 " made a little lower than the angels, for the suffering 
 " of death, that by the grace of God he should taste 
 " death for every man. For it became him in bring- 
 " ing many sons unto glory, to make the Captain of 
 " their salvation perfect through sufferings." On this 
 you observe, that " the original contains nothing an- 
 " swerable to man ; and the eliptical expression should 
 " undoubtedly be supplied by son. Christ was made 
 "for a little while, lower than the angels, that he might 
 " die for every so?i, about to be brought into glory.'" 
 
 Permit me, sir, to confront your criticism, which 
 substitutes " every son " for " every man," with the 
 high authority of Macknight on the same point, who, 
 both in his literal translation and in his commentary, 
 renders it "every one;" which, though different in 
 
CRITiqiTE CRITICISED. 19 
 
 phrase from the common translation, is equally exten- 
 sive in meaning ; for the terms " every one," are more 
 unlimitedly universal than the expression "every man." 
 It is true, however, that in his 3d note he adds, " As 
 " this discourse is concerning God's bringing many 
 *' sons into glory through the death of Christ, the 
 " phrase may be supplied on account of every son ;" 
 but immediately he adds, " It is true however, that 
 " Christ died on account of every one, in the largest 
 " sense of the expression." And he further admits, 
 that " the apostle hath declared in this passage, " that 
 " Jesus was made for a little while less than angels, 
 " that he might be capable of dying for the salvation 
 u of mankind" Instead then, sir, of concluding with 
 you, that Christ " undoubtedly " died only for every 
 son, permit me, with the apostle Paul and Macknight, 
 to believe that he died for the salvation of mankind, 
 or for every one of the whole race of man. And on 
 this construction only, can the gospel consistently be 
 preached to every creature, tendering sonshjp and glo- 
 ry unto all, who receiving it, become thereby obedi- 
 ent unto the faith. 
 
 To notice minutely each minor remark, or half di- 
 gested argument throughout your " Critique," might 
 prove as disagreeable to you, as it would be tedious 
 to me. Gratifying therefore it is to discover you al- 
 ready in advance to undermine and assault a point pre- 
 eminently important. Your approach you announce 
 by declaring that " the holy scriptures contain nothing 
 -' more favourable to the doctrine of a general atonc- 
 " ment, than the declaration that Christ is a propitiation 
 
2D CRITIQUE CRITICISED. 
 
 "for our sins; and not for ours only, but also for the 
 " sins of the whole world." (1 John, n. 2.) Al- 
 though greatly reluctant to make long quotations, yet 
 your commentary, and observations on this text, ren- 
 der it necessary ; nor is this at all surprising, for yon 
 constrain even St. John himself, thus to speak what he 
 never intended : " My little children, sin not ; but if 
 " any man should be tempted and sin, let him remem- 
 " ber to prevent him from sinking in despair ; that 
 *' we have an advocate with the Father, who is the 
 *' propitiation for the sins of every one who now bc- 
 " lieves, yea, even for the sins of the whole world, 
 " which shall at any future time believe on his name." 
 And then you observe, that " world is often restricted 
 " in this manner, and Christ has a spiritual world, in 
 " opposition to that which lieth in wickedness." De- 
 lighted and instructed by your inventive ingenuity, 
 permit its transfer to Romans vm, 22, 23. "For 
 " we know that the whole creation groaneth and tra- 
 " vaileth in pain together until now : And not only 
 " they, but ourselves also, who have the first fruits of 
 '• the spirit, even we ourselves, groan within ourselves, 
 " waiting for the adoption, namely, the redemption of 
 " the body." Taught by your commentitious expo- 
 sition, we may now fancy St. Paul thus speaking; 
 " For we believers who have the first fruits of the 
 e< spirit, do groan within ourselves, waiting for the re- 
 " demption of the body, yea, and the whole creatior 
 " i ivhich shall at any future time 1 have the first fruits 
 *' of the spirit; they shall also like us groan for the re- 
 *' demption of the body ; but the present whole cre&\ 
 
GRITIQJJE CRITICISED. 21 
 
 " Hon being wicked, never groans for any deliverance ; 
 " and whole creation is often restricted in this man- 
 " ner, because Christ has a spiritual whole creation, in 
 " opposition to this which lieth in wickedness." Thus, 
 sir, your manner of exposition is so very accommoda- 
 ting, that by it the scriptures may be made to mean 
 any thing, every thing, or nothing, as may best suit 
 the purpose of the expositor. 
 
 You next proceed, " If, however, as some suppose, 
 " John addressed Jewish christians by the whole world, 
 " he might have intended believers of all nations, or 
 "of the gentiles; for the inhabitants of the Ro?nan 
 " empire, and the uncircumcised, generally, were de- 
 nominated the whole world, Luke n, iv. Upon 
 "these principles may be explained (1 John, iv, 14, 
 " We have seen and do testify that the Father sent 
 " the Son to be the Saviour of the world,") and all 
 " similar passages which speak of God's loving the 
 " world, and of Christ's being the saviour of the 
 "world." All that is here said amounts to nothing 
 in respect to argument, because it is built upon two 
 idle suppositions ; 1st, " If, as some suppose, John 
 addressed Jewish believers," then 2dly, "by the 
 whole world he might have intended believers of all 
 nations, or of the gentiles." Answer 1st. If St. John 
 did not address exclusively Jewish believers, and no 
 one knows that he did, then, 2dly, He might not, by 
 whole world, have meant gentile believers. That St. 
 John wrote to believers is certain beyond all contro- 
 versy, and as he contrasted whole world against be- 
 lievers, he could only have meant thereby imbeliev* 
 
22 CRITIQUE CRITICISED. 
 
 ers. To suppose otherwise makes but tautological 
 nonsense of the apostle's doctrine ; for it would amount 
 to this, viz. "Christ was a propitiation for believers' 
 sins, and not for believers'' sins only, but for all be* 
 lievers'' sins." 
 
 However inconclusive you are, sir, in respect to ar- 
 gument, yet you appear to excel most other men in 
 facility of discovery : for you seem to have ascertain- 
 ed that Roman Empire, and gentile christians, are 
 scripturally implied in the terms, The whole world. 
 Had this important discovery been made only three 
 centuries ago, what a new train of arguments might it 
 have furnished, in vindication of the highest claims of 
 the Papal Hierarchy, over the christian whole world. 
 The discoverer must, as his due reward, undoubtedly 
 have obtained a Cardinal's hat ; whilst the reformers, 
 Luther and Calvin, must have had to encounter a new 
 host of difficulties. 
 
 It is not indeed, at all surprising, that you should 
 exert all your ingenuity, and exhaust all your resour- 
 ces of argument, to restrict, if possible, the meaning 
 of world, and whole world to believers only ; because 
 you perceive andjeel, that if unbelievers in opposition 
 to believers are thereby scripturally meant, your side 
 of the question is irretrievably lost ; a general or uni- 
 versal atonement is pioved beyond all dispute, and 
 your sense of a particular Election, shaken to its very 
 foundation. The ill success attending the arguments 
 you adduce, amount, at least, to a negative* proof of 
 fallacy upon your side of the question. Permit me 
 now sir, to adduce some positive and conclusive proofs. 
 
CRITIQUE CRITICISED.' 23 
 
 The term world hath various significations, which 
 have no manner of connexion with the subject debat- 
 ed ; such as the terraqueous globe ; the globe and all 
 its appendages, and inhabitants of every species : And 
 that portion of mankind subject to Roman taxation at 
 Christ's birth. The import of world and whole world 
 as now debated, refers to mankind in two senses. It 
 refers to numbers and moral character. This is ex- 
 emplified in Romans in, 19 : " What things soever 
 " the law saith, it saith to them who are under the 
 " lav/ : that every mouth may be stopped, and all the 
 " world may become guilty before God." Here nu- 
 merically, it means the whole, not a part of mankind ; 
 and morally, it signifies not a good, but a bad state of 
 men. It should, however, here be observed, that 
 with respect to numbers, we differ much less than we 
 do with respect to moral character ; because we both 
 admit, that the whole world, and all the world, some- 
 times comprehend all mankind, and at other times on- 
 ly a part of the human race. But with respect to 
 character we greatly disagree. On one side it is con- 
 tended, that world morally considered, is invariably 
 contrasted with a state of submission to God, and is 
 used consequently as implying only, alienation from, 
 and opposition to God and his church. And on the 
 other side you assert, "that world and whole world, 
 " are often so restricted as to mean Christ's spiritual 
 " world, in opposition to the world that lieth in wick- 
 " edness;" but a single proof capable of enduring ex- 
 amination, you have no where adduced. 
 
24) CRITIQUE CRITICISE*. 
 
 Proofs positive against your assertions, and stamped 
 with evidence of divine authority, I shall novv offer ; 
 and to accommodate your taste, I will present them in 
 the form of Contrasts. 
 
 contrast 1. 
 The world against Christ and his church : " If the 
 " world hate you, ye know it hated me before it hated 
 '•'•you: If ye were of the world, the world would love 
 " its own, but because ye are not of the world : but 
 " I have chosen you out of the world, therefore the 
 "world hateth you." (Christ.) 
 
 contrast 2„ 
 The w r orld at enmity with God ; " Know ye not 
 that the Friendship of the world is enmity with 
 God ?" (James.) " We know that we are ©f God, 
 "and the whole world lieth in wickedness." (John.) 
 " Exposition, " Here the world signifies not the ma- 
 " terial fabrick of the world, but the wicked men of 
 " the world ; wherefore the whole world denotes all 
 " the idolators, infidels, and wicked men of the 
 '« world." (Macknight.) 
 
 CONTRAST 3. 
 
 The world averse to the Holy Spirit, and to the 
 dispositions, consolations, and pursuits of real chris- 
 tians. " I will pray the Father, and he shall give you 
 " another comforter, that he may abide with you for- 
 " ever. Even the Spirit of Truth, whom the world 
 " cannot receive, because it seeth him not, neither 
 " knoweth him." (Christ.) Explanation, " The world 
 "being blinded with sensuality, can neither discern 
 
 
(< 
 
 CRITIQJJE CRITICISED. 25 
 
 u the operations of the Spirit, nor partake of his joys." 
 "(Macknight.) " Be not conformed to this world, 
 " but be ye transformed in the renewing of your 
 " mind." " The world is crucified unto me, and I 
 "unto the world." (Paul.) 
 
 CONTRAST 4. 
 
 Christians. The whole world. 
 
 " We know that we are of " And the whole world 
 God." lieth in wickedness." 
 
 1 John, v. 19. 
 " He is a propitiation for " And not for ours only, 
 our sins." but also for the sins of the 
 
 whole world." 
 1 John, ii. 2. 
 
 As you appear, sir, to be endued with an exquisite 
 discernment of the essence of doctrines, when exhibit- 
 ed in the form of Contrasts, I shall not further press 
 this subject of the whole world in wickedness: but 
 proceed duly to notice your observations and reason- 
 ing, on 2 Peter, n. 1. 
 
 " Even denying the Lord that bought them :" on 
 this you observe, that " The word rendered bought, 
 u is never used as synonymous with atonement or 
 "propitiation ; but is derived from a word which sig- 
 " nifies simply to procure to one's self. The persons 
 " said to be bought, were procured as any thing is 
 " obtained, either by exchange or purchase at a mark- 
 " et place. Should you procure to yourself an ox at 
 " the market, you might pay a price for him, but it 
 " would not be a price of redemption. Should you 
 " procure a fading for your guests, you would not 
 
 D 
 
26 CRITIGJJE CRITICISED. 
 
 4 'say, you had made an atonement, or reconciliation, 
 "ora propitiation for it to the man of the stall. Nei- 
 ther may you say, that atonement was made for 
 " these persons who were bought and denied their 
 " master." You add, u The false teachers who 
 " brought in damnable heresies, are said to have deni- 
 " ed the Lord, who procured them to himself, or set 
 " them apart as his teachers. In this sense, many, 
 " who are bought of the Lord, being put into the 
 " ministry of reconciliation, deny the Lord Jesus, 
 " whom they should preach, and the true doctrines of 
 " the atonement, which is the foundation of the gospel 
 u system." 
 
 Whatever mystical meanings may attach to your 
 very odd similes, of the " Ox bought in the market," 
 and " the fading procured from the man of the staH," 
 whether one is designed as an emblem of a heretical 
 minister " procured," as a fit subject to roast in the 
 fire of the Inquisition; and the other of one " bought," 
 as a victim to be offered up in fire eternal, under the 
 absolute decree of unconditional reprobation, are par- 
 ticulars, with which, from their delicacy, I wish not 
 to intermeddle. 
 
 You appear, sir, to think very diminutively of the 
 original word rendered bought in the new testament. 
 You assert it is never used as synonymous with a- 
 tonement, &c. You define it to signifiy to procure 
 to one's self; this may be done by a price, but not 
 by a price of redemption. You admit it to be fit for 
 market use, and as very appropriate to false teachers, 
 who are procured, but not redeemed, &c. But in so 
 
CRITIQUE CRITICISED. 27 
 
 doing, you seem not to have been aware, that the o- 
 riginal words, rendered by the translators purchased, 
 obtained and bought, are frequently used by the in- 
 spired writers, as signifying redemption. For proof 
 of this assertion, I here refer you to the following crit- 
 icisms, from the pen of a learned friend, standing offi- 
 cially high in literary institutions. 
 
 " The Greek term, which in Acts xx, 28, is ren- 
 t£ dered purchased, is the same as that, which, though 
 " changed into another form, is rendered purchased 
 " possession, in Ephesians i, 14 — rendered peculiar, 
 " in 1 Peter, n, 9 — to obtain, in 1 Thessalonians, v, 
 " 9 — and to the obtaining, in 2 Thessalonians, n, 14. 
 " These two last cases, I apprehend, suggest the orig- 
 " inal, literal signification of the term ; and hence, as 
 "a substantive, it signifies an acquisition or a pur- 
 " chase. Instead therefore, of a peculiar people, as in 
 t: Peter, a literal translator would say, a people for ac- 
 " quisition or purchase ; and instead of purchased pos- 
 " session, as in Ephesians, such a translator would say. 
 " the purchase or the acquisition. This purchase, or 
 " acquisition, or people for acquisition, is undoubted- 
 " ly the people of God, the Church ; and this the text 
 ci says, he has purchased, or obtained, or acquired 
 " with his own blood. This term is different from 
 " the term rendered bought, in 1 Corinthians, vi, 20, 
 " and viii, 23 ; and likewise in 2 Peter, n, 1. This 
 Ci last literally signifies to buy, though in Revelation 
 " v, 9, and xiv, 3, 4, it is rendered redeemed. In 
 " these last cases, a literal translator would say bought 
 " or purc/iased, instead of redeemed; though in both 
 
28 CRITIQUE CRITICISED. 
 
 " cases the idea would probably be the same." Had 
 you, sir, but duly attended to these several scriptures, 
 which, though not literally expressing atonement, pro- 
 pitiation, or redemption, yet incontrovertibly were so 
 used by inspired writers, you probably would not 
 have debased your subject with such low and unbe- 
 coming language and comparisons, as those of the ox 
 and the market, or the fading, and the man of the 
 stall; especially when attempting to explain a pur- 
 chase made by the blood of the Son of God. And 
 would you but candidly compare 1 Corinthians, v, 
 19, 20 — viii, 23, with 2 Peter, n, 1, you probably 
 might obtain edifying instruction therefrom. Suffer 
 me to insert them for your perusal. " Ye are not 
 " your own ; for ye are bought with a price ; there - 
 •' fore glorify God in your body, and in your spirit, 
 " which are God's." " Ye are bought with a price." 
 "Even denying the Lord that bought them." 
 
 It was, perhaps, the discovery of some difficulty 
 from this quarter, that induced you to endeavour to 
 open a way of retreat, by so explaining in the latter 
 text, " Lord" as " To denote the Father, in distinc- 
 tion from Jesus, the God-man, Mediator." But were 
 even this for argument sake admitted, you would gain 
 nothing thereby ; because in this case, the price paid 
 by the Father, is the sacrifice, or offering up of his 
 own Son, even Christ, the Lamb of God, who taketh 
 away the sin of the world. Your retreat being thus 
 cut off, should induce you carefully to examine into 
 the true reason of your failure, in your denial of atone- 
 ment for all mankind. If the cause which you advo- 
 
ORIGINAL SIN. 29 
 
 cate is a good one, it will not be difficult to maintain 
 it. If it is otherwise, you not only cannot defend it, 
 but you justly will incur that censure, which you 
 with no sparing hand deal out to others ; for if Christ 
 in dying, became a ransom or propitiation for all man- 
 kind; your pertinacious denial of it, is, according to 
 your own meaning of the term heresy ', of no small 
 magnitude. 
 
 Original sin, will be noticed in my next. 
 
 LETTER IV. 
 
 SIR, 
 
 IN your note, page 80th, you thus remark 
 on the difference of sentiment between the Calvinists 
 and Hopkinsians, with respect to the " nature of the 
 "Jail, and its consequences." "The former say, Sin- 
 " ners, you are infected with original sin, as well as 
 " guilty of actual transgression. You are weak as 
 " well as wicked; having neither the power, nor the 
 {< disposition to please God. Still you are bound to 
 " obey God, because he commands obedience ; and it 
 " is your crime, as well as your misery, that you are 
 " ruined, in body, soul and spirit. If God do not 
 " make you alive, in all your powers, from the dead,, 
 "you must be damned." (Calvinism.) 
 
 " The latter say, Sinners you need not lament orig- 
 u inal sin: repent of your own sins; for you are per- 
 " fectlv able to repent and keep the whole law. You 
 
30 ORIGINAL SIN. 
 
 "see, then, how, rebellious you are! So much you 
 " have sinned, as you have deviated from perfect obe- 
 "dience. Now if God do not make you willing to 
 "do what you are able, you perish." (Hopkinsian- 
 ism.) 
 
 To vindicate truth, thus tortured betwixt two dom- 
 inant errours, shall be the effort of the present letter. 
 
 Original sin and its qff'-sQt depravity, whether total 
 or general, are, in respect to the holy scriptures, terms 
 of exotic kind : but indigenous to creeds, confessions 
 and catechisms, where they flourish luxuriantly as in 
 native clime and soil. 
 
 Whatever propriety may attach to these terms con- 
 sidered simply in themselves, yet, such is the manner 
 in which they have been hackneyed in subserviency 
 to mistaken and interested views of contending parties,, 
 that they are become calculated to mislead the under- 
 standing, and impose upon the judgment of inquirers 
 after truth. For by appealing to long imbibed preju- 
 dices, rousing up dormant passions, and calling into 
 action an accustomed train of associated ideas, the 
 mind becomes but too often utterly disqualified for a 
 candid, sedate, impartial and patient investigation of a 
 darling idol, or detested heresy. Divesting ourselves, 
 then, as far as possible from all prediction for what 
 Calvin, Arminius, or Hopkins may have taught on 
 these subjects, let us only honestly endeavour to seek 
 truth and detect errour, under whatever shape of 
 name either may appear. 
 
 Original sin correctly defined and understood, as 
 rcfering to mankind, implies only the transgression of 
 
ORIGINAL SIN. 31 
 
 our first Parents when in the garden of Eden ; and 
 any other explanation of it is but absurdity and con- 
 tradiction. It is, however, often so defined as to con- 
 found it with its supposed consequence, depravity. 
 What the true signification of depravity is, and from 
 what real source derived, will become distinct subjects 
 of future consideration : but in this place we are to 
 scrutinize the first sin of our first parents, and to en- 
 deavour to trace its real consequences. The account 
 given us by inspiration of the condition of Adam and 
 Eve before transgression, is plain and concise. They 
 were formed in the likeness, and bore the image of 
 their Creator. The resemblance was intellectual and 
 moral. Man possesed of *perception, reason, under- 
 standing and memory, together with the other append- 
 ages of mentality ; bore resemblance to the Eternal 
 and Uncreated mind which willed the universe into 
 existence. And as the ever blessed Jehovah was infi- 
 nitely holy, just, good, true and merciful ; so Adam 
 was both finitely and mutably, holy, just, good, true 
 and merciful. He was innocent and righteous, but all 
 his perfection excluded not peccability. Liable to 
 temptation, he also was liable to fall thereby ; and for 
 aught we know, fell by the very first that assailed him. 
 Exalted ideas of Adam's primeval perfection, sur- 
 passing all credibility, have been imagined and assert- 
 ed by multitudes. The love of the marvellous, has 
 endued his body with immortality ; his mind with a 
 vigour inconceivably transcending that of any of his 
 posterity ; and his moral affections with a rectitude 
 surpassing all his descendants in their highest attain- 
 
32 ORIGINAL SIN - . 
 
 ments of grace and holiness. Even an Emmons hath 
 for firmness of integrity, placed Adam on a par with 
 Christ, and so exalted his fidelity of holy love, that 
 nothing short of almighty power itself, was able, in 
 aid of Satan and Eve, to bow his reluctant will into 
 rebellion; for "The first Adam was as totally dis- 
 " posed to resist the devil in paradise, as the second 
 " Adam was to resist him in the wilderness. They 
 " were both perfectly holy; and being perfectly holy, 
 " they both stood superiour to all external temptations. 
 " It is in vain to attempt to account for the sin of the 
 " first man, by the instrumentality of second causes. 
 " And until we are willing to admit the interposition 
 " of the supreme first cause, we must be content to 
 " consider the fall of Adam, as an unfathomable mys- 
 " tery." (Emmons.) 
 
 Immortality constituted no inherent quality of the 
 bodies of our first parents, and was attainable to them 
 only through access to the tree of life.* The cir- 
 cumstance of Adam's having given names to the dif- 
 ferent creatures, expressive of some characteristick 
 quality in each, indicates either intuitive or inspired 
 discernment; but whether intuitive or inspired, no 
 man can certainly decide ; neither can it be proved 
 that the general qualities of creatures were ever so well 
 
 * Whatever corjwrtal energies or excellencies might origin- 
 inally have appertained to man ; yet he was excelled in some 
 respects, by many of the inferior creatures ; by some in 
 strength, by others in speed, and by myriads in loftiness of 
 flight on rap d wings, 
 
ORIGINAL SIN. .3.3 
 
 understood by him as by a Buffon, or of plants, as by 
 a Linneus. Newton probably far excelled him in as- 
 tronomical knowledge and calculation ; whilst an Her- 
 schel discovered in the confused and faint glimmer- 
 ings of the milky way, suns and systems unthought 
 of by his first great ancestor. As to moral goodness, 
 Adam's recorded works discover but small evidence 
 of proficiency in righteousness. If affirmed of him 
 that he was created in the image of God, a new crea- 
 tion in the same image is affirmed of all his be- 
 lieving descendants. If very good or perfect, perfec- 
 tion is as divinely affirmed of Job and Noah. Enoch, 
 the seventh descendant from Adam, far excelled him 
 in righteousness, stemming through centuries, with 
 approved fidelity, the torrent of surrounding iniquity. 
 Abraham, Joseph, Daniel and his tried companions, 
 as well as multitudes in succeeding ages, when tested 
 with the sharpest trials and sorest temptations, have 
 often more nobly endured them than did their frail 
 first parents. In the view of Adam and Eve was 
 placed the tree of knowledge of good and evil. But 
 its fruit was prohibited by divine injunction. Satan, 
 in the serpent, ensnares Eve. She having eaten, so- 
 licits him to partake the forbidden repast. Yielding 
 to insinuating persuasion, he adventures, and both are 
 puined. 
 
 Here, and here only was original sin. Its operation 
 on Eve is obvious ; exciting in her credulity towards 
 the tempter ; distrust of, and disobedience towards 
 God, and a disposition to seek the seduction of Adam 
 to share with her in imaginary bliss of forbidden wis- 
 
34 ORIGINAL SIN. 
 
 dom. Iii Adam it operated faral complaisance to- 
 wards the temptress ; and daring rebellion against his 
 Creator* Of these transgressions, three individuals 
 only were "guilty. Satan, as the original instigator, 
 subtle seducer, and vile corruptor of human innocen- 
 cy. For the Jirst and original cause or author of sin, 
 is inevitably ever the deepest partaker in the guilt. 
 But as he only tempted, but could not compel the 
 will, the government and exercise of which was in 
 Adam and Eve themselves, therefore their yielding- 
 consent, though able to have withholden it, rendered 
 them personally and justly responsible for self corrup- 
 tion. As Satan's guilt was not transferable to any 
 other being, but was unalienably his own ; so Eve's 
 could not devolve by imputation upon Adam ; and in 
 like manner his sin, as to personal demerit, subjecting 
 the offender to the righteous retribution of the judg- 
 ment day, was incapable of involving any but himself. 
 But although the second death, or the destruction of 
 soul and body, is and will be inflicted only, for obsti- 
 nate personal transgression, yet many and great tem- 
 poral calamities are entailed by Adam upon all his 
 posterity. The consequences of the apostacy of our 
 first parents to themselves and to their descendants, 
 we are now to trace. These consequences are of two 
 kinds. One which is averted through redemption ; 
 and another which now impends over us and all our 
 race. 
 
 The former is thus expressed : 
 
 Far from th' Almighty be it so to do, 
 
 To damn mankind for crimes they never knew ; 
 
ORIGINAL SIN. 3$ 
 
 Had mercy ne'er through Christ for us appeared, 
 We ne'er for Heav'n had hoped, nor Hell had feared. 
 As was the crime, the punishment had been, 
 In Adam sinned, in him cut off 1 we'en ; 
 Nipt in ihe bud, had ne'er existence known, 
 Whilst justly had died our ancestors alone. 
 
 Upon this interesting subject, Macknight thus ju- 
 diciously comments. " Sin entered through the diso- 
 " bedience of our first parents, whereby they become 
 " liable to immediate death ; and if God had executed 
 " this threatening, the species would have ended in 
 " them. But because in due time his Son was to 
 " make atonement for the sin of men, God in the 
 " prospect of that great act of obedience suffered Ad- 
 " am and Eve to live and propagate their kind ; and 
 " granted them a new trial under a covenant, better 
 *' suited to their condition than the former; in order 
 iC that if they behaved properly during their probation, 
 " he might raise them to a better life than that which 
 " they had forfeited.'' 
 
 The unaverted and impending consequences involve 
 all those inflicted evils upon Adam, Eve and their 
 posterity, whereby the divine displeasure is signally 
 displayed against the apostacy in Eden. Such as ex- 
 pulsion from that seat of felicity— Exclusion from the 
 tree of life, and consequent mortality to them, and to 
 all their descendants. The allotment of sorrow, toil 
 and sweat to mankind, through means of a soil and 
 clime accursed. And to womankind, the predicted 
 anguish in her allotted hour of parturition. 
 
36 ORIGINAL SIX. 
 
 That our first parents suffered personal depravation 
 by their transgression, must be admitted without con- 
 troversy. For it is the very nature of transgression to 
 debase and demoralize. Adam evinced his fallen con- 
 dition, by his sullen disingenuity in attempting to cast 
 the odium of his offence on Eve and his Creator. 
 Eve discovered her fallen character by a similar arti- 
 fice. And both evinced debasement by stupid flight 
 and guilty shame. But from this depravation and 
 guilt, the promise of the woman's seed opened a gra- 
 cious door of deliverance, on their personal faith and 
 repentance. Unspeakably interesting is this view of 
 the subject. It unfolds three distinct conditions of 
 our first parents. The first, was that of innocency 
 and capacity of righteousness by law. The second, 
 was that of guilt and unavoidable condemnation and 
 misery. And the third, was that of grace and salva- 
 tion, by faith, through a Mediator. The first was a 
 good condition. The second unspeakably evil ; but 
 the third was life from the dead, and a condition 
 greatly to be prefered to the former: because, al- 
 though " In this new covenant the obligation of the 
 law written on the heart was continued," yet it was 
 not on an undeviating obeelience thereunto, that salva- 
 tion depended ; but on the obedience of faith, procur- 
 ing remission of sins, through the Mediator of this 
 new covenant. And here it is of great importance to 
 observe, that Adam's posterity were all begotten and 
 born, not under the first covenant, but under the far 
 greater advantages and obligations of this new and 
 gracious covenant. If born under the first covenant. 
 
ORIGINAL SIN. 37 
 
 their condition would have been wholly different from 
 what it now is. If born before the transgression, 
 perfect undeviating conformity to law would have 
 been indispensable in order to eternal life and happi- 
 ness. The tree of knowledge of good and evil would 
 have remained as a test of integrity to each individual. 
 Ability of perfect obedience would have been confer- 
 ed upon each. When the term of probation was ful- 
 filled, those found faidiful, having first been permitted 
 to partake of the tree of life, would probably, like 
 Enoch and Elijah, have been translated to the celestial 
 paradise. But as each during the term of probation 
 must also have been peccable, their state of trial would 
 have been awfully perilous. A single transgression 
 must have sealed the awful doom of the offender. 
 The transgression and execution of law would proba- 
 bly have been on the same day. Like Annanias and 
 Saphira, the rebel would have been exhibited an awful 
 spectacle of divine wrath for the prevention in others 
 of like offence. 
 
 If begotten and born after the fall, and before the 
 grace and promise of a Saviour, how deplorable must 
 have been the condition of Adam's posterity. Eject- 
 ed from Eden, and expelled into a wilderness world. 
 Actuated by strong animal propensions and passions. 
 Subjected from feeble infancy to the caprice and cru- 
 elty of vicious parents, sunk low through sensuality in- 
 to brutality, and rendered malignantly envious through 
 hopeless desperation. Under the guardianship of such 
 parents, and in such circumstances, there would have 
 been much to apprehend and but little to hope. If in 
 
38 ORIGINAL SIN. 
 
 addition to the law of conscience and reason, a revela- 
 tion from heaven were vouchsafed to instruct these 
 hapless babes, still how deplorable would have been 
 their condition. If overtaken in deliberate transgres- 
 sion, no mediator to avert ruin. If in doubt and sus- 
 pense as to duty, no gracious and pious parents kind- 
 ly to instruct them. But on the contrary, under die 
 control of monsters, disposed to cavil at the revelation 
 from above, to misinterpret the divine law, and to as- 
 perse the divine character. 
 
 Happily for mankind, such is not the dispensation 
 under which they are introduced into probationary ex- 
 istence. They are born heirs to the probationary 
 promise of the woman's seedy under the new and gra- 
 cious covenant. For if " by the offence of one, judg- 
 " ment came upon all men to condemnation ; even so 
 " by the righteousness of one, the free gift came upon 
 " all men unto justification of life." And if " by one 
 " man's disobedience, many were made sinners ; so 
 u by the disobedience of one, shall (the same) many 
 " be made righteous." (Romans v, 18, 19.) Most 
 certain then it is, that " where sin (through Adam) 
 abounded, grace (through Christ) did much more 
 abound." (Verse 20.) 
 
 As candidates for that salvation and glory, which 
 are attainable through the obedience of faith, and not 
 as convicts doomed to penal execution, the holy scrip- 
 tures represent the whole race of Adam when entering 
 on probationary existence. But Calvinism, overlook- 
 ing or forgetful of the manifold evangelical declara- 
 tions to this purpose, addresses itself to mankind as if 
 
ORIGINAL SIN. 39 
 
 the major part were descended from Adam after his 
 sad fall, and before divine grace had raised him and 
 them into the regions of recovering mercy through a 
 Mediator. For though a Saviour is come, these non- 
 elect are not included in his mission. No price is 
 paid for their ransom. No salvation is procured for 
 them. As hopeless and as helpless they are left, as 
 were the first guilty pair when clothed with fig-leaves. 
 Blinded, hardened, and totally depraved from the 
 womb, they are born, only that predestinated wrath 
 may be wreaked upon them through endless duration. 
 Hopkinsianism affecting to modify this abhorrent sys- 
 tem, to mollify the condition of the perishing repro- 
 bates, and to vindicate the impeached character of di- 
 vine consistency; declares of sinners, that "They 
 " need no other principle, power or ability to do all 
 " that God requires, than what they naturally possess." 
 That "It is just as easy for a sinner to begin to love 
 " God, as to continue to love him, after he has loved 
 " him once. That " Since it is the duty of sinners 
 " to make them a new heart, they have no excuse for 
 " the neglect." That as " Sinners ought to make 
 " them a new heart, then it must be their own fault if 
 " they finally perish." That " They cannot be lost 
 " if they only do their duty, and make them a new 
 " heart. But if they finally neglect this duty, they 
 " will justly expose themselves to eternal death." 
 And yet " We have shown that God has given a cer- 
 " tain number of mankind to Christ. That these, as 
 "well as the rest of mankind are totally depraved; 
 ; - that no means or motives will make them willing to 
 
40 DEPRAVITY. 
 
 " be saved ; and that God only can make them will- 
 " ing by an act of his power." u Common grace is 
 " granted to all, while special grace is granted only to 
 " the elect. God invites and commands others to em- 
 " brace the gospel, yet makes none willing to be sav- 
 "ed, but those whom he has given to Christ." Still 
 " God is to be justified in fore-ordaining the destruc- 
 "tion of the non-elect." (Emmons.) " Sinners, you 
 " are perfectly able to repent and keep the whole law. 
 " Now if God do not make you willing, to do what 
 "you are able, you perish." (Hopkinsianism.) Un- 
 able patiently to endure such discordant divinity, so 
 contradictory to itself, and inconsistent with reason, I 
 forbear further animadversion upon it, and proceed, as 
 already proposed, to scrutinize depravity. 
 
 DEPRAVITY. 
 
 This term as commonly used, might for a substi- 
 tute, admit of the word degeneracy. It implies a 
 comparison betwixt two states or conditions, the one 
 as fallen off from the goodness of the other. In this 
 sense, depravity ', may with propriety be used in refer- 
 ence to a variety of subjects. It applies correctly, 
 when designed to contrast Adam's relation to immor- 
 tality, through means of the tree of life, before his fall, 
 with his, and his posterity's mortal condition after that 
 event. It is equally correct when comparing our fee- 
 ble constitutions with antedeluvian vigour, resisting 
 the oppressive weight of nine centuries and upwards. 
 
 As there is thus depravity of bodily constitution, so 
 there is likewise degeneracy of condition, as exempli- 
 
DEPRAVITY. 41 
 
 lied in the contrast betwixt Adam's ease in Eden, and 
 his posterity's sorrow, toil and sweat, in a world ac- 
 cursed for his sin : nor should we forget how fallen is 
 womankind, from the better condition of Eve, had 
 she but continued in innocency . Depravity may like- 
 wise properly, but in a qualified sense, be used in 
 comparing Adam's moral character and condition, 
 while in innocency, with the moral character and con- 
 dition of his posterity, in reference to righteousness by 
 law. He was possessed and capable of justification 
 under the law of innocence : but after his transgres- 
 sion, neither he nor any of his descendants could ob- 
 tain justification to life on the score of legal acquital : 
 for " By the deeds of the law, there shall no flesh bo 
 justified." Romans in, 20. 
 
 Had law been rigourously enforced, the whole race 
 would, as before stated, have perished in their first 
 federal head. It therefore was owing to the gracious 
 interposition of the second Adam that they were re- 
 prieved, and the dispensation under which they were 
 at first placed, changed for that of a far better ; so that 
 though still under the sentence of death, and incapable 
 of legal justification; yet, being placed in a capacity 
 of obtaining "justification by faith, without the deeds 
 of the law," (verse 28) immortality and eternal life 
 were thereby rendered attainable at the resurrection 
 day. This subject St. Paul discussed particularly in 
 several chapters of his epistle to the Romans. Be- 
 cause " it was a matter of great importance to prove, 
 " that all mankind are punished with death for the sin 
 £c of the first man, because it shews that the punish- 
 
 F 
 
42 DEPRAVITV. 
 
 " ment of our first parent's sin was not forgiven, but 
 " only defered, that the human species might be con- 
 " tinued. Accordingly, by God's sentence pronoun- 
 " ced after the fall, Genesis in, 15 — 19, Adam and 
 " Eve were allowed to live and beget children. And 
 " as in the same sentence they were told that the seed 
 " of the woman would bruise the serpent's head, it 
 u was an intimation, that on account of what the seed 
 u of the woman was to do, a new trial, under a better 
 lt covenant than the former was granted to them and 
 their posterity, that they might have an opportunity 
 of regaining that immortality which they had forfeit- 
 ed. These things the apostle supposes his readers 
 " to know ; for he proceeds to compare the evils 
 u brought on mankind by Adam, with the advantages 
 " procured for them by Christ, that all may under- 
 " stand the gracious nature of the new covenant, un- 
 " der which the human race is placed since the fall.'" 
 (Macknight's illustration of Romans, chapter v.) 
 
 Depravity will also well apply, when the innocency 
 and gentleness of childhood are contrasted with the 
 pollutions, the avarice, the dissimulation and malig- 
 nant degeneracy but too often discovered in multi- 
 tudes, in more advanced years. The man who is 
 past feeling, whose conscience is seared as with an hot 
 iron, and who commits in secret the crimes he con- 
 demns openly, being given over unto lasciviousness, 
 to work all uncleanness with greediness, such man is 
 more than depraved — total depravity truly designates 
 his vile character. 
 
DEPRAVITY. 43 
 
 Depravity likewise is detected when the piety of 
 an Abraham, an Isaac, and a Jacob, is contrasted with 
 the degeneracy of idolatrous descendants. 
 
 And we discover it also under the similitudes of 
 the silver become dross, of wine mixed with wa- 
 ter, the most fine gold changed, and the faithful 
 city become an harlot. (Isaiah i, 21, 22.) And 
 yet this depravity has no reference whatsoever to 
 Adam, either as contrasted with his rectitude, or as 
 resulting from his transgression. When, therefore, 
 all these varieties of degeneracy, and all corruptions 
 whatsoever of human hearts and manners are under 
 the appellation depravity, ascribed to Adam's apos- 
 tacy as their true and only cause, then surely, the 
 agency and gracious interposition of the Saviour to 
 counteract the effects of the fall are grossly misunder- 
 stood ; and the term depravity so perverted, as to ren- 
 der it the occasion of innumerable errours. 
 
 Calvinistick views of this subject will be considered 
 in my next. 
 
 LETTER V. 
 
 SIR, 
 
 Depravity erroneous, or as taught in con- 
 formity with the orthodoxy of Calvinism, consists in 
 the " crime of being ruined in body, soul and spirit." 
 (Ely.) This mm? and ruin were produced by "Ad- 
 :i am, who, in sinning, not only purchased mischief 
 
44 CALVINISTICK VIEWS 
 
 " and ruin to himself, but also threw down our nature 
 "headlong into like destruction ; " so that " very in- 
 stants themselves bring their own damnation with 
 " them from their mothers' womb, who, although 
 " they have not brought forth the fruits of their ini- 
 " quity, yet have the seed thereof enclosed within 
 "them." (Calvin.) For "sin becomes propagated 
 ** into the world by natural generation, grows with 
 "the growth, and strengthens with the strength of 
 "man." (Clarke.) 
 
 It would seem from the above assertions and theory 
 of depravity, that sin originates from seeds, and is 
 rather to be considered as a real being, than as the 
 action of a being. It seems also to be rather an 
 animal than a vegetable existence ; for according to 
 the above doctrine, it is not only propagated by natur- 
 al generation, but in its growth, holds exact propor- 
 tion of increase, to the augmenting size and strength 
 of the human body. And as the bodies of infants are 
 here affirmed to have these seeds, as sufficient causes 
 of their damnation, inclosed within them from their 
 mothers' womb, we may thence well conclude, that 
 infants of largest size have in them the largest quanti- 
 ty of these seeds, and consequently are deserving of 
 the greater damnation. And according to this criteri- 
 on, we must suppose Sampson, Saul and Goliah to 
 have been more wicked than either Cain, Pharaoh or 
 Judas. This wonderful theory of material iniquity, 
 unmasks a new world, brings into view a species of 
 existences which Adam never saw, and unto which 
 he never gave a ?mme, (as he did to the cattle, to tlxq 
 
GV DEPRAVITY. 45 
 
 fowls, and to Eve whom he named woman when in 
 Eden) and furnishes for contemplation, not to moral- 
 ists alone, but likewise to philosophers, a non-descript 
 monster, composed of neither body, soul nor spirit, 
 but which riots to the " ruin " of them all. Had 
 Moses but been well versed in this ingenious divinity, 
 he would perhaps have speculated on the origin of the 
 sinning angels ; and have discerned some seeds of sin 
 both in them, and in our first parents, even before 
 they " brought forth the fruits of their iniquity." 
 
 And had the Apostle James but been inducted into 
 these mysteries of Calvinism, he would not have 
 taught that sin comes into existence, " When every 
 man is tempted, enticed, and drawn away by his own 
 lust." (i, 14). But zealous for its propagation by 
 natural generation, he would perhaps have discovered 
 it in Abraham's begetting Isaac, and in Zachariah's 
 becoming the father of John the Baptist. And to con- 
 firm the whole theory, would perhaps have remarked 
 on the quickened energies of embrio sin, when the de- 
 pravity of nations troubled Rebecca. Genesis xxv, 
 22, 23. And still further, have established the fav- 
 ourite point, by the leaping of the corrupt babe in the 
 womb of Elizabeth. But not to pursue too far, so 
 preposterous a theory, we will now return to sedate 
 argument. And for this you are not wholly unpre- 
 pared. For by adopting Doctor Spring's definition 
 of sin, as being a " personal quality," you thereby at- 
 tempt to justify the Calvinistick construction of Da- 
 vid's words, " Behold I was shapen in iniquity, and 
 in sin did my mother conceive me." And this text 
 
46 CALVINISTICK VIEWS 
 
 so explained, you endeavour to sustain by numerous 
 other selected texts, supposed by yourself most favora- 
 ble to your own purpose. Nine of these selected texts 
 and inclusive of that of David's confession, I shall en- 
 deavour to notice in due order. You have indeed 
 specified a few others, and still more might be added 
 to the same purpose ; but those nine being generally 
 most resorted to as the strongest holds of depravity, in 
 the Calvinistick hereditary sense, should they prove 
 insufficient to support your cause, it would be but in 
 vain to adduce more ; because the same train of rea- 
 sonings which should detach the texts proposed, from 
 being supporters of your cause, would in like manner 
 detach all others of a similar signification. But as 
 preparatory to this discussion, I would first briefly an- 
 imadvert on your adopted definition of sin, as being a 
 "personal quality." This definition, however accord- 
 ant with your views, is utterly discordant with St. 
 John's ideas on the same subject. His definition is, 
 " Sin is the transgression of the law." Surely trans- 
 gression of law, is not a quality, but an act of a per- 
 son. If sin is a quality, it is not a quality of a per- 
 son, but a quality of an unrighteous action. This act 
 violating divine law may be negative, or positive, and 
 internal, or external. It may consist of an undue in- 
 dulgence of some one affection, through consent of the 
 will, in desire, word, or action. But the agent thus 
 acting, must previously have been endowed with per- 
 sonal moral ability of controul over such affection. 
 For guilt must ever hold exact proportion with ability 
 to obey, and with abuse of such ability in disobedi- 
 
-OF DEPRAVITY. 4t 
 
 cnce. Every transgression thus committed, of a 
 known divine law, is sin in its strictest sense, and ac- 
 cording to the true and proper signification of that 
 term. There are, however, other significations of the 
 term which are scriptural. Christ is said to have been 
 "made sin." (2 Corinthians, v, 21;) although neither 
 sinful, nor a sinner. But when made a sin offering, 
 he then was treated, as though he had been a sinner. 
 Another example occurs in Romans v, 12, 14, in 
 which this term is used in a qualified sense, " As by- 
 one man, sin entered into the world, and death by sin ; 
 and so death passed upon all men, for that all have 
 sinned : death reigned, from Adam to Moses, even 
 over them that had not sinned after the similitude of 
 Adam's transgression, who is the figure of him that 
 was to come." Here sin, when applied to Adam's 
 offence, is used without any qualification of the mean- 
 ing. It in this case implies real sin deserving of all 
 the penalty of law. But when so used as to be as- 
 cribed to all upon whom death hath passed, and of 
 course, so as to involve even infants and ideots, then 
 its meaning becomes figurative, and implies only, that 
 by subjection to death, they are treated as if sinners in 
 reality. And which is done not to punish them as 
 personal transgressors ; but through them to express 
 divine disapprobation of Adam's disobedience. And 
 whilst the divine wisdom, thus subjects persons not 
 actually guilty to sufferings and death, because of the 
 sin of Adam, so it is done with a design of ample re- 
 muneration through Christ, who as the antitype of 
 
4fc calVinistick viewg 
 
 Adam, as the figure, will at the resurrection impart to 
 them a better life than that which they had lost. 
 
 Nor can this distinction betwixt sin really such, and 
 sin only figuratively called such, be refuted, until 
 such time, as that reason shall become absurdity, and 
 absurdity become reason. And from the whole it 
 conclusively follows, that sin, is not a personal quali- 
 ty, but a personal act , in violation of divine law ; and 
 is in no other sense a quality, but so far as it may ap- 
 pertain to forbidden action. 
 
 David's confession we are now first to consider. 
 " Behold I was shapen in iniquity, and in sin did my 
 mother conceive me." (Psalm li, 5.) If this pas- 
 sage is to be understood literally, then so far as human 
 agency was concerned in the iniquity of the affair, 
 Jesse and his wife were the only efficients, but as they 
 were honourably and lawfully united in marriage they 
 transgressed no law ; and entailed no disgrace on their 
 posterity. And had they even been unmarried, al- 
 though they would then unhappily have bastardized 
 David and their other children, yet their sin would 
 exclusively have been their own. This they could 
 not have transferred to, or have entailed upon their 
 posterity. For these, although base born, would still 
 personally have been innocent. If this subject is to 
 be considered figuratively, it will not avail to go back 
 to Adam and Eve ; because they were as lawfully 
 and as honourably united in wedlock, as Deity Him- 
 self could thus have united them. So that no odium 
 of this kind came upon their issue. But it was far 
 otherwise with David in resnect to his descent from 
 
OF DEPRAVITY. 45> 
 
 fcther ancestors. For in Deuteronomy xxin, 2, 3, 
 we read, that " a bastard or moabite should not enter 
 into the congregation of the Lord ; even to their tenth 
 generation." And under even both of these most 
 mortifying odiums was David born : For he was the 
 tenth from P hares the incestuous bastard of Judah 
 and Tamar, and the third from the JMoabitess Ruth, 
 by her husband Boaz. And so great was the re- 
 proach of Judafi's illicit commerce with Tamar, that 
 " Josephus, the Jewish historian, was ashamed to men- 
 tion it, as bringing a disgrace on the father of his 
 nation.^ (Orton.) But if the historian felt so much 
 for the credit of his nation, Avhat must have been the 
 sensations of the Royal Culprit, humbled under Na- 
 than's rebuke, the past, the present, and the future, 
 stood before him. The ignominy of ancestors surpass- 
 ed by his own personal self depravation. Uriah's bed 
 defiled, his blood treacherously shed^ and shed by that 
 prince, who should have defended his honour, and re- 
 warded his valour, were acts of treason against his 
 God, which extorted the confession, " against thee, 
 thee only have I sinned;" but this was only figura- 
 tively true ; for in reality, besides his sin against God, 
 and besides his foul offences against Uriah, he had 
 rendered Bathsheba an adulteress, and had bastardized 
 his own and her issue in the babe whom the hand of 
 death snatched from infamy. He had tarnished the 
 character of the mother of Solomon ; scandalized mo- 
 rality and religion, and brought a sword up in his 
 own house. Oppressed under all this weight of sin 
 and shame, he again figuratively exclaims, "Behold ! 
 
 G 
 
$6 CALVINISTICK ViEWS 
 
 I was shapen in iniquity, and in sin did my mother 
 conceive me;" meaning his mother Tamat. In this 
 view of David's acknowledgment of a sinful origin, 
 we have at once, a scriptural, rational and consistent 
 evidence of its propriety, founded on a series of unde- 
 niable and indubitable facts ; but if we attempt to af- 
 fix the meaning usually annexed to it, of inbred sin. 
 original sin, or of depravity in embryo, in the unform- 
 ed foetus, we are immediately but bewildered and 
 lost, in a maze of absurdities and contradictions ; for 
 David's words neither assert nor imply that his moth- 
 er had conceived or made him a sinner. Your sup- 
 porting texts shall now be noticed in their arranged 
 order. 
 
 Second. " Were by nature the children of wrath 
 even as others." (Ephesians n, 3.) But who were 
 these others? and who those like them, who were the 
 cJnldren of wrath ? Were they really infants, or little 
 children ? If they were, your point is proved ; but 
 if they were only self corrupted adults, it will prove 
 against you. It will serve as evidence, that this de- 
 pravity originated among mankind otherwise than by 
 Adam's apostacy. St. Paul's account of these per- 
 sons, Ephesians n, 1 — 3, is this ; " and you hath he 
 "quickened, who were dead in trespasses and sins; 
 " Wherein in time past ye walked according to the 
 '" course of this world, according to the prince of the 
 " power of the air, the spirit that now worketh in the 
 " children of disobedience : Among whom also we all 
 * had our conversation in times past, in the lusts of 
 " our flesh, fulfilling the desires of the flesh and of the 
 
OF DEPRAVITY. 51 
 
 'mind; and were by nature the children of wrath, 
 "even as others." Now, sir, it is undeniably evi- 
 dent, that the persons here spoken of were adults. 
 Adult corrupt Jews were the children of wrath; and 
 the others of an equally corrupt nature, were adult 
 Gentiles : even such persons as under the stimulating 
 influence of the lusts of the flesh and of Satan, had 
 fulfilled the desires of the flesh and of the mind; and 
 it is impossible that infants or little children should 
 have been of this description. The degraded state of 
 nature in which they thus were, was not the same as 
 that in which they were born. The nature inherited 
 at birth is mentioned in Romans n, 14, 15. "For 
 " when the Gentiles, who have not the law, do by na- 
 " ture the things contained in the law, these, not hav- 
 " ing the law, are a law unto themselves. Who shew 
 " the work of the law written in their hearts, their 
 " conscience also bearing witness, and their thoughts, 
 "the meanwhile accusing, or else excusing one arioth- 
 "er." From this state of nature, endued with such 
 power and knowledge, they Jell, into the nature which 
 was "dead," and which constituted them the "chil- 
 dren of wrath." This was accomplished by sin, 
 which, when " finished, brought forth death." It was 
 not one sin only, that effected this lamentable depravi- 
 ty, but a course of sin, for they " were dead in tres- 
 passes and sins." Adam's one offence subjected them 
 to temporal xvrath, but their own many offences to 
 the wrath to come ; "for the wrath of God is reveal- 
 ed from heaven against all ungodliness and unright- 
 eousness of men." And in the judgment day, agree- 
 
M% CALVINISTICK VIEW y 
 
 ably to gospel declaration, none shall come into con- 
 demnation but for their own deeds, done by them- 
 selves, in their own bodies. Infants and little children 
 are, of course, incapable of guilt or of condemnation 
 in that approaching day of righteous retribution. And 
 from hence, were there no other proof, it would fol- 
 low, that the above adult Jews and Gentiles were in 
 nature degenerated from the nature which they inher- 
 ited at their births.* 
 
 Third. " Adam begat a son in his own likeness, 
 and after his own image." Not being disposed to re- 
 mark on a common perversion of this text, by a false 
 comment often made, that Cam the murderer, was this 
 son, we will hear what Moses says of the birth of this 
 illustrious son, and his true character ; and what is 
 truly worthy of special observation is, that his birth 
 and character are twice distinctly mentioned, and so 
 mentioned as being interestingly important. The 
 iirst account is in Genesis iv, 25, 26. " And Adam 
 " knew his wife again ; and she bare a son, and called 
 " his name Seth. For God, said she, hath appointed 
 " me another seed instead of Abel, whom Cain slew. 
 " And to Seth, to him also, there was born a son ; 
 " and he called his name Enos : then began men to 
 "call upon the name of the Lord." "Eve must 
 1 have received on this occasion, some divine commu- 
 " nication, else how could she have known that this 
 " son was appointed in the place of Abel, to continue 
 
 * See note at the end of this letter. 
 
 i 
 
OF DEPRAVITY. 53 
 
 * s that line by which the Messiah was to come ? And 
 1 *■ it is worthy of remark, that Seth's posterity alone 
 " continued after the flood ; when all the other fami- 
 " lies of the earth were destroyed. Noah being the 
 "tenth descendant from Adam, through Seth." 
 (Clarke.) 
 
 As the holy line was to be thus preserved through 
 Seth, and the whole earth to be repeopled by his pos- 
 terity, jDeity saw fit to exhibit another edition of the 
 history of man, which excluded all mention of Cain 
 and Abel, and placed Seth under Adam, as the distin- 
 guished progenitor of the succeeding generations. 
 This occupies the whole fifth chapter of Genesis, the 
 three first verses speak thus : " This is the book of 
 " the generations of Adam. In the day that God cre- 
 " ated man, in the likeness of God made he him : 
 " Male and female created he them, and called their 
 " name Adam, in the day when they were created. 
 " And Adam lived an hundred and thirty years and 
 " begat a son, in his own likeness after his image, and 
 " called his name Seth." Now, sir, permit me in this 
 view of the subject, to introduce here your two next 
 supporting texts, that we may the better discover their 
 scriptural correspondence. 
 
 Fourth. " Who can bring a clean thing out of an 
 "unclean? not one;" and fifth, "What is man 
 " that he should be clean ? and he who is born of wo- 
 " man that he should be righteous?" The case of 
 Seth with other scriptural examples must furnish re- 
 plies. 
 
34 CALVINISTIGK VIEWS 
 
 But as truth and truth only, not victory, is here 
 sought, in order the better to ensure the attainment of 
 this truth, I will place your side of these questions in 
 a still stronger point of view. I will call in to your 
 aid one of whose assistance I have already availed my- 
 self — I mean that great luminary Adam Clarke, 
 £• l. p, " Adam begat a son in his own likeness, 
 " after his image ; words nearly the same with those, 
 " chapter j, 26. Let us make man in our image, af- 
 " ter our likeness. What this image and likeness of 
 " God were, we have already seen (in his comment 
 " on chapter i, 26,) and we may rest assured, that 
 "the same image and likeness are not here meant, 
 " The body of Adam was created provisionally im- 
 " mortal: that is, while he continued obedient, he 
 " could not die. The soul of Adam was created in 
 " the moral image of God, in knowledge, righteous- 
 " ness, and true holiness. He had now sinned, and 
 *f consequently had lost this moral resemblance to his 
 "maker; he had also become mortal, through his 
 " breach of the law. His image and likeness were 
 " therefore widely different at this time from what 
 " they were before : and his begetting children in this 
 image and likeness, plainly implies that they were 
 imperfect like himself, mortal like himself, sinful 
 and corrupt like himself. For it is impossible, that 
 "lie being impure, fallen from the Divine image, 
 " could beget a pure and holy offspring, unless we 
 " could suppose it possible that a bitter fountain could 
 " send forth sweet waters ; or that a cause could pro- 
 " duce effects totally dissimilar from itself. What is 
 
 
OF DEPRAVITY. 5j 
 
 • here said of Seth, might hate been said of all the 
 i( other children of Adam, as they Were begotten after 
 " his fall ; but the sacred writer has thought proper to 
 " mark it only in this instance." (Clarke's comment 
 tary.) Perhaps truth was never before with less de- 
 sign, or greater facility, subverted ; nor errour unin- 
 tentionally, more ingeniously disguised, than in the 
 foregoing construction of, and reasoning on the above 
 scriptures. A candid but strict scrutiny therefore be- 
 comes requisite. 
 
 Errour is in thtfrst place perceived to lurk in the 
 ascription of immortality to Adam^s bodv ; it never 
 possessed such a principle ; the principle or commu- 
 nicative power of immortality, existed only in the fruit 
 of the tree of life : and the being precluded therefrom, 
 rendered his death, and that of his posterity inevitable. 
 From that hour they began to die, although the pri- 
 meval constitutional vigour withstood the inroads of 
 nine centuries and upwards ; yet finally it sunk, for 
 want of the immortal restorative forfeited by disobedi- 
 ence. And as Adam's bodily constitution was no 
 part of the divine image ; so Set/Ys death was ho 
 proof that he was born corrupt and debased ; for 
 merely dying is no evidence of personal depravity ; 
 for if so, then even Christ was corrupt. 
 
 Errmtr in the next place is discernable, in restrict- 
 ing as above, the divine image in Adam, to moral re 
 semblance ; for " The image and likeness must hec- 
 r< essarily be intellectual ; his mind must have been 
 " formed, after the nature and perfections of his God. 
 " The human mind is still endowed with the most 
 
56 t'ALVlSflSTICIC VlEWi; 
 
 "extraordinary capacities; it was more so wherS 
 " coming out of the hands of his Creator.'" (Clarke.) 
 What degrees of intellectual capacity were confered 
 on Adam, when created — in what measure impaired, 
 or whether impaired at all by his transgression, are 
 topicks on which the scriptures are totally silent. Of 
 this silence each visionary avails himself, giving scope 
 to his imagination, to form such fancies as his creed, 
 caprice, or prejudices may dictate ; hence arise dis- 
 torted contrasts betwixt Adam in Eden s under the law 
 of innocence ; and Adam placed in another condition 
 of probation, under the law of faith. 
 
 But adhering to the more sure word of prophecy, 
 let us therefrom endeavour to ascertain the real moral 
 character of Seth, begotten in the image and likeness 
 of Adam, while under the law of faith. 
 
 Eve, under the influence of " divine communica- 
 tion" declares him " a seed appointed instead of 
 Abel." Malachi alluding to Adam and Eve's mar- 
 riage and offspring, chapter n, 15, gives as a reason 
 why God made but one wife for Adam, viz. " That, 
 he might seek a godly seed;" or as the margin reads, 
 a " seed of God" And that Deity was not disap- 
 pointed, but found in Abel such a seed as he looked 
 for, God himself " testified" bearing " witness that 
 Abel was righteous." Hebrew xi, 4. That Seth was 
 the father of a " seed." or son like himself and like 
 Abel, cannot be denied, unless we discredit Moses, 
 who plainly represents Enos as a pious son, devoutly 
 joining with his religious father Seth, in acceptably 
 worshipping the true God. Genesis iv, 26. When 
 
OF AEPRAVITV. 5,7 
 
 wc thus discover a " godly seed," worshipping their 
 Creator in spirit and in truth, and are informed that 
 this seed was begotten in the image and likeness of 
 their venerable ancestor, what are we thence to con- 
 dude ? Did these "sweet streams" issue from a 
 " bitter fountain?" Did an evil cause produce these 
 righteous effects ? Did clean things, or children, issue 
 from unclean Eve ? Or are we to reverse the argu- 
 ment, and infer that this clean offspring — this right- 
 eous posterity — this " godly seed," prove that the 
 parents were like them, holy and acceptable unto 
 God? But it is replied, Adam " had now sinned and 
 " consequently had lost the moral resemblance to his 
 u maker, therefore it was impossible, that he being 
 "impure, could beget a pure and holy offspring; and 
 " besides, that what is said here of Seth, might have 
 " been said of all the other children of Adam, as they 
 " were all begotten after his fall." 
 
 This reply indicates a tenacious remembrance of 
 Adam's fall, and of infered consequences to his pos- 
 terity ; but a strange and unaccountable forgetfulness 
 of pardon and restoring grace through the promised 
 Saviour. If Adam " begat Seth and all his other 
 children after his fall," so he likewise begat them not 
 before ; but after, and under the gracious covenant 
 of redemption. Even under the dispensation, where- 
 in " The free gift came upon all men, unto justifica- 
 tion of life." (Romans v, 18.) And you, yourself, 
 sir, have well observed, that, " As the image of God 
 was lost through unbelief so the same image is restor- 
 ed by faith." Abide then but bv vour own doctrine, 
 
 H 
 
58 CALVINISTICK VIEWS 
 
 and only admit that our first parents truly believed 
 the promise made to them in Eden ; then it will be 
 neither strange nor difficult for you to conceive an ho- 
 ly character, under a new dispensation, confered on 
 this first believing pair. From this " holy root," 
 you will discover how " holy branches " may have 
 shot forth. Ceasing to call those " common or un- 
 clean, whom God hath cleansed," you will then ad- 
 mit, that " clean or holy " children were begotten by 
 Adam and brought forth by Eve. And being thus 
 taught, you will renounce the preposterous idea of in- 
 fants bringing their own damnation with them from 
 their mothers' womb. And joyfully adopting Christ's 
 doctrine and method of teaching when you preach, 
 you, by his authority, will declare unto your hearers, 
 that " Except they be converted, and become as little 
 children, they shall not enter into the kingdom of 
 heaven." Matthew xvin, 4. 
 
 NOTE. 
 
 AS the ibrementioned quotation from Ephesians n, 
 1 — 3, is most generally resorted to, as the supposed 
 strong hold of hereditary depravation and divine wrath, 
 in the Calvinistick sense of those terms ; it may be 
 expedient here, to advert more fully to the apostles 
 meaning in his address to the Ephesians, upon their 
 former condition of death, and the state of wrath in 
 which all men are by nature. Not to repeat here 
 what has been already said on this subject, I have to 
 remark, first ; that nothing could be more opposite to 
 
OF DEPRAVITY. 59 
 
 St. Paul's meaning, than to suppose that Adam's 
 transgression had entailed this spiritual death, and expo- 
 sure to future divine wrath, upon any of his descend- 
 ants ; for all such ideas are wholly subvened by this 
 apostles own words in Romans v ; " Nevertheless, 
 " death reigned from Adam to Moses, even over diem 
 " that had not sinned after the similitude of Adam's 
 " transgression, who is the figure of him that was to 
 " come. But not as the offence, so also is the free 
 " gift. For if through the offence of one many be 
 " dead, much more the grace of God, and the gift by 
 "prace, which is bv one man, Jesus Christ, hath 
 " abounded unto many. And not as it was by one 
 " that sinned, so is the gift. For the judgment was 
 " by one to condemnation, but the free gift is of many 
 " offences unto justification. For if by one man's 
 "offence death reigned by one; much more they 
 " which receive abundance of grace, and of the gift of 
 " righteousness., shall reign in life by one, Jesus Christ. 
 " Therefore, as by the offence of one, judgment came 
 " upon all men to condemnation, even so by the right - 
 " eousness of one, the free gift came upon all men un- 
 " to justification of life. For as by one man's disobe- 
 " dience, many were made sinners, so by the obedi- 
 " ence of one, shall many be made righteous. More- 
 " over, the law entered, that the offence might abound. 
 " But where sin abounded, grace did much more a~ 
 " bound." (Verse 14 to 20 inclusive.) 
 
 In this contrast of the effect of Adam's transgress- 
 ion on his posterity, with the effect of Christ's inter- 
 position in behalf of the same posterity, St. Paul most 
 
60 CALVINISTICK VIEWS 
 
 explicitly and unequivocally declares the latter greatly 
 to transcend the former ; so that in whatever sense 
 death or wrath may be supposed to affect Adam's 
 posterity for his offence, death and wrath in the same 
 sense are more than removed and counteracted by the 
 obedience and mediation of Christ. 
 
 Mankind remaining subjected to the sentence which 
 God pronounced on our first patents, in Genesis in, 
 15 — 19, renders them, agreeably to St. Paul's views, 
 children of wrath by nature, but justification to life 
 through the free gift, having come upon all men, man- 
 kind consequently are through the free gift, objects of 
 mercy, and become subjects of Christ's quickening 
 energy, for in Christ " was life ; and the life was the 
 light of men." " That was the true light, which 
 lighteth every man that cometh into the world." John 
 i, 4, 9. As the sun's rays not only create our day, 
 but also diffuse heat, and shed vegetative life a- 
 round ; so Christ, the Sun of Righteousness, not only 
 illuminates every* man by internal operation ; but also 
 imparts to each, moral energy. 
 
 And consequently, I have secondly, to remark, 
 that the death in tresspasses and sins, mentioned by 
 St. Paul, as having been the condition of the Ephe- 
 sians, was produced in them, not by Adam, but by 
 themselves ; and the manner and nature of it are most 
 clearly described by the same apostle, in Romans i, 
 18 — 3i. " For the wrath of God is revealed from 
 *' heaven, against all ungodliness and unrighteousness 
 *• of men, who detain the truth in unrighteousness. 
 "For what is to be known of God is manifest in 
 

 ©F DEPRAVITY. 61 
 
 M them ; for God hath shewed it to them. For those 
 " things of him which are invisible, both his eternal 
 " power and Godhead, are clearly seen from the crea- 
 " tion of the world, being understood by the things 
 " which are made, so that they are without excuse : 
 " Because knowing God, they did not glorify him as 
 ** a God, neither were thankful, but became vain in 
 " their reasonings, and their foolish heart was darken- 
 " ed. Professing to be wise, they became fools, and 
 " changed the glory of the incorruptible God into an 
 image in the likeness of corruptible man, and of 
 birds, and of four-footed creatures and reptiles. 
 " Wherefore God also gave them up to uncleanness 
 " through the desires of their hearts, to dishonour 
 " their bodies among themselves; Who changed the 
 " truth of God into a lie, and worshipped and served 
 " the creature above the creator, who is blessed forev- 
 " er ! Amen. Therefore God gave them up to vile 
 " affections ; for even their women changed the natur- 
 "aluse to that which is against nature: And like- 
 " wise, also men, leaving the natural use of the wo- 
 " man, burned in their lust toward each other, men 
 " with men working filthiness, and receiving in them- 
 " selves the just recompence of their errour. And as 
 " they did not like to retain God in their knowledge, 
 " God gave them up to an undiscerning mind, to do 
 " the things which were not expedient. Filled with 
 u all injustice, fornication, maliciousness, covetousness. 
 " wickedness ; full of envy, murder, contention, de- 
 " ceit, malignity : Whisperers, backbiters ; haters 
 " of God, violent, proud : boasters, inventers of evil 
 
Q2 CALVIN1STICK VIEWS 
 
 " things : disobedient to parents, without understand- 
 " ing, covenant-breakers, without natural affection, 
 " implacable, unmerciful. Who knowing the right- 
 " eous judgment of God, that they who practise such 
 " things are worthy of death, not only do the same, 
 " but have pleasure in those that practise them." 
 
 The subject of depravity shall be concluded in my 
 next. 
 
 >4K-<& ".:-' 
 
 LETTER VI. 
 
 SIR, 
 
 THAT notion of a depravity which renders it 
 the " crime of mankind, as well as their misery, that 
 they are ruined in body, soul, and spirit," you con- 
 sider as further taught in Job xiv, 4. " Who can 
 bring a clean thing out of an unclean ?" And also as 
 taught in (chapter xv, verse 14.) " What is man 
 that he should be clean, and he which is born of wo- 
 man, that he should be righteous?" But as these 
 have been anticipated in the exposition of the text last 
 preceding, I shall now proceed to the sixth, viz. 
 " The natural man receivethnot the things of the spir- 
 it of God, for they are foolishness unto him ; neither 
 can he know them, for they are spiritually discerned." 
 All important questions here are, who is this natural 
 man ? Is he a little child ? Or, is he a self- perverted, 
 self- vitiated adult person '? If of the latter descrip- 
 tion, his blindness affords neither evidence, nor exam- 
 
a 
 tt 
 
 OF DEPRAVITY. 63 
 
 pie of the real "effects of Adam's fall." But if of 
 the former description, that is, if he is a little child, 
 his ignorance and incapacity of knowledge, are things 
 perfectly innocent and excusable. Macknight, ren- 
 ders "natural man" "animal man;" and defines 
 him to be " One who makes the faculties of his ani- 
 " mai nature, that is, his senses, his passions, and his 
 u natural reason darkened by prejudices, the measure 
 " of truth, and the rule of his conduct, without paying 
 " any regard to the discoveries of revelation. Of this 
 " character were the (self-sufficient) heathen philoso- 
 phers, to whom the doctrines of the gospel were 
 foolishness. Also the Jewish scribes, and those false 
 " teachers, whom Jude, verse 19, calls animal men, 
 " not having the spirit. These all rejected the gos- 
 " pel, because they could not explain its doctrines by 
 "their own principles or preconceived notions." 
 
 And with this accords Christ's own account of the 
 character, condition, opportunities, and wilful, (not 
 hereditary) blindness and aggravated guilt of the ani- 
 mal and diabolical men of his da}'. " He that believ- 
 " eth not, is condemned already, because he hath not 
 " believed in the name of the only begotten Son of 
 " God. And this is the condemnation, that light is 
 " come into the world, and men loved darkness rather 
 " than light, because their deeds were evil. For eve- 
 " ry one that doeth evil, hateth the light ; neither com- 
 " eth to the light, lest his deeds should be reproved. v 
 (John in, 18, 19, 20.) The inability to perceive 
 spiritual things, of these unregenerate men, of whom 
 Christ thus complained, arose plainly, not from 
 
64 CALVINISTICK VIEWS 
 
 deficiency of light to see, nor of means to obtain 
 knowledge; and therefore they are condemned, be- 
 cause they rejected the light, and hated the knowl- 
 edge. Their wilfulness produced their unbelief, and 
 their unbelief their destruction. The prevalence of 
 their animal propensions over reason and conscience, 
 was not from hereditary descent, but from personal 
 deeds of iniquity ; so that according to the foregoing 
 doctrines of Christ, these natural, animal, or diabolical 
 men, were the wretched victims of their own folly, 
 self-blinded, self- corrupted, and self-ruined. 
 
 Seventh and eighth texts. In your note of page 82, 
 you connect Isaiah vui, 20, with Ephesians iv, 8, 
 and adduce them as descriptive of " the natural effects 
 of the fall." But surely your selection for such a pur- 
 pose is truly abortive and unhappy. For the former 
 is wholly foreign to your purpose, and the latter whol- 
 ly against you. The former reads thus, " To the 
 law and to the testimony : if they speak not according 
 to this word, it is because there is no light in them." 
 This text, therefore, has no more affinity with Adam's 
 fall, than it has with the erection, or fall of the tower 
 of Babel. Ephesians iv, 18, being best explained 
 by its own connexion with the verse preceding, and 
 with that which follows, I therefore shall insert all 
 three. " This I say, therefore, and testify in the 
 :i Lord, that ye henceforth walk not as other Gentiles 
 " walk, in the vanity of their mind. Having the un- 
 " derstanding darkened, being alienated from the life 
 " of God through the ignorance that is in them, be- 
 "cause of the blindness of their heart. Who being 
 
OF DEPRAVITY. <35 
 
 & past feeling, have given themselves over unto lasciv- 
 " iousness, to work all uncleanness with greediness." 
 
 It should seem unnecessary to add further proof 
 than this, that the degeneracy which has in but too 
 many cases degraded human nature even below bru- 
 tality itself; is neither hereditary nor necessary, but is 
 avoidable, voluntary and wholly the • effect of the 
 crimes of those, who in the abuse of rich mercies, 
 have destroyed themselves : a few, however, out of 
 many other scripture declarations to this effect, I shall 
 here insert. " For the wrath of God is revealed from 
 " heaven against all ungodliness and unrighteousness 
 " of men, who hold the truth in unrighteousness. 
 " Because that which may be known of God is mani- 
 11 /est in them, for God hath shewed it unto them. 
 " For the invisible things of him from the creation of 
 " the world are clearly seen, being understood by the 
 " things that are made, even his eternal power and 
 " godhead ; so that they are without excuse. And 
 "even as they did not like to retain God in their 
 "knowledge, God gave them over to a reprobate 
 " mind." Much more to this effect, as before noted, 
 is contained in this first chapter of Romans, whereby it 
 is proved, that the blindness and degeneracy of animal 
 men, is not from Adam, but is from themselves 
 through temptation, and as really so, as Adam's was 
 from himself, when yielding to Eve. 
 
 If further proofs are requisite, then sir, recollect, 
 that " if our gospel be hid, it is hid to them that are 
 " lost : In whom the god of this world, hath blinded 
 "the mind of them who believe not, lest the light of 
 
$6 CALVINISTICK VIEWS 
 
 " the glorious gospel of Christ, who is the image of 
 " God, should shine into them." II Corinthians, iv, 
 3, 4. These persons were not blinded and ruined 
 by Adam's fall, but judicially as a punishment for 
 their own obstinate rejection of Christ and his gos- 
 pel, they were given over to the blinding influence of 
 satan, even as those mentioned in II. Thessalonians, 
 whom God gave up to "him whose coming is after 
 " the working of Satan, with all power and signs, and 
 " lying wonders, and with all deceivableness of un- 
 " righteousness in them who perish, because they re- 
 " ceived not the love of the truth, that they might be 
 " saved. And for this cause God shall send them 
 ". strong delusion, that they should believe a lie. That 
 " they all might be damned, who believed not the 
 "truth, but had pleasure in unrighteousness." (n, 9, 
 10.) And with this new-testament doctrine of self 
 corruption, agrees the old-testament doctrine in Deu- 
 teronomy xxxn, 5. "They have corrupted them- 
 " selves, their spot is not the spot of his children : 
 " They are a perverse and crooked generation." 
 
 I am now to remark on the ninth and the last pro- 
 posed text, which is that of Galatians v, 17. " For 
 "the flesh lusteth against the Spirit, and the Spirit 
 " against the flesh ; and these are contrary the one to 
 " the other, so that ye cannot do the things that ye 
 "would." This seems to be adduced as evidence 
 of hereditary depravity, by so construing this text, as 
 to make it teach, that hereditary depravity is so great 
 in all men, as that even in all the regenerate, an un- 
 subdued portion of it still remains ; which causes a 
 
OF DEPRAVITY. 6? 
 
 perpetual warfare betwixt this remnant of old Adam, 
 and the communicated Spirit of the new man ; here 
 called the Spirit against the flesh. 
 
 This very plausible argument is, however, wholly- 
 incorrect, and fallacious ; and for the following rea- 
 sons. First. Because this text, although truly de- 
 scriptive of the Galatian professors, and of many oth- 
 ers resembling them in unfaithfulness to their high . 
 calling, and to the Spirit of Christ imparted to them ; 
 yet it was not applicable in the same sense to upright? 
 faithful and obedient believers. For proof of this as- 
 sertion, we only need to observe strictly, the difference 
 of St. Paul's manner of address to these Galatians, 
 and to other unfaithful christians ; and his addresses 
 to christians whom he deemed faithful to the Spirit, 
 and circumspect in life and conversation. To the 
 former he writes, " O foolish Galatians, who hath be- 
 witched you, that ye should not obey the truth." 
 " Are ye so foolish ? Having begun in the Spirit, are 
 ye now made perfect in the flesh ?" "Ye did run 
 well, who did hinder you that ye should not obey the 
 truth?" " I stand in doubt of you." " I am afraid of 
 you, lest I have bestowed upon you labour in vain." 
 " If ye bite and devour one another, take heed that ye 
 be not consumed one of another." Here then were 
 the degenerate christians to whom it was said, " The 
 flesh lusteth against the Spirit, and the Spirit against 
 the flesh ; so that ye cannot do the things that ye 
 would." And but too much like those of Galatia 
 were the professors in Corinth, who were so grossly 
 corrupt as to have suffered an incestuous person te> 
 
68 CALVINISTICK VIEWS 
 
 abide in their communion ; so sensual, as to have be- 
 come drunken at the Lord's table ; and so contentious 
 as to have bandied into parties— for Paul, for Apollos, 
 and for Cephas, even to forgetfulness of Him, who 
 was crucified for them. And hence, said St. Pawl 
 unto them, " I brethren, could not speak unto you as 
 " unto spiritual, but as unto carnal, even as unto babes 
 " in Christ. I have fed you with milk, and not with 
 iC meat ; for hitherto ye were not able to bear it, nei- 
 " ther yet are ye able. For ye are yet carnal; for 
 "whereas there is among you envying, and strife^ 
 "and divisions; are ye not carnal and walk as men?" 
 And Paul when rebuking the Hebrew christians for 
 stubborn or indolent stupidity, says, " Ye are dull of 
 hearing. For when for the time ye ought to be 
 teachers, ye have need that one teach you again, 
 which be the first principles of the oracles of God : 
 " and are become such as have need of milk ; and not 
 " of strong meat. For every one that useth milk, is 
 " unskilled in the word of righteousness ; for he is a 
 "babe." (Hebrews v, 11, 12, 13.) These Hebrew 
 babes, and the Corinthian babes, were not young con- 
 verts in the healthful vigour of their first love. But 
 like the bewitched Galatians, were fallen from the 
 Spirit into fleshly lusts ; and more resembled children, 
 debilitated and deformed by disease, than diey did 
 those faithful converts, who, hungering and thirsting 
 after righteousness, and fed with the sincere milk of 
 the word, thereby were growing up from little chil- 
 dren into young men, and thence into the piety and 
 
 a 
 tt 
 K 
 
OP DEPRAVITY. 69 
 
 knowledge of fathers, filled with the measure of the 
 stature and fulness which is in Christ. 
 
 It was unto such as these latter christians that St, 
 Paul wrote after this manner; " Therefore if any man 
 be in Christ, he is a new creature ; oid things are 
 passed away, behold, all things are become new." 
 " There is, therefore, now no condemnation to them, 
 who are in Christ Jesus, who walk not after the flesh, 
 but after the Spirit." " That the righteousness of the 
 Jaw might be fulfilled in us, who walk not after the 
 ** flesh, but after the Spirit." And of himself he as- 
 serts, " I can do all things through Christ, who 
 strengtheneth me." Hence, therefore, it follows, that 
 the enthraling fleshly conflicts of the Galatians, are no 
 more characteristick of the condition of faithful chris- 
 tians, than the diseased bodies of the intemperate are, 
 of the healthful vigour of constitutions improved by 
 due exercise, and the strictest temperance. And con- 
 sequently, this degeneracy of unfaithful believers, af- 
 fords no proof whatsoever of an invincible, hereditary 
 depravity derived from Adam. 
 
 Reason second. As the corruptions of backslidden, 
 lukewarm professors, afford no evidence of an heredi- 
 tary depravity, so neither does the warfare experienced 
 by faithful christians, afford proof of old Adam still 
 lurking within them. For although the apostle ex- 
 horts the Ephesians to "put off the old man," iv,22, 
 he does not mean any thing derived from Adam, but 
 " their (own) former conversation which was corrupt, 
 according to the deceitful lusts," and which they prac- 
 ticed when in heathenism. And writing to the Collo 
 
70 CALVINISTICK VIEWS 
 
 sians, in, 9, he says, " yc have put off the old maa 
 with his deeds ;" which assertion is incompatible with 
 a still inward, lurking remains of him. The old man 
 in each text is a mere metaphor, to signify the vicious 
 inclinations, habits and sinful practices, when in a 
 suite of unbelief. But no intimation is thereby given 
 as to the origin of such sinfulness. 
 
 As to the warfare experienced by real and spiritual 
 christians, it is no difficult matter to account for it ; 
 since they still inhabit bodies of flesh and blood, are 
 exposed to temptation by a subtle and invisible ad- 
 versary, and are placed - in a world at enmity with 
 them. Christ himself had to conflict with all of these. 
 And the servant is not to expect to be above his 
 Lord. 
 
 Having thus replied to your numerous texts, I have 
 now to combat your argument adduced in support of 
 them ; and which apparently is so formidable as to 
 seem an host in itself. 
 
 Your argument. " The man who will pretend that 
 the body and soul, in all their faculties, have not suf- 
 fered by the fall, is bound to prove, that Adam, be- 
 " fore his transgression, was subject to inordinate ani- 
 " mal passions, to disease, to false reasonings, to a 
 :< perverted conscience, and to an uncontrolable heart. 
 u He must prove that man, in the image of God, was 
 " as weak, wretched and wicked, as he now is, with- 
 " out it." 
 
 In order clearly to perceive, and fully to compre- 
 hend the strength and conclusiveness of this reason- 
 ing, I will here reduce it to syilogistical form ; and so 
 
 a 
 
 a 
 
OF DEPRAVITY. , 71 
 
 reduced it will thus stand. The souls and bodies of 
 all men, in all their faculties, are so impaired, as that 
 from thence, all human weakness, wretchedness and 
 wickedness, result. This impaired or injured condi- 
 tion of all human faculties, productive of all human 
 weakness, wretchedness and wickedness, was wholly 
 caused by Adam's fall. Therefore the man Mho will 
 pretend that the bodies and souls of all men, in all 
 their faculties, have not thus suffered by the fall, is 
 bound to prove that Adam, before his transgression, 
 was subject to inordinate animal passions, to disease, 
 to false reasonings, to a perverted conscience, and an 
 uncontrolable heart, &c. &c. But this argument thus 
 tested by syllogistical form and rules, will not endure 
 the trial, for when examined, both your major and 
 minor propositions are only taken for granted, although 
 both the one and the other are most expressly denied 
 in this controversy : consequently your inference is 
 inconclusive, and of course your whole argument is 
 good for nothing, because it proves nothing. 
 
 It is not, however, designed in this controversy, to 
 deny that Adam's posterity are sufferers by his fall ; 
 but it is denied that they are sufferers in the manner, 
 and to the extent which Calvinism supposes : for if 
 sufferers in all our faculties of soul and body, so as to 
 render all our wickedness unavoidable j our wicked- 
 ness is itself a nullity, and we ourselves are neither 
 moral agents nor fit subjects of divine law, nor yet in- 
 vested with that responsibility of character, which ad- 
 mits of the final decisions of a judgment day. In this 
 controversy it is also doubted that our first parents 
 
72 CALVINISTICK VIEWS 
 
 when created, were invested with such high perfec- 
 tions of either soul or body as Calvinism seems to im- 
 agine. For if their bodies were in themselves immor- 
 tal, how came their mortality to be effected by debar- 
 ing them from access to the tree of life ? (Genesis in, 
 22, 23, 24.) If they were not liable to false reason- 
 ing, how came Eve to be deceived ? If not subj ect to 
 inordinate animal appetite, how came the pleasing ap- 
 pearance of the forbidden fruit to be so inviting to the 
 eye of Eve ? And if both Adam's and Eve's hearts 
 were not accessable to unbelief and a perverted con- 
 science, pray why did they fall at all ? 
 
 Calvinistick ideas of Adam's primeval perfection, 
 seem therefore, to border upon extravagance ; and not 
 to be reconcilable with a condition of peccabilitv. 
 Whatever loss we may have sustained by the sin of 
 Adam, yet ample indemnification therefor, appears to 
 have been made to us by Christ. For if "In Adam 
 all have died;" so the same all, and in the same 
 sense, " In Christ are made alive." If, " By the of- 
 fence of one, judgment came upon all men to con- 
 demnation : even so by the righteousness of one the 
 free gift, came upon all men to justification of life." 
 And, " As by one man's disobedience many were 
 made sinners ; so by the obedience of one, shall many 
 be made righteous." So that " Where sin abound- 
 ed, grace did much more abound : that as sin hath 
 reigned unto death, even so might grace reign, through 
 righteousness unto eternal life, through Jesus Christ 
 our Lord." (St. Paul.) 
 
OF DEPRAVITY. 73 
 
 With all this weight of evidence before us, of the 
 aboundings of divine mercy unto all men, in overbal- 
 ancing their loss by Adam, through gain confered by 
 Christ : How deeply is it to be regretted, that Calvin- 
 ism should so exaggerate the evils of the one event : 
 and so depreciate the grace of the other ; as to attempt 
 to consign over to remediless ruin, innumerable mil- 
 lions of the human race, by overwhelming them with 
 such a burthen of depravity from Adam, as that the 
 grace and power derived from Christ, are deemed in- 
 adequate to remove. 
 
 But to return. Your deceptive argument, sir, not 
 having endured the trial of a strict examination, per- 
 mit me to aid your side of the question ; by adducing 
 a portion of scripture, by many deemed conclusively- 
 unanswerable in behalf of depravity as taught by Cal- 
 vinism. This scripture was spoken by Christ him- 
 self. And was made scripture by the recording pen 
 of the beloved disciple John, in in, 5, 6. " Verily, 
 verily I say unto thee, except a man be born of water 
 and of the spirit, he cannot enter into the kingdom of 
 God. That which is born of the flesh, is flesh; and 
 that which is born of the spirit, is spirit.'''' The evi- 
 dence supposed to result from this text, as stamping 
 authority on Calvinistick views of human depravity, is 
 generally thus infered, viz. That as every man needs 
 to be new born by the Spirit ; in order to become 
 qualified for entering into the kingdom of heaven. 
 Therefore the first or fleshly birth, imparts to every 
 man a nature so corrupt and sinful ; and so debilitat- 
 ed in all its powers and faculties, as that every man 
 
74 CALVINISTICK VIEWS 
 
 thereby is rendered as - unable to co-operate with the 
 power of the spirit which regenerates him, as Lazarus 
 was with the power that raised him from the dead ; or, 
 as Adam was with that by which he was created ; 
 each and all being alike passive under the divine ener- 
 gizing influence. But this construction of the fieshly 
 and the spiritual birth, although strictly accordant 
 with the assertion of Calvin, that infants " Before they 
 see the light of this life, are in the sight of God filthy 
 and spotted ;" and that " their whole nature is a cer- 
 tain seed of sin, which cannot but be hateful and 
 abominable unto God." Yet still, both this construc- 
 tion and this assertion, are in direct contradiction to 
 right reason, and to Christ's own doctrines. It has 
 been already ascertained that sin, not in a figurative or 
 metaphorical sense, but in the true and real significa- 
 tion of the term, that is, as justly subjecting the of- 
 fender to all the penalty of law, can consist but only 
 in the transgression of law. Hence, therefore, it ne- 
 cessarily results, that nothing can correctly and strictly 
 be deemed sin, or sinfulness, but that whatever it is, 
 whereby law is transgressed. And hence it indubita- 
 bly further follows, that mankind cannot possibly be 
 born sinful, because they cannot either in the womb, 
 or in the moment of birth, transgrejss any law human 
 or divine ; and to affirm the contrary of this, although 
 by Calvin himself, is but to assert the most palpable 
 nonsense. 
 
 Christ, the unerring teacher, when urging the ne- 
 cessity of the new birth, did not affirm it of little chil- 
 dren, but of adult persons. He on some occasions, 
 
i 
 
 OF DEPRAVITY. 75 
 
 contrasted infantile innocency, with adult degeneracy. 
 For " there arose a reasoning among them, (adults) 
 " which of them should be the greatest ; and Jesus 
 " perceiving the thought of their heart, called a little 
 " child unto him, and set him in the midst of them, 
 " and said, Verily I say unto you, except ye be con- 
 " verted and become as little children, ye shall not en- 
 " ter into the kingdom of heaven : Whosoever there- 
 "fore shall humble himself as this little child, the 
 " same is the greatest in the kingdom of heaven." 
 Again, " Then were brought unto him little children, 
 " that he should put his hands on them and pray, and 
 *' the disciples rebuked those that brought them. But 
 " when Jesus saw it, he was much displeased, and 
 " said unto them, suffer the little children to come un- 
 " to me, and forbid them not : for of such is the king- 
 " dom of God. Verily, whosoever shall not receive 
 " the kingdom of God as a little child, shall in no wise 
 " enter therein. And he took them up in his arms, 
 " put his hands upon them, and blessed them." But 
 whilst we thus hear declared, infantile meet?iess for 
 the kingdom of God, by him, unto whom that king- 
 dom belongs : and behold him exhibit little children, 
 as becoming and instructive examples for his adult 
 disciples to copy after, in order to their advancement 
 in his blessed kingdom. So on the other hand, when 
 he unmasks the actual iniquity of hearts really de- 
 praved, through the deceitful lusts ; it is not the hearts 
 of little children, but of self corrupted adults that he 
 uncovers. As thus " out of the heart of men, pro- 
 u ceed evil thoughts, adulteries, fornications, murders, 
 
76 CALVINISTICK VIEWS 
 
 " thefts, covetousness, wickedness, deceit, lascivious- 
 "ness, an evil eye, blasphemy, pride, foolishness. 
 " All these things came from within, and defile the 
 " man." (Mark vn, 21, 22, 23.) To ascribe there- 
 fore, this depravity of the worst of self corrupted men, 
 either to all men universally, or more particularly to 
 the infant race of mankind, is a species of slander and 
 vile detraction, expressly forbidden by that command- 
 ment which savs, " thou shalt not bear false witness 
 against thy neighbour." 
 
 Should it in reply be asked, what could Christ con- 
 sistently have intended, by teaching that the subjects 
 of the fleshly birth, need a spiritual birth, in order to 
 the attainment of life eternal, unless thereby he intend- 
 ed to teach that same universal depravity which is 
 taught by Calvinism ? Such question being pro- 
 pounded and insisted on, would peremptorily demand 
 an inquiry into the true meaning of being flesh from 
 the fleshly birth ; and a further inquiry into the opera- 
 tion and nature of the spiritual birth. And as it is a 
 fair question, and one which should not be evaded, 
 „ I therefore shall endeavour to make such inquiries, as 
 necessarily result from it. 
 
 To be constituted flesh, by the fleshly birth, has 
 two meanings, which can neither be disputed nor de- 
 nied. First, it signifies that the child's person is con- 
 stituted of materials similar to those which compose 
 the persons of the parents from whom it descended. 
 And secondly it indicates the communication of like 
 animal appetites, with those of the parents, as hunger, 
 thirst, sexual propensjons, &c. and which in them 
 
OF DEPRAVITY. 
 
 77 
 
 selves are neither virtuous nor vicious. But there is 
 likewise therein another implication, viz. That of 
 " natural affection." Here some dispute may arise, 
 as Calvinism seems to take for granted, that all natur- 
 al affection is unholy affection. This however cannot 
 be admitted ; because this affection is implanted in 
 human nature, by the forming hand of God himself. 
 And is sanctioned by the authority of divine law, as 
 witness the filth commandment and its implications. 
 These affections of human nature, are the legitimate 
 offspring of the fleshly birth, are impressed by the 
 hand of God himself, on the human heart. And their 
 proper exercise is expressly enjoined by divine law. 
 And to all this we may add, that these affections, 
 when duly cultivated and improved, are delightful 
 sweetners of human life ; render human society and 
 intercourse amiable and endearing; kindly stimulate 
 to the performance of the important duties of relative 
 life; and when with due influence, they actuate hus- 
 band and wife, parent and child, brother * nd sister, 
 friend, relative and neighbour, they, by an union of 
 hearts and hands, produce a condition of society bear- 
 ing resemblance in no small degree, to that of the 
 kingdom of heaven itself. To affirm therefore, that 
 these affections are in themselves sinful, is no mark of 
 either candour, or true wisdom. If natural affection 
 is in itself a criminal affection, then certainly it ought 
 if possible to be wholly suppressed, and exterminated 
 from the human heart. But such an eradication would 
 be not only a mutilation, but likewise a horrible de- 
 pravation of the human heart; for St. Paul, in Ro 
 
78 CALVINISTICK VIEWS 
 
 mans i, 31, and in II Timothy, in, 3, ranks such as 
 are " without natural affection," amongst the vilest 
 persons and characters of that, and of future corrupt 
 generations. 
 
 To be constituted flesh by the fleshly birth implies 
 then most clearly, first, that the child's person is consti- 
 tuted of materials similar to those which compose the 
 persons of the parents from whom it descended. Sec- 
 ondly, It imports that the animal appetites of the par- 
 ents, such as hunger, thirst, and sexual propensions, 
 are communicated with the animal nature to the offs- 
 pring. And thirdly, It indicates the transmittal of the 
 natural affections, viz. self love, love of parents, and 
 kindred love of human kind, as well as conjugal af- 
 fection. And although these affections of nature, are 
 in themselves deemed sinful by the generality of Cal- 
 vinists : yet they can never be proved to be sinful in 
 themselves, however sinful may be their abuse and 
 corruption. And this leads directly to a most im- 
 portant point, viz. To the natural affections, not as 
 they are. communicated by the fleshly birth, but as 
 they become vitiated and depraved by abuse, by a 
 criminal and habitual indulgence of them on forbidden 
 objects. This corruption of human hearts, which is 
 effected by repeated acts of iniquity, Calvinism mis- 
 takes for an effect of the fleshly birth. This mistake 
 probably first arose from a misconception of St. Paul's 
 account of this corruption, where he denominates it 
 the works of the flesh. But from whatever cause it 
 may have arisen, it has lead to the gross errour of as- 
 cribing to natural generation, what results only from 
 
OF DEPRAVITY. 
 
 personal disobedience : and to the inconsistency of im- 
 puting to infancy, the detestable degeneracy of the 
 most depraved adults. " Now the works of the flesh 
 " are manifest, which are these, adultery, fornication, 
 " uncleanness, lasciviousness, idolatry, witchcraft, ha- 
 " tred, variance, wrath, strife, seditions, heresies, eii- 
 " vyings, murders, drunkenness, revelings and such 
 " like." (Galatians v, 19, 20, 21.) This long cata- 
 logue of the crimes and pollutions of the most corrupt 
 portion of adult transgressors, could never in any a^e 
 or nation justly apply to the infant race of Adam : 
 nor did St. Paul design it for them. And how strik- 
 ingly different were his ideas concerning children, 
 when like his divine master, he took occasion, from 
 their characters, to instruct persons of adult years. 
 "Brethren, be not children in understanding; howbe- 
 it, in malice be ye children." (1 Corinthians, xiv, 
 20.) " The greek word in this passage does not sig- 
 nify malice, but those evil dispositions which are 
 contrary to the gentleness and innocence of children ; 
 "particularly envy, anger and strife" (Macknight.) 
 The forementioned deeds of iniquity, termed by the 
 apostle the works of the flesh, are not exhibited as 
 the unavoidable fruits of the fleshly birth, but as the 
 abuse of the appetites of nature, and as the corruption 
 of the once uncorrupted affections of nature. Neither 
 the natural appetites, nor the natural affections are ever 
 in the scriptures either forbidden or condemned ; but 
 the natural affections are most powerfully and repeat- 
 edly enjoined and recommended, in order to the faith- 
 ful performance of the relative duties. And conver- 
 
 ge 
 
 CI 
 
8Q CALVINISTICK VIEWS 
 
 sion itself consists, in a great degree, in the reimpreS- 
 sion of natural affection upon hearts from which it 
 had been obliterated by the corroding and hardening 
 works of the flesh. For when Malichi predicted the 
 reformation of the corrupted Jews under the preaching 
 and ministry of John the Baptist, he expressed it in 
 these terms. " He shall turn the heart of the fathers 
 to the children, and the heart of the children to their 
 fathers, lest I smite the earth with a curse." (iv, 6.) 
 And with Malichi, Ezekiel most strikingly agrees; 
 for when prophesying of the far greater conversion of 
 the posterity of the Jews of the dispersion, in the latter 
 day's glory, he foretels it after this manner, viz. 
 " Then will I sprinkle clean water upon you, and ye 
 " shall be clean from all your filthiness, and from all 
 " your idols will I cleanse you. A new heart also 
 "will I give you, and a new spirit will I put within 
 " you ; and I will take away the stony heart out of 
 " your flesh, and I will give you an heart of flesh." 
 (xxxvi, 25, 26.) In this passage the word flesh oc- 
 curs twice, but its meaning is different in each in- 
 stance. It appears in the first to signify the same as 
 flesh in Galatians v, 19, as already noticed, and pro- 
 ducing the evil works there enumerated by the apos- 
 tle. Here its evil work is an heart of stone, cold, 
 hard, cruel, relentless and destitute of true natural 
 affection. But as mentioned in the second place, it 
 clearly implies an heart renewed in childlike tender- 
 ness of natural affection. And corresponding with its 
 original implantation therein at the fleshly birth, by the 
 forming hand of the Creator himself. But this regen- 
 
OF DEPRAVITV. 81 
 
 erated heart of flesh, although thus bearing resem- 
 blance to the infantile heart of flesh, in kind and gen- 
 tle affections to mankind ; yet greatly transcends the 
 latter, by rising into a participation of the divine na- 
 ture. The one is mere uncorrupted human nature. 
 The other is corrupted human nature rectified ; but 
 still rising higher through a spiritual and divine leaven 
 energizing therein. Mere human nature in infancy 
 may personally be innocent, and ceremonially be holy ; 
 and yet be destitute of that real holiness, which can 
 exist only in divine love. In order to divine love, 
 there must be divine knowledge ; and consequently in 
 order either to real sin, or real holiness, there must be 
 first real knowledge of God. No stream can rise high- 
 er than its fountain head. On this principle it was that 
 Christ affirmed, as we are now contemplating, viz. 
 "that, which is born of the flesh, is flesh; and that, 
 which is born of the spirit, is spirit." This therefore 
 teaches, that though we receive at our natural birth, 
 humane, kind and gentle affections, yet that we are 
 incapable of rising into spiritual power and purity, un- 
 til we are visited by " the true light, which lighteth 
 every man that cometh into the world." (John i, 9.) 
 For in Christ " was life, and the life was the light of 
 men." Where this light of life is duly received and 
 cherished, it imparts the " new spirit," spoken of as 
 above by Ezekiel. But the destitution of this life 
 giving light, can never be the crime of any human 
 being, until first divinely tendered, but wilfully re- 
 fused. Having thus enlarged on the fleshly birth, the 
 spiritual now demands attention. 
 
 i 
 
82 CALVINISTICK VIEWS 
 
 The operations of the Holy Spirit, in the infusion 
 of a spiritual leaven into the expanding mind and con- 
 science of the child, now discerning betwixt good and 
 evil, and thereby becoming subjected to the obligation 
 of the obedience of faith ; and likewise the energizing 
 influences of divine grace on the heart of the self cor- 
 rupted, and self hardened adult sinner, restoring him 
 to infantile tenderness and humility by converting in- 
 fluences, but raising him still higher, even to divine 
 love and into " fellowship with the Father, and with 
 his Son," through the baptism of the Holy Spirit, are 
 represented by various similitudes; such as putting 
 off the old, and putting on the new man, a new crea- 
 tion, a putting on Christ, and Christ being formed in 
 them, by seed cast into the earth, springing up, &.c. : 
 but however instructive these several similitudes, per- 
 haps none exceeds that of a new birth, in its aptness, 
 strikingly portraying what thereby is intended. But 
 this important subject, although thus variously eluci- 
 dated, remains in some respects involved in impene- 
 trable mystery. As saith the Lord, " The wind 
 " bloweth where it listeth, and thou hearest the sound 
 " thereof, but canst not tell whence it cometh, or 
 " whither it goeth ; so is every one that is born of the 
 " spirit." The operations hereby declared incompre- 
 hensible, are not subjects of our inquiry ; but what 
 may be understood, we are obliged by duty to seek 
 to know. And, happily, in aid of such researches in- 
 to this subject, frequent allusions thereto occur in the 
 hallowed language of divine inspiration. " As soon 
 " as Zion travailed, she brought forth her children. 
 
OF DEPRAVITY. 8S 
 
 " Shall I bring to the birth and not cause to bring 
 "forth? saith the Lord," " My little children of 
 " whom I travail in birth again, until Christ be form- 
 " ed in you." " To Christ Jesus I have begotten 
 " you through the gospel." " The God and Father 
 " of our Lord Jesus Christ, hath begotten us again." 
 " Of his own will begat he us with the word of truth." 
 " Being born again, (or begotten) not of corruptible 
 " seed, but of incorruptible by the word of God." 
 " Whosoever hath been begotten of God doth not 
 " work sin, because his seed abideth in him, and he 
 " cannot sin because he hath been begotten of God." 
 (Macknight's translation.) 
 
 Other texts might be cited to the same effect, but 
 these are sufficient, as implying striking parallels be- 
 twixt the natural and spiritual birth ; as first, a father 
 begetting ; secondly, a seed energizing ; thirdly, a 
 conceiving and nourishing womb ; fourthly, painful 
 travail ; and lastly, children born in due time. Now 
 in following up these similitudes, we may, without dif- 
 ficulty, discover the errour and absurdity of affirming 
 a total passiveness in the subjects of this heavenly 
 birth, and detect the fallacy of comparing their condi- 
 tion to that of Lazarus raised from his grave ; or of 
 Adam when created. For such comparisons result 
 not from any thing in the nature or operations of the 
 new birth itself, but from a confusion of ideas injudi- 
 ciously derived from other similitudes of conversion ; 
 whereby the mind losing sight of the character and 
 circumstances of birth, improperly substitutes those of 
 resurrection and creation in their place. 
 
84 CALVINISTICK VIEWS 
 
 St. Paul says, " awake thou that sleepest and arise 
 from the dead." And again, " you hath he quicken- 
 ed who were dead." In these and in similar places, 
 death means only a torpid condition, capable of stimu- 
 lation into moral and spiritual perception and activity ; 
 not like to Lazarus in his grave, bat rather resembling 
 a man benumbed with the palsy, capable of seeking 
 and subjecting himself to the electrick shock. 
 
 This same apostle again saith, " we are his work- 
 manship created in Christ Jesus unto good works." 
 But he also saith, " Be ye renewed in the spirit of 
 your mind, and put on the new man which after God 
 is created in righteousness and true holiness." Here 
 we discover a creation, not passive like Adam's dur- 
 ing the formation of his body, and the infusion there- 
 in of a living soul ; but one active, in which the Ephe- 
 sian christians, as efficients, co-operated in. the put- 
 ting on of the new man divinely created. And this ef- 
 ficiency is still more fully expressed of the Colossian 
 christians, thus, u Ye have put off the old man with 
 *' his deeds, and have put on the new man, which is 
 renewed in knowledge after the image of him that cre- 
 ated him." As the evangelical ideas of a spiritual 
 resurrection and spiritual new creation, thus, unques- 
 tionably, involve in them agency as exercised by the 
 subjects under such divine influence ; so, in a still 
 more expressive manner, agency is implied in the sub- 
 jects of the new birth. In partruition, according to 
 the course of nature, a being already formed, and al- 
 ready alive, struggles (in conjunction with the efforts 
 of the mother in anguish) not into life or existence, 
 
OP DEPRAVITY. 85 
 
 but into the light and manner of life in this world* 
 But the spiritual birth involves therein much greater 
 degrees of intelligent agency in the subject, than is 
 implied in the subject of the natural birth. For the 
 agency of both mother and child in the natural birth, 
 is allegorically implied as all concentrating in the sub- 
 ject spiritually born. It is the subject spiritually born 
 that conceives the impression of divine truth upon the 
 heart. It is the persons own heart and mind eventu- 
 ally so born that nourishes up the divinely implanted 
 principle, until Christ's mind and spirit becomes fullv 
 formed in them ; " for the change which God produ- 
 ces in men's dispositions and actions, by the truths of 
 the gospel impressed on their minds, is so great, that 
 it may be called a begetting them anew." (Mac- 
 knight.) It is the soul itself struggling into a new 
 life of faith working by love, that practises the self de- 
 nial of ceasing to do evil — that takes up the cross of 
 learning to do well — that drinks of the bitter waters of 
 repentance — and that laboriously brings fordi the fruits 
 meet therefor. Actively he hears, reads and meditates 
 the divine word, which kills and yet makes him alive. 
 He falls under the threatenings of the law, but taking 
 hold of that truth that God is, and is a rexvarder of 
 all who diligently seek him, (Hebrews xi, 6) he 
 draws nigh to God by the importunity of prayer, bv 
 humble confessions of sin, and by pleading the prom- 
 ises of the Saviour to such as ask, seek and knock. 
 Seeking forgiveness of sins, he endeavours heartily to 
 forgive all who may have offended him. And recol- 
 lecting the great promise of Christ, that God will 
 
S6 CALVINISTICK VIEWS 
 
 11 give the Holy Spirit to them that ask him." (Luke 
 xi. 13.) He asks for the Spirit, and in due time, be- 
 ing baptized therewith, and believing on Christ with 
 the heart unto righteousness, he joyfully emerges into 
 the light, liberty and privileges of God's children.* 
 
 But to close all further allusions to the circumstan- 
 ces of birth, I would here observe, that other simili- 
 tudes strongly indicate the indispensable necessity of 
 human co-operation with divine agency in order to 
 true conversion. This is clearly manifest from the 
 case of the stony ground hearer, who perished, not 
 through lack of divine influence, but because he had 
 not "root in himself" (Matthew xiii, 21.) It also 
 is further denoted in the crop of a matured harvest, 
 
 * In opposition to the doctrine of the new birth being gradual 
 and progressive, and not the production of an instantaneous, ir- 
 resistible divine energy, it is sometimes asked, " what would be- 
 come of a person in whom it commenced and was progressing, 
 should he die before its completion ? Would he be saved or 
 lost ?" To such queries, perhaps the best reply occurs in Luke 
 xtn, 23, 24. " Then said one unto him, Lord, are there few 
 that be saved ? And he said unto them, Strive to enter in at the 
 strait gate ; for many, I say unto you, will seek to enter in, and 
 shall not be able." Should this admonitory reply not silence 
 the caviling objector, then let him reply to the following que- 
 ries. What becomes of an unborn infant, which, being quick- 
 ened, yet expires in the womb ? Does its soul exist amongst 
 separate spirits ? And will its body be raised up in the day of 
 resurrection ? Perhaps a due and satisfactory solution of the 
 difficulties in the latter questions, might open the way to obvi- 
 ate, by a more direct reply, all difficulty existing in the ques- 
 tions first proposed, 
 
OF DEPRAVITY. 87 
 
 where " the earth bringeth forth fruit of herself.'* 
 (Mark iv, 28.) And still much more explicitly and 
 strenuously is it taught, in complaints against sinners 
 for neglect of repentance and reformation ; and in ex- 
 hortations, commandments and promises, all tending 
 to excite them, under the influence of hope, and fear, 
 of threatenings, and of promises, to turn "from diso- 
 bedience to the wisdom of the just," and from the 
 condemnation through unbelief, to that salvation which 
 is by faith in the Son of God. 
 
 As it is inexpedient to cite here the multitude of 
 texts, all incontestibly urging sinners to a co-operation 
 with the efforts of the divine spirit, in reclaiming them 
 from sin to holiness ; so I shall here conclude the sub- 
 ject of an hereditary universal depravity of human 
 nature as taught by Calvinism, by remarking thereon, 
 as follows, viz. First. That if it were possible to 
 involve mankind in such a depravation of all their nat- 
 ural and moral powers and faculties, such depravity 
 being hereditary, and not in consequence of their own 
 personal violation of law, would be a mere nullity, as 
 it would utterly disqualify its subjects from all moral 
 agency whatsoever, and consequently from every de- 
 gree of accountability. 
 
 Remark second. The necessity of a spiritual birth 
 as taught by Christ, and as is made manifest in the 
 foregoing researches, arises not from a total corruption 
 of our whole nature by Adam, but from our nature as 
 derived from him being but mere human nature. For 
 the first Adam was " made a living soul," and hath 
 transmitted the living soul to us. but the " last Adam 
 
88 CALVINISTICK VIEWS 
 
 was made a quickening spirit." " And as we haver 
 borne the image of the earthly, we shall also bear the 
 image of the heavenly." (1 Corinthians, xv, 45, 49.) 
 In this gospel view of the subject, we behold Christ, 
 by his spiritual energy, producing the new birth, rais- 
 ing men, not merely from the effects of their own per- 
 sonal depravation through " the deceitful lusts," but 
 also above the nature wherewith born, before such cor- 
 ruption of it. We behold him raising them not only 
 above Adam's state after his fall, but also as to the 
 real principle of righteousness and true holiness, above 
 any possessed by Adam and Eve in paradise. For 
 the condition of faith in Christ is preferable to a mere 
 state of innocency, separate from the advantages of 
 grace by him. 
 
 And lastly. As sinners, called to partake of the 
 spiritual birth, are not only rendered capable of co-op- 
 eration with divine regenerating influences of grace ; 
 but also, as God requires of them such co-action, and 
 as the failure of such required co-operation is the rea- 
 son why all men are not born again ; so it is a most 
 lamentable and deadly errour of Calvinism, to tell sin- 
 ners they have no power to do any thing towards their 
 own salvation ; they being through an hereditary de- 
 pravity as spiritually impotent as stocks and stones, or 
 as Ezekiel's dry bones. 
 
 Hopkinsianism to be entered upon in my next let- 
 ter. 
 
ORIGIN- OF HOPKIN-SIANISM. 89 
 
 LETTER VII. 
 
 SIR, 
 
 HOPKINSIANISM, as you are well aware, 
 claims high rank amongst systems deemed orthodox 
 by numerous votaries. So aspiring indeed are its pre- 
 tensions, as boldly to assume the lofty title of Calvin- 
 ism improved. But this arrogancy you have hum- 
 bled in the dust ; for in your contrast you have com- 
 pelled it to take rank, as holding the first place only 
 in the class of heresies. 
 
 As it is highly unbecoming to intermeddle where 
 domestick difficulties occur, I shall therefore endeav- 
 our not to irritate brethren against each other ; but 
 consider and treat Hopkinsians as, at least, the avow- 
 ed friends, and ablest allies of Calvinists. For it was, 
 that when Calvinism, hard pressed and goaded by the 
 force of Arminian arguments, urged home by Whit- 
 by and others, that the subtle Edwards and his coad- 
 jutor, Bellamy, rallying in defence of the tottering for- 
 tress, expeditiously, and with singular dexterity de- 
 vised means to repel the assailants. 
 
 EDWARDS, more especially, with a species of 
 mechanical prowess, surpassing even the ingenuity of 
 Archimedes, soon reared and planted on the ramparts 
 of the battered fortress, a metaphysical engine endued 
 with astonishing powers. For such was its construc- 
 tion, through means of principles taken for granted, 
 that the self activity of spirit became reduced to the 
 
 M 
 
90 EDWARDS BELLAMY. 
 
 passivcncss of a beam and scales moved by weights, 
 and so thorougly imbued was its essence with this 
 principle of materiality, that whosoever attempted to 
 ply it was himself speedily transformed into a mere 
 mental machine ; and, as if by magnetick attraction, 
 became instantly suspended on the beam dangling up 
 and down, as the preponderating weights were shifted 
 to either scale. This great machine, thus plied, effu- 
 sed on all who assailed it such overwhelming mists 
 and fogs of fallacious distinction, bewildering defini- 
 tion, sophistical inference, and irksome tautology, that 
 but few were able to discover or approach its vulner- 
 able parts of necessarian liberty ', mechanism of mind, 
 and preposterous natural ability, begetting on the will 
 a mulish progeny oi moral volitions. 
 
 BELLAMY, encouraged by this successful inven- 
 tion, and observing that the Calvinistick tenet of " un- 
 conditional reprobating wrath" was still hugely offen- 
 sive to multitudes, who could no otherwise regard it, 
 but as being unqualified cruelty, aided his ingenious 
 friend in devising a mirror, which, by the power of re- 
 versing objects, could transform cruelty into compas- 
 sion, sin into divine glory, and absurdity into plausible 
 argument. This mirror was " love of being in gener- 
 al," set in a frame gilded with disinterested love. 
 And such were the effects of this surprising mirror, 
 that thousands looking therein became instantly so en- 
 amoured with unconditional reprobating wrath, that 
 losing the power of due and sober reflection, they 
 quickly fancied themselves perfectly willing, in order 
 to glorify God, to go to hell, and be eternally damned. 
 
HOPKINS EMMONS. 91 
 
 It was under the influence of these exquisite advan- 
 tages to Calvinism, of this machinery and mirror, that 
 HOPKINS arose into view. This singular reform- 
 er appears to have possessed a mind emulous of dis- 
 tinction, patient of fatigue, acute in discrimination, and 
 daring in inference, but narrowed within the circum- 
 scribed limits of sectarianism. With these qualifica- 
 tions he boldly innovated on Calvinism, not to muti- 
 late, but to amend, nor yet to subvert, but to establish 
 it on an immovable foundation. Therefore, what to 
 him appeared defensible, he retained ; what he deemed 
 untenable, he abandoned. Legitimate inferences, he 
 admitted, avowed and vindicated ; and, applying the 
 Bellamite and Edwardean mirror, further embellish- 
 ed with a surprising glare of benevolence ; assumption, 
 became tinged into argument, effrontery appeared 
 modesty, deformity was sublimated into beauty, and 
 finally, plying dexterously the Edwardean machinery, 
 he, in concert with numerous disciples, actuated by 
 automaton energy, boldly bade defiance to every ar- 
 minian foe. 
 
 EMMONS, as his coadjutor and successor, appears 
 now to unfurl the banner, and direct the march of 
 Necessarianism* This distinguished gentleman, on 
 stepping into the Hopkinsian Divinity Chair, vacated 
 by the death of his renowned friend, found himself in 
 possession of important advantages. The machinery 
 and mirror were invented, improvements made on 
 them, and besides, were extensively put into success- 
 ful operation. The horrour, usually attendant on 
 novel and impious absurdities, had generally abated. 
 
92 EMMONS. 
 
 For by that time, the ears of mankind were become 
 gradually accustomed and familiarized to hear -with 
 patience the most offensive contradictions. Numer- 
 ous disciples were found to embrace and vindicate 
 them. The press groaned beneath the redundancy of 
 their effusions. Numerous pulpits, on each Lord's 
 day, zealously propagated the new divinity. Colleges 
 adopted and sanctioned the philosophical theology of 
 the rising sect — whilst this illumined subreformer was 
 himself a host. Formed by nature for metaphysical 
 disquisition, inducted into it from childhood, trained 
 to it by education, and accustomed to it by habitual 
 exercise; he, without scruple, and perhaps without 
 due previous examination o{Jirst principles, commen- 
 ced in that career, which loudly invited to future 
 fame. If Edwards and Hopkins, were each, expert 
 and subtle metaphysicians, yet neither possessed in 
 any high degree, ease of diction, elegance of expres- 
 sion, or harmony of fascinating periods. These in the 
 superlative, seem to have been reserved, to grace the 
 productions of the philosophical divine of Franklin. 
 But as it may be inexpedient to enlarge here on the 
 performances of this popular teacher, sanctioned by so 
 many churches, and resorted to by numerous ministe- 
 rial candidates ; I shall close these remarks by further 
 observing, that ease and elegance of composition, ac- 
 uteness of discrimination, perspicuity of expression, 
 and boldness and fertility of inference, are but pitiful 
 compensations to society, for the pestiferous principles 
 diffused therein, and by these very means dissemina- 
 ted with the greater success. For what is Hopkin- 
 
i&IORAL AGENGY. 93 
 
 sianism, or Emmonism, but a system, which, under 
 the pretence of refinement in reason, and in moral and 
 religious sentiment, outrages them all ? For by reduc- 
 ing all created existences into systems of mere passive 
 machinery, if any guilt can be supposed possible to 
 exist in such a creation, the whole mass thereof, must, 
 by unavoidable implication, attach alone to that Being, 
 who, according to Hopkinsianism, is the only self ac- 
 tive agent throughout the whole universe. 
 
 Moral agency and its concomitants shall be consid- 
 ered in mv next. 
 
 LETTER VIII. 
 
 SIR, 
 
 MORAL AGENCY, as involving the char 
 acter of a person whose actions or volitions render him 
 praise-worthy, or which deservedly subject him to 
 blame or punishment, is a theme which demands our 
 peculiar and special attention ; because this is the very 
 pivot on which our researches into Hopkinsianism, 
 will, in a great degree, turn. 
 
 The metaphysician of Stockbridge was strangely- 
 misled when he defined moral agency to " consist in 
 spontaneous, voluntary exertion."* And, also, when 
 in the same page he repeats, " that spontaneous, vol- 
 
 * West's essay? page 17. 
 
94 310RAL AGENCY. 
 
 tintary exertion, is such an agency as hath moral de- 
 sert in it." This definition, if correct, would render 
 every beast of the field, every bird of the air, ever}'' 
 fish of the sea, and each and every insect and creeping 
 thing, a moral agent deserving of rev/ard or punish- 
 ment ; for every one of them performs " spontaneous, 
 voluntary exertions." The qualifications constituting 
 moral agency are not vague or indeterminate, although 
 they differ in different subjects. God is a moral agent. 
 Adam, in innocency, was a moral agent. He was 
 one after his transgression. His posterity are moral 
 agents, though impressed with marked variety of char- 
 acter. Moral agency in Deity, is always, like him- 
 self, immutable. In mankind, like themselves, tinged 
 with variety of shades; and yet, in some respects, 
 bears striking resemblance to that of God himself. 
 
 Edward remarks on some dissimilarities and on- 
 some resemblances. 
 
 DISSIMILARITIES. 
 
 <; Here it may be noted that there is a circumstan- 
 " tial difference between the moral agency of a ruler 
 " and a subject. I call it circumstantial, because it 
 " lies only in the difference of moral inducements 
 " they are capable of being influenced by, arising from 
 " the difference of circumstances. A ruler, acting in 
 " that capacity only, is not capable of being influenced 
 " by the sanctions of a moral law, as the subject is. 
 M And therefore the moral agency of the Supreme Be- 
 " ing, who acts only in the capacity of a ruler towards 
 a his creatures, and never as a subject, differs in that 
 
ilORAt AGENCY. 95 
 
 u respect from the moral agency of created intelligent 
 "beings;" because, "by reason of his being supreme 
 " over all, it is not possible HE should be under the 
 " influence of law or command, promises or threaten- 
 "ings, rewards or punishments, counsels or warn- 
 " ings."* And besides this circumstantial difference, 
 of being exalted above the inducements resulting 
 from law ; there is also a marked real one in this, that 
 moral agency in God is underived; and is "the 
 " source of all ability of moral agency to man" 
 
 RESEMBLANCES. 
 
 " The essential qualities of a moral agent are in 
 " God, in the greatest possible perfection ; such as 
 " understanding, to perceive the difference of moral 
 " good and evil, a capacity of discerning of that moral 
 " worthiness and demerit, by which some things are 
 " praise- worthy, others deserving of blame and pun- 
 " ishment ; and also a capacity of choice, and choice 
 " guided by understanding, and a power of acting ac- 
 " cording to his choice or pleasure, and being capable 
 " of doing those things which are in the highest sense 
 " praise- worthy. And herein does very much consist 
 " that image of God, wherein he made man (which 
 " we read of Genesis i, 26, 27, and ix, 6) by which 
 "God distinguished man from the beasts, viz. in 
 " those faculties and principles of nature, whereby he 
 " is capable of moral agency. Herein very much 
 
 Inquiry, pages 39, 40, Albany edition. 
 
D'6 MORAL AGENCY. 
 
 " consists the natural image of God; as his spiritual 
 " and moral image, wherein man was made at first, 
 " consisted in that moral excellency, that he was en- 
 " dowed with."* Truly deserving of the strictest at- 
 tention, is this definition of moral agency. It is in- 
 deed verbose, vague and tautological ; but all these 
 were necessary to the thing designed. It is explicit 
 and obscure, deep, wary, artful, a very master piece, 
 strikingly characteristick of the genius of its subtile 
 author. In order duly to comprehend it, it is expe- 
 dient to note and bear in remembrance, that the above 
 definition of moral agency lays claim to its containing 
 within itself, through the medium of the divine char- 
 acter, " the essential qualities of a moral agent in the 
 greatest possible perfection." That it recognises and 
 enumerates distinctly, several of those qualities essen- 
 tial to a moral agent. That one of the qualities deem- 
 ed most essential to moral agency, is expressed in the 
 obscure terms, of God's " being capable of doing 
 those things, which are in the highest sense praise- 
 worthy;" for neither these things themselves, nor yet, 
 wherein consists the capacity of performing them, is 
 in this definition expressed or intimated. 
 
 And lastly, that the foregoing Edwardean definition 
 of moral agency, ascribes to man at his creation, a 
 participation in the character of divine moral agency, 
 whereby God distinguished him from the beasts ; but 
 this ascription of moral endowment and resemblance 
 
 * Inquiry, page 40, 41. 
 
MORAL AGENCY* 97 
 
 m Adam to his Creator, is declared in such ambigu- 
 ous terms, that it is difficult to comprehend what por- 
 tion of moral faculties, whether the whole, a part, or 
 what part of them, were in the confering of the divine 
 image, impressed upon man. And by a sudden 
 transition from the ideas of moral agency, to the idea 
 of a " natural image of God," as distinct from the di- 
 vine moral image, the reader becomes bewildered, and 
 at a loss to comprehend what portion of moral facul- 
 ties were lost a? the fall, and whether mankind are 
 now distinguishable from the beasts : For the above 
 mentioned sudden transition, seems to have been made 
 only for the purpose of wresting all claim to moral 
 ability from the non-elect, leaving them, however, in- 
 vested with such respective portions of natural ability t 
 as should saddle moral condemnation on the shoulders 
 of these wretched elves. 
 
 But in order to scrutinize more narrowly this mys- 
 terious wheel of the complex engine, we should, lay- 
 ing aside all metaphor, trace with circumspection the 
 essential qualities of moral agency, as distincdy enu- 
 merated by Edwards himself, and which deducting 
 tautology and verbosity, consists, first, " in a capacity 
 so to understand between moral good and evil, as to 
 be able to discern betwixt that moral worthiness and 
 demerit, by which some things are praise -worthy, and 
 others deserving of blame and punishment." Second- 
 ly, " in a capacity of choice guided by understand- 
 ing." And thirdly, " In a power of acting according 
 to choice." These three particulars, according to the 
 above definition, contain the sum total of qualifications 
 
!N8 IVIORAL AGENCY. 
 
 essential to human moral agency. And to render 
 them the more important and acceptable, they are de- 
 clared to exist also in the Deity. — And to add yet 
 more to their weight, no other essential qualification 
 of moral agency is explicitly ascribed to God himself. 
 A circumstantial difference of agency betwixt ruler 
 and subject is indeed expressly noted, and the differ- 
 ence betwixt self existent and an imparted power of 
 agency were remarked, and something else was hinted 
 at of Deity " doing those things whidh in the highest 
 sense are praise-worthy." And with these exceptions, 
 all the other qualifications were, he admits, confered 
 on man. But for what, is all this studied precaution, 
 this circumlocution, this veil of mystery ? If to pre- 
 vent mistake and errour, it is deserving of high praise : 
 but if to entrap, if to deceive his readers by with- 
 holding from their inquiring minds, the knowledge and 
 belief of some one quality essential in the very highest 
 degree to moral agency, it must cause regret, that tal- 
 ents so rare and exquisite were thus unhappily enlist- 
 ed on the side of errour. But of this no doubt can 
 remain; for on the list of qualities essential to moral 
 agency, no mention whatsoever is made of the moral 
 agent being endued with such a capacity as invests 
 him "power over his own will." Had this quality 
 of self government in volitions, or in exertions of the 
 will been omitted in this definition, it would have mu- 
 tilated the character of divine moral agency ; and had 
 it been plainly expressed, it might have frustrated his 
 deep design ; he therefore was induced to exhibit it 
 tinder the disguise of the mysterious expressions. 
 
MORAL AGENCY. 99 
 
 4 'Being capable of doing those things which are in 
 the highest sense praise- worthy ;" for he well knew 
 that where this power of self government never exist- 
 ed, "things in the highest sense praise-worthy" or 
 in the " highest sense blameable" could never be 
 performed. For proof that the non-existence of this 
 self governing power in an agent, however otherwise 
 moraily endowed, would in the " highest sense," di- 
 vest his action of praise or blame, you have only to 
 suppose this principle of self government of will de- 
 ducted from the moral capacity of the deity. Imag- 
 ine it possible for some exteriour controling power to 
 fetter the mind of Deity, leaving Him still in posses- 
 sion of his own infinite understanding and knowledge ; 
 but the government of his will is arrested, he has in- 
 deed the capacity of choice when excited by the ex- 
 ternal agent, and ability of refusal when moved thereto 
 by the external controling power. Now if under 
 these circumstances, good were to be chosen, or good 
 refused, to whom would praise or blame attach in the 
 "highest sense?" To the infinitely blessed Being 
 bound ? or to the controling power acting as if invest- 
 ed with, but betraying sovereign guardianship ? But 
 as the worthy President Edwards did not design to 
 mutilate or limit the divine character, his premeditated 
 purpose was only benevolently to reconcile his readers 
 to the scanty pittance of moral agency, which he was 
 allotting for their respective portions. And as the 
 best means to effect this salutary purpose, he deemed 
 it advisable to conceal under the disguise before men- 
 tioned this principle of self control in moral agency. 
 
100 MORAL AGENCY. 
 
 that when exhibiting Adam in an image of his Crea- 
 tor, it should not be in his real free image, but in 
 such as would imply destitution of " power over one's 
 own will." Nor can any expedient be conceived, of 
 more adroitness than this. Adam, in respect to moral 
 agency, was very- much created in the image of God 
 himself; but in this moral agency and image no " self 
 government of the will " appears. Nothing is, there- 
 fore, more preposterous than for any of Adam's pos- 
 terity to claim a power over their wills which even 
 Adam never possessed, although formed so much in 
 his Creator's image. Such, sir, was the train of false 
 reasoning, plausibly conclusive, induced by this soph- 
 istical artifice. Ability of choice, not investing the 
 person choosing with the government of his own will, 
 but ever subjecting all his volitions to the irresistible 
 influence or will of an external agent wholly distinct 
 from himself, is all the ability of choice conferee! by 
 Edwards on his created moral agent. Such an agent 
 to amuse him may be called moral, and such agency 
 to flatter him, be denominated freedom; but the 
 amusement and flattery, are but insult and mockery ; 
 for no condition of rational existence can be conceived 
 of, less capacitated for moral character, or more com- 
 pletely sunk into the most abject bondage of willing 
 slavery tc domination. 
 
 Though concise yet far preferable is Barruel's defi- 
 nition of liberty and moral agency to that of Edwards. 
 " Liberty consists not in the power of doing what we 
 " will, but in the power to will, or to forbear to ivilL 
 il Suppose three men ; the first is capable of commit- 
 
MORAL AGENCY. 101 
 
 " ting a bad action, but forbears. The second is ca • 
 H pable of committing, or of forbearing, but he com- 
 " mits it. * The third is capable of willing it, but not 
 " of refusing it, and does it. Now the first is a good 
 " man. The second is a bad man ; and the third a 
 " poor miserable machine, unless his abuse of self 
 " power hath reduced him to this condition." 
 
 In order to do justice to this ingenious writer and 
 to his very judicious observations, we should here re- 
 mark, that he places that which constitutes the freedom 
 of moral agency not in the will itself, nor yet in ability 
 to will ; but in the agent's " having power to will or 
 to forbear willing," that is, in ability to exercise, or 
 forbear exercising volition, uncontroled by exteriour 
 agency or influence. But whatever excellencies may 
 be discovered in either, or in both of the foremention- 
 ed theories of moral agency, it becomes us not to for- 
 get the more sure word of prophecy ; but from these 
 inestimable tt'easuries of divine instruction, diligently 
 to furnish our inquiring minds with such further in- 
 formation as the state of the question, " darkened b} 
 words without knowledge," may require. In recur- 
 ring to this sacred volume we perceive therein a prin- 
 ciple of moral agency, which lays open before us the 
 human heart, and which, instead of discovering moral 
 inability engraven thereon, exhibits in legible charac- 
 ters the hallowed precepts of the divine law inscribed 
 thereon by the hand of God. Romans n, 14, 15. 
 " For when the Gentiles, which have not the law, do 
 " by nature the things contained in the law, these hav- 
 ;< ing not the law, are a law unto themselves. Which 
 
102 MORAL AGEtfCV. 
 
 " shew the work of the law written in their hearts ; 
 " their conscience also bearing witness, and their 
 " thoughts meanwhile accusing, or else excusing one 
 "another." " Thus, in the compass of two verses, 
 " the apostle hath explained what the light of nature 
 " is, and demonstrated that there is such a light exist- 
 " ing. It is a revelation from God, written on the 
 " heart or mind of man ; and, consequently, is a reve- 
 " lation common to all nations ; and so far as it goes, 
 i: it agrees with the things written in the external rev- 
 " elation ; for the mind of man, as made by God, 
 " harmonizes with the mind of God." (Macknight.) 
 In whatever degree it is to be regretted, still, it is not 
 at all surprising that the author of the Inquiry did not 
 more explicitly incorporate the powers of conscience 
 amongst his denned qualities of a moral agent ; for if 
 he discovered in the foregoing formidable scripture, 
 Macknio-ht's inference therefrom, viz. " that the mind 
 of man, as made by God, harmonizes with the mind 
 of God," he must have shrunk from it, as being hos^ 
 tile to his favourite " moral inability" and as utterly 
 subversive of his idol " total depravity," from the 
 womb. 
 
 To sum up the whole, moral agency, therefore, ap- 
 pertaining to man as taught by reason, but as rectified 
 and improved by apostolical wisdom divinely inspired, 
 involves therein, first ; a divine revelation, containing 
 the supreme law of moral obligation. Secondly ; a- 
 bihty of understanding to perceive, and of conscience 
 to feel the force of such obligation. Thirdly ; a ca- 
 pacity of choice gidded by understanding, and admon- 
 
FREEDOM OF VOLITION. 103 
 
 "shed by conscience. And lastly, such investiture of 
 ability of choice, in volitions morally free, as pre- 
 cludes all influence of external necessitating control, 
 over the moral agent ; unless such investiture of abil- 
 ity, as well as other moral faculties, become forfeited 
 by his own personal misconduct, in his self abuse 
 thereof. A person endowed as above, and such a 
 person only can, according to reason and scripture, be 
 truly considered as invested with moral character, and 
 as subjected to moral accountability. 
 
 Freedom of volition will be vindicated in mv next. 
 
 LETTER IX. 
 
 SIR, 
 
 ALTHOUGH all parties acknowledge free- 
 dom of will to be in some sense essential to moral 
 agency, and to its concomitant accountability ; yet, 
 but few agree, either as to the nature, or extent of 
 this freedom. 
 
 Calvinists, properly so called, allow it to have been 
 in its true sense possessed by our first parents, while 
 innocent. But, by subjecting their wills to the influ- 
 ence of a decree which necessitated their fall, Calvin- 
 ism hereby contradicts itself, and renders such transi- 
 tory freedom of no kind of importance ; because, when 
 most needed, it was suppressed by the giver of it. 
 And hence it follows on this scheme, that Adam and 
 Eve, although truly free for a short season, yet, were 
 
104 FREEDOM OF VOLITION. 
 
 not free when assailed by temptation, because the 
 power of resistance was then withdrawn from them. 
 So that their fall arose not from abuse of free will, but 
 from a decreed privation of it. Calvinism, therefore, 
 by ascribing free will to Adam in order to make his 
 disobedience sinful, is wholly inconsistent with its 
 own pninciples ; because Adam's freedom of will pri- 
 or to temptation, had no connexion with his necessity 
 of will when subjected to temptation. And hence it 
 follows, that all Calvinistick imputation of Adam's 
 guilt from his supposed free act of sin, to all his ne- 
 cessitated posterity, is but a mere nullity. Because 
 Adam in sinning under the secret, hidden influence 
 of a divine necessitating decree, was in reality no more 
 free, than any of his posterity. 
 
 Hopkinsianism, although no less at variance with 
 truth and reality than Calvinism, yet is far more con- 
 sistent with itself. For as necessity is its pole star, 
 it therefore allows as much freedom to each individu- 
 al of Adam's posterity, throughout all their existence, 
 whether on earth, in heaven, or in hell, as it does to 
 Adam, or Eve, at any moment of their lives. Their 
 definition of freedom is, that a man is truly free, 
 when he can do as he pleases. But this freedom is 
 invariably, but necessity. Because the Hopkinsian 
 freeman, may choose, but cannot refuse ; or may re- 
 fuse, but cannot choose : the government of his will, 
 choice, or refusal, not being in the man himself, but 
 in another being, who invariably makes the man ma- 
 chine choose, refuse, or will, as the great contriver 
 himself pleases. 
 
FREEDOM OF VOLITION. 105 
 
 The advocates for genuine, rational, and real free 
 will, have not always defined it either with due cor- 
 rectness, or with judicious uniformity. Some have de- 
 fined human freedom of will, to consist in a self deter- 
 mining power in the will itself over its own acts. But 
 this is an absurdity, because the will is not a being, 
 but a facultv of a being?. Others have denominated it 
 indifference or equilibrium of iv ill. While some oth- 
 ers have defined it to consist in contingency of voli- 
 tions and events. The discerning Dr. Dana in defin- 
 ing it, asserts, that " Moral agents are themselves the 
 efficients of their own volitions." Nor can a better 
 definition be easily offered. For the sake however of 
 greater precision, and perspicuity, it may be expedi- 
 ent to remark here, the distinction betwixt will and 
 volition. That the former is a faculty of the human 
 soul ; and the latter an act of the soul through the 
 medium of this its faculty of will. And, therefore, 
 when the will is said to act, no more can correctly be , 
 implied thereby, than the soul's own action, through 
 the will as a medium of volition. And in this view, 
 of this subject, the soul is the agent, the will the in- 
 strument of action, and the volition, or what is the 
 same thins:, the choice or the refusal is the act. And 
 this agent is truly free, when under no other necessity 
 but such as results from law, or duty ; he is then capa- 
 ble in the view of motives to act, or forbear to act, to 
 ehoose, or to refuse, or to do neither. In such case, 
 if he exerts a volition, he is himself the efficient of 
 such volition. But if Deity controls his will, so as 
 necessarily to cause the volition, or to cause it to be 
 
 o 
 
 4 
 
106 • FREEO0M OF VOLITION. 
 
 one way rather than another, the man is no longer free, 
 nor accountable ; bat is under a natural necessity of 
 action. And this the Deity sometimes performs, even 
 " When he turns the kings heart as the rivers of wat- 
 er are turned." Were these distinctions but duly at- 
 tended to, much confusion of ideas, and errours in 
 argument, would be avoided; but Hopkinsianism 
 would then lose one of its strongest holds, for its 
 greatest strength lies as before observed, and as will 
 hereafter further appear, in excluding light, and, in 
 spreading clouds and darkness over the subject. 
 
 West, in the appendix to his Essay, when combat- 
 ing Dana's judicious assertion, that " Moral agents 
 are themselves the efficients of their own volitions," 
 thus declaims, " The doctrine of a power of self-de- 
 " termination ; or of a power in men to produce and 
 " effect their own acts of will is every way embarrass- 
 " ed. In getting rid of one difficulty, we run directly 
 " upon another ; difficulties on every side incumber 
 " it."* If this writer meant, that these difficulties 
 were of such a nature as greatly to have embarrassed 
 himself and his scheme, he would have made an hon- 
 est confession : but as he designed them to operate on 
 the other side, and in his own favour : he deserves the 
 high credit of discovering, or, of affecting to have dis- 
 covered great difficulties, where none at all existed. 
 But he proceeds, " The reasonings against the exist- 
 " ence and possibility of such a power (of men being 
 " the efficients of their own volitions) merit an answer 
 
 Page 
 
PREED0M OF VOLITION. 107 
 
 " if capable of it : — Without confuting them, no man 
 " ought to imagine he can write successfully in vincli- 
 " cation of such a power."* And having previously 
 to this, closed his arguments on the same topic of ne- 
 cessity against freedom, he then concluded. " Hav- 
 " ing thus proved, as I apprehend, the perfect incon- 
 " sistency of the notion of a power of self determina- 
 " tion in men : the consequence clearly is, that all the 
 " exercises of human volition arise wholly from some 
 " extrinsick cause. "\ Surely, sir, if not instantly 
 petrified into motionless statues, by this most alarming 
 conclusion of so potent a reasoner, we ought, without 
 delay, to attempt at least one effort of volition and ar- 
 gument, to break these menacles of this reasoning ; 
 lest by being enchained down thereby, we should ac- 
 tually become reduced to the abject condition, of souls 
 materialized into machinery, needing continually an 
 external impetus, to effect our every motion both of 
 soul, and body. But happily for us, this mighty rea- 
 soner, and the still more mighty Edwards, have di- 
 rected their resistless force of argument, not against 
 " ability in men themselves to originate their own 
 acts of will," but against the false notion of its resid- 
 ing in the will itself. And of its existing in contin- 
 gency, in equilibrium, &c. &c. 
 
 Against these erroneous definitions of the power in 
 question, they waged mighty warfare, and over them 
 obtained many a victory ; but against the power itself 
 truly defined they have not obtained the like success. 
 
 * Page 7. f Essay, page 123. 
 
108 FREEDOM OF VOLITION. 
 
 Against this they have marshalled arguments from the 
 supposed Divine decree, fore- ordaining whatsoever 
 comes to pass, (which will hereafter be duly noticed, 
 when the divine decrees shall specially be considered.) 
 But as to their remaining efforts of argument, they are 
 pitiful indeed ; being made up for the most part of 
 quibbles, begging the question, and evasions. And 
 this they were driven to, not because, that as writers, 
 they were deficient in talents, but because their sub- 
 ject was a bad one, and incapable of any better de- 
 fence. 
 
 West, in section vi, part i, of his Essay, combat- 
 ing an anonymous writer, observes, " It hence ap- 
 " pears, that the power which our author insists on, 
 " as essential to moral liberty, is a capacity, or faculty 
 " with which moral agents are endowed, of originating 
 " their own voluntary exertions ; even so that nothing 
 " but what is in the man, and what properly belongeth 
 " to him, can justly be considered as the cause of his 
 " volitions. Accordingly, he urgeth, that, we must 
 " be the causes of our own volitions."* *' Moral ac- 
 " tion, therefore, upon these principles, is something 
 *' of which there is no cause, reason or ground of its 
 " existence. For whatsoever exists, must have come 
 " into being, either out of nothing absolutely without 
 " cause, or it must have been produced by some ex- 
 " ternal cause: or it must be self existent. The two 
 "last of which, will not either of them be pretended 
 " of creatures."! In this attempt at refutation, two 
 
 • Page 106. I Pages 106, 107. 
 
FREEDOM OF VOLITIOtf. 109 
 
 manifest blunders occur, which indicate great confu- 
 sion of ideas in the mind of the objector. The latter 
 mistake is indeed harmless, and consists in the substi- 
 tution of " two last," for " the first and the last." 
 For all will own, that " all creatures have an external 
 cause :" but no creature will pretend he has come in- 
 to being "uncaused" "out of nothing." But the 
 former errour is of quite another description, and ex- 
 ists in the affirmation, that " moral action, upon " the 
 before defined M principles, is something of which 
 there is no cause y reason or ground of its existence." 
 It is truly strange that Dr. West should thus so soon 
 have forgotten what he had just before acknowledged, 
 viz. that his opponent " urged that we must be the 
 causes of our own volitions." So far then on these 
 principles is moral action from being something of 
 which there is no cause, reason or ground of its exist- 
 ence, that its only true and proper cause is most ex- 
 pressly assigned, viz. the moral agent himself, as be- 
 ing the real efficient of his own volitions and actions. 
 As it is scarcely credible that the doctor was thus so 
 exceedingly forgetful, some other cause of errour may 
 unhappily have misled him. Nor is this difficult to 
 be conceived of. For such were his impressions and 
 ideas of the inertness mechanism and impotence of hu- 
 man souls that he must have imagined stocks, stones 
 and dry bones were as capable of effecting volitions 
 and actions, as living men were ; and, consequently, 
 that such assigned causes of volition and action, were 
 no causes deserving of any notice whatsoever. 
 
110 FREEDOM OF VOLITION. 
 
 But he proceeds, " Whosoever speaketh of a self 
 " originating motion in the mind of man, or of any 
 " exercise of will begun by itself, conveys no manner 
 " of idea beyond that of the bare exercise of volition ; 
 "the very idea of a power of self motion, self deter- 
 " rnination, in various ways destroying itself, and its 
 "own existence, and entirely shutting itself out of the 
 " world."* Whilst we have in this quotation and 
 example of this writer's excluding good sense out of 
 his composition, we have also a specimen of his dex- 
 terity in evading difficulties ; for hard pressed by the 
 correct idea of a moral agent effecting and producing 
 his own volitions and actions, he artfully endeavours 
 to transfer the idea of agency from the man himself to 
 his volitions and his actions ; as if it were not the man 
 that exercised his own will, but the will that exercised 
 itself; and as if action was not produced by human 
 beings, but was its own production ; and this pitiful 
 game of contending only with shadows and phantoms, 
 he thus frequently plays off upon his readers : " Thus 
 " doth it appear that the idea of self motion, self de- 
 " termination ; that is, a motion originated by itself, 
 " and by its own casual influence brought into exist- 
 " ence, is in itself, as evidently and clearly a contra - 
 " diction, as that two and two should make five."i 
 But in all this rant of sophistical farce he was only a 
 mere copist. For he evidently had learned it from 
 the greater Edwards, who, before him, had conde- 
 scended to this despicable artifice. For in replying to 
 
 * Pages 121, V22. t Ibid, page 124. 
 
FREEDOM OF VOLITION. Ill 
 
 an opponent he says, *' Let the objector reflect again 
 " if he has candour and patience enough, and does not 
 il scorn to be at the trouble of close attention in this 
 " affair. He would have a man's volition be from 
 11 himself. Let it be from himself most primarily 
 " and originally of any way conceivable, that is, from 
 " his own choice. How will this help the matter ?"f 
 President Edwards appears in this instance to great 
 disadvantage. For he most grossly insulted his oppo- 
 nent by endeavouring to palm on his understanding 
 the idea of his " own choice " instead of the idea of 
 "himself."* But whilst he thus discovered so great 
 a destitution of candour in himself, he had the good- 
 ness to recommend both it, and a large stock of pa- 
 tience, to the man upon whom he meant to impose. 
 But arming ourselves, not our choice, with the pa- 
 tience recommended, we will not " scorn " to be at 
 the trouble " of close attention " to his further obser- 
 vations on this affair, viz. " How will that help the 
 
 t Inquiry, page 365. 
 
 * It is scarcely possible to find stronger presumptive evi- 
 dence of the fallacy of any doctrine, than to discover its ablest 
 advocates resorting to unfair means for its support. No man, 
 perhaps, ever studied more intensely into the operations of the 
 human will, than President Edwards. Nor was he infcriour to 
 any in ability for an attempt of that nature. When, therefore, 
 on this, his favourite point, argument and candid definition fail 
 him, and evasion and shufflmg become the weapons of his war- 
 fare, as in the above instances, we are constrained to regret a 
 perversion of such talents, in defence of doctrines incapable of 
 vindication. 
 
112 FREEDOM OF VOLITION. 
 
 matter ? unless that choice itself be blame or praise- 
 worthy. "$ 
 
 This is but an evasion, to divert the mind from that 
 close attention to which invited, and which is highly 
 necessary, in respect to the main question. We will 
 however follow him, and again return. The new idea 
 here started, shifts the debate from proof of the origin 
 of volition, to the quality of volition. This he had 
 before thus debated; (verbosity, however, omitted.) 
 " One main foundation of the reasons brought to es- 
 u tablish the forementioncd notions of liberty, virtue, 
 " vice, &c. is a supposition that the virtuousness of 
 " the acts of the will consists not in the nature, but 
 " wholly in the cause of them, so that if the acts of the 
 (t will be never so good, yet, if the cause of the act 
 "be not our virtue, there is nothing virtuous in it; 
 " and, on the contrary, if the will in its acts be never 
 " so bad, yet, unless it arises from something that is 
 " oar vice, or fault, there is nothing vicious in it."* 
 To this he replies, "If the essence of virtuousness 
 " and viciousness does not lie in the nature of the acts 
 " of mind, said to be our virtue or our fault, but in 
 " their cause, then it is certain it lies no where at all. 
 " For if the vice of a vicious act of will, lies not in 
 " the nature of the act, but the cause, so that its being 
 " of a bad nature will not make it our fault, unless it 
 " arises from some faulty determination of ours, as its 
 " cause ; then, for the same reason, neither can the 
 " viciousness of that cause lie in the nature of the 
 
 § Inquiry, page 365. * Inquiry, page 249, 
 
PREEDOIu OF VOLITION. IIS 
 
 • thing itself, but in its cause. And when we are 
 ' come to this higher causey still the reason of the 
 " thing holds good, he. &c. And thus we must 
 " drive faultiness back from step to step in infinitum ; 
 i( that is, to allow it no possibility of existence any 
 " where in the universality of things.*'* This migh- 
 ty fabrick of ingenuity and demonstration is truly but 
 a paltry affair ; for even should any have been so 
 weak, as to have supposed no evil in the nature of a 
 vicious act, nor praise in that of a good one ; yet, 
 who so simple as to be persuaded by any thing in the 
 foregoing arguments, that the praise of good, and 
 blame of bad acts, do not revert back to, and devolve 
 wholly upon their true and real authors wherever 
 found. It is President Edwards himself who banish- 
 es the blame of bad, and the praise of good volitions 
 out of the universe ; by so attaching the vice and vir- 
 tue of volitions to their own natures, and by so de- 
 taching the praise and blame from their authors. On 
 this ground, vice or virtue can never be rewarded ; 
 for who can arrest the fugitive volition, to honour, or 
 to afflict it ? And if the volition cannot be rewarded 
 or punished, so neither can the essence or nature of 
 it. The blame and praise should, therefore, be so 
 distributed betwixt author, act and essence, as that 
 the weight of the two latter should revert back on the 
 former. But the poor man machine, who performed 
 these things not through any "fault or virtue of his" 
 but merely through necessity ; reason, common sense 
 and impartial justice, all pronounce, Let him go free. 
 
 * Inquiry, page 250. 
 r 
 
114 FREEDOM OF VOLITIOK. 
 
 We now return to the origin of volition. On this 
 point he seems thus to reason : " Volition, to be from 
 ; ' himself, must be from his own choice; and that 
 " choice, from a former choice ; and so on to infinity, 
 " which is a contradiction." But he is here neither 
 distinct nor full. West, seems, however, to have tak- 
 en the hint of this argument, and to have managed it 
 better ; we therefore will follow his track of argument. 
 " If moral volitions proceed from a cause in the a- 
 " gents themselves, this cause must be voluntary, oth- 
 " erwise it could not effect the acts of will. And if it 
 " be a voluntary cause, it differs not from an act of the 
 " will ; and, therefore, men are the efficients of their 
 *.' acts of will, by acts of will. But, which, as they 
 " could not have been by an eternal series, is ab- 
 surd."* Here we discover betwixt both these 
 writers, an agreement as to the absurdity of one voli- 
 tion originating from another ; but West is most ex- 
 plicit, in denying volitions to arise from an involunta- 
 ry cause, that is, as he understands, from any thing 
 which is not a volition. The absurdity of one voli- 
 tion producing another volition, belongs not to this 
 question. A moral agent wills voluntarily, without a 
 foregoing volition, or any such previous train. The 
 fallacy of the objection, lies in confounding together, 
 as if synonymous, the terms voluntary cause and vo- 
 lition. 
 
 The cause or authority which originates a law, is 
 not itself a law, nor does it enact a law by a previous 
 
 * West's Appendix, page 5. 
 
FREEDOM OF VOLITION. 115 
 
 one, or by a foregoing train of laws. It is a col- 
 lective legislative agent, constitutionally capacitated, 
 whether representative or incorporate, within prescrib- 
 ed limits ; to exercise a self determining power over 
 its own acts, and of which, it is itself the efficient. 
 And so striking an image is this of a moral agent, ex- 
 ercising a dependent and limited authority over his 
 own self governed volitions, and of which, he is him- 
 self the efficient, that it needs only to be mentioned to 
 carry with it conviction. 
 
 But here a formidable objection rears its terrifick 
 front. " Such a (self) exertion as this must imply 
 ** some faculty, or power in human nature, which has 
 " never yet been discovered ; but hath hitherto escap- 
 " ed the notice and observation of the most subtile 
 " and critical inquirer. It is not the faculty of under- 
 " standing; for with the dictates of this faculty, it is 
 " acknowledged the choice of the mind is in no de- 
 " gree connected ; being oft in opposition to them. 
 " And, that, surely cannot be the cause of an event, 
 " the whole influence of which is utterly resisted by 
 " the event. And what powers there are in human 
 " nature, for any to exert, besides those of under stand- 
 " ing and will, we must wait to be informed by such 
 " as urge, that all the acts of our wills, are the effects 
 " of our own exertions."* 
 
 " If the power which mankind are supposed to have 
 " over their own wills, hath no degree of choice in it, 
 " it may as well be external, as internal, as to any 
 
 * Essay, page 120. 
 
116 FREEDOM OF VOLITION. 
 
 " improvement it makes in liberty : (for) that mus| 
 " surely be a very impotent sort of power, which, in 
 " its utmost exertion, will never produce the least de- 
 " gree of volition. And be to as little purpose as a 
 " poor beggar covered with rags, who exerts his sove- 
 " reign authority over realms, which his disordered 
 " brain hath made him imagine are subject to his sole 
 " command and arbitrary will."* 
 
 Of what species a moral agent can be, who is pos- 
 sessed only of understanding and will, and as unable 
 to exercise a single volition by any power in himself, 
 as the lunatick beggar is to rule over his fancied 
 realms ; seems difficult to determine. It is howev- 
 er clear, that this impotent agent cannot be of hu- 
 man kind ; for Locke, Watts, and thousands, besides 
 these discerning scrutineers of Adam's race, have 
 discovered in real men, perception, reason, conscience, 
 kind natural affections towards kindred and friends, 
 and the powerful stimulating passions of anger, hope, 
 fear, &c. But this paltry wight in human form, 
 seems only a skeleton of man, dissected, mutilated, 
 steeped in metaphysical brine, strung on metaphysical 
 wires, and made to dance such capers as would best 
 suit the taste of West and Edwards. 
 
 To this it is gravely replied, that nothing " can be 
 more unreasonable, than to consider voluntary de- 
 signing agents mere machines, f Nor, that any use 
 " can be made (of this comparison) except in excla- 
 " mation and popular harangues, and in applications, 
 
 * West's Essay, page 121. t Ibid, page 132. 
 
 
FREEDOM OF VOLITION 1 . 117 
 
 1 not to reason, but to the imaginations of men."f 
 Let us, then, soberly hear his definition of a mere ma- 
 chine. " Whatever motion we behold to be utterly 
 " involuntary and undesigning, we consider as alto- 
 " gether mechanical. Thus we term the motions of the 
 " earth, and other bodies composing the material sys- 
 " tern, .mechanical. And after the same manner, the 
 " ascending of vapours, the blowing of the winds, the 
 " motions of clocks and watches, &c. These effects 
 " we never consider as the fruit of any voluntary in- 
 kC tention in the bodies themselves, but the changes in 
 " them we consider as the mere effects of some exter- 
 " nal influence and force. These, it appears to me, 
 " are the ideas which men generally have of mechan- 
 " ical motions. "§ This definition is manifestly defec- 
 tive ; mechanical motion, although never implying in- 
 ternal design, yet ever invariably presupposes exter- 
 nal design. The precise difference, then, betwixt a 
 watch or clock, and a moral agent, according to West, 
 in respect to liberty, is precisely this; that the one is 
 capable of perceiving and willing his own motions, 
 under the same kind of external influence, that the 
 other, without perceiving or willing, is rendered capa- 
 ble of performing its oxvn motions; for it is idle to 
 pretend any due influence of moral motives, on mind, 
 separated from conscience, passions and affections. 
 But there is another implied difference, viz. in respect 
 to essence. The clock and watch are not merely des- 
 titute of cogitation, but are also wholly destitute of all 
 
 t Page 133. § Pages 131, 132. 
 
118 NEW DIVINITY. 
 
 spirituality ; they are mere material machines. Whilst 
 real men rank in the class of spiritual existences^ not 
 subject to those principles of decomposition to which 
 mere material existences are liable. And this leads 
 to a ver}' important discovery, as it shews us the links 
 by which men and machines may become united. 
 Priestley's materialized, cogitating machinery of man, 
 is the link in the chain of existences, that approxi- 
 mates matter, nearest to spirit. And the degraded 
 moral agents of West and Edwards, constitute the de- 
 scending link of Spirit, as approximating towards ma- 
 terialism. But as I am unable to discern whether 
 they come into real contact or not, 1 beg, sir, you will 
 please so to contrast them as fuily to make the dis- 
 covery. 
 
 In my next it is proposed to notice some other ab- 
 surdities of the new divinity. 
 
 LETTER X. 
 
 SIR, 
 
 AMONGST first principles, which are self 
 evident in their own natures, none ranks higher than 
 this leading truth, viz. that ability, as refering to ac- 
 tion, must, in respect to degree, invariably be adequate 
 to the difficulty of the action produced ; and in respect 
 to nature, that ability and action are ever of the same 
 kind Willi each other. For this principle, besides its 
 
NEW DIVINITY. 119 
 
 ovvn internal evidence, is supported by the universal 
 experience of all men in all ages. 
 
 It is, sir, in conformity with this principle, that you 
 have judiciously observed, that " ability must not on- 
 " ly relate to the action, but be adapted to it : For the 
 " trunk of a tree, its bark and buds, may have some 
 " relation to pears ; but no one would say, that the 
 " trunk, bark and buds of the oak, constituted a capaci- 
 M ty for bearing pears or peaches. Moral fruits, as well 
 f ' as natural, require an appropriate capacity. Intellec- 
 11 tual action, requires intellectual ability : Mechanical 
 " action, mechanical ability : Muscular action, muscu- 
 " lar ability ; and moral action, moral ability.'''' This 
 formidable reasoning you opposed, to the Hopkinsian 
 absurdity, that natural ability alone, is sufficient to 
 constitute a man an agent, morally accountable for his 
 conduct. Nor can I forbear transcribing your further 
 appropriate expression of abhorrence of this contradic- 
 tory tenet. " To love God, you say, is a moral ac- 
 " tion ; and men are bound to love God, because they 
 a have ability to think and to walk, while they have 
 " not ability to love. Is this logick ? Is this the way 
 " to silence cavillers, and justify the impeached recti- 
 " tude of Jehovah, in requiring fallen man to be ho- 
 "ly?" (Ely.) 
 
 But principles, however important in their effects 
 on society, however self-evident from their own na- 
 ture, or however firmly established by the uniform 
 experience and common sense of mankind ; self-suffi- 
 cient theorists have attempted, by sophistical artifice, 
 to obliterate from the minds of men. A Hume and 
 
120 NEW DIVINITY. 
 
 a Berkley, have, in the crucible of their own imagina. 
 tions, dissipated all matter by evaporation, into a uni- 
 verse of ideal existences. Whilst Priestly, and other 
 redoubtable philosophers, have so decomposed souls, as 
 to materialize their essence into dissipated atoms. But 
 not content with the destruction of both soul and bo- 
 dy, another race of wise men have commenced a for- 
 midable attack upon the essential principles of right 
 reason and morality ; not by an annihilation of their 
 essence, but by a decomposition of their relation and 
 order. In consequence of which revolution in divin- 
 ity, evil has become good ; wrong has become right ; 
 and the most detestable impurities flow directly from 
 the purest fountain. This revolution is, indeed, so 
 great, that in theological discourses of the modem 
 school, the meaning of some important expressions is 
 so changed, that the alteration operates on religious 
 sentiment, as base coin amongst a circulating medium. 
 This change is to right reason, what false dice are to 
 the gambler; and it affects truth and veracity, as false 
 weights and measures do him who buys or sells. In 
 a word, its tendency is, having first impaired the 
 authority of the Holy Scriptutes, next impeached the 
 character of the ever blessed God, to terminate its 
 final issue in Atheism itself. 
 
 Amongst the minor artifices of deception practised 
 on themselves and on others by these gentlemen, is 
 that of a dexterous change of terms ; and on which 
 you have thus very handsomely animadverted, viz. 
 " What have intellectual and bodily strength to do 
 " with moral actions ? There is something illogical in 
 
NEW DIVINITY. 122; 
 
 ''your sxveeping the cords back and forth, from natu- 
 w ra/ ability, to wora/ action, and from /wonz/ ability, 
 "to natural action; you may thus charm with the 
 " musick of words, but will not convince the man of 
 " sound mind." (Ely.) Of this description are also 
 the following quibbles of West : " No sentiment can 
 " be more absurd than that which implies the cause of 
 " sin to be itself sinfuL" " If sin hath a cause, it 
 " must necessarily be a cause that is sinless. " " K 
 M sin arise from a cause out of itself • it is absurd to 
 " suppose the cause to be sin or sinful ; cause and ef- 
 u feet are two distinct things. " They are distinct as 
 to person, but alike in nature. For as an individual 
 produces another individual of the same species ; so a 
 cause produces an effect of a like nature. They are 
 indeed, two distinct things, but possessed of identity 
 of essence. And akin to this fallacy thus detected, is 
 his observation, " We may as well say, that the sour- 
 " ness of grapes consisteth in the vine that bore them, 
 " as that the evil of sin lieth in its cause. " What I 
 did this man never read, nor reflect, that if " Their 
 grapes are grapes of gall, and their clusters bitter," 
 it is because " their vine is the vine of sodom, and of 
 the fields of Gomorrah ? " Deut. xxxn, 32. 
 
 But bidding adieu for the present to the crudities, 
 sophistry, and fallacies of the remote founders of the 
 new divinity, we will notice the novel system in its 
 more improved state ; and for the sake of brevity, pas- 
 sing over the voluminous pages of the renowned Hop 
 kins, we will seek that system which bears his name. 
 in the writings of that author whose publications see-m 
 
 ft 
 
122 NEW DIVINIt*. 
 
 now to be generally considered oracular by Hopkin- 
 sians. 
 
 Gratifying, indeed, would it be, if, in resorting to 
 the lucubrations of this famed author, we could dis- 
 cover in his works, a detection of the errours of his 
 predecessors and coadjutors, if we could trace therein 
 only sound reasonings from correct principles, and if 
 full evidence could appear, that " he still taught the 
 " people knowledge, set in order many proverbs, gave 
 " good heed to find out acceptable words, and that 
 " (what by him) was written was upright, even 
 " words of truth." (Solomon.) 
 
 But we will not condemn him unheard. In his ser- 
 mon on Eccles. vn, 29; treating upon freedom of 
 will and moral agency, he thus writes : " The excel- 
 " lency of virtue or holiness consists not in its cause, 
 " but in its nature. For if there cannot be a volition, 
 " before the first volition, then the first volition of ev- 
 " ery created agent must have a cause altogether bi- 
 " voluntary. This must have been the case with res- 
 " pect to Adam. His first volition could not have 
 " proceeded from a previous volition, and therefore his 
 " first volition proceeded from some involuntary cause. 
 " And if it proceeded from some involuntary cause, it 
 " matters not whether that cause was within or with- 
 " out him. " 
 
 It is, indeed, difficult to conceive of the construc- 
 tion of any paragraph, on any subject, in so few words, 
 which shall have so great appearance of so much cor- 
 rect reasoning, interwoven with so many fallacies, as 
 are discoverable in the above quotation. For notwith- 
 
new divinity. 123 
 
 Standing all its plausibility of expression, and formality 
 of argumentation, we recognize therein the stale artifice 
 and quibbles of West and Edwards, heretofore ani- 
 madverted upon. First. We discover the attempt to 
 dissever the immutable relation which ever subsists 
 betwixt moral causes and their effects.* Which in- 
 sidiou s artifice of disseveration, where undetected, out- 
 rages the true dictates of right reason. For whilst the 
 sober sense of mankind perceives and acknowledges, 
 that praise or blame attach to good or evil volitions or 
 actions ; so they know that the actions in themselves, 
 are incapable of being rewarded or punished, and there- 
 fore they inquire after the author or authors. If the 
 actor is found to be the author, the whole praise or 
 blame, as to reward or punishment, concentrates whol- 
 ly in him : But if it is discovered that another had ex- 
 cited him, more especially had necessitated him to 
 such action, then would such praise or blame princi- 
 pally, and if the necessity were absolute, altogether 
 devolve upon the first cause, or prime author. 
 
 Secondly. We remark a quibbling on the term 
 involuntary, thereby endeavouring to render the terms 
 volition and voluntary cause, synonymous; so that 
 
 * Hopkinsianism having discovered, that a good tree can 
 bring forth evil fruit, and yet remain good : and an evil tree 
 bring forth good fruit, and yet continue evil : and also, that a 
 Jig-tree can bear olive berries, and a vine figs ; their scheme 
 seems in some degree entitled to its high title of New Divinity ; 
 for ii exhibits a new system of moral causes, and effects, which 
 neither Christ, nor his Apostles, ever under stood. 
 
124 NEW DIVINITY. 
 
 unless a volition was produced by a previous volition, 
 it must of necessity arise from an involuntary cause ; 
 but as it hath been already made manifest, that voli- 
 tion and 'voluntary cause are wholly dissimilar, (the 
 latter consisting not in acts of will, but in ability to 
 will uncontroled by any other being than the agent 
 himself) I shall not here repeat what was there ob- 
 served. And thirdly. We discover how grovling 
 are all his ideas of the freedom of volition, by his re- 
 mark from his own mistaken conceptions of voluntary' 
 and involuntary. " And if it proceeded from an in- 
 voluntary cause, it matters not whether that cause was 
 within or without himself.'''' That is, if Adam's acts 
 of will did not spring from previous acts of will, they 
 must have sprung from an involuntary cause ; and if 
 so, no matter whether this cause was within or with- 
 out himself. It is sometimes remarked, that when 
 great men mistake, they mistake greatly. If this rule 
 will hold good in all cases, then we must have an ex- 
 alted opinion of our author's talents, for his mistake 
 is great indeed. What ! of no consequence to Adam ! 
 whether the perception and reason, the powers of con- 
 science, the hope and fear, the love or hatred, or the 
 cravings of bodily appetites, which stimulated him to 
 zvill and act, were those, that were within himself, and 
 under his own control ; or were those that dwelt in 
 some other person, who held" him in willing bondage, 
 and controled his every action of soul and body. To 
 this, the doctor gravely replies. As " mind cannot act 
 M any more than matter can move, without a divine 
 '♦agency, it is absurd to suppose, that men can be left 
 
NEW DIVINITY. 
 
 125 
 
 u 
 
 " to the freedom of their own will, to act, or not to 
 " act, independently of divine influence."* " And it 
 " is equally certain, that Adam could not be the effi- 
 " cient cause of his own volition. He was a depend- 
 ent creature. He lived, moved, and had his being 
 in God; and without him he could do nothing. 
 " Such a dependent creature could no more produce 
 " his own volitions, than his own existence. A self 
 " determining power is an independent pov.-tr, which 
 ° never was, and never could be given to Adam."f 
 Mind and matter according to the doctor's definition, 
 most strikingly resemble each other. Mind cannot 
 act of itself, nor matter move itself. So impotent is* 
 mind, that it is as unable to exert of itself a single vo- 
 lition, as to give itself existence. Had Priestly but 
 discovered such a mind in human form, he undoubt- 
 edly would have taken it for one of his materialized 
 men. And, perhaps, have subjected it to the scruti- 
 nizing torture of a decomposition. This accommo- 
 dation of the powers of mind, to the powers of matter, 
 was designed as descriptive of Adam's ability to will, 
 and to do. But Adam's ability to will and do, was 
 not circumscribed within the narrow circle of mere 
 mental ability. A mere thinking and perceiving be- 
 ing might not be able to do more than barely to per- 
 ceive and think. But where are such beings to be 
 found ? Angels, whether good or evil, are not such ; 
 for they can both love and hate, as well as think. 
 
 * Sermon on Genesis xly, 5, page 41. 
 
 t Sermon on Ecclesiastes vn, 29, page 281. 
 
126 iJEW DIVINITY, 
 
 Adam and all his rational posterity, possess affections 
 as really as angels do. And Adam, and all his pos- 
 terity, while inhabiting this world, were, or are endu- 
 ed with excitements to action, which no angel ever 
 possessed. For the human soul being invested with 
 a body composed of an organization transcending the 
 deepest research, is thereby susceptible of pains and 
 pleasures, and is endued with appetites, which none 
 but incarnated spirits feel. And in addition to all 
 this complicated stimulus to action, which neither an- 
 gels, nor matter ever felt, we should?annex the tender, 
 melting, attractive and powerful excitements of natur- 
 al affections, in all their complication of operations, on 
 husband, wife, parent, child, and similar relative con- 
 nexions. When, therefore, we contemplate a human 
 being, as required to will, and to act, we do not con- 
 sider his mentality as containing and furnishing all his 
 ability for such action. We allow him indeed, his full 
 portion of perception, viz. imagination, memory and 
 reason ; we annex to these, the faculty of conscience, 
 as well as that of the will ; and with these we com- 
 bine the passions of love, hatred, hope, fear, &c. and 
 from these we cannot separate either the appetites or 
 the natural affections. And when we contrast such a 
 being so endowed, with a parcel of mere matter, wheth- 
 er a stick, a stone, or a clod of earth, we cannot con- 
 ceive how the great doctor Emmon's could have sup- 
 posed that the former was no more capable of acting, 
 without u divine agency, than the latter was of mov- 
 ing, without the like agency. 
 
NEW DIVINITY. 12£ 
 
 Common sense most certainly dictates, that an hun- 
 gry, or a thirsty man, with food or drink within reach, 
 needs no exciting divine impulse to induce him 
 to satisfy the cravings of nature. And as common 
 sense in these instances teaches, in direct contradiction 
 to Hopkinsian sense, so it does likewise in all other ca- 
 ses in which the living soul is capable, through means 
 of its mind and conscience, of its passions and affec- 
 tions, and of its appetites and propensions, to exert its 
 will, by originating its own volitions, where suitable 
 occasions offer. But to this it is objected, that, "a 
 " self-determining power, is an independent power, 
 " which never was, and never could be given to Adam, 
 " who lived, moved, and had his being in God ; and 
 " without whom he could do nothing. " And besides, 
 " if it were possible, for moral agents to act, without 
 " any divine influence upon their wills, it is easy to 
 " perceive, that their actions would be solely their 
 " own : and could not in any sense be ascribed to 
 " God, nor considered as under his providential con- 
 " trol."* Absurdity crowds here upon absurdity. 
 For if man's self exertion in volition, thereby render- 
 ing his actions solely his own, and not God's actions, 
 could spring only from an independent power, impos- 
 sible to be communicated to any creature : then the 
 same reasoning will, in like manner, apply to every 
 thing else besides volition, which is solely a man's own 
 act, and not God's. It will apply to his perceptions, 
 his reasonings, his memory, his conscience, his affec- 
 
 y Page 41— Sermon on Genesis, xlv, 5. 
 
128 SELE DETERMINING POWER 
 
 tions and passions* Yea, and to his sensations of see- 
 ing, hearing, feeling, smelling and tasting. These 
 cannot be solely a man's own ; for if they were, they 
 could not in any sense be ascribed to God. But 
 would arise from an independent power impossible ev- 
 er to be confered on any man. Therefore, all these 
 belong to man only through a divine influence, which 
 primarily makes them belong to God, more properly 
 than to man. Therefore, it is God, who perceives for 
 man, reasons for him, remembers for him, performs 
 for him the office of conscience, loves, hates, hopes, 
 fears, sees, hears, smells, tastes, and wills for him. In 
 a word, man's soul and spirit, are so far decomposed, 
 and their place so far supplied by such a portion of di- 
 vine actuation, as causes all the perceptions, passions, 
 affections, and actions of all men, to belong more 
 properly to God than to themselves. But turning with 
 indignation from this inevitable, disgusting, and appa- 
 rently blasphemous result ; permit me, sir, to solicit 
 your attention to this subject in a less offensive point 
 of view. A self determining power is deemed impos- 
 sible to be communicated to creatures, because they 
 " live, move, and have their being in God, and with- 
 out him can do nothing. " This reasoning we will 
 test, by applying it to a case, at which already slightly 
 hinted : viz. To the subsisting relation betwixt an in- 
 corporate society, and the legislature which confered 
 thereon incorporate existence. The persons compo- 
 sing such society, although neither created nor uphold- 
 en as men, by said legislature, yet so as respects in- 
 corporate capacity, and continuance therein, they are 
 
OF VOLITION IN MAN. 129' 
 
 ad absolutely dependent on the legislature, as they are 
 on God for their personal creation, and continuance in 
 being as men. For, whilst in this latter sense, they 
 " live, move, and have their being in God : " so in 
 the former sense, they live, move, and have their be- 
 ing, only by the power, and within the circle and ex- 
 tent of the legislature's jurisdiction. 
 
 But this absolute dependence of incorporate capaci- 
 ty, does not disable them from exercising a self de- 
 termining power over their own will, in enacting 
 the laws of their society. Nor does this collective 
 agent, in being thus the efficient of its own volitions, 
 militate in any wise against either the honour or the 
 authority of the supreme legislature. But on the con- 
 trary, its tendency is declaratively, to exalt, and mag- 
 nify both ; shining as the created image of that pow- 
 er, which invested it with ability to effect legislative 
 volition, it glorifies the author of its incorporate being. 
 The supreme legislature possesses within itself, all 
 requisite ability for willing and enacting in its legisla- 
 tive character. The incorporated legislature is, by 
 derivation, possessed of similar powers of action. 
 But the former legislates throughout all its wide do- 
 minion, and upon all subjects suitable for legislation : 
 whilst the latter, by the law of the former, is restrict- 
 ed within circumscribed limits. Nor can it without 
 incurring the penalty of a forfeiture of chartered rights, 
 violate the prescribed bounds, or intermeddle with 
 forbidden objects. 
 
 Pursuing this analogy of reasoning, from man de- 
 pendent upon man, to man dependent upon God, we 
 
 R 
 
130 SELF DETERMINING TOWER 
 
 are constrained thence to infer, that as incorporated 
 ability, though derived and dependent, is nevertheless 
 capable of originating its own volitions, and of per- 
 forming its own acts, without either infringing on the 
 prerogatives, or requiring the exciting influence of the 
 power whereby created and sustained ; so, likewise, 
 that man created in the image of the self determining 
 Jehovah, and dependent on him, is nevertheless, ren- 
 dered capable of originating his own volitions and ac- 
 tions, without either infringing on divine prerogatives, 
 or being in all cases excited by divine influence to vo- 
 lition and action. And consequently, that as charter- 
 ed societies perform actions which are wholly their 
 own, and not the actions of the legislatures by whom 
 created — so in like manner all men perform innumer- 
 able actions, which are wholly their own, and in no 
 sense the actions of God, 
 
 Nor will it be insuperably formidable to object, 
 that, for men to act independently of excitement from 
 God, and independently of excitement from men, arc- 
 things so entirely different in themselves, that whilst 
 the latter may be possible, still the former must be 
 wholly impossible, because in both cases, and in all 
 others, God excites to every thing that is done, wheth- 
 er by men as individuals, or by them as composing, 
 and constituting not merely the incorporate society, 
 but even the supreme legislature itself. This objec- 
 tion is indeed specious, but not solid ; because its 
 foundation is sapped by its own fallacy ; for its asser- 
 tion of universal divine excitement causing all men t© 
 will and act, in all cases, is only begging the ques- 
 
OF VOLITION" IN MAN. 131 
 
 tion, and proves nothing. And this objection is still 
 further inconclusive, because, although, it adverts to 
 an undeniable difference betwixt incorporate volition, 
 considered merely as legal, and volition real and actu- 
 al, yet it wholly overlooks the respective sources from 
 whence these different kinds of ability are derived, 
 the one being finite, and the other infinite : so that 
 the inference from analogy still remains unimpaired. 
 
 In this view of the subject, we behold the indepen- 
 dent and self determining Jehovah, ruling a world, 
 not of machines, but of men. We behold him as 
 Lord supreme, stamping his own image of self deter- 
 mining power, upon the dependent creature, man. 
 And in this we recognize man's awful responsibility. 
 For hereby we behold him become the proper subject 
 of divine law, and of its penalties. Nor is he uncon- 
 ditionally rendered independent of control by divine 
 providence. For, at any moment, his liberty may be 
 suspended, by the interposition of divine agency. But 
 while so suspended, responsibility is also suspended. 
 " The King's heart is in the hand of the Lord, as the 
 rivers of water: he turneth it whethersoever he will." 
 (Proverbs xxi, i.) As rivers of water are turned 
 not by moral, but by natural influence, so the heart 
 under such influence is no more accountable, than 
 was the Euphrates when turned by the stratagem of 
 the victorious Cyrus. But man, when enticed by his 
 lusts, to yield himself up as a bond slave of satan, 
 then judicially abandoned of God, his lost freedom 
 will but ill excuse him ; because he then only " Eats 
 of the fruit of hts own ways, and is filled with bis v 
 
132 HOPKINSIAN ABSURDITIES* 
 
 own devices." (Proverbs, i, 31.) Having thus b 
 the maintenance of human self ability of volition, en- 
 deavoured to vindicate divine creating power, against 
 the imputation of impotency, to constitute other agen- 
 cy than that of mental machinery, I shall in my next,. 
 attempt to expose other errours no less pernicious and 
 absurd. 
 
 ( "S#* xo? *i»" 
 
 LETTER XL 
 
 •SIR, 
 
 DOCTOR Emmons truly and justly ob- 
 serves, that " the only wise God can no more require 
 us to believe that which is absurd, than he can com- 
 mand us to do that which is sinful" Fully impres- 
 sed with the self- evidence, and great importance of 
 this proposition, as containing an interesting first prin- 
 ciple of reason and knowledge, I cannot refrain from 
 applying it to immediate use. And therefore am thus 
 led to reason, viz. First. As God can no more require 
 us to believe that which is absurd, than he can com- 
 mand us to do that which is sinful, therefore, He can- 
 not require us to believe in Hopkinsianism, because it 
 abounds in absurdities. And secondly. As God can 
 no more command us to do that which is sinful, than 
 he can require us to believe what is absurd ; there- 
 fore, neither can he cause us to do that which is sin- 
 ful : because for Deity to turn the corrupter of his 
 
a 
 
 tt 
 
 HOPKINSIAN ABSURDITIES. 133 
 
 0wa creatures, and then to punish them for being so 
 corrupt, is of all other absurdities the greatest : and if 
 it were possible to be done, would be of all other sin- 
 fulness, the most sinful But forbearing to press so 
 disagreeable an application of the doctor's own discov- 
 ered first principles ; permit me, sir, to solicit your 
 attention to his definition of moral agency, namely ; 
 
 Were men destitute of conscience, they would be 
 ' equally incapable of feeling moral obligation, and of 
 
 distinguishing the moral quality of actions ; neither 
 " perception nor reason could give them this moral 
 " discernment. It is conscience which constitutes 
 " them moral agents, and ?-aises them to the rank of 
 "accountable beings." (Emmons.) 
 
 This definition of moral agency strikingly resembles 
 the mutilated ones of West and Edwards, already no- 
 ticed. For, like them, though designed for human 
 kind, it excludes affections, passions, will, imagina- 
 tion, and animal appetites. And which, if actually 
 rooted out of our nature, would render us as incapa- 
 ble of volition and action, as the in venters of the new 
 divinity could wish or desire. But these three dis- 
 tinguished divines differed each from the other as to 
 moral endowment. For West in his definition of it, 
 wholly omitted conscience. Edwards, in a mysterious 
 manner, seemed to hint at it, as somewhat necessary. 
 But Emmons constitutes it the all in all. For he 
 says, as above inserted, " It is conscience which con- 
 stitutes moral agents, and raises them to the rank of 
 accountable beings." 
 
1.34 HOPKINSlAtt ABSURDITIES. 
 
 He allows, indeed, that perception and reason 
 should have some place in moral agency ; but, on his 
 plan, so little of either is requisite, that new born in- 
 fants are endowed with an ample portion of both, and 
 likewise with a sufficiency of conscience to raise them 
 to the rank of accountable beings. But his own words, 
 will best express his own sentiments on this subject. 
 tc If conscience therefore be an essential faculty of the 
 " human mind, it must belong to it in infancy. There 
 " seems to be no way to avoid this conclusion, but to 
 " suppose, that conscience cannot be exercised as ear- 
 " ly as the other faculties of the mind. But how does 
 " it appear that conscience cannot be exercised as ear- 
 " ly as any other intellectual faculty? It does not ap- 
 " pear from experience. For every person knows 
 " that he has been able to distinguish right from wrong, 
 " and to feel a sense of guilt, ever since he can remem- 
 " ber. It does not appear from observation. For in- 
 " flints discover plain marks of moral depravity, and 
 " appear to act wrong as soon as they begin to act. 
 " And it does not appear from scripture. For the bi- 
 " ble represents infants as sinful, guilty creatures, as 
 " soo?i as they are born ; which plainly implies that 
 " they are moral agents. In a word, scripture, rea- 
 " son, observation, and experience, are all in favour of 
 " the moral agency cf infants. And if we do not ad- 
 " mit, that moral agency commences in infancy, it is 
 " impossible to determine, or even to form a probable 
 " conjecture, when it does commence." * The whole 
 
 ■ Sermon, Acts xxiv, 16. Pages 191, 192. 
 
HOPKINSIAN ABSURDITIES. 135 
 
 of the Doctor's reasonings on this subject he conden- 
 ses into the following summary, viz. " In a word, 
 scripture, reason, observation and experience, are all in 
 favour of the moral agency of infants." These alledg- 
 ed evidences we will test. First, he appeals to scrip- 
 ture in this vague manner : " The bible represents in- 
 " fants as sinful, guilty creatures, as soon as they are 
 " born, which plainly implies they are moral agents. " 
 As no particular text is here expressed in proof of this 
 assertion ; and as the doctor's memory may in this in- 
 stance have failed him, I shall assist him to one which 
 may in some measure relieve him from difficulty. 
 " The wicked are estranged from the womb ; they go 
 " astray as soon as they be born, speaking lies. " 
 (Psalms 58, 3.) By only explaining away the figu- 
 rative sense of this text, and of similar ones ; and by 
 rendering them altogether literal, he may in that man- 
 ner seem to prove the moral agency and wickedness 
 of infants. But another difficulty will here occur. 
 For where can he discover that species of infants, who, 
 as soon as they are born, have the faculty of speech ; 
 and can run astray speaking lies? * 
 
 * Amongst texts sometimes resorted to by the advocates of 
 an hereditary tptal depravity of infants, are Isaiah, 48, 8, "thou 
 was't called a transgressor from the womb : " and Proverbs 
 22. 15. "foolishness (is) bound in the heart of a child ; (but) the 
 rod of correction shall drive it far from him." Of the former 
 text, « saith Gataker, it cannot mean from their natural birth, 
 this passage implying something not common to all, but pecul- 
 iar to that people, (Israel.") (Whitby.) And of the latter 
 text, it may be noted, that the verb is, not being in the original, 
 
136 HOPKINSIAN ABSURDITIES. 
 
 His next appeal is to reason, but herein he contra- 
 dicts his own theory, which excludes reason from hav- 
 ing any thing to do in his affairs of conscience ; for 
 he says, " If we possessed no mental faculty superiour 
 " to perception, we could never discover the distinct- 
 " ion betwixt moral good and evil. If we now ex- 
 " amine the power of reason, we shall find it equally 
 " destitute of all moral discernment. It cannot discov- 
 " er the least merit or demerit, in the conduct of mor- 
 " al agents." J It was, therefore, because he laid his 
 reasons aside, when writing on the moral agency of 
 infants, that such effusions of profound nonsense 
 thus issued from his pen. And doubtless an equal 
 suspension of reason produced the following rhapsody. 
 Infants, " When but a few days old, appear to act 
 "voluntarily in the view of motives. They never fail 
 " for instance, to prefer light to darkness, and sweet to 
 " bitter. By such instances of choosing and refusing, 
 " they appear to be agents. But we cannot suppose 
 " that they are mere agents, in these free, spontane- 
 " ous, voluntary exertions. For if they were mere 
 " agents, they could not be men in miniature, nor be 
 " capable of becoming moral agents; for mere agents, 
 " are utterly incapable of becoming moral agents. 
 " This has been demonstrated by all the experiments 
 
 is supplied by the translators. But were this foolishness even 
 affirmed of all children, still it could mean a total, moral deprav- 
 ity ; because if it did, " the rod ot correction could not drive it 
 far away from them." 
 \ Ibid, pages 181, ' 
 
fcOPKINSlAtt ABSURDITIES. 137 
 
 ,{ which have been made upon tamed animals, &c. " 
 (Sermon on Acts xxiv, 16. Pages 190, 191.) 
 
 This formidable reasoning is precisely of a piece 
 with the following : " If infants are not able to prop- 
 ' agate their own species, they are not men in minia- 
 u ture ; nor capable of ever becoming men : This has 
 " been demonstrated by ail the experiments which 
 *' have been made upon tamed animals ; for they could 
 ■' never be made able to propagate men. And if their 
 ,:; ability of procreation does not commence in infancy, 
 u it is impossible to determine, or even to form a 
 " probable conjecture, when it does commence. '" 
 Logic upon logic ! Sir ! But we will hear him out. 
 His next appeal is to observation. But as I am una- 
 ble to tell what others may have discerned in the in- 
 articulate waitings of the new born babe, as I am my- 
 self fearful of pronouncing those corrupt, whom Christ 
 caressed, honoured, and pronounced blessed ; and as 
 the doctor has himself disclaimed all ability by his 
 powers of perception to judge of them, I must there- 
 fore leave their case to his well informed conscience, 
 which, separate from, and independent of the dictates 
 of perception and reason, is adequate to feel, and de- 
 cide upon their real character. His last appeal is to 
 experience, thus, " every person knows, that he has 
 " been able to distinguish right from wrong, and to 
 " feel a sense of guilt ever since he can remember. " 
 This is but begging the question, and at best, an ap- 
 peal to the very imperfect faculty of memory, which 
 with many, will fall short several years of the time of 
 birth. For my own part, several occurrences are yet 
 
 s 
 
138 HOPKIxNTSIAN ABSURDITIES. 
 
 on my memory which happened during my fourth 
 year, but amongst them there is no recollection of a 
 sense of guilt at that early period. 
 
 The holy scripture^ are the tribunal by which this 
 question should be decided ; for their decision is not 
 only authoritative, but also sufficiently explicit. St. 
 Paul thus decides it, " every one that useth milk is 
 " unskilful in the word of righteousness, for he is a 
 " bade. But strong meat belongeih to them, that are 
 " of full age ; even those who by reason of use, have 
 " their senses exercised, to discern both good and evil.'''' 
 Hebrews v, 13. From the imbecility and incapacity 
 of real infancy to discern moral good and evil, he in- 
 fers the inability of metaphorical infancy to compre- 
 hend abstruce doctrines of the gospel. Isaiah next 
 decides, " butter and honey shall he eat, that he may 
 " know how to refuse the evil, and choose the good. 
 " For before the child shall know to refuse the evil and 
 " choose the good, the land that thou abhorest, shall 
 "be forsaken of both her kings." vn ; 15, 16. 
 Whatever of mystery may attach to this passage, 
 whether as refering to Christ, or to some other child 
 as a type of Christ, yet in respect to the moral agency 
 of children, it undeniably teaches, that a capacity of 
 understandingly refusing evil, and of intelligently 
 choosing good, are here taught to be indispensable 
 pre-requisites of moral agency and character. And 
 these qualifications are wholly dissimilar from those of 
 the doctor's little agents, who, at a few days old from 
 mere sensation, prefer light to darkness, and sweet to 
 bitter. For the prophet's infantile agent, though fed 
 
HOPKINSIAN ABSURDITIES. 139 
 
 with butter and honey, was not considered as morally 
 endowed, until such time as age and understanding 
 had matured his capacity into acquired ability of mor- 
 al discernment. And with this stricdy agrees, what 
 Almighty God said unto the surly prophet, who pined 
 for the destruction of human kind, viz. " Should not 
 '* I spare Ninevah, that great city, wherein are more 
 " than six score thousand persons, that cannot discern 
 " betwixt their right hand and their left, and also 
 " much cattle ? " 
 
 Amongst these undiscerning persons were probably 
 some ideots ; but the great body of them unquestion- 
 ably were infant children. And these children, as w ell 
 as the cattle were deemed deserving objects of divine 
 compassion. If Jonah was in any w r ise tinctured with 
 Hopkinsianism, he doubtless, must have ranked chil- 
 dren not with mere agents, but with totally depraved 
 moral agents. And consequently must ha-ve consid- 
 ered both parents and children as being each alike per- 
 sonally deserving of destruction. But happy it is for 
 the infantile race of Adam, that however agreed the 
 prophet Jonah and doctor Emmons may be in opinion, 
 as to their moral character of deserts, yet, that Al- 
 mighty God hath so graciously and unequivocally de- 
 clared his most full dissent from both. 
 
 Further absurdities to be noted in my next. 
 
140 ABSURDITIES OP EMMOKISSf 
 
 LETTER XIL 
 
 SIR, 
 
 WERE any other man besides doctor Em- 
 mons to have asserted, that, " the scripture ascribes 
 all the actions of men to God, as well as to them- 
 selves ; " and were such person to maintain in the 
 same sense as the doctor does, that the " hearts, and 
 hands of Satan, and wicked men, are governed by 
 God," he probably would forfeit forever his reputa- 
 tion both for veracity and understanding, in the esti- 
 mation of many, who now receive these tenets, as gos- 
 pel truths, for no other reason, but merely because ad- 
 vanced by the man, to whose domination they have 
 surrendered the exclusive right of judging upon these 
 points. 
 
 That God so far governs the hearts and hands of 
 wicked men and devils, as often to hold them in chains 
 and fetters, so that they cannot commit all the wicked- 
 ness, or practise all the mischief which they design, 
 and which, if unrestrained, they would perform, are 
 propositions which no sober minded and well informed 
 person will doubt or deny. But that God excites and 
 stimulates the hearts of devils and wicked men, to 
 make them more wicked, and urges them on to prac- 
 tise all the wickedness which they do commit, is what 
 the doctor himself believes, and is the belief which he 
 endeavours to instil into the minds of his readers. 
 With the horrible impiety of this vile tenet, I am not 
 about to intermeddle. This must be accounted for 
 
 
ABSURDITIIS OF 1MM0NISM. 141 
 
 before the tribunal of that God, whose character is 
 thereby impeached. But its monsterous absurdity, is 
 what I would here more particularly notice. And in 
 order that this absurdity may more distinctly appear, I 
 will apply the doctor's notion of divine influence on 
 the hearts of devils, as an explicative, to two particu- 
 lar scripture passages. 
 
 Passage First. " For this purpose the Son of God 
 " was manifested that he might destroy the works of 
 " the devil." 
 
 Passage Second. Jesus " arrived at the country of 
 u the Gadarenes, where met him, out of the city, a 
 " certain man who had devils a long time, and wear 
 " no clothes ; neither abode in any house but in the 
 " tombs. When he saw Jesus, he cried out and fell 
 " down before him, and with a loud voice said, what 
 " have I to do with thee, Jesus, thou Son of God most 
 " high ? I beseech thee torment me not. And Jesus 
 4 ' asked him, saying, what is thy name ? And he said 
 " Legion, because many devils were entered into him. 
 " And they besought him, that he would not com- 
 " mand them to go out into the deep. And there was 
 M there an herd of many swine, feeding on the moun- 
 "tain; and the devils besought him, that he would 
 " suffer them to enter into the swine. And he suffer- 
 " ed them. Then went the devils out of the man, 
 " and entered into the swine : and the herd ran vio- 
 M lently down a steep place, into the lake, and were 
 " choked." 
 
 In the former of these passages we learn from St. 
 John, that Christ's errand into this world was to de 
 
142 ABSURDITIES OF EMMONISM. 
 
 stroy the devil's works. And in the latter passage, 
 the Evangelist Luke, presents Christ before us in the 
 very act of fulfiiing his important mission. But from 
 doctor Emmons we kam, that the devils were but sub- 
 ordinate agents in the several works which they per- 
 formed ; for according to his doctrine, God governed 
 the devil's hearts and hands by a positive exciting in- 
 ihience. On this plan therefore, deity and devils were 
 co-workers together. And consequently, Christ by 
 destroying the works of the devil, destroyed also the 
 works of his Father. For he destroyed the works of 
 this alliance of co-operation. And from the whole, 
 as thus elucidated, we discover unity of purpose, 
 voice, and action, amongst the devils themselves. 
 Whilst collision and opposition of effort exist betwixt 
 the Almighty Father, and the Son. For the many 
 devils united into legion, act most perfectly together, 
 and act only when acted upon. Divinely stimulated, 
 they at first became devils. Under a similar excite- 
 ment they combined into a legion, and so excited, en- 
 tered into, and abode in the man. When Christ 
 commanded them to come forth, the Father excited 
 them to solicit permission to enter into the swine ; and 
 when permission was obtained, this governing divine 
 stimulus was expelled Math them : and with and in 
 them, entered into the swine, and, as it before through 
 the legion governed the demoniac, so now through 
 the same medium it precipitated the demoniac herd, 
 to rush headlong into immediate ruin. 
 
ABSURDITIES OF EMMOtflSM. 145 
 
 But from this detestable tenet, permit me, sir, to 
 call your attention to the doctor's newly invented key 
 for unlocking scripture difficulties, viz. " When 
 f Pharaoh is to be bltm-d, he is said to harden his 
 " own heart ; but when the divine sovereignty is to 
 ' be acknowledged, God is said to harden his heart. 
 " So, again, when the guilt of the crucifiers of Christ 
 " is mentioned, they are said to perpetrate the horrid 
 "deed with wicked hands: but when the benevolent 
 " design of the deity is exhibited, the hand, as well as 
 "the counsel of Gxl is said to be concerned therein. 
 " If we carry this idea in our minds, we can easily 
 " expound some passages, which have been often mis- 
 :c understood, and misapplied. Amongst others, the 
 " following texts, viz. Psalm cxli, 4— Psalm cxix, 
 "36— Isaiah lxiii, 17— Romans vi, 17— James i, 
 "IS, 14, 15, 16, 17— and chapter in, 14, 15, 16, 
 1 17. In these passages it is denied, that the bad ac- 
 " tions of men may be ascribed to God, and equally 
 " denied on the other side, that the good actions of 
 " men may be ascribed to themselves : but yet it is 
 " asserted in these same passages, that the agency of 
 ' God is concerned in disposing men both to good 
 " and evil." « Here is no difficulty, if we only allow 
 1 that there is a propriety sometimes, in ascribing the 
 ( actions of men wholly to themselves, and sometimes, 
 f in ascribing their actions wholly to God." " This 
 " single idea, will solve a seeming difficulty which 
 " runs through the bible. Since the scripture ascribes 
 ' all the actions of ?nen to God, as well as to them- 
 ' selves, we may justly conclude that the divine agen.- 
 
144 ABSURDITIES OF EMMONISSf. 
 
 " cy is as much concerned in their bad, as in their 
 " good actions."* 
 
 This master-piece of ingenuity and effrontery, re- 
 quires a close and particular examination. I begin 
 with the insidious inference, " Since the scripture as- 
 cribes all the actions of men to God, as well as to 
 themselves, &c." But from whence is this inference 
 derived ? Is it immediately from plain and positive as- 
 sertions of scripture? or is it through an obscure, per- 
 plexed and impotent medium ? or yet, is it from texts 
 of doubtful signification, seemingly on his side, forci- 
 bly yoked up with other texts, which openly and une- 
 quivocally disclaim all connexion with his cause, his 
 argument, and his inference ? His medium and his 
 ground of inference shall each speak for themselves. 
 
 His medium. " Here is no difficulty, if we only 
 " allow that there is a propriety sometimes in ascribing 
 " the actions of men wholly to themselves, and some- 
 " times in ascribing their actions wholly to God. It 
 "is. proper som etimes to ascribe men's good actions 
 " wholly to themselves ; and sometimes equally proper 
 " to ascribe their bad actions wholly to themselves. 
 " While on the other hand, it is sometimes proper to 
 " ascribe men's good actions wholly to God ; and 
 " sometimes equally proper to ascribe their bad actions 
 "wholly to him." Here we are fatigued with a jab- 
 bering of sometimes and sometimes and sometimes, 
 &c. &c. And what is it all for ? but, if possible, to 
 manufacture, one all times, out of just half a dozen. 
 
 * Sermon on Genesis, 45, 5. Pages 38, 39, 
 
ABSURDITIES OF EMMONISM. 145 
 
 sometimeses. But as sometimes and sometimes, an 
 hundred times repeated, will not make one all times, 
 it therefore cannot be admitted, that the " Idea" of 
 " the scriptures, ascribing all the actions of men to 
 God," is either a true or a scriptural idea. 
 
 From this despicable medium of inference, we now 
 will resort to the ground from whence derived. And 
 here conforming to the scripture rule of the first being 
 last, and the last becoming first, we shall begin with 
 the apostle James, who, through violence is impressed 
 into this service, and who here, instead of meanly crin- 
 ging to Hopkinsian authority, boldly enters his protest 
 against it. " Let no man say when he is tempted, I 
 " am tempted of God : For God cannot be tempted 
 of evil, neither tempteth he any man ; but every 
 man is tempted when he is drawn away of his own 
 " lust, and enticed, &c." (i: 13,14.) Temptation, 
 in the sense as here used by the apostle, does not so 
 much mean external solicitation to sin, as that internal 
 seduction thereto, whereby the external allurement be- 
 comes unhappily effectual. Temptation, externally 
 may be from satan, from wicked men, and from vari- 
 ous surrounding enticing objects : but internal effect- 
 ual seduction, is here taught to be only from the man 
 himself who sins. And it is here as clearly taught, 
 that as God cannot himself be the subject of tempta- 
 tion, so as to be accessible to its defilement ; so, that 
 for the very same reasons also, he cannot seduce any 
 of his creatures into that pollution and guilt, which are 
 so perfectly opposite to the immutdbie holiness of his 
 own nature. And whilst the apostle thus vindicates 
 
 T 
 
 a 
 
146 ABSURDITIES 01" EMMONISM. 
 
 the divine character against all suspicion, so he also 
 most expressly, and in the most peremptory manner, 
 forbids every man from imputing his subjection to sin, 
 to the agency of his creator. But Hopkinsianism long 
 habituated to ascribing the causation of sin to God, 
 and regardless of apostolic reproof, subverts the apos- 
 tles own doctrine, which denies the sinful actions of 
 men to. be the actions of God ; by positively assertirg 
 it to affirm, what it as positively denies. 
 
 That God should so far be concerned in the good 
 actions of pious men, as to command, approve, reward, 
 and occasionally to promote them by a positive exci- 
 ting influence, is in no degree incompatible with the 
 divine honour and character. And as such, was taught 
 by this apostle, " do not err my beloved brethren. 
 " Every good gift, and every perfect gift, is from 
 11 above, and cometh down from the Father of lights." 
 (James i, 16, 17.) And from whom also cometh, 
 " the wisdom that is pure, peaceable, gentle, easy to 
 " be entreated, full of mercy and good fruits, and 
 " without partiality, and without hypocrisy." (in, 17 ) 
 
 Such, and such only, are the doctrines taught by 
 this apostle concerning human and divine agency. 
 But the attempt to compel him to teach otherwise, re- 
 dounds neither to the honour of Hopkinsianism, nor 
 yet to the credit of its most able advocate. 
 
 Although these passages thus from James, and the 
 others from Psalms, &.c. to be yet considered ; were 
 adduced by the doctor, as proofs of all human actions, 
 being God's actions ; still they were so adduced, not 
 as principals , but only as auxiliaries ; the chief de- 
 
ABSURDITIES OF EMMONISM. 147 
 
 pendence being placed in supposed proofs, from the 
 circumstance of Joseph's brethren selling him into 
 Egypt ; from the case likewise, of Pharaoh's refusal to 
 permit the Israelites departure out of Egypt; and al- 
 so, from the nature of the conduct of Christ's ene- 
 mies in his sufferings and crucifixion. And this in 
 no small degree accounts for the doctor's great em- 
 barrassment, which constrained him to shuffle over 
 and over his sometimes and sometimes-, &c. as before 
 noticed. Because his object was to endeavour to 
 prove, what his means of proof could not possibly en- 
 able him to effect. For his attempt was to establish 
 a universal proposition by infering it from particular 
 premises. For if he could even have proved, that 
 God irresistibly caused Joseph's brethren to sell him ; 
 that he in like manner caused Pharaoh's refusal, and 
 also in like manner caused Christ's enemies to betray 
 and crucify him : Still no universal inference could 
 herefrom regularly have been deduced ; because, al- 
 though, " particular propositions are contained in uni- 
 versals, and may be infered from them ; yet univer- 
 sal are not contained, in particulars, nor can be infer- 
 red from them." (Watts' Logick.) But it is the doc 
 tor's infelicity, that even these particular propositions 
 cannot be so proved, as to constitute even the limited 
 human actions to which they relate, the actions of 
 God. But for proof of this, I must refer you to a fu- 
 ture letter on predestination and divine decrees, where 
 this subject will be more largely discussed. And 
 therefore, I shall now proceed to consider the remain- 
 ing auxiliary texts. 
 
148 ABSURDITIES OF EMMONISM- 
 
 The first of these is Psalm cix, 36, "Incline my 
 heart unto thy testimonies, and not to covetousness.' 1 
 The second being also like this, the words of David, 
 and being nearly similar in signification, I therefore 
 shall consider both under one head. Psalm cxli, 4, 
 " Incline not my heart to any evil thing, to. practise 
 wicked works, with men that work iniquity." 
 
 The heart which offered up both of these prayers, 
 was previously inclined to God and to his testimonies : 
 And whilst it was perfectly consistent, that God should 
 in answer to the fervent prayers of such a person, 
 work in him still further to will and do of his good 
 pleasure ; so it was no less consistent, that such per- 
 son distrusting himself, when exposed to seduction 
 from a variety of temptations, should seek assistance 
 from God to enable him to resist the evil. And thus 
 it was, that David prayed, in the former text, for aid 
 against seduction, from objects alluring to covetous- 
 ness ; and in the latter text, for assistance against 
 temptation from vicious example. And with this ex- 
 position of these texts, Christ's words in Matthew vi, 
 13, most exactly agree. " Lead us not into tempta- 
 " tion, but deliver us from evil" " This might be 
 " translated, and lead us not into temptation, but so as 
 " to deliver us from the evil, either by removing the 
 temptation itself, when it proves too hard for us, or 
 by mitigating its force, or by increasing our strength 
 " to resist it, as God shall see most for his glory." 
 ( Macknight.) This subject admits of further illustra- 
 tion from Genesis xxn, 4, and from the annexed 
 commentary. " It came to pass that God did tempt 
 
 
ABSURDITIES OE EMMONISM. 149 
 
 " Abraham" " God did tempt Abraham. The ori- 
 " ginal word here is very emphatic. Ve-ha-Elohim 
 " nissah eth Abraham : and the Elohim he tried this 
 " Abraham. God brought him into such circumstan- 
 " ces, as exercised and discovered his faith, love and 
 " obedience. Though the word tempt, from tento, 
 " signifies no more than to prove or try, yet as it is 
 "now generally used to imply a solicitation to evil, in 
 " which way God never tempts any man; it would 
 " be well to avoid it here." (A. Clarke.) And in 
 correspondency with these several texts, as above ex- 
 plained and commented on, are the words of the kins- 
 man of our Lord, viz. " Let no man (no, not even 
 " Moses nor Abraham, David, nor Nathaniel Em- 
 u mons,) say, when he is tempted, I am tempted of 
 " God ; for God cannot be tempted with evil ; neither 
 ;{ tempteth he any man." (James i, 13.) 
 
 Auxiliary text third. Isaiah lxiii, 17. " O Lord 
 why hast thou made us to err from thy ways, and 
 hardened our hearts from thy fear?" The prophet 
 here speaks not individually, but nationally : Not of 
 punishment in eternity, for necessitated sinfulness in 
 time ; but of punishment in this life inflicted on the 
 Jews for their aggravated rebellions against God. In 
 verses 9, 10, he thus speaks concerning the dealings 
 of God towards that people, and of their ungrateful 
 conduct in return ; " In all their affliction he Mas af- 
 "flicted, and the angel of his presence saved them. 
 " In his love and in his pity he redeemed them ; and 
 " he bare them, and carried them all the days of old. 
 " But they rebelled, and vexed his holy Spirit : there- 
 
150 ABSURDITIES OF EMMONT5M. 
 
 " fore he was turned to he their enemy, and he fought 
 " against them." And what the prophet thus de- 
 scribed as having been of old ; so in verses 17, 18, 
 he accommodated to the sinfulness of the people, and 
 to the providential corrections of his day. " O Lord, 
 " why hast thou made us to err from thy ways, and 
 " hardened our hearts from thy fear? Return, for thy 
 " servants' sake, the tribes of thine inheritance. The 
 " people of thy holiness have possessed it but a little 
 " while ; our adversaries have trodden down thy sanc- 
 " tuary." Nothing, therefore, was further from the 
 prophet's intention, than to accuse God with being the 
 author of their sins, or the actor of their misdeeds. 
 But his object was most manifestly, openly to confess 
 the sinfulness of the nation, and the just judgments 
 of God upon them for their manifold offences. God 
 in his holy displeasure had forsaken, and given them 
 up to their own blind counsels, and thereby into the 
 hands of their enemies. And in so doing, he acted 
 not according to Hopkinsianism, but in conformity 
 with his own rule of most righteous retribution, viz. 
 " Thine own wickedness shall correct thee, and thy 
 €t backslidings shall reprove thee ; know, therefore, 
 " and see that it is an evil thing and bitter, that thou 
 " hast forsaken the Lord thy God ; and that my fear 
 " is not in thee, saith the Lord God of hosts." (Jer- 
 emiah n, 19.) This divine method of recompense, 
 whereby wicked men, being abandoned to their own 
 lusts and devices, are thereby made their own most 
 merciless tormenters, is declared, not only by Isaiah, 
 Jeremiah and Davie!, but is also most expressly com- 
 
ABSURDITIES 0¥ EMMONISM. loi 
 
 jncnted on in the new- testament. St. Paul thus re- 
 marks thereon in Romans xi, 8, 9, 10. " According 
 *' as it is written, God hath given them the spirit of 
 v£ slumber, eyes that they should not see, and ears 
 " that they should not hear unto this day. And Dav- 
 " id saith, Let their table be made a snare, and a trapj 
 11 and a stumbling block, and a recompense unto 
 " them : Let their eyes be darkened, that they may 
 " not see, and bow down their back alway." And 
 both Christ and Paul explain Isaiah vi, 9, 10, in 
 precisely the same words. The former, in Matthew 
 xui, 14, 15, and the latter, in Acts xxvin, 26, 27. 
 Their words are, " In them is fulfilled the prophesy 
 " of Esaias, which saith, By hearing ye shall hear, 
 " and shall not understand ; and seeing ye shall see, 
 " and shall not perceive : for this people's heart is 
 " waxed gross, and their ears are dull of hearing, and 
 " their eyes they have closed, lest at any time they 
 : ' should see with their eyes, and hear with their ears, 
 " and should understand with their heart, and should 
 " be converted, and I should heal them.' , Truly dif- 
 ferent then, is this commentary of Christ and his A- 
 postle, from that of Hopkinsianism. For whilst the 
 former ascribe the whole agency of closing their eyes 
 to the corrupt Jews themselves ; the latter makes that 
 act, and all their other acts, to be the actions of God 
 himself. 
 
 The supposed difficulty in the scripture expressions 
 of God's " hardening hearts from his fear," seems to 
 arise from the mistaken notion of a positive divine in- 
 fluence, and from the gross errour of imagining that 
 
152 ABSURDITIES OF EMMONISM. 
 
 God should corrupt his own creatures. For God 
 makes no man wicked ; but sometimes recompenses 
 those who have made themselves corrupt, by justly- 
 abandoning them to the consequences of their own 
 depravity. And " when the subject in question is a 
 " person who has hardened his own heart, by fre- 
 " quently resisting the grace and spirit of God ; all 
 " sober christians will agree with St. Augustin, that 
 " God does not harden men, by infusing malice into 
 " them, but by not imparting mercy to them. (And 
 " that) God does not work this hardening of heart in 
 " man, but he may be said to harden him, whom he 
 " refuses to soften, and repel him, whom he refuses to 
 u call." (A. Clarke, on Exodus, iv, 24.) 
 
 Lastly. We are now to notice Romans vi, 17; 
 but therewith I shall connect the sixteenth verse, viz. 
 " Know ye not that to whom ye yield yourselves ser- 
 " vants to obey, his servants ye are to whom ye obey : 
 il whether of sin unto death, or of obedience unto 
 " righteousness. But God be thanked that ye were 
 " the servants of sin, but ye have obeyed from the 
 " heart, that form of doctrine which was delivered 
 
 u you." 
 
 As it was an important fact, and of great notoriety, 
 that numerous, learned, critical and pious commenta- 
 tors had condemned the common reading in this sev- 
 enteenth verse, as an errour of the translators ; it there- 
 fore became incumbent on the doctor, to have refu- 
 ted these objections, before he had pressed it into his 
 service in its present form. 
 
ABSURDITIES OF EMMONISM. 15$ 
 
 Gell says of the present reading, that " it was a foul 
 oversight of the translators."* Doddridge renders 
 the text in question, " But thanks be to God, that 
 " whereas ye were the servants of sin, ye have obeyed 
 " from the heart, the model of doctrine into which ye 
 " were delivered. " And Mac-knight renders it after 
 this manner; "But thanks to God, that although ye 
 " were the slaves of sin, yet ye have obeyed from the 
 " heart, the mould of doctrine into which ye were de- 
 u livered." As each of these distinguished criticks, 
 as well as others who might here be cited, thus con- 
 demn the present reading of this verse, and conse- 
 quently condemn the doctor's appropriate use of it : 
 propriety, therefore, demands of him a settlement of 
 this point with these learned commentators. But as 
 it is a question too important for mere verbal and 
 grammatical disquisition, I will, in the mean time, 
 seek the true sense of this disputed text from analogy, 
 or from its due connection with other scriptures. 
 
 We find almighty God thus speaking by Jeremiah ; 
 " Howbeit I sent unto you all my servants the proph- 
 " ets, rising early and sending them : saying, oh ! do 
 " not the abominable thing that I hate. But they 
 " hearkened not, nor inclined their ear, to turn from 
 "their wickedness." xliv, 4, 5. Moses informs 
 us, that " God saw that the wickedness of man was 
 " great in the earth, and that every imagination of the 
 "thoughts of his heart was only evil continually. 
 " And it repented the Lord, that he made man on 
 
 * Essay for a new translation, page 435, 
 U 
 
154 ABSURDITIES OF EMMONISM. 
 
 " the earth, and it grieved him at his heart" Genesii 
 " vi, 5, 6. And speaking of Onan he asserts, that 
 " the thing which he did displeased the Lord : where- 
 "upon he slew him also. (Genesis xxxviii, 10.) 
 And we learn from Nathan the prophet, and from Gad 
 the Seer, two grievous offences committed by David, 
 which greatly displeased the Lord. Had Gad the 
 Seer, then been but an Hopkinsian, and in conformity 
 with his belief, have given thanks to the Lord for Da- 
 vid's crime in numbering Israel. Had Nathan been 
 of the same sect, and offered up praise for the defile- 
 ment of Bathsheba, and for the murder of Uriah. 
 And had Moses been of the same denomination, and 
 sung praises for Onan's offence, or ascribed the atroc- 
 ities of antediluvian sinners to their Creator in psens 
 of praise, whilst the Creator's heart was grieved for 
 having conferred existence on such self perverted 
 transgressors. And had Jeremiah, in unison of full 
 chorus, congratulated almighty God, because his 
 prophets were disregarded, bis laws trampled upon, 
 his entreaties despised, the abominable thing that he 
 hated, insultingly perpetrated by a brutish generation, 
 and all this too, as done by such a divine exciting 
 agency, as properly made all these actions the actions 
 of God himself : Surely, there would in each of these 
 cases, be reason to apprehend more provocation to 
 God Almighty, from such insidious thanksgiving, 
 than from all the united crimes of the first mentioned 
 offenders: Unless the blindness of an invincible prej- 
 udice, like the veil on the heart of persecuting Saul of 
 Tarsus; might have diminished their guilt, into a 
 
ABSURDITIES OF EM3IONIS5I. 155 
 
 pardonable sin of ignorance, done in unbelief. And 
 had our translators but duly weighed these things in 
 their own minds, assuredly they would have shrunk 
 from so rendering the writings of St. Paul, as to have 
 made him to have uttered sentiments so horridly im* 
 pious ! 
 
 Nor would this gross impropriety have ever occur- 
 red, had due attention but been paid to the preceding 
 verse, viz, " know ye not, that to whom ye yield 
 " yourselves servants to obey, his servants ye are to 
 " whom ye obey, &c." This surrender of their lib- 
 erty and persons to the bondage of sin, is here charged 
 wholly upon themselves, as their own sole act. Neith- 
 er Adam, nor Satan, nor any other being, is in any 
 wise implicated therein. And as this act of surren- 
 der, in yielding themselves to bondage was solely their 
 own act, so the consequent bondage was also, solely 
 their own bondage. But it was not so in respect to 
 their emancipation. This was not their act, but the 
 act of God. And therefore, as they, and they only 
 had been blamed for their own misconduct, so God, 
 and he alone, is here praised for his act in conferring 
 on them, through the gospel, so great a salvation. 
 Their slavery under sin, was no cause for praise to any 
 being, but was an abundant cause for heavy censure 
 upon the authors of it ; whilst their deliverance, through 
 redeeming love, and the energy of the spiritual bap- 
 tism, called forth apostolical thanksgiving and praise. 
 
 The doctor's selected scripture passages, in proof of 
 the "idea," that "the scripture ascribes all the actions 
 of men to God, as well as to themselves," having 
 
156 ABSURDITIES 01 EMMONISM. 
 
 thus proved utterly abortive in respect to his design ; 
 permit me, sir, to invite you to follow him in his fur- 
 ther attempt, to establish this same absurd and impi- 
 ous idea in his most extravagant comment on Phillip- 
 ians ii, 13. 
 
 The text. " For it is God which worketh in you 
 both to will and to do of his good pleasure." 
 
 The comment. " Men are no more capable ofact- 
 " ing independently of God, in one instance than anoth- 
 " er. If they need any kind or degree of divine agen- 
 " cy in doing good, they need precisely the same kind 
 " and degree of divine agency in doing evil. This is 
 " the dictate of reason, and the scripture says the same. 
 " It is God, who worketh in men both to will and to 
 " do, in all cases without exception."* And this 
 agency he equally extends to the devil, thus, " neither 
 " satan, nor wicked men, can do us any harm, but 
 " under the agency of him, who governs their hearts 
 " and ha?ids."i Such are the extravagances of these 
 assertions that they rather deserve contempt than min- 
 ute investigation. But lest any should construe si- 
 lence into inability to reply, I shall consisely point out 
 their absurdities. 
 
 The leading fallacy, and that which gives birth to 
 every other fallacy, in- the above monstrous positions, 
 so unqualifiedly asserted shelters itself under the am- 
 biguity of the terms dependence on divine agency. 
 Divine agency, and dependence thereon have each a 
 variety of significations. It is one kind of divine 
 
 * Sermon on Genesis 45, 5, Pages 39, 40. t Ibid, page 43. 
 
DIVINE AGENCY. 157 
 
 agency which creates, and another which upholds in 
 being, what is already created, and the latter is depen- 
 dent on the former, for if nothing were created, it 
 would be impossible to exert upholding agency, as 
 there would be nothing for it to exert itself upon. 
 Here one species of divine agency is dependent on 
 another ; viz. on a previously existing species of divine 
 agency. And that they are each distinct species of 
 agencv, is undeniable ; for mere upholding agency 
 would never originate any thing ; and creating agency 
 continued would never cease its prodigies of new ex- 
 istences. Now on both of these species of divine 
 agency, created existences of whatsoever kind or na- 
 ture, animate or inanimate, natural or spiritual, intelli- 
 gent and rational, or otherwise, are all absolutely de- 
 pendent both for being, and for continuance in being. 
 
 Divine agency, partially suspending the laws of na- 
 ture in the performance of miracles, and such agency 
 in the suspension of the natural operation of human 
 faculties in visions, extraordinary revelations and such 
 like, I shall pass over as having no relation to this sub- 
 ject. But there is another species which is so interest- 
 ingly and essentially important, that it should never 
 be lost sight of, viz. the influence of divine agency 
 through the medium of divine revelation, for this is in- 
 cessantly operating, although (the operation, or) agen- 
 cy that gave it existence, is itself ceased. And thus 
 it is with all exertions of creating agency ; the act that 
 produced, ceases ; but the thing produced, continues 
 as long as deity is pleased to uphold it in existence. 
 
 
158 DIVINE AGENCY. 
 
 Now, although God is not continually imparting 
 new scripture revelations of his will, to mankind. Yet 
 while he continues the Bible as the hallowed repository 
 of the rule of our faith, and practice : while he therein 
 exhibits his law and its penalties, his gospel and its 
 promises. Whilst he explicitly therein, as sanctioned 
 by the infinity and immutability of his truth and pow- 
 er, justice and mercy, presents before mankind the 
 consequences both in time and in eternity of obedience 
 and disobedience , there is through this medium of di~ 
 vine revelation, a perpetual operation of divine agency 
 on mankind, wheresoever this revelation is providen- 
 tially conferred. And this brings us precisely to the 
 very point under consideration. In the light therefore 
 shed on this subject by the foregoing incontrovertible 
 principles, we now will test the doctor's presumptuous 
 affirmation, that " men are no more capable of acting 
 " independently of God, in one instance, than another. 
 " (That) if they need any kind or degree of divine 
 " agency in doing good, they need precisely the same 
 " kind and degree of divine agency in doing evil." 
 Here then lie exposed to view, both the artifice and 
 fallacy of this rash affirmation. 
 
 The artifice consists in an implied appeal to every 
 man's common sense to extort from him a confession 
 that all men, good and bad, are alike dependent for 
 ability to act, upon divine creating and upholding 
 agency : but as all men either will not or cannot per- 
 ceive the nice distinction between power to act, as im- 
 parted by the forementioned agency, and excitement 
 to act by another kind of agency, wholly distinct from 
 
DIVINE AGENCY. 159 
 
 the foregoing ; so they are likely to be ensnared inad- 
 vertently into an adoption of the shocking fallacy, that 
 "precisely the same kind and degree of divine agency 
 is needed to do evil as to do good.''' What ! did the 
 doctor really forget the existence and operation of dL 
 vine agency, through the energy of all that may be 
 denominated motives in the holy scriptures ? Or did 
 he consider this agency as of no consequence whatso- 
 ever in the government of accountable agents ? Good 
 men uniformly confess this divine agency through the 
 word, exciting them to submit to the authority of the 
 divine law, and inducing them to yield obedience to 
 the gospel ; and wicked men, sometimes drawn and 
 melted, at other times fearing and awakened to a sense 
 of duty and of danger, afford demonstration of divine 
 agency, through the power of the word on their hearts 
 and consciences. In order then to free the doctor's 
 assertion from this millstone of fallacy and contradic- 
 tion yoked on its neck, he must prove the experience 
 of both good and bad men to be utterly erroneous ; 
 that is, he must prove that no divine agency whatsoev- 
 er operates through the medium of motives contained 
 in the bible, upon either the one or the other : or else 
 that the operation upon each, is precisely of the same 
 kind and in the same degree ; but which is a contradic- 
 tion unless he can produce two opposite bibles each pos- 
 sessed of equal evidence of divine authority and origin. 
 The present bible will serve his purpose as respects good 
 men, because its commandments and exhortations, 
 and its promises, threatenings, and conditions, all af- 
 ford proof of divine exciting agency to repentance, faith 
 
160 DIVINE AGENCY. 
 
 and obedience. But die other for bad men must be 
 exactly the reverse, it must threaten the punishment 
 of hell as awaiting upon all penitent, believing, obedi- 
 ent and holy persons ; and must promise heaven, and 
 eternal life and glory, only to the impenitent, the diso- 
 bedient, and unholy. And when the doctor shall have 
 produced this latter bible, written by another Moses 
 and other prophets, as evidently sent of God, as they 
 were, and another New Testament written by other 
 Evangelists, and Apostles, sent by some other person, 
 as evidently the only begotten Son of God, as Jesus 
 Christ was, and performing as many and as great mir- 
 acles as he did, but teaching doctrines perfectly in con- 
 tradiction to his doctrines, then, and not until then, 
 will the doctor be able to maintain his most extrava- 
 gant and reprehensible assertion. 
 
 But in order to exonerate himself from this intoler- 
 able mass of absurdity, no doubt the doctor is ready 
 to reply that the sameness of divine agency both in 
 kind and degree which he meant, was not, the inter- 
 mediate agency which operates through divine revela- 
 tion ; but, an immediate excitement by the divine 
 spirit operating directly on the heart and producing all 
 its exercises of every description ; and for this reason, 
 because he lays it down as a maxim, that, " mind can- 
 not act any more than matter can move, without a di- 
 vine agency." Having in Letters ix and x, formally re 
 plied to this inertness of mind, I shall not here repeat 
 what was there observed. But, as the doctor has 
 handled the subject of mental machinery with 
 greater ingenuity, (and consequently with more ad- 
 
MENTAL MACHINERY. 161 
 
 vantage to Hopkinsianism,) than either West or Ed- 
 wards ; I shall in my next letter particularly notice 
 his argument on this point; and then proceed to other 
 particulars of Hopkinsianism. 
 
 LETTER XIII. 
 
 .•SIR, 
 
 THE doctor thus remarks, and reasons. 
 ''Many suppose, if we were as dependent upon God, 
 " for all our voluntary exercises, as a clock or a watch 
 " is dependent upon weights or springs for all its mo- 
 " tions ; then we are as incapable of moral agency, as 
 " these, or any other mere machines. But the fallacy 
 " of this mode of reasoning may be easily exposed- 
 " The fallacy lies here. It takes for granted, that the 
 u only reason why a watch, or clock, or any other ma- 
 " chine, is not a moral agent, is simply because it is 
 " acted upon, or depends upon some power out of it- 
 " self for all its motions. But is this true? Let us 
 " make the trial. Suppose a clock, which has hither- 
 " to been dependent, and moved by weights and 
 il wheels, should this moment become independent, 
 >c and move of itself. Is this clock now, any more a 
 ; ' moral agent than it was before? Are its motions, 
 ' : now, any moral exercises, or any more worthy of 
 :c praise or blame, than they were before ? By no 
 iX means. Bat why not ? Because, notwithstanding it 
 is now independent, and moves of itself, yet being 
 w 
 
 . 
 
16'2 MENTAL MACHINERY. 
 
 u still matter and not mind, it moves without percep- 
 " tion, reason, conscience, and volition, which are at- 
 " tributes essential to a moral agent. The reason why 
 " a clock, or watch, or any other machine is incapable 
 " of moral agency, is not because it is either depen- 
 dent, or independent, but simply because it issense- 
 " less matter, and totally destitute of all the principles 
 "of moral action. As neither dependence, nor indc- 
 " pendence can make a machine, a mind ; so neither 
 " dependence nor independence, can make a mind a 
 " machine. It is impertinent, therefore, to reason from 
 " matter to mind on this subject."* (Emmons.) 
 
 The errours contained in the above observations and 
 reasonings, although neither few, nor small, yet, are so 
 glossed over with plausible appearances of consisten- 
 cy, that close attention is requisite, in order to un- 
 mask the enormities of their true character. These 
 errours may be classed under three distinct, general 
 heads; viz. Deficiency of moral qualifications. Mis- 
 conception, and consequent misrepresentation of his 
 opponents objection. And, hostility betwixt the doc- 
 tor's maxim and manner of reasoning. These we will 
 notice separately. 
 
 First. Deficiency of moral qualifications. A moral 
 agent, according to the foregoing definition, is mind, 
 endued with perception, reason, conscience, and voli- 
 tions. Had the doctor but substituted soul, or spirit, 
 for mind, and annexed to the above recited endow- 
 ments, affections and passions, and to these, still ad- 
 
 * Sermon on Phillippians n, 12, 13, Pages 216, 2)7. 
 
MENTAL MACHINERY. 163 
 
 ded, susceptibility of impressions on the heart, ex- 
 quisitely powerful, arising from the intimacy of union, 
 betwixt soul and body ; his definition of the moral 
 agency of mankind in this world, would then, have 
 been much more complete. But for want of these, 
 he has exhibited only a meagre skeleton of human 
 moral agency, scarcely deserving to hold rank, with 
 the imaginary cogitating machinery of Priestly, and 
 the materialists. 
 
 And whilst his definition is thus mutilated, in re- 
 spect to enumerated component parts, so it is still fur- 
 ther defective, by reason of his meaning in the use of 
 the terms, perception, reason and conscience: which 
 use seems to be but to impose on the understandings 
 of his readers ; for having heretofore recognised, that 
 in his view, infants, as soon as born, have perception^ 
 reason and conscience sufficient to render them moral 
 agents ; consequently these terms with him are but 
 mere sound without sense, shadow without substance, 
 and pretence without reality. It is true he adds voli- 
 tion to these his wood, hay and stubble materials ; but 
 then his sense of volition is freedom -without liberty, 
 power without ability, and an activity which is pas- 
 sive. Power to choose, (when externally acted upon) 
 but no power to refuse : and when reversely acted on, to 
 refuse, but not to chuse, seems to be a kind of liberty 
 much resembling that possessed by posr blind Samp- 
 son, who had freedom sufficient to grind in the pris- 
 on, but no liberty to escape therefrom j whilst he ex- 
 ercised those necessitated volitions, which moved his 
 brawny arms to whirl the ponderous mill. 
 
164 M1NTAL MACHINERY. 
 
 Secondly. Misconception, and consequent misrep- 
 resentation of his opponents objection. The objec- 
 tion is, " That if we are as dependent upon God for 
 "all our voluntary exercises as a clock or watch 
 " is dependent upon weights or springs for all its 
 " motions, then we are as incapable of moral agency 
 " as these, or any other mere machine." To this he 
 replies, that " It takes for granted, that the only rea- 
 " son why a watch, a clock, or any other mere ma- 
 " chine, is not a moral agent, is simply besause it de- 
 " pends upon some power out of itself, for all its mo- 
 *' tions." He would indeed be a simpleton, who 
 could imagine that self motion alone, would constitute 
 any agent a moral agent, and still much more simple, 
 should he so imagine, of a self moving watch or clock, 
 which would be but to imagine a double absurdity, 
 viz. To ascribe moral agency to a subject, possessed 
 of but one quality essential to a moral agent, whilst 
 wholly destitute of others, no less essential. And to 
 suppose self motion possessed by an agent wholly des- 
 titute of soul and spirit, of sensations and affections, 
 of perception, reason, conscience and will ; would 
 be to suppose an agent exerting self motion, whilst 
 utterly destitute of every principle of such ac- 
 tion. Neither of these despicable absurdities had any 
 place in the foregoing objection ; and yet it is the form- 
 er one of them, that the doctor imagines he has dis- 
 covered therein. This alone he exposes, pursues and 
 combats. And whilst thus hunting down the fancied 
 objection, the real one remains evaded and unanswer- 
 ed. The actual objection consists in maintaining that 
 
MENTAL MACHINERY.^ 165 
 
 however otherwise qualified for moral agency, yet, if 
 mankind are as utterly dependent on external agency, 
 from whatever source, for all their acts of will, as a 
 clock or watch is dependent upon weights and springs 
 for all its motions ; that the former are as undeserving 
 of rewards and punishments as the latter, or as any 
 other mere midlines. The validity of this objection 
 we will now test, by the doctor's own method of trial. 
 " Suppose a clock, which hitherto was but senseless 
 " matter, should this moment be so transformed into 
 " mind, as to become endued with as large a portion 
 " of perception, reason, conscience and volition, as any 
 " new-born infant : but yet so, as that all its volitions 
 " are still as wholly dependent on wheels, pendulum, 
 " and weights, as its senseless motions formerly were. 
 " Is this clock now, any more a moral agent than it was 
 " before ? Are its volitions now, any moral exercises 
 " or any more worthy of praise or blame, than they 
 " were before ? By no means. But why not ? Be- 
 " cause, notwithstanding it is now become mind, and 
 " exercises perception, reason, conscience and volition, 
 " yet, being still wholly and absolutely dependent for 
 " all its volitions, on weights, wheels and pendulum, 
 " and consequently totally destitute of self governing 
 " power over its own volitions, an attribute essential 
 '• to moral agency; it therefore rises only to hold rank 
 " amongst mental, or cogitating machinery." (Re- 
 tort.) 
 
 But we proceed, thirdly, to notice hostility betwixt 
 Hie doctor's maxim, and manner of reasoning. 
 
166 MENTAL MACHINERY. 
 
 His maxim. R It is impertinent to reason fire 
 matter to mind on this subject." 
 
 His manner of reasoning notwithstanding. " A 
 "neither dependence nor independence can make a 
 < : machine a mind ; so neither dependence, nor inde- 
 M pendence, can make a mind a machine." " For at> 
 " matter cannot move, so neither can mind act with- 
 t; out a divine agency." 
 
 The above inconsistences, as well as many others, 
 into which this celebrated writer has fallen, in his 
 strenuous opposition to a power in mankind of origin- 
 ating and effecting their own acts of will ; seem prin- 
 cipals to have arisen from his notion of inertness in 
 m md; whereby his ideas thereon aproximate mind 
 and matter so nearly to each other. Had he not pos- 
 sessed too independent a spirit, he might in debating 
 the claim to a self determining power of volition in 
 man, have avoided entangling himself in so many ab- 
 surdities of his own. 
 
 For bv availing himself of the bewildering sophistry 
 of Edwards on the will, he might thereby greatly have 
 entangled all such claims by surrounding, obscuring, 
 and overwhelming them, "with the formidable jargon of 
 • Motives being determiners of the will." It's "al- 
 :.vs being determined by the strongest motive." 
 And " that the wiil always follows the last dictate of 
 the understanding, &c. &c." But still, what would 
 avail even- such attempt to wrest the control of a 
 man's own volitions from himself, in order in all ca- 
 ses to tran: into the possession of a power out of 
 If. 
 
MENTAL MACHIMI1 167 
 
 For such transfer reducing mankind into machines, 
 
 ould, according to every true principle of reason, 
 
 equity, and law, inevitably attach the whole praise and 
 
 blame, of volitions and actions, so necessitated to the 
 
 resistless cause, or first, and supreme agent, 
 
 Xor is it difficult independendy of arguing from 
 consequences, to reply to the Edwardean scheme of 
 subjecting the will invariably to the irresistible control 
 of motives. For, however greatly he may have ob- 
 scured and perplexed the subject by sophistical and 
 tautological definition, still the subject is itself plain. 
 Motives in themselves, possess no power of domina- 
 tion. They are not determiners, but inducements to 
 volition. 
 
 The strength or imbecility of a motive, is not in it- 
 self, but is communicated by the man or person, who 
 views it. Place a trinket and wedge of gold before a 
 savage. Place a similar trinket and a like golden 
 wedge before a miser. The trinket will be prized by 
 the one, and despised by the other ; the gold disre- 
 garded by the one, and adored by the other : and v 
 both trinkets, and both wedges are equal in them- 
 selves ; although so unequal as objects of estimation. 
 It therefore is net motives which govern the heart and 
 mind, but the man through his heart and mind who 
 governs the motives.* The reason therefore, whv a 
 
 * With the foregoing sentiment the following ;tly 
 
 to accord. " Wherever the appearances of things in) the 
 
 ial world, are expressive to us, of q we lore, or ad- 
 
 >• mire, our mi: stead of being governed by the cbar 
 
168 MENTAL MACHINERY. 
 
 volition is one way, rather than another way, is not in 
 the motives, but in the man, stamping such weight 
 on each motive, as accords with his own heart and 
 mind. 
 
 When a motive inducing to action is presented 
 whether through sensation or perception to a man well 
 established in piety and virtue, he will instantly con- 
 sult his conscience. If the case is of doubtful com- 
 plexion, conscience will consult reason, reason will 
 summon memory to perform its office ; during the 
 deliberation, interest of temporal kind, may duly come 
 into view ; but conscience, keeping a steadfast eye 
 upon the obligations of divine law and revelation, will 
 decide according to their demands. The man having 
 forborne volition, and receiving as authoritative the 
 dictate of conscience, now obeys its injunction by an 
 acceptance or rejection of the motive. But if one ha- 
 bituated to evil courses, is solicited by a motive ten- 
 ding to the gratification of some often indulged pro- 
 pension ; conscience but too generally is forgotten, its 
 dictates slighted, and its voice suppressed, whilst the 
 predominant passion, assuming dictatorial authority, 
 prescribes to the yielding slave of his own imperious 
 lusts. If the person thus solicited, be such a one as 
 St. James describes, viz. " A double minded man and 
 tins table m\x\\ his ways," he probably will consult con- 
 science, convenience, temporal interests, and sensual 
 
 " of external objects, are enabled to bestow upon them a charac- 
 " ter which (intrinsically) does not belong to them." ( Alison 
 on taste.) 
 
MENTAL MACHINERY. 169 
 
 affections. As these may happen to balance in influ- 
 ence ; his hesitancy will be of longer or of shorter du- 
 ration : meanwhile conscience remonstrates, exclaims, 
 and endeavours to rouse in its behalf, \ht fears ofhell, 
 and hopes of heaven. Avaricious affections attempt to 
 charm with shining gold, and silver heaps. Love of 
 ease pleads impossibility of painful effort. And sen- 
 sual propensions incline to the allurement of fiVshly 
 lusts. Distracted are the views of the weak man un- 
 til some one prevails over its competitors. Hath con- 
 science obtained its demands as commissioned by the 
 divine authority of law and gospel, the man bows wil- 
 lingly to God, to duty, and to eternal interests ; dis- 
 daining each meaner consideration of whatsoever kind. 
 Hath avarice obtained its suit, the sordid wretch bow- 
 ing to the unrighteous mammon, for the glittering toy, 
 wills grace on earth, and heavenly joys away. Is love 
 of ease predominant, the opportunity of doing good is 
 suffered to pass unheeded by ; whilst the omission 
 posts swift to heaven, with intelligence of the " talent 
 buried" by the " unprofitable servant." But, has the 
 flesh with its affections and lusts, extinguished " that 
 light which is life, and the true light, which lighteth 
 every man that cometh into the world" (John i, 4, 
 9.) And with clamorous importunity, silenced con- 
 science and its auxiliaries hope and fear; then the 
 wretched victim of his own corruption, now alike re- 
 gardless of heaven, and hell, and of each minor con- 
 sideration, rushes headlong into the fool's paradise of 
 a momentary enjoyment. Were it possible for mo- 
 tives to influence by an irresistible necessity, and im- 
 
 : 
 
170 MENTAL MACHINERY. 
 
 possible for man to prescribe the limits within which 
 their influence should operate, man would be a ma- 
 chine : his will as the beam of the balance ; and the 
 motives operate not by moral, but natural influence ; 
 even precisely as weights do in a scale. Fully aware 
 of this inevitable consequence of the Edwardean sys- 
 tem ; and equally apprized of the fatality to Calvinism, 
 should a controling power over motives be admitted to 
 belong to man himself; the discerning Hopkins, and 
 acute Emmons endeavoured to evade this difficulty, 
 by transfering the control over motives, from mankind, 
 to the Deity. 
 
 This stratagem, so adroitly devised by these ingen- 
 ious divines, was productive of most singular effects. 
 For Edwardean men, who before were degraded to 
 the condition and drudgery of beams and scales, as- 
 cending or descending under the extrinsick weight of 
 motives, were now suddenly metamorphosed into mu- 
 sical instruments, on which, in the view of motives, 
 Deity himself operates ; producing such harmonious 
 or discordant notes, as He may think most proper. 
 And like to the Edwardean man, now become Hop- 
 kinsian ; so also is Hopkinsianism itself. It is harmo- 
 nious, and yet discordant. It harmonizes the feelings 
 of the man who feels conscious, that in all his exerci- 
 ses, he is but the passive, or the active instrument of 
 the will and operations of his Creator. All his voli- 
 tions, of whatever kind, yield delight to the heart, and 
 add glory to the character of God. Deity would be 
 infinitely unhappy were he destitute of this and such 
 like instruments, on whom thus to operate. Were 
 
MENTAL MACHINERY. 171 
 
 men not thus acted upon, they would be wholly use- 
 less ; mere inert beings, totally incapable of ever be- 
 coming fit subjects, either for hell or heaven. For 
 " mind cannot act any more than matter can move 
 without a divine agency." 
 
 Such are the symphonies and harmonious sounds, 
 thrilling from Hopkinsian lore. But the doleful ditty, 
 " man a machine:'''' The jargon, " Spirit as inert to 
 action, as matter is to motion : n The contradiction, 
 " man free, though his every volition necessitated by 
 an invisible agent, distinct from his own soul :" The 
 blasphemy, " God the author of sin :" The absurd- 
 ity, " man alone to blame :" The injustice, " man 
 invariably obedient to divine agency, and yet, must 
 endure eternally the wrath divine :" Such are the 
 notes dissonant, harshly vibrating amidst the tremu- 
 lous chords of the Hopkinsian base. 
 
 As internal excitement on the human heart from 
 invisible agency, is the main spring of Hopkinsian ac- 
 tivity, it demands special attention. 
 
 Excitement of this description, as taught by divine, 
 inspiration, is essentially different from that of Hopkin- 
 sianism. The former is of two kinds, viz. from God 
 and from the devil. The latter is affirmed to be of 
 one kind only, and exclusively to belong to Deity. 
 The scriptures teach that God excites men to good 
 only ; and that all excitement to sin from invisible 
 agency, is from satan and his emissaries alone. But 
 Hopkinsianism, whilst it ascribes all excitement to 
 good to Deity ; likewise attributes to him all energet- 
 ick excitement to evil ; It admits of an impotent ex- 
 
I72t INTERNAL EXCITEMENT 
 
 citement to evil by satan upon the human heart, but 
 asserts an efficient one by Deity irresistibly producing 
 sin of every description. As the design here is not 
 to point out the horrible enormity of imputing the 
 causation of sin to God, as being truly a blasphemous 
 absurdity ; but to detect the fallacy of irresistible in- 
 ternal excitement, I shall keep this point principally 
 in view. And in order to do it the more explicitly, I 
 shall concede irresistible excitement in the following 
 cases. First, to evil, as exemplified in the case of 
 wicked men, who having so corrupted their own 
 hearts as to have seared their consciences as with an 
 hot iron ; and by such aggravated offences, so grieved, 
 resisted and quenched the divine Spirit, as that, at 
 length, abandoned of God, they are left in the posses- 
 sion of satan, unto whom they had yielded themselves 
 as slaves, (Romans vi, 16) and who now hurries 
 ■them on to inevitable destruction. And secondly, ir- 
 resistible excitement to good, by divine operation, is 
 admitted in such instances as these which follow. 
 First. The case of Balaam affords an example of 
 such internal influence, both on his perception and 
 will, whilst he prophesied of, and blessed Israel : But 
 whatever goodness was in these acts themselves, no 
 part of it belonged to Balaam the machine ; but it 
 belonged wholly unto God, the exciting agent. Sec- 
 ondly. Good men, such as Daniel, Ezekiel, and St. 
 John, have been so governed by irresistible internal 
 divine influence during visions and revelations, as to 
 have had the natural operation of their mental and 
 moral faculties so suspended, as that such operations 
 
ON THE HUMAN HEART. 173 
 
 could not have been imputed to them as virtuous in 
 their conduct, only so far as they might previously 
 have freely sought such operations by prayer, or have 
 possessed any remnant ol liberty during such influ- 
 ence ; or, after its cessation, have made a wise and 
 faithful use of such extraordinary communications. 
 And thirdly. In all cases where Deity, by a natural, 
 necessitating influence, may turn the human heart in 
 its volitions and exercises "as rivers of water are turn- 
 ed ;" moral agency and accountability, during all such 
 influence, are wholly suspended, and the person but a 
 machine while under such operation. But it is far 
 otherwise in all cases of internal divine excitement to 
 good, wherein human agency, u necessitated to co- 
 action, co-operates with divine influence in one or 
 both of the ways following. First, in the case of the 
 sinner, who hearing the law and gospel preached, dis- 
 covers through the illumination of the divine Spirit, 
 his sinful and ruined condition, in consequence of his 
 own misconduct. Sensible of his danger, he suppli- 
 cates for mercy. His language is that of the publican, 
 " God be merciful to me a sinner." Weary, heavy 
 laden, and oppressed beneath the bondage of corrup- 
 tion, he seeks rest to his soul, under the light burthen 
 and easy ycke of Christ. He prays for the gift of the 
 holy spirit, further to enlighten and regenerate him. 
 He agonizes to enter in at the strait gate, and whilst 
 asking, seeking, and knocking, at the door of mercy, 
 unexpectedly he hears the Saviour's voice. He now 
 discovers Christ, standing and knocking for entrance, 
 at the door of his own heart. Ample atoning mercy 
 
174 INTERNAL EXCITEMENT 
 
 and merit, melt his hardness into contrition. His im- 
 belief yields to evidence. Exercising faith, he with 
 active will unbars the bolted door. The redeemer with 
 every grace now enters ; whilst the heart once desolate 
 is now replenished with joys untasted by any but by 
 souls new born. 
 
 We now proceed to a view of the secondary mode 
 of internal divine excitement, as consistent with moral 
 freedom and agency. The internal influence hereby 
 intended, is that, which operates in those already re- 
 generated; thereby upholding and accelerating them 
 in their heavenly course ; and which, by St. Paul in 
 Phillipians n, 13, is thus expressed. " It is God 
 " who worketh in you both to will and to do of his 
 " (rood pleasure.'' This verse Macknight ttanslates 
 literally thus, " For it is God who inwardly worketh 
 " in you, from benevolence, both to will and work ef- 
 "fectually." In his note he thus remarks thereon. 
 " According to the Arminians and moderate Calvinists, 
 " the word translated inwardly worketh, does not in 
 " this passage signify any irresistible operation of the 
 " deity on the minds of men, but a moral influence 
 " only." And " they likewise observe, that if God 
 " inwardly worketh by any influence which is irresisti- 
 " ble, there would be no occasion for exhorting men 
 " strongly to work out their own salvation, since the 
 " whole is cione by God himself. Besides they think 
 " the inward working of God in men, to will and to 
 " work, without impinging on their freedom, may be 
 " explained in the following manner. First, by the 
 " operation of this spirit God gives them enlightened 
 
ON THE HUMAN HEART. 175 
 
 « eyes of the understanding, Ephesians i, 18 ; where- 
 " by they are enabled to discern the truth of the doc- 
 " trines and promises of the gospel, and to perceive 
 " the beauty of virtue and deformity (or viciousness) 
 " of vice, and to form just notions of the consequen- 
 " ces of the one, and of the other. Secondly. He oc- 
 " casions these just views of things to recur frequent- 
 " ly, and with such force as to engage their attention : 
 " The consequence of which is, that the love of virtue 
 " and the hatred of vice being gradually inspired, those 
 " pleasures of the present life, which cannot be enjoy- 
 " ed with innocence, are despised by those in whom 
 " God thus worketh. Also such an earnest desire of 
 " the happiness of the life to come, is excited in them, 
 " as leads them to a virtuous conduct. Thirdly. 
 " When men are in danger of falling into sin through 
 " strong temptation, the spirit of God, by rousing their 
 " conscience, restrains them. Or, if they fall into sin, 
 " the spirit of God brings them to repent, by the con- 
 " demnations and painful stingings of their own con- 
 " science. Fourthly. Every circumstance of men's 
 " lot being ordered by God, he thus suits their trials 
 " to their strength, or he gives them assistance in pro- 
 " portion to the greatness of their trials ; so that he 
 " never suffers men to be tempted above what they 
 " are able to bear." The above observations and rea- 
 sonings tend strikingly to illustrate how the divine 
 spirit may efficiently operate in christians to will and to 
 do, without at all infringing on their freedom in self 
 exertion ; and without the smallest implication of dis- 
 ability in men, to originate their own volitions, inde- 
 
176 INTERNAL EXCITEMENT 
 
 pendently of controling excitement. The relation 
 which exists betwixt divine internal agency, and hu- 
 man agency is further exemplified " From what God 
 "hath said concerning the antediluvians. Genesis vi, 
 " 3. My spirit shall not always strive with men. 
 u And from the apostles command, not to quench the 
 -''spirit, nor to grieve him; for these things imply 
 " that the operations of the spirit of God may be re- 
 " sisted." And hence it follows that man has a -elf 
 determining power in things pertaining to his salvation ; 
 unless we admit the impious absurdity of two oppo- 
 site divine influences, one weak, and the other strong; 
 both operating at the same time. 
 
 This correspondency betwixt divine and human co- 
 action, or rather of divine moral excitement, and hu- 
 man ability of moral action, may strikingiy be further 
 illustrated by the natural operation of the Microscope, 
 and the Telescope on the human eye : And by the 
 natural ability of man to use, or to reject either, or 
 both of these instruments of vision. Objects hitherto 
 invisible, are rendered visible by either instrumeiit. 
 It is not the microscope that distinctly surveys the nice 
 organization of the animalcule ; nor the telescope that 
 discerns Herschel and his satellites, or the broad ring: 
 of Saturn. But it is the eye, which through these me- 
 diums, conveys knowledge to the human soul. The 
 heart and mind may be affected with wonder, and 
 astonishment, at these discoveries to the self seeing eye 9 
 and yet the man remain altogether unuecesoitaicu, to 
 use, or to forbear the use of these mediums of vision. 
 Just so it is with man divinely influenced. It ib God 
 
ON THE HUMAN HEART. 177 
 
 who reveals ; it is man who discovers. God imparts 
 power, man exerts, or forbears exerting the power of 
 action imparted. The eye that perceived the hidden 
 wonders of nature, is still but an eye ; although the 
 soul therewith connected, hath increased its stock of 
 knowledge t So the divinely illuminated man is still 
 but a man, of like passions with other men ; but with 
 this difference, that if unfaithful to the heavenly opera- 
 tion, he is a man far more guilty than before ; but if 
 perseveringly faithful to the divine calling, his affec- 
 tions will freely ascend from creatures, in supreme 
 love, to the adorable creator. It may be objected, 
 that the comparison is imperfect because vision through 
 the forementioned instruments, cannot be obstruded 
 upon men ; whilst deity has it ever in his power to 
 compel men to see spiritual things, whether they will 
 or not, and that in this very way he actually, graciously 
 constrains all who are saved, to become willing in the 
 day' of his power. That the deity, if he pleased, could 
 overwhelm the moral agency of devils and men by 
 such irresistible influence as should fix them forever 
 unalterably obedient to his requirements, no person 
 will deny ; but then all this must be done at the ex- 
 pense of their freedom, and accountability. Such an 
 operation as this, if universal, would reduce all de- 
 scriptions of intelligent beings into the condition of 
 mere cogitating machines. Had this been the divine 
 economy from the beginning, satan had never fallen, 
 angels had never sinned, Adam and Eve had not 
 transgressed, nor any of their posterity rebelled. The 
 unsinning angels would have had no opportunity of 
 
 Y 
 
178 INTERNAL EXCITEMENT 
 
 displaying their constancy of unnecessitated obedience 
 to that God whom they adored. Neither could there 
 have been any place for redemption, in the " sufferings 
 of Christ, and the glory that should follow." But the 
 whole creation whether mental or material, had moved 
 on together in the passiveness of machinery, under the 
 necessitating impetus of Almighty power. If then wc 
 may infer the divine government over intelligent be- 
 ings in ages to come, from those which are past, wc 
 may safely conclude, that all must commence their ex- 
 istence in a state of probation, that is, in a condition 
 of perilous freedom. And that this is the present real 
 condition of men in this life, (although clearly manifest 
 from preceding trains of reasoning, and observations 
 which are undeniable ; yet) will still more fully appear 
 if we but attend further to the agency on man, through 
 divine illumination. 
 
 In order to the visual perception of objects, neither 
 an eye nor an optical instrument, nor yet both united, 
 are alone sufficient, it is essential that light should be 
 present. Hence it is, that spiritual light, in order to 
 the right discernment of heavenly things, is so fre- 
 quently noticed in the holy scriptures. " Walk (saith 
 " Christ) while ye have the light, lest darkness come 
 " upon you ; for he that walketh in darkness, knoweth 
 " not whether he goeth. While ye have light, believe 
 " in the light, that ye may be the children of light.'" 
 John xn, 35, 36. And, saith St. Paul, " Call to re- 
 " membrance the former days, in which, after ye were 
 " illuminated, ye endured a great fight of afflictions." 
 Hebrews x, 32. From Christ's words, we here learn 
 
OK THE HUMAN HEART. 179 
 
 that divine light might be neglected and lost. And 
 from Paul's, that a faithful use of divine illumination 
 as to spiritual good, elevated the soul into a noble en- 
 durance of manifold wrongs. This light, cherished by 
 obedience to its teachings, leads on to holiness, to hap- 
 piness, and to God ; and is a good, not limited to a 
 few, but designed for the advantage of the world. 
 For, saith the redeemer, "I am the light of the world, 
 " he that followeth me shall not walk in darkness, but 
 " shall have the light of Hfe." John vin, 12. " For 
 " in him was life, and the life was the light of men." 
 " And he was the true light, that enlighteneth every 
 " man that cometh into the world." Chapter i, 5, 9. 
 This light of Christ, the Son of righteousness, like the 
 light of the material sun, shines into every man, in ev- 
 ery clime, imparting spiritual life to all who cordially 
 receive it, with penitent believing hearts, and live con- 
 formably to its instructions. But the rejection of it, is 
 the sole cause of their perdition. " For this is the con- 
 " demnation, that light is come into the world, but 
 " men loved darkness rather than light, because 
 " their deeds were evil." John in, 19. This agency 
 on the heart of man, by the divine illumination of his 
 mind and conscience, is an agency efficient unto salva- 
 tion, unto all who walk in the light thereof. " For 
 " God who commanded the light to shine out of dark- 
 " ness, hath shined in our hearts, to give the light of 
 " the knowledge of the glory of God, in the face of 
 " Jesus Christ." 1 Corinthians, iv, 6. But though 
 efficient, yet not irresistible. For the heathens through 
 self corruption^ rendered it ineffectual, as St. Paul 
 

 ISO INTERNAL EXCITEMENX 
 
 proves at large, in the first chapter to the Romans, and 
 as hath been already noted. And, that it is resistible 
 even in the very highest degree, in which it is ever 
 conferred on men, is undeniably evident, from Hebrews 
 vi, 4, 5, 6. "For it is impossible for those who 
 " were once enlightened, and have tasted of the heav • 
 " enly gift, and were made partakers of the Holy Ghost. 
 " and have tasted the good word of God, and the pow- 
 " ers of the world to come, And yet have fallen 
 away, (Macknight) to renew them again unto re- 
 pentance ; seeing they crucify to themselves the Son 
 " of God afresh, and put him to an open shame." 
 And were there no other evidence in the divine word, 
 that mankind are not saved by irresistible divine agen- 
 cy, this alone is sufficient. For this impossibility of 
 renewal again unto repentance, refers not to inability 
 of irresistible influence ; but to that which may, and 
 hath been resisted. Deity could compel, were com- 
 pulsion the method of divine choice ; but disapprov- 
 ing of compulsion with any, therefore, where agency 
 of the highest degree divinely admissible, is conferred 
 and resisted ; salvation of course becomes impossible. 
 Finally, from the preceding train of reasoning and 
 discussion, it clearly and indubitably follows, that man 
 possesses not merely ability of self exertion, but also ol 
 self determination in the exercises of his own will, 
 The antediluvians gave evidence thereof, by sinful vo- 
 litions in opposition to the strivings of the divine spirit. 
 Unfaithful christians evince it in every volition which 
 grieves, or quenches the divine spirit. The unbe 
 lieving Jews in the wilderness evinced it, when rebel 
 
0N THE HUMAN HEART. 181 
 
 ling against God, they " vexed his holy spirit." Isaiah 
 63, 10. The persecuting unbelievers of Jerusalem, ex- 
 ercised a self determined opposition, when "they resist- 
 ed the Holy Ghost," as their father's had before done. 
 Acts vu, 51. The self corrupted Gentiles, yield like 
 evidence of self originated opposition to God. Romans 
 i, 19, 20, 21. And yet above all others the apostates 
 demonstrate it, who did " despite unto the spirit of 
 grace." Hebrews x, 29. So that as to evidence ari- 
 sing from well authenticated facts, it is difficult to find 
 any more powerful, than this, which here presents it- 
 self, of a power of self resistance in man ; that he not 
 only may, but unhappily too often does exert, to the 
 resisting, grieving, quenching, and even doing despite 
 to the spirit of grace, and thereby most miserably cau- 
 sing and effecting his own destruction. 
 
 But as self determining power in man, over his own 
 acts of will if admitted, would wholly subvert neces- 
 sary volition ; which constitutes the fundamental prin- 
 ciple of Hopkinsianism ; the foregoing evidence and 
 reasoning, however full and conclusive, will doubtless 
 avail but little, with minds more disposed to doubt 
 and to cavil, than to admit of argument however 
 powerful, if hostile to the favourite creed : It there- 
 fore should not be deemed strange to hear that human 
 self determination of volition, is but an absurd notion, 
 because that if men even possess self power to will, 
 still they are destitute of self determination how to 
 will ; for mere ability to will can never be a cause why 
 a man in exerting his will should choose and not re- 
 fuse, or refuse and not choose. That this cause if not 
 
182 SELF DETERMINATION OP THE WILL. 
 
 an immediate divine excitement on the heart, yet is 
 from divine necessity, because, from a moral irresisti 
 ble disposition, either good or evil, implanted in man 
 by the forming hand of God himself. And that 
 Christ's own doctrine strictly agrees herewith, " Make 
 " the tree good, and his fruit good ; or else make the 
 " tree corrupt, and his fruit corrupt : for the tree is 
 " known by his fruit. A good tree cannot bring forth 
 " evii fruit ; neither can a corrupt tree bring forth 
 "good fruit." Matthew xn, 33, and vn, 18. And 
 hence, it will by Hopkinsians be deemed inferable, that 
 neither a good man, nor a bad man, if left wholly to his 
 own determinations, could ever change from his first 
 moral character. The good man, would undeviating- 
 ly always act rightly, and the bad man, with equal 
 uniformity, always act wrongly. But, as we assured- 
 ly know, that Adam and Eve were holy at first, and 
 yet, afterwards became unholy : aiid as we are equal- 
 ly assured, that multitudes of their posterity, though 
 undeniably sinful, do afterwards become pious and 
 righteous ; of course we have herefrom, undeniable 
 proof, that neither our first parents, nor their posterity, 
 were ever left to exercise a self determining power 
 over their own wills, (even if they ever possessed any 
 such power,) but were invariably governed by an in- 
 visible necessity, wholly independent of themselves, 
 and of their wills : and to suppose any thing contrary 
 to this, is but the height of follv and absurdity. 
 Amongst the difficulties attendant on this contro- 
 
 o 
 
 versy and involving themselves therewith through ev- 
 ery stage of it, is that of ambiguity of words, which 
 
SELF DETERMINATION OF THE WILL. 183 
 
 by perplexing the understanding, but too often unde- 
 signedly misleads, upon each side of the question. In 
 the objections, arguments and inferences, now to be 
 duly noted, the compound term " self determination," 
 is seen frequently to occur. In order, therefore, to 
 reply with precision to what may be deemed the very 
 marrow of objection against true freedom of will, and 
 in favour of necessity of will, it is highly expedient 
 that its true and undeviating sense be distinctly un- 
 derstood and remembered. As heretofore explained 
 when applied to human volition, it was so used, as to 
 be synonymous with men's being the efficients of their 
 own volitions; or, as originating their own acts of 
 will, or otherwise expressed, as holding in themselves 
 the control over their own wills. So that power of 
 self determination dees not mean the will determining 
 or governing itself, as if it were an agent distinct from 
 the man. Nor yet, that the man produces one act of 
 will by a previous act of will : But simply, that a man 
 has ability of free will to choose or to refuse one of 
 two objects, or to refuse both and choose a third, if 
 presented before him; independently of any necessita- 
 ting, extrinsick agency : although not independently 
 of that divine agency, which at first created and con 
 ferred on him his existence and ability ; and which 
 still upholds him in being, and on whom he is also 
 further dependent, for the moral influence of motives, 
 of hope and fear, and for the further moral influence of 
 resistible divine illumination, and its gracious energies. 
 This is the ability or freedom of will for which we 
 contend, as indispensably essential in order to account- 
 
184 SELF DETERMINATION 
 
 ability of character and conduct. It remains now t& 
 examine the forementioned objections and arguments 
 against it. 
 
 First. It is objected to, as absurd on the ground 
 of implying an effect without a cause, "for mere abil- 
 " ity to will, can never be a cause why a man or any 
 " other moral agent, in any given case, should choose 
 " and not refuse, or refuse and not choose." In test- 
 ing this objection, we will select the case of Eve. 
 She had before her the fruit of the tree of knowledge. 
 As a dissuasive, she had the authoritative command- 
 ment of abstinence therefrom, and the awful threaten- 
 ing of death, from the mouth of her almighty Creator. 
 To this stood opposed the incentive speech of the se- 
 ducer, aided by the appearance of the alluring but for- 
 bidden object itself. For " the woman saw that the 
 " tree was good for food, and that it was pleasant to 
 " the eyes, and a tree to be desired to make one wise." 
 Genesis in, 6. Thus circumstanced and under the 
 impressions of these various motives, during the ab- 
 sence of Adam, it was that Eve sinned. Here occur, 
 and arise into view, these all important questions ; did 
 Eve ivill, consent, or choose, to eat of the forbidden 
 fruit, under the influence of an irresistible necessity ? 
 Or freely, and consequently independently of all such 
 necessity ? Was her will governed by herself, as well 
 as exerted by herself alone ? Was she endued with 
 equal ability to refuse, as to choose : or could she 
 have suspended both choice, and refusal, until she had 
 seen and conferred with Adam ? Was her guilty choice 
 the effect of a sinful propension originally created in 
 
OF THE WILL IN KV£. 185 
 
 her? or was this criminal volition produced by an 
 immediate " interposition of the supreme first cause ?" 
 Shall we transfer to the case of the wife what a great 
 divine hath written concerning the transgression of her 
 husband, in the following quotation ; " It is in vain to 
 " attempt to account for the first sin of the first man, 
 " by the instrumentality of second causes. And un- 
 " til we are willing to admit the interposition of the 
 " supreme first cause, we must be content to consid- 
 " er the fall of Adam as an unfathomable mystery."* 
 But as it was a prudential duty incumbent on Eve, to 
 have consulted with Adam after she had begun to 
 doubt, before she dared to proceed; we, therefore, 
 admonished by her precipitancy and rash determina- 
 tion, will forbear ascribing an agency of depravation 
 to God ; and seek the solution of this mystery, the 
 fall of Eve, from that great and divinely illumined 
 casuist the apostle James. " Let no man say when 
 " he is tempted, I am tempted of God : For God can- 
 " not be tempted with evil, neither tempteth he any 
 " man : But every man is tempted, when he is drawn 
 " away of his own lust, and enticed. Then when 
 " lust hath conceived, it bringeth forth sin : and sin 
 " when it is finished, bringeth forth death." The 
 pretended unfathomable mystery of the first sin of our 
 first parents is here clearly revealed to every candid, 
 discerning and reflecting mind. For such person 
 comprehending the full meaning of the apostle, will 
 perceive that die terms used by him, " no man," "a- 
 
 * Emmon's sermon on Ecclesiastes tii, 39, pages 292, 293, 
 
L86 IMPORTANT APOSTOLICAL DECISION. 
 
 ny man," and " every man," being without limitation, 
 are universal, comprehensive of woman as well as of 
 man, and of Adam and Eve, as really as of their pos- 
 terity. Such will likewise perceive that the expres- 
 sion " tempted" in the sense used here* has a mean- 
 ing different from its usual acceptation, for generally it 
 signifies only a solicitation to evil, but here it means 
 more, even that energy which renders the solicitation 
 efficacious : and that this is the true construction, is 
 undeniable from this apostle's own words ; " Every 
 man is tempted, when he is drawn away." In this 
 sense of the term Christ never was tempted, because 
 never drawn away : but in its usual meaning he was 
 tempted in all points even as we are, although the 
 temptations found no place in him. Again, those 
 who pay strict attention to this passage will discover, 
 that the reason, brought into view by the apostle, for 
 God's not tempting his creatures to sin, is, the immu- 
 tability of the divine perfections, rendering the seduc- 
 tion or excitation to evil impossible to the divine na- 
 ture itself: and consequently, alike impossible that 
 such an holy Being should in any way be accessary, 
 directly or indirectly, to the perversion of his crea- 
 tures ; such seductive agency being possible only to 
 mutable and corrupt beings. And still further, it will 
 incontrovertibly appear, that the energy rendering 
 temptation efficacious, exists in, and appertains only 
 to the person who sins : and consists in desire, termed 
 by the apostle " own lust." 
 
 Lastly. To all duly attentive, it will from St. 
 Jame's expressions " drawn away and enticed" most 
 
IMTORTANT APOSTOLICAL DECISION. 187 
 
 fully appear, that the seductive perversion through 
 temptation, is not by any extrinsick necessitating in- 
 fluence ; whether of motives in view, overwhelming 
 ability of moral resistence ; nor yet by any invisible 
 exciting impetus, governing the man by the will of 
 another agent, distinct from the man himself. But 
 that all extrinsick influence is by enticement, conse- 
 quently accommodated to man's agency of consent , 
 and that all internal governing energy is from the man 
 himself, who drawn by his own lust, or involuntary 
 desire, yields by a self exertion of his own will to the 
 embraces of his own desire, by which union of will 
 and desire that sin is engendered, which, when finish- 
 ed* bringeth forth death. 
 
 Thus instructed we return to Eve, whom we have 
 seen assailed by the insidious lie of the subtle seducer, 
 allured by the fruit of that tree which she saw was 
 good for food, pleasant to the eyes, and desirable to 
 make one wise, but admonished to forbearance, by 
 the injunction of her almighty Creator, threatening her 
 with death in the day of transgression : and thus 
 circumstanced we behold her perpetrate the deed for- 
 bidden. 
 
 But when we examine this events by St. Jame's 
 doctrine of self seduction to sin, we can discover no 
 possibility for the admission of any " interposition of 
 the supreme first cause " as producing it : but most 
 clearly perceive such insinuation expressly denied and 
 refuted as a doctrine false and detestable : whilst we 
 are taught to look only into Eve's own heart and 
 mind for the sole cause of her transgression. An4 
 
188 INFERENCES FROM? 
 
 thus examining, we discover her under no necessity 
 of sinning ; but through the dictates and remonstran 
 ces of conscience, through natural love of life, and 
 through her love to God, endued with ample ability 
 to have resisted temptation, and to have retained her 
 innocency : But hesitating when she should have re- 
 pelled the tempter ; she doubted God, she believed 
 the serpent, she admitted errour, which darkening her 
 understanding, and grieving die divine spirit, thereby 
 diminished the due influence of motives to obedience, 
 and consequently augmented the contrary influence : 
 and still continuing irresolute, spiritual affection de- 
 clined, sensual and emulative propension increased : 
 conscience indeed remonstrated, but emulation han- 
 ker mg after the forbidden mean of knowledge, muta- 
 ble Eve drawn thereby, at length surrendered her will 
 to the " embraces " of the " harlot" animal and em- 
 ulative desire. Daringly she now plucks the fruit for- 
 bidden, and presumptuously eating thereof, becomes 
 self ruined, and a prey to death. 
 
 From the preceding authoritative decision of St. 
 James, we have demonstrative evidence, that Eve's 
 transgression is not in anywise to be attributed to any 
 " Interposition of the supreme first cause;" the im- 
 mutability of the divine nature and perfections render- 
 ing all such depraving influence Avholly impossible ; 
 and as we are otherwise assured that she was originally 
 created pure, and holy, and consequently free from all 
 sinful propension ; and as satan possessed no irresisti- 
 ble influence over her will, the inevitable consequence 
 therefore, is, that in respect of causation, her sin and 
 
APOSTOLICAL BECISIOtfJ 189 
 
 fall were wholly of herself, through the conjunction of 
 her will, with her desire or " lust," after the forbidden 
 fruit. 
 
 Adam's offence, although not through deception, as 
 Eve's was, yet like her's it was through allurement ; 
 not indeed merely the allurement of enticing fruit, or 
 the fascination of becoming wise as a god ; but more 
 especially by an attraction transcending all others in 
 congeniality to the weakness of peccable man in his 
 probationary condition. " The wo?nan that was given 
 to be with him, she gave him of the tree, and he did 
 eat." This transgression, so calamitous to him, and 
 to all his posterity, could be effected only by the un- 
 ion of his will with the subordinate affections of his 
 soul ; and to which stood opposed the higher powers, 
 and better affections of his nature : For he distinctly 
 understood his duty. His conscience was tenderly 
 alive to right and wrong, and being created in the mor- 
 al, as well as in the intellectual image of God ; he of 
 course loved his infinitely blessed Creator, with the 
 supreme affections of his heart ; thus endowed with 
 righteousness and true holiness, had he but watched 
 unto prayer, confiding in divine power and goodness, 
 he might forever have retained his innocency, and his 
 integrity. But he had also an animal nature, with its 
 propensions and passions. He loved creatures, and 
 he loved Eve, above all other creatures ; bone of his 
 bone, flesh of his flesh, endued with speech, rational, 
 and social, and beholding her adorned with every ex- 
 ternal grace, his soul truly delighted in her. This 
 only possible rival to his Creator in his affections, he 
 
190 adam's self perversion. 
 
 beheld suddenly changed in her relation to himself? 
 raised by superiour knowledge to hold rank with a 
 god, or doomed to mortality and death, by the God 
 whom she had offended. A conflict of passions before 
 unknown, now arose within his heart. Angelick and 
 animal nature, flesh and spirit, love to creature and 
 creator, contended for the decision of will on their res- 
 pective sides. But so indubitably just were the de- 
 mands of reason, of conscience, and of the sublimer 
 affections, that hesitancy betokened an undue influence 
 of fond affection. The temptress was listened to. 
 The divine spirit was grieved ; and conscience resist- 
 ed, until at length, prefering the creature to the Crea- 
 tor, he formed the fatal resolution, with Eve, to soar 
 into regions of forbidden knowledge, or with her to 
 die guilty, rather than innocently to live without her ; 
 and therefore, rashly ate of tliat fruit, which she pre- 
 sented to him. 
 
 From these combined views, thus evangelically au- 
 thorised by the apostle James, of the self perversion, and 
 apostact/ of our first parents ; we clearly discover the 
 true meaning of the before cited words of Christ, viz. 
 that " A good tree, cannot bring forth evil fruit." 
 For both Adam and Eve, in exerting those acts of 
 will, by which each, bore evil fruit, they also each 
 respectively, by those very acts of volition, depraved 
 and corrupted their own nature ; so that these moral 
 trees, however good before (they brought forth this 
 evil fruit,) were now good no longer, but both trees 
 and fruit were alike evil. And hence, we can ac- 
 count for the fill and corruption of the sinning angels-; 
 
ABAM AND EVE SELF FALLEN. X9L 
 
 tor the depravity of Adam's posterity, who, by perso- 
 nal transgression, forfeit the innocency and rectitude of 
 infancy. And for the degeneracy of apostate chris- 
 tians, these latter, once branches in the true vine, hav- 
 ing become unfruitful, are the " trees, whose fruit 
 ivithereth" " without fruit," " twice dead," (once be- 
 fore, and once after regeneration,) "plucked up by the 
 roots." John xv, 1, 6. Jude 12. And these through 
 self perversion, are now become fit only, for the ax of 
 judgment, and for that fire which is unquenchable. 
 
 Secondly. We hence learn the great expediency of 
 urging upon men, to " Make the tree good, that its 
 fruit may be good ;" because, as the higher or con- 
 verting attainments of grace may be fallen from by 
 disobedience ; so the lower manifestations thereof, may 
 be frustrated by impenitency and unbelief. 
 
 Thirdly. Herefrom we have irrefragable evidence, 
 that mankind are endued with a controling power over 
 their own wills. Adam and Eve possessed and abu- 
 sed it. Their posterity from generation to generation 
 possess and abuse it. Apostates possess and pervert 
 it to their destruction. And to these we may add, the 
 no less powerful, though more pleasing proofs of its 
 existence in humbled penitents, and in faithful believ- 
 ers, when they practice painful self denials, and when 
 with becoming fidelity they take up and bear their 
 daily cross. 
 
 Were further proofs requisite we might appeal to 
 that internal consciousness implanted in the minds of 
 all men, by which they feel assured that they them- 
 selves do individually possess and exercise a govern- 
 
l§2 SELF DETERMINING POWER IN MAN. 
 
 ing power over their own choice or refusal. We 
 might further substantiate this power, by pressing its 
 existence as being necessarily implied and involved in 
 that constitution of nature, by which man was formed 
 in the image of his Creator. And in addition to all 
 this, we might urge the consequences, of the destitu- 
 tion of such power, as being utterly subversive of ev- 
 ery just principle of moral agency and accountability, 
 and as being wholly incompatible with every scriptu- 
 ral and rational idea of an approaching judgment day, 
 and its righteous retributions. But it is unnecessary 
 to crowd further proofs, where an overwhelming body 
 of evidence hath already established a fact ; the denial 
 of which constitutes an absurdity no less glaring than 
 the wildest imaginations of the most visionary theo- 
 rists. And yet it may not be foreign from, or unin- 
 teresting to this subject, to close it, by observing, that 
 those persons who deny to mankind, the ability of 
 controling their own acts of will, do, by this very de- 
 nial, exhibit strong presumptive evidence, of the very 
 thing they wish to overthrow, because their pertina- 
 cious dissent, (in despite of such indubitable combined 
 proof,) from the good sense and right reason of the 
 universe, affords much reason to apprehend that their 
 judgment in this particular, is governed, as much by 
 their own self determined wilts, as by all other causes 
 whatsoever. 
 
 Disinterested benevolence, and other Hopkinsian 
 speculations, en the essence of love, will be noted in 
 my next. 
 
SlSINTERESTED BENEVOLENCE. 193 
 
 LETTER XIV. 
 
 SIR, 
 
 DOUBTLESS you need not to be informed 
 that "disinterested love''' is a plant, not indigenous to 
 the clime and soil of New- England, but of exotick or- 
 igin. It was first discovered at Rome, by Michael 
 de Molinos, a Spanish Priest, who in 1681, there made 
 his discovery publick. Maria Bouviers de la Mothc 
 Guyon, " the female apostle of mysticism," transplant- 
 ed it to France, where Francis Salignac de Fenelon, 
 Arch-Bishop of Cambray, nurtured. and propagated it 
 with success, in his eloquent and much admired writ- 
 ings. Mosheim defines it to have consisted in " such 
 "a pure and disinterested love of the supreme being 
 " as is exempt from all views of interest, and all hope 
 •* of reward." And Machine thus comments thereon. 
 " This doctrine of the mystics, has for a foundation, 
 " that the moral perfections of the deity, are in them- 
 " selves, intrinsically amiable ; therefore, that their 
 " excellence is as much adapted to excite our esteem 
 " and love, as the experience of their beneficent effects 
 11 is to inflame our gratitude. Consequently, the er« 
 " rour lay in drawing extravagant conclusions from a 
 ° right principle ; thereby abstracting and separating 
 " ideas, intimately connected together, such as felicity 
 " and perfection, &c. Also in their views of deity, 
 V they overlooked the relations he bears to us as bene- 
 ** factor and rewarder : Relations which give rise to 
 * noble sentiments and important duties." Edwards 
 a a i 
 
194 DISINTERESTED BENEVOLENCE. 
 
 having volunteered in defence of a system, which un 
 der the pretext of securing the greatest possible de- 
 gree of happiness, which can exist, foreordains, to 
 one portion of mankind, called the elect, eternal felicity 
 and honour, independently of regard to merit or de- 
 merit ; and assigns to the other, and far greater por- 
 tion of mankind, called reprobates, unavoidable and 
 endless infamy and misery, without any previous res- 
 pect to their ill deservings ; thereby designedly sacrifi- 
 cing the eternal well being of the latter, for the ad- 
 vancement of the felicity of the former ; and for other 
 purposes of a like selfish nature. 
 
 Such being the creed which this great man had 
 adopted, it became expedient to incorporate therewith, 
 some ingredient, which, serving as a palliative, might 
 accommodate the necessary potions of its gall and 
 wormwood to the palates of his nauseated pupils. 
 Happily for him at this juncture, he discovered in the 
 writings of the My sticks, the " disinterested love" 
 above mentioned, and speedily incorporated it with his 
 system. It not only answered his highest expecta- 
 tions, but transcended them. To the disgusted pu- 
 pils, the conserve of the " intrinsical amiableiiess of 
 the divine character," was administered with surpris- 
 ing efficacy. To this ingenious artist, (aided as here- 
 tofore observed, by his friend Bellamy,) this new prin- 
 ciple of disinterested love, afforded materials for the 
 construction of the mirrour, " Love of being in gen- 
 eral," into which the supposed elected few, looking, 
 discovered therein such prodigies of distinguishing 
 
DISINTERESTED BENEVOLENCE. 195 
 
 love, that in extacies, they would rapturously exclaim, 
 why me ? Why me ? Why me ? &c. &x. 
 
 And thus, confident of assured salvation to them- 
 selves, they would often in their selfish ravings, fancy 
 themselves willing to be damned to advance the di- 
 vine glory.* 
 
 As for the non elect, they also were served with due 
 apportionments of the mystic love. For it was enjoin- 
 ed upon them as a thing, right, and reasonable, fit, 
 and becoming, to love that being, who did not love 
 them, to seek his glory, who was utterly regardless of 
 their future happiness, to honour him, who had crea- 
 ted, and still upheld their being, only to render them, 
 for the display of his sovereignty, vessels of wrath, 
 and of eternal dishonour. With these and such like 
 hardening, blinding, and stupifying potions, the repro- 
 
 * How truly surprising is it, that the understanding of any 
 man should thus become so Winded, as ever to imagire, that a 
 willingness to endure the punishment, which awaits the finally 
 impenitent, should be an essential pre-rtquisite qualification, 
 in order to the attainment of eternal life. For, as the punish 
 ment of the future state of retribution, is reserved only for those 
 who, continuing in obstinate rebellion against God, wilfully re- 
 ject the overtures of divine mercy, through Christ : Therefore, 
 a willingness to undergo that punishment, involves also a wil- 
 lingness to be, and to continue to be, eternally the enemies of 
 God, and of all righteousness. So that a willingness to be dam- 
 ned is so far from constituting a meetness for Heaven, that it 
 indicates the very disposition of heart, which constitutes a meet- 
 ness for the place of torments : And the more willing any man 
 is, to endure this wrath to come, the more evidence he affords 
 of a probable future attainment of this object of his wishes. 
 
196' DISINTERESTED BENEVOLENCE. 
 
 bates were to be furnished, to render them furious or 
 quiescent, as the several doses might happen to ope- 
 rate ; for the manner of operation was a thing wholly 
 indifferent, because however it might be, still but one 
 end could result therefrom, viz. the eternal perdition 
 of the disbeloved reprobate. 
 
 Hopkins, delighted with these improvements, on the 
 new fangled principle of the Spanish Priest at Rome, 
 and of the French mystics ; and supposing it to con- 
 tain the essence of all moral obligation, and all excel- 
 lency of moral character, thence devised a new rule of 
 moral direction, as comprehensive of every duty. 
 For he says, " Holiness, in the scripture, is reduced to 
 M the one simple principle love, by which is meant dis- 
 interested, good will to being in general, capable of 
 happiness." "The person who exercises a disin- 
 " terested good will to being in general, must have a 
 " proper and proportionable regard to himself, as he is 
 " included in it as a necessary part of it. And the 
 "more he has of a disinterested, universal benevolence, 
 " the more fervently will he desire and seek his own 
 " interest and happiness." (Hopkins.) 
 
 From these great inconsistencies, it would seem, 
 that some parts of the system of this celebrated inno- 
 vator, were the production of faculties far advanced 
 towards the imbecility of dotage ; for if otherwise, 
 wherefore did he presume to consolidate into one, what 
 Christ had divinely separated into two ? Christ ex- 
 pressly distinguished betwixt love of man to his Crea- 
 tor, and love of man to his fellow creature. " Jesus 
 " said unto him. Thou shalt love the Lord thy God 
 
 
DISINTERESTED BENEVOLENCE. 197 
 
 " with all thy heart, and with all thy soul, and with 
 " all thy mind. This is the first and great command- 
 " ment. And the second is like unto it. Thou shalt 
 " love thy neighbour as thyself." 
 
 But Dr. Hopkin's divinity says, " Thou shalt love 
 being in general with disinterested benevolence.'*'' 
 What has benevolence from creatures to do with De- 
 ity ? " Can man be profitable unto God?" Or con- 
 fer favours upon the Almighty ? Benevolence is a 
 communication of kindness from the greater to the 
 less. From God it descends in multiplied forms to 
 his dependent creatures, whose returns of lows to him 
 should not be that of benevolence, but of adoration, 
 confidence and gratitude. Human benevolence can 
 extend only to human kind, and to the creatures of 
 inferiour natures, needing our compassion or our 
 bounty ; but benevolence to general or universal be- 
 ing, is a solecism but seldom equalled in the produc- 
 tions of the beardless stripling. And as benevolence 
 from creature to Creator involves the verv essence of 
 absurdity ; so the terms disinterested benevolence, you 
 have, sir, in your Contrast, proved to be no less ridic- 
 ulous ; even " a benevolence in which the soul has 
 no emotion of interest." And consequently, an affec- 
 tion cold as die wintery blasts from the frigid regions 
 of the northern pole. The Hopkinsian rule prescrib- 
 ing a proportionable regard to a man's own interest 
 and happiness, as an included part of universal being, 
 your quotations from the writings of the Reverend 
 Robert Hall, have well exposed to be utterly vague, 
 and wholly impracticable ; because no man can evev 
 
198 disinterested benevolence. 
 
 ascertain what weight he personally bears in the scale 
 of existencies, capable of happiness or misery. 
 
 But there remains another absurdity in this doc- 
 trine, which neither you, nor the above ingenious wri- 
 ter have noticed ; for Dr. Hopkins asserts, that " the 
 more a nan has of disinterested universal benevolence, 
 the more fervently he will desire and seek his own 
 interest and happiness." And else where he also as- 
 serts, that " love actuated the Deity in all his decrees, 
 " and he will save as many as he possibly can, con- 
 " sistentiy with his regard to the publick or greatest 
 " good," which requires " the decree of reprobation, 
 " Consisting in God's ordaining a definite number to 
 i " the possession of a reprobate character, and the pun- 
 "ishmeat which is both meet for them, and suitable 
 "to display the divine justice." This subject in 
 whatsoever manner fairly and candidly viewed, will 
 afford r.o other result, but that of absurdity and con- 
 tradiction. If the persons professing thus to exercise 
 love to being in general, are the elect, their love is not 
 disinterested love, but is love of a truly selfish nature ; 
 for according to Hopkinsianism they belong to that 
 favoured portion of being in general, which exclusive- 
 ly enjoys the whole benefit of this scheme of interest 
 and monopolized felicity. If, on the other hand, the 
 reprobate portion fall in with this scheme of discrimi- 
 nation, and prefering the felicity of others, to their own 
 happiness, they thereby become ardent lovers of being 
 in general ; then here follows another contradiction, be- 
 cause, according to Hopkinsianism, their reprobate 
 character becomes changed, as none but the elect can 
 
DISINTERESTED BENEVOLENCE. 199 
 
 so love being in general. And consequently, from 
 the whole it follows, that no such love can possibly 
 exist amongst men, unless there is amongst them a- 
 nother description of persons, besides elect and repro- 
 bates. But as Hopkinsianism admits of no such de- 
 scription, therefore on their own principles, disinter- 
 ested love to being in general can never exist ; because 
 love to being in general, from the only benefited and 
 interested part of this being in general, is nothing but 
 mere pretence and real selfishness ; and because all 
 such love from reprobates is wholly impossible. 
 
 But we will pursue this subject still further. Hop- 
 kinsianism considers the reprobate character, viz. ne- 
 cessitated personal sinfidness, as indispensably essen- 
 tial to the " greatest, or publick good." But under 
 such circumstances, how could it be ever either just 
 or reasonable, to require of any persons to love that 
 publick or general good, which required of them pri- 
 vate and personal wickedness; unless, at the same 
 time, it could also be just and reasonable to delight 
 in, and love their own private and personal wicked- 
 ness ? And if righteous in loving private and person- 
 al unrighteousness in themselves, for the promotion of 
 the publick good ; then it would be perfectly unjust 
 to punish them, because the publick righteousness of 
 their disinterested affection and conduct, would pro- 
 duce, according to this scheme, a far greater publick 
 good to being in general, than their private unright- 
 eousness would a private and partial evil. So that if 
 at all rewarded for necessitated private sinfulness and 
 unrighteousness, happiness must be conferred on them. 
 
200 SOUL OR SPIRIt 
 
 because their publick goodness and virtuousness of 
 character and conduct, must preponderate over their 
 private demerit. 
 
 Such, sir, are the results from this " love of being 
 in general." But as it is designed to contest these 
 points rather with the living than with the dead, we 
 will, for the present, bid adieu to the well meaning 
 but mistaken men, who first systemized these tenets ; 
 and animadvert on them, as now under the finishing 
 hand of the modern apostle of the Hopkinsian sect. 
 
 This distinguished leader retains indeed the gross 
 absurdities of " disinterested benevolence," in the ab- 
 stract sense of the terms, and of " disinterested love 
 to being in general ;" but endeavours to conceal their 
 glaring inconsistencies, by artfully representing love in 
 all other forms, as being but mere selfishness, and as 
 constituting the very essence of total depravity. His 
 fallacies upon this point I shall, however, reserve for 
 the next letter, and conclude this by remarking on 
 others of a different description. 
 
 Two leading and favourite points with the doctor 
 are, inertness of mind, and a universal and total moral 
 inability in every man by nature. Opposed to the 
 latter of these tenets, stands every argument that can- 
 arise in vindication of natural religion, as distinguisha- 
 ble from revealed religion. And opposed to both the 
 former and the latter tenet, are the sentiments of such 
 writers as assert a moral sense or taste to be discover- 
 able in human nature. A moral taste, or relish , in 
 the human soul, as well as a perception of the nature 
 of justice, truth, sincerity and veneration for the Di 
 
THE PRINCIPLE OF ACTION. 26l 
 
 Vine character and attributes, is by such writers con- 
 sidered as self evident.* 
 
 In defence of the forementioned favourite points> 
 and in opposition to arguments and principles hostile 
 thereunto, he thus remarks, viz. " If we turn our at- 
 " tention inwardly, and examine the operations of our 
 " own minds, we shall be convinced tliat love is some- 
 " thing very different from either perception, reason or 
 " conscience. These are natural faculties, which do 
 "their office independently of the will."§ The doc- 
 tor here prefers an appeal to the operations of the mind, 
 rather than to those of the sold. And the reason is 
 obvious, viz. because the former is much more fa- 
 vourable to his notions of inertness, than the latter ; 
 for though he might be able to persuade some read- 
 ers, that mind is as incapable of self action, as matter 
 is of self motion, yet, it might be much more difficult 
 to persuade them, that souls are in like manner, equal- 
 ly as incapable of self action. Mind and soul, how- 
 ever allied, yet, do not imply an identity. Soul and 
 spirit are properly synonymous, being identically the 
 same in respect to essence ; but mind, although a fac- 
 ulty of this essence, and dependent thereon ; yet, this 
 spiritual essence or soul, is not in like manner depen- 
 dent upon mind. If therefore, we will but duly look 
 inwardly, and discriminate betwixt mind and soul, 
 and their operations* we shall become able to discov- 
 
 * See more on this subject in note first, at the end of the 
 letters. 
 
 $ Sermon ni. volume first, pnc^e 2/50 
 
 Bb 
 
202 SOUL OR SPIRIT, 
 
 er much more, than the doctor is willing we should 
 perceive. For we shall thereby discover the soul, to 
 be endued with other faculties, besides those of the 
 mind. We shall perceive therein the distinct faculties 
 of will, affections, and conscience ; which latter facul- 
 ty, St. Paul denominates " The work of the law writ- 
 ten in the heart" (Romans n, 15.) 
 
 The doctor, in the last cited quotation from his 
 works, denominates conscience a natural faculty ; and 
 this he did, probably, in opposition to what some call 
 the " taste scheme," because any approbation of moral 
 good, or disapprobation of moral evil, discovered to be 
 innately inherent in the human heart, would amount to 
 a moral taste, and consequently be greatly inimical to 
 his scheme of a total moral depravity, innately inherent 
 in all mankind. And therefore, although his system 
 admits conscience to be endued with a perception and 
 feeling of moral objects, yet, it necessarily excludes 
 therefrom, all delight in moral goodness^ and all dis- 
 gust at evil of a moral nature. And hence, he is com. 
 pelled to consider conscience not as a moral faculty, 
 although essential to moral agency ; and to view it on- 
 ly as on a par with the natural faculties of perception 
 and reason. But can that faculty be only natural, and 
 not moral, which the scriptures denominate "a pure 
 conscience," a "defiled conscience," " an evil con- 
 science," and "a conscience seared, as with an hot 
 iron?" 
 
 And what the scripture thus so plainly teaches, ex- 
 perience amply corroborates. For how common is it 
 to discover amongst mankind, persons who appear ut- 
 
THE PRINCIPLE OF ACTION. 208 
 
 terly lost to every feeling of conscience, and yet they 
 retain wholly unimpaired, the really natural faculties, 
 of perception, reabon, memory and imagination. 
 
 But to proceed, as the doctor thus endeavours to di- 
 vest conscience of its moral essence, and to constitute 
 it, a mere natural faculty of the mind, so, he likewise 
 attempts to connect moral action, with every exercise 
 of natural affection, because such exercise is in co-op- 
 eration with the will, or as he elsewhere expresses it, 
 is an act of the heart. " I appeal (he says,) to every 
 " person, whether he is conscious of ever acting, from 
 ' " mere natural affections without the heart." " I ap- 
 " peal to every person once more, whether he is not 
 " conscious of often acting contrary to natural affec- 
 "tions?" " If natural affection dictate to a man to 
 " give a beloved child the largest portion of his in- 
 " heritance ; his natural affection is not the principle 
 " of action, but his heart, which acts agreeably to his 
 " natural affection." " And if all actions flow from 
 " the heart, then either all the actions of sinners are 
 " totally corrupt, or none of them." The tendency 
 of this method of reasoning and inference, is, to im- 
 pose an absurdity on the mind of the reader, by insin- 
 uating that though natural affection is not moral affec- 
 tion, yet, that all actions dictated by natural affections 
 are moral actions, because the heart is concerned in all 
 such actions. To detect this imposing fallacy, needs 
 only this reply, viz. As the heart is the seat of nat- 
 ural affection ; even as the drain is the seat of reason ; 
 so it is as unphilosophical to talk of natural affection, 
 acting separately from the heart, as it would be of rea- 
 
204 SOUL OR SPIRIT, 
 
 son, acting separately from the brain : And therefore, 
 we may, with equal consistency, maintain that reason 
 is not the principle which compares or infers, hut the 
 brain, as that natural affection is not the principle of 
 action, but the heart. Because the truth in both cases 
 is, that the real principle of action, is neither the brain, 
 nor the heart ; but the soul or living spirit, constitu- 
 ting the man. 
 
 The doctor still contending against the taste scheme, 
 and endeavouring to invalidate all ideas of a moral taste 
 in man, proceeds. " It depends upon our perception, 
 " not upon our will, whether an object shall appear 
 " either black or white. It depends upon our reason, 
 " not upon our will, whether a proposition shall ap- 
 " pear either true or false. It depends upon our con- 
 " science, not upon our will, whether an action shall 
 " appear good or evil. But it depends entirely upon 
 " our choice, whether we shall love either a white or a 
 " black object, either a true or a false proposition, ei- 
 " ther a good or an evil action. Hence, we intuitively 
 " know, that love is a free voluntary affection, which 
 " is entirely distinct from every natural faculty of the 
 " tnind. 11 We have here a strange compound of truth 
 and errour, of plausibility and of manifest inconsisten- 
 cy. The appearance of black or white, in an object, 
 depends indeed altogether on visual perception ; but 
 liking or disliking either colour, does not depend whol- 
 ly upon choice ; for such choice would be, by an arbi- 
 trary act of will, wholly independent of all previous 
 agreeableness, or disagreeablencss, in the colour itself, 
 as impressing our souls. All which idea of love, and 
 
THE PRINCIPLE OF ACTION. i05 
 
 choice, is but an absurdity ; for no man can possibly 
 love an object which has no appearance of agreeable- 
 ness therein ; nor hate any, that has no appearance oi 
 hatefulness, connected therewith. Consequently, there 
 is in the soul, an innate aversion or propension to ob- 
 jects, previously to volition. But he further teaches, 
 that, " The appearance of the truth, or falsehood of a 
 " proposition, depends wholly upon our reason, and 
 " the appearance of the good, or evil of an action, 
 " wholly upon our conscience." These assertions 
 would be correct, if our hearts and minds were invari- 
 ably candid, pure, and unprejudiced. But wicked 
 men are ever unreasonable, and even good men are 
 but too often weak, wilful and prejudiced ; and such 
 is the connection betwixt head and heart, that the dis- 
 orders of the latter, will but too often, derange the op- 
 erations of the former. 
 
 His ideas of the essence of love he thus explains. 
 " All voluntary exercises belong to the heart ; and 
 " therefore, loving and hating is as really acting, as 
 " choosing and refusing. It is true we sometimes 
 " make a distinction among the exercises of the heart, 
 " calling some affections, and others volitions. But 
 " the only ground of this distinction is, that affections 
 " are immanent exercises, which produce no external 
 u effects ; but volitions are imperative acts productive 
 " of external effects." To avoid being seduced into 
 errour by this quotation, we should bear in mind that 
 neither affection, in the form of loving or hating, nor 
 will in the exercise of volition, are real agents or effi- 
 cients ; but that the true agent, or real efficient, is thr 
 
206 SOUL OR SPIRIT, 
 
 soul itself, which, by means of these faculties of affec- 
 tions and will, produces such exercises and acts, as it 
 by them respectively, is capable of producing. And in 
 this view of the subject, we can discriminate betwixt 
 the faculty, and the exercise of the faculty. For as the 
 eye is distinct from the act of seeing, the ear from the 
 act of hearing, and the hand from the act of handling — 
 so the heart is distinct from its exercises. In each of 
 these instances God confers the former, but man per- 
 forms the latter. God bestows eyes to see, and we 
 use or abuse the m ; and ears to hear, and we pervert, 
 or use them with discretion. He creates our hands, 
 and we apply them to proper or improper uses. And 
 in like manner, he confers on us hearts, and we exer- 
 cise them to his glory, or corrupt them to his dishon- 
 our, and to our own ruin. 
 
 But he proceeds : " Perception, reason and con- 
 science, are all the natural faculties necessary to con- 
 stitute a moral agent. These form a capacity for lov- 
 ing and hating, choosing and refusing, acting and for- 
 bearing to act." When Jigs shall grow on thistles, 
 and grapes upon thorns, then, and not until then, we 
 may expect to find natural faculties constitute moral \ 
 capacity. And when men shall become able to obey 
 that Egyptian tyranny, which would exact of them 
 the making of bricks without means or materials, then 
 we may apprehend that such a change is approaching, 
 both in nature and morals; as, that perception, reason 
 and conscience, may peradventure become capable of 
 creatine: in half formed human souls, the still further 
 faculties, essential to moral agents viz. The distinct, 
 
THE PRINCIPLE OF ACTION. 2^7 
 
 and separate faculties, of will and affections, together 
 with power over each. 
 
 But he still further proceeds, " It is God who 
 " worketh in men both to will and to do." (He should 
 have added, of his good pleasure.) " Moral exercises 
 " flow from a divine operation upon the mind of a 
 " moral agent, and not from any natural faculty, prin- 
 " ciple or taste, enabling him to originate his own in- 
 " ternal exercises, or external actions." That God 
 operates both by his word and spirit, on human hearts 
 and minds, in order to induce men to yield due obe- 
 dience to his laws and gospel, is a doctrine, neither 
 needing proof, nor admitting of denial. And that men 
 but too commonly, both resist and frustrate this di- 
 vine operation, is also a truth, as clearly and as indu- 
 bitably established, both by scripture and experience, 
 as the forementioned doctrine is, by all its weight of 
 evidence. Had the doctor then, but attended duly to 
 this latter fact, of resistence to divine operation, he 
 would most clearly have discovered, not only that men 
 can, but also, that in this case, they most assuredly do 
 originate their own internal exercises, and external 
 actions. And what he would thus have discovered 
 actually to exist in this case, he would have perceived 
 to be no less possible in innumerable other cases. 
 
 So, that from the whole view of this deeply 
 interesting subject, we behold mankind, as moral 
 agents, endowed with powers and faculties, rendering 
 them awfully responsible, Possessed of the intellect- 
 ual faculties of perception, reason, memory, and im- 
 agination, they are capable of scrutinizing things pres- 
 
20$ SOUL OR SPIRIT, 
 
 ent, of recollecting events past, and of anticipating otii 
 ers yet future. But whilst the head is thus furnished 
 with indispensable pre-requisites, the heart in man is 
 endowed also with its portion of moral powers, and 
 principles of activity. For therein reside conscience, 
 will, and the affections. Conscience, although there 
 enthroned as Judge, is still but a faculty. The will, 
 though active and powerfully vigorous, is but a facul- 
 ty. And the affections and passions, although active, 
 greatly influential, and often clamorous and domi- 
 neering, are still but faculties. The soul or spirit, by 
 reason of these, is capable of loving or hating, of hop- 
 ing or fearing, and of desire and aversion. These en- 
 ergies of the heart, although branching out into mani- 
 fold affections, yet may consistently be reduced into 
 propension, passion and habit. Propension, duly un- 
 derstood, is affection reposing. Passion is affection 
 roused and inflamed. And habit is but propension 
 overgrown, through oft repeated indulgence of what- 
 ever passion. Had the doctor but duly contemplated 
 these various and active powers of the human soul or 
 spirit, which occupies both head and heart, and which 
 pervading the whole body, properly constitutes the 
 man ; he would not, in seeking a principle of activity 
 whereby to account for human affections and volitions, 
 have been constrained to have had recourse in all ca- 
 ses, to an immediate, divine, positive, and exciting 
 agency. For although he might not have been able 
 to have discerned such ability for action, in any u dor- 
 mant faculty, taste, ox inactive principle-" yet most 
 clearly he might have discovered it. in some one, or 
 
THE PRINCIPLE OF ACTION. 209 
 
 more, of the several affections, and in one or other of 
 their different states of propension, passion or habit. 
 
 And in this manifestly correct view of this impor- 
 tant subject, we have without other proof, sufficient 
 evidence in the effects of habit upon mankind, that the 
 affections and passions, are essentially inherent in the 
 soul itself ; and consequently, that they are not ad- 
 ventitious things occasionally supplied by another be- 
 ing, wholly distinct from the man himself. For if a 
 man were so governed by any other being, and if a 
 repetition of acts were to form a habit t it could not be 
 in the man, but in the being, so governing. In this 
 case, impulse alone, and not habit would rule the man ; 
 whilst habit of so exciting, at length, would necessitate 
 the ruling agent, to exert an unremitting impulse of 
 excitement on the passive machine. Selfishness will 
 be considered in my next. 
 
 LETTER XV. 
 
 SELFISHNESS, or such a regard to one's 
 ®wn interest, as excludes all regard, for the interests of 
 all other beings, is such a degree of depravity or self 
 corruption, as is perhaps but rarely to be found 
 amongst the descendants of Adam. A character per- 
 fectly the reverse of this, would imply therein such an 
 attachment to the interests of others, as would utterly 
 c c 
 
210 SELFISHNESS. 
 
 preclude all regard whatsoever to the person's own 
 welfare. But is a being of this description to be any- 
 where found? God is not such a being, for he " will 
 not give his glory unto another." Isaiah xlii, 8. 
 And yet " he is good unto all, and his tender mercies 
 are over all his works." Christ is not such a being, 
 for though he gave his life a ransom for his enemies, 
 yet it was " for the joy that was set before him (that 
 he) endured the cross, despising the shame, and is set 
 down at the right hand of the throne of God." He- 
 brews xn, 2. Noah, that perfect man, " moved with 
 Jear, prepared an ark to the saving of his house." 
 Hebrews xi, 7. Abraham, Isaac and Jacob, though 
 sojourners, dwelling in tents, yet " sought a city, 
 whose builder and maker is God." (xi, 10-— 16.) 
 And Moses, though prefering the reproach of Christ 
 to the treasures of Egypt, yet " had respect 10 the 
 recompense of the reward." (Verse 26.) And in like 
 manner St. Paul, and the New-Testament saints, 
 " pressed toward the mark for the prize of their high 
 calling of God in Christ Jesus. Phillippians in, 14, 
 15. 1 Corinthians, ix, 25, 26, 27. 
 
 Such disinterestedness then, as involves a total aban- 
 donment of all regard whatsoever to personal welfare, 
 in view of the -advancement of the exclusive interests 
 of others, is a species of disinterestedness not to be 
 found either in the Heavens above, or in the Earth be- 
 neath. And yet it is precisely this very disinterested- 
 ness of affection, that Hopkinsianism declares to be 
 the law, immutably and eternally obligatory upon 
 one portion of " being in general ;" which, for the 
 
SELFISHNESS. 211 
 
 sake of the exclusive advancement of the eternal glory 
 and felicity of the other part of " being in general," is 
 unconditionally and irrevocably, foredoomed to unend- 
 ing sinfulness and torments. 
 
 Should the glaring absurdity of such enjoined dis- 
 regard to self felicity and interest, be considered as re- 
 quiring a veil to cover its deformity, it will, perhaps, 
 be replied, that " If God meant to display all his> 
 " goodness in creation, he was obliged to bring ob- 
 " jects into being, upon whom he might display both 
 " his justice and mercy." 4i The glory of God there - 
 " fore required, that just such sinful creatures as man- 
 " kind are should exist, that Uiey might be both the 
 " monuments of divine justice, and of divine grace." 
 " It is for want of seeing this connection that so many 
 " object. They imagine it derogatory to God to say, 
 " that he makes his own glory his ultimate end. 
 " They attach the idea of selfishness to this motive of 
 " action. But if God cannot seek his own glory in 
 " any other way than in displaying his goodness ; then 
 " to seek his own glory to the highest degree, is the 
 " same thing as to give the highest expression of uni- 
 " versal and disinterested benevolence." (Emmons.) 
 That God makes the greatest display of his glory the 
 ultimate end of his actions. That in so doing he 
 gives the highest expression of iniiversal, purest be- 
 nevolence. That just such sinful creatures as man- 
 kind are, afford an opportunity for " more of the heart 
 of God to be seen in the work of redemption, than in 
 all his other works ;" and that in punishing the im- 
 penitent, and in pardoning the humbled sinner, his 
 
212 SELFISHNESS. 
 
 justice and mercy are most signally displayed, are 
 truths admitting of no dispute, if but duly considered, 
 and correctly understood. But when so considered 
 and so understood, such view of the subject will sub- 
 vert the Hopkinsian creed. For it will exclude all 
 ideas of God's vitiating and corrupting the hearts of 
 his creatures. It will admit mankind to be what they 
 truly are, viz. The real efficients of their own voli- 
 tions and actions. It will extend an actual possibility 
 of salvation unto every man, through the mediation of 
 the Saviour, and the operation of the divine spirit ; 
 and leaving all men unfettered by predestinating de- 
 crees, incompatible with that essential pre-requisite of 
 accountabilit) r , viz. moral ability to perform moral 
 requisition ; it thereby will " give the highest expres- 
 sion of universal benevolence," by affording to both 
 parts of " being in general," a conditional and real, 
 though not equal opportunity of obtaining felicity. 
 Such a view of this important subject, will illustrate 
 the divine character, display the divine glory, exhibit 
 the impenitent, self hardened sinner, as justly perish- 
 ing through his own obstinate rejection of salvation by 
 grace ; and will exalt the compassion of the Saviour, 
 into purest and universal benevolence. But the Hop- 
 kinsian creed impeaches the divine character, derogates 
 from the philanthropy of the Saviour, consigns the 
 automaton reprobate to undeserved misery, and devot- 
 ing unconditionally to inevitable and eternal tortures, 
 one part of " being in general," in order to enhance 
 the eternal glory and felicity of the other part of "be- 
 ing in general ;" it thereby affords ample demonstra 
 
SELPISHNESS. 215 
 
 tion of a scheme of benevolence founded only in de- 
 eeption, and altogether fraught with real selfishness. 
 
 As such benevolence as that, which excludes all 
 regard for self welfare, exists only in the legends of* 
 mysticism ; so wvre it possible really to exist, it 
 would be no real virtue, but an actual vice, mutilat- 
 ing and destroying moral agency. For by extermina- 
 ting hope and fear, desire and aversion, and such like 
 passions, so far as they operate on a sensibility of per- 
 sonal welfare, it thereby would wholly frustrate the 
 true design of the great sanctions of the law and the 
 gospel. 
 
 To a man wholly insensible to personal suffering 
 or enjoyment, threatenings will not prove alarming, 
 nor promises inviting. Denounce the penalties of 
 law, he fears not ; proclaim the promises of the gospel, 
 he neither desires nor hopes. Able to withstand " de- 
 vouring fire," and to " dwell with everlasting burn- 
 ings," he stands undismayed before that Being who 
 can destroy both body and soul in hell. Purified 
 from the tin and dross of regard to personal felicity ; 
 the splendour of the New-Jerusalem, the white robes 
 of the conquerors, the resurrection of the bodies of the 
 just, the fellowship of saints, the society of angels, the 
 marriage supper of the Lamb, and the unveiled glories 
 of Jehovah, are all unable to influence his " disinter- 
 ested " heart, to exert a single volition, in choosing 
 that good portion for himself; but with a disinterest- 
 edness cold as the marble statue, is ready to descend 
 eternally into the lake burning with fire and brimstone, 
 that another part of " being in general," more selfish 
 
214 SELFISHNESS. 
 
 than himself, may escape these torments ; and thai:, 
 laying hold upon eternal life, this selfish part may reap 
 the rich harvest of heavenly and eternal joys. 
 
 In respect to the egregious enormity of a discrimi- 
 nating regard to self ox personal welfare, we are thus 
 further informed. " Selfishness is all the evil heart, 
 " that we ever find described in scripture, that we ev- 
 " er see acted out, or that we ever feel in our own 
 "breasts." "Selfishness is the essence of total de- 
 M pravity, and constitutes the carnal mind, which is 
 " enmity to God, to Christ, to his friends, and to all 
 " true holiness." " Sinners love themselves, not be- 
 " cause they are a part of the intellectual system, nor 
 a because the general good requires them to regard 
 " their personal happiness, but because they are them- 
 " selves. They love their own interest, because it is 
 " their own, in distinction from the interest of all other 
 " created, or uncreated beings. Their interest is real- 
 " ly no more valuable for being theirs, than if it be- 
 " longed to others ; and they themselves are no more 
 " valuable, than other creatures of the same character 
 " and capacity. To love themselves therefore because 
 " they are themselves, is to love themselves, from a 
 " motive peculiar to selfish creatures." (Emmons.) 
 
 Truly deceptive and fallacious sir, is this assertion 
 that for beings, " To love themselves, because they 
 " are themselves, is to love themselves from a motive 
 "peculiar to selfish creatures." Aware of difficulty 
 here, the doctor endeavoured to obviate it, by previ- 
 ously remarking, " Sinners love themselves. But 
 •' whv 9 Not for the same reason that saints love 
 
SELFISHNESS. 215 
 
 ' themselves ; if they did, they would be saints. Nor 
 " do they love themselves from mere instinct, as the 
 " lower species of animals do. But they love them- 
 " selves, because they are themselves, which is neither 
 " true love, nor a mere animal affection, but proper 
 "selfishness." Whenever any man departs so far 
 from the plain and sober dictates of nature, experi- 
 ence, and common sense, as that, in opposition to them 
 all, he is necessitated to attempt to make absurdity 
 consistency ; he will discover finally, that he has un- 
 dertaken as real an impossibility, as the man who 
 should attempt to perform moral actions, when endued 
 with only natural ability of action ; or to perform nat- 
 ural actions, when only endued with moral ability of 
 action. And such truly is the case of the doctor, in 
 this labyrinth of inconsistency before us, in which he 
 has so very unhappily involved himself. A man in 
 " Loving himself, because he is himself, does not love 
 himself, from mere instinct, as the lower species of an- 
 imals do." A man, although of an higher species of 
 animals, is nevertheless a real animal, and although en- 
 dued with higher powers and affections, than the low- 
 er species of animals, yet, he possesses as really as 
 they do, instinctive propensions, and natural affections. 
 " For no man ever yet hated his own flesh ; but nour- 
 isheth, and cherisheth it." Ephesians v, 29. This 
 every man instinctively doth, as really as the inferiour 
 animals do. And men being naturally endued with 
 faculties, which admit of higher improvement, in in- 
 genious contrivances, to promote personal welfare; so 
 it is no more criminal in them to improve, and exert. 
 
216 SELFISHNESS. 
 
 these higher faculties, thus productive of personal WeH 
 being, than it is to yield to the natural cravings of hun- 
 ger and thirst, requiring nourishment for the flesh ; 
 and is equally as befitting, as to yield to the instinct- 
 ive impulse, which hurries us to seek a shelter from 
 the driving storm. Nor is a man when regenerated, 
 divested of instinctive influence, of the cravings of an- 
 imal appetites, or of propension through excitement 
 from natural affections. It is still his duty to nourish 
 and cherish his own flesh, because it is his own flesh; 
 to love himself, because he is himself. And as chris- 
 tian men ought to love their own bodies, because they 
 are their own bodies. " So ought (these) men to love 
 " their wives, as their own bodies ; he that loveth his 
 " wife, loveth himself." The christian if married, 
 " shall leave his father and mother, and shall be joined 
 " unto his wife, and they two shall be one flesh." 
 And therefore, saith St. Paul, unto all such, " Let 
 " every one of you in particular, so love his wife, 
 "even as himself." Ephesians v, 28, 30, 33. Had 
 St. Paul not received the doctrines which he taught, 
 by a revelation from Christ, but learned them from the 
 distinguished doctors, of the new divinity school, he 
 very probably would have addressed the Ephesian be> 
 lievers, after this manner. " As selfishness is the es- 
 " sence of total depravity, and constitutes the carnal 
 " mind, which is enmity to God, to Christ, to his 
 " friends, and to all true holiness ; and as this evil 
 " heart of selfishness consists in a man's loving him- 
 " self, because he is himself; therefore, you must ev- 
 " cry one of you, wholly divest himself of all such 
 
SELFISHNESS. £l7 
 
 {; carnality. You must not nourish, nor cherish your 
 <l own flesh, more than vou nourish and cherish another 
 
 7 J 
 
 " man's flesh ; for your body is really no more valuable 
 " for being yours, than if it belonged to another per- 
 " son, and that person's body is no more valuable, than 
 f* another's body, of the same character and capacity. 
 1 ' If therefore, you would be a saint, you must love 
 " yourself and every thing belonging Vj, yourself, as 
 " saints do. That is you must love yourself, and ev- 
 "ery person belonging to yourself, only because you 
 " and they, are parts of the intellectual system ; and 
 " because the general good requires no discrimination 
 " of selfish attachments. Therefore, you are not to love 
 " your own wife in particular, because she is your 
 " wife, for that would be from a motive peculiar to 
 " selfish creatures. Neither are you to love your own 
 " children, because they are your own ; for they are 
 " no more valuable because they are yours, than if 
 " they were another's ; you are indeed to love your 
 " wives and children, as parts of intellectual being ; 
 " but as other men's wives and children, are equally 
 " parts of intellectual being, you must utterly renounce 
 " all discriminating partialities, which are but mere sel- 
 " fishness ; and love all zvives, and all children, with 
 " a universal love of disinterested benevolence." 
 
 Had such sublime and yet accommodating doc- 
 trines as these, appeared in the early ages of Christiani- 
 ty, and appeared, as sanctioned by the signature of a 
 Paul, the Nicolaitanes undoubtedly would have profit- 
 <!d thereby, in their proposed establishment of a com- 
 
218 SELFISHNESS. 
 
 munity of wives : even as the modern infidels have 
 done, by the reveries of Molinos, and of his visionary 
 followers on both sides of the Atlantick. 
 
 For beings to love themselves, because they are 
 themselves, is to love with an affection, which is in- 
 separable from individual existence of every species, 
 possessed of conscious being. This love as primarily- 
 inherent, is a natural, and not a moral affection. Any- 
 being destitute of it would be imperfect in respect of 
 essential natural endowments. It is upon this self 
 evident truth, that the well known maxim applying 
 equally to individuals and to nations, is securely 
 founded, viz. "That self preservation is the Jirst law 
 of nature." It will avail nothing to object that even 
 the lower animals as well as mankind, often rise supe- 
 riour to this selfish maxim, as exemplified in the male 
 hazarding his life in defence of the female, and the fe- 
 male in defence of her young. That the hero jeop- 
 ardizes his life for his country's welfare. And that 
 both Moses and St. Paul rose superiour to every feel- 
 ing and consideration of personal interest, for "Moses 
 " valued his interest less than the interest of all the Is* 
 " raelites ; and Paul valued his salvation, less than the 
 ** salvation of his whole nation." (Emmons.) Such 
 reasonings as these, are indeed but pitiful and trifling. 
 The heroism of the male in defence of his mate, of the 
 female in defence of her young, and of the valiant sol- 
 dier in defence of his country, are all but diversified 
 modifications of self love. For each jeopardizes personal 
 safety for its own, and not for another mate, or anoth- 
 ers young, &c. And although Moses and Paul were 
 
SELFISHNESS. 219 
 
 each stimulated by the purest benevolence, yet it was 
 not in either, disinterested affection. When Moses 
 tendered his life as a substitute for the lives of great 
 transgressors, it was not for the Amorite, or Amale- 
 kite transgressors, but for the transgressors of his own 
 nation : And when Paul was willing to be cut off from 
 the visible church, (not from salvation J it was not 
 for the unbelieving Gentiles, but for the unbelieving 
 Jews, even for his own " Brethren and kinsmen, ac- 
 cording to the flesh." Though both Moses and Paul 
 were thus each endued with a portion of the spirit of 
 the great mediator, yet neither of them attained to a 
 disinterestedness, beyond that which actuated their di- 
 vine master, who, in ransoming sinners, " Endured 
 the cross, and despised the shame, for the joy that 
 was set before him." Therefore, like him, but under 
 him, each in seeking to promote sinners salvation, had 
 respect to the recompense of the reward at the resur- 
 rection of the just. 
 
 Love correctly understood, is personal and relative. 
 Personal love, is self love. Relative love, is that 
 which extends to other beings. If love of one's self 
 is sinful love, then God himself cannot be an holy be- 
 ing ; for he has invariably from eternity, loved him- 
 self, because he was himself. And since time com- 
 menced, and creatures were formed, he has exercised 
 relative love to all whom he has made. In each liv- 
 ing being which he hath created, he hath implanted 
 the natural affection of self love, But such, as he ele- 
 vated to the responsibility of moral agency, he endued 
 with ability to exercise relative love to himself, and ta 
 
220 SELFISHNESS. 
 
 his creatures. This was exemplified in the case of the 
 angels in heaven, and in the condition of our first par- 
 ents in the garden of Eden, 
 
 The unsinning angels duly regarding personal safe- 
 ty, wisely continued to yield the unceasing homage 
 of relative perfect love to their infinitely and ever bles- 
 sed creator. While others less circumspect, as well 
 as our first parents, turning from the holy command- 
 ment given them, refused the just tribute of perfect 
 love to God, and turning the frte current of their su- 
 preme affections from their proper object ; they be- 
 came sinfully the lovers of the creature, and selfishly 
 undue lovers of themselves to their own undoing. 
 
 Christ having opened a new and living way, of sal- 
 vation and felicity to mankind, graciously adapts his 
 gospel to their character and condition. Beholding 
 sinners insensible of their misery and unapprized of 
 their danger, whilst in a state of impenitency and un- 
 belief; he powerfully addresses their understandings, 
 their consciences, and their affections. He discovers 
 to them reasonable views of duty ; imparts to them 
 a feeling sense of the enormity of transgression. 
 And invites them to delight supremely in that God, 
 who is infinite in all natural, moral, and possible ex- 
 cellency, and perfection. Is the soul unmoved by 
 reason, unaffected by conscience, and uninfluenced by 
 infinitely transcendant amiableness and excellency, he 
 then, to save the self corrupted and depraved being 
 from eternal misery, operates through every passion of 
 the soul, on that natural love of self or unalienable 
 regard to personal well being, implanted by the hand 
 
SELFISHNESS. 2^1 
 
 of* the creator himself, not in man alone, but also, in 
 every other creature endued with conscious existence. 
 The sinner is alarmed by fear, invited hy hope, roused 
 through emulation, stimulated through desire. Death 
 and its uncertainty, judgment and its awful appenda- 
 ges, hell and its horrours, and heaven and all its eter- 
 nal giories, are, by the divine spirit, through the gos- 
 pel, pourtrayed before the imagination, and impressed 
 upon his mind, memory and conscience. Awakened 
 at length to a due sense of danger, and of true inter- 
 est, like the humbled publican he implores mercy. 
 Like awakened Saul he prays. And like Israel fal- 
 len by his iniquity, he returns to the Lord. He 
 *' Takes words saying, take away all iniquity, receive 
 me graciously, so will I render the calves of my lips." 
 Having " drawn nigh to God, God draws nigh to 
 him." His fetters are broken. His guilt is cancelled. 
 " Christ is revealed in him." He now " calls Jesus 
 Lord by the holy spirit." He now discovers how self 
 love, and relative love accord together. Though he 
 still loves himself, because he is himself, yet he loves 
 God more, because God is himself. He discovers 
 ,that the divine glory, is most exalted in the salvation 
 and safety of the penitent sinner. He now likewise 
 perceives, that whilst he ought, from the obligation of 
 natural law, to love himself, because he is himself; so 
 he ought, from the same law, (which is the foundation 
 of the "law and prophets,") to love his neighbour as 
 himself, for the gospel law of love to our neighbour, 
 and the same love enjoined by the " law and proph- 
 ets," he perceives do all, divinely grow out of the 
 
222 SELFISHNESS. 
 
 natural law of self love; because the same principle 
 of equity, which guarantees one man's natural rights 
 and interests, must in like manner, guarantee every 
 man's natural rights and interests ; and from hence he 
 discovers, originates that divine injunction, " all things 
 " whatsoever ye would that men should do to you, do 
 "ye even so to them." And hence also, that com- 
 mandment, " Thou shalt not covet." 
 
 There is indeed sir, as you well know, no benevo- 
 lence whatsoever enjoined in the gospel, which ex- 
 cludes all regard to personal interest. It is true St. 
 Paul tells us, that " charity seeketh not her own ;" 
 and he commands, us to exercise charity, " especially 
 " in the precepts following. If thine enemy hunger, 
 " feed him ; if he thirst, give him drink. Be not 
 " overcome of evil, but overcome evil with good. 
 " Let no man seek his own, but every man another's 
 " wealth. Look not every man on his own things, 
 11 but every man also on the things of others." But 
 according to the plain and obvious meaning of these 
 passages, no such thing as absolute disinterested, 
 ness is at all implied. For the same apostle again in- 
 forms us as a motive for action, " That whatsoever 
 good thing any man doeth, the same shall he receive 
 of the Lord, whether he be bond or free." Ephesians 
 vi, 8. And in Colossians in, exhorting husbands 
 and wives, parents, children and servants, to the faith- 
 ful performance of their respective duties, he thus ex, 
 horts and teaches ; " Whatsoever ye do in word or 
 " deed, do all in the name of the Lord Jesus ;" " and 
 '•' whatsoever ye do, do it heartily, as to the Lord, and 
 
SELFISHNESS. 223 
 
 • not unto men : Knowing that of the Lord, ye shall 
 " receive the reivard of the inheritance ; for ye serve 
 "the Lord Christ." (Verses 17, 23,24.) And the 
 Lord Christ himself, taught and commanded, just in 
 the same way, and to the same effect. " As ye would 
 " diat men should do to you, do ye also to them like- 
 " wise. For if ye love them that love you, what 
 " thanks have you ? For sinners also love those, that 
 "love them. And if ye do good to thtm who do 
 "good to you, what thanks have ye? For sinners 
 " also do even the same. And if ye lend to them of 
 " whom ye hope to receive, what thanks have ye ? for 
 " sinners also lend to sinners, to receive as much a- 
 11 gain. But love ye your enemies, and do good, and 
 " lend, hoping for nothing again ; and your reward 
 " shall be great, and ye shall be the children of the 
 " Highest." " Give, and it shall be given unto you ; 
 " good measure, pressed down, and shaken together, 
 " and running over, shall men give into your bosom : 
 " for with the same measure that ye mete withal, it 
 "shall be measured to you again." (Verses 31, 52, 
 33, 34, 35, 38.) 
 
 From these indubitable and luminous doctrines of 
 the gospel, it therefore clearly is manifest, that all the 
 disinterestedness taught by Christ and his apostles was 
 merely, a freedom from the sordidness of self seeking. 
 from human applause, and from the transitorv pleas- 
 ures and paltry gains of the present life ; to the neglect 
 of almighty God, and of the ever enduring felicity and 
 honours which flow from divine favour : whilst the 
 highest purity of christian love is therein taught, to be 
 
224 PREDESTINATION. 
 
 inseparably connected with the hope and expectation 
 of divinely promised, ineffable rewards in eternal glory. 
 And from hence results ample evidence, that all pre- 
 tensions to Hopkinsian disinterestedness, are founded 
 in but mere delusion ; however well they may serve 
 as an expedient to disguise the hideous deformity of 
 the reprobation scheme. Nor can this affected disin- 
 terestedness conceal its own true character, which ap- 
 pears to be that of the veryist selfishness of pride ; 
 because it proposes to elevate its votaries into the god- 
 like character of confering favours even on the Beity 
 himself, by a voluntary offer ; and that without hope 
 of reward ; to advance the divine gbry, by the endur- 
 ance of the tortures of eternal fire. 
 
 Predestination will be adverted to in my next letter. 
 
 LETTER XVI. 
 
 SIR, 
 
 PREDESTINATION, in the Calvinistick 
 and Hopkinsian meaning of the term, consists (as you 
 well know,) in a " divine, unchangeable, fore-ordination 
 of whatsoever comes to pass." This doctrine wheth- 
 er correct or otherwise, seems to bear seme resem- 
 blance to the notions concerning fate, which were en- 
 tertained by many of the ancient heathen philosophers, 
 who believed, " That whatever evils befel mankind, 
 " were derived to them by a fatal necessity, to which 
 " the gods themselves were subjected." But though 
 
PREDESTINATION. 225 
 
 tome amongst them seem to have been established in 
 this opinion, yet others, appear to have been involved 
 in doubts, and great perplexity. Of this number was 
 Tacitus, the Roman historian, who, in the following 
 manner, expressed his doubts upon this subject, viz. 
 " The question is intricate, whether sublunary contin- 
 " genciea, are governed by the immutable laws of fate; 
 " and by consequence whether the lot of man may be 
 " said to be determined in his natal hour. Or wheth- 
 " er free will and moral agency, are still so far allow- 
 " ed, that each individual may chalk out the line of 
 " his own conduct." * 
 
 It is to some persons also, an intricate question, 
 from whence is the doctrine of a divine pre-ordina- 
 tion of all things whatsoever derived ? Is it from the 
 fatalism of the heathen ? From mistaken views of the 
 writings of St. Paul ? From both of ihese united ? 
 Or from some other cause ? A solution of this intri- 
 cate point, we are now led to seek in the writings of % 
 celebrated ecclesiastical historian. " The unhappy dis- 
 " putes about the opinions of Pelagius, occasioned oth- 
 " er controversies, prejudicial to the interests of true 
 " Christianity. In the course of this dispute, Augustin 
 " had declared his opinion, concerning the necessity of 
 *' divine grace, in order to our salvation, and the cle- 
 '* creesot God, with respect to the future condition of 
 " men ; without being always consistent with himself, 
 " or intelligible to others. Hence, certain monks of 
 
 * Murphy's Tacitus, Annals,. Volume 2, Book 4, Set 20, 
 Page 30. 
 
 E-e 
 
226 PREDESTINATION. 
 
 " Adrumetum and others, were led into a notion,' 
 
 " That God, not only predestinated the wicked, to 
 
 " eternal punishment, but also to the guilt and trans- 
 
 " gression for which they are punished ; and that thus 
 
 5 ' both the good and the bad actions of all men, were 
 
 " determined from eternity by a divine decree, and 
 
 "fixed by an invincible necessity." " Those who em- 
 
 " braced this opinion, were called predestinarians* 
 
 " Augustin used his utmost influence and authority, 
 
 " to prevent the spreading of this doctrine, and ex- 
 
 " plained his true sentiments with more perspicuity. 
 
 " that it might not be attributed to him. His efforts 
 
 " were seconded by the councils of Aries and Lyons, 
 
 " in which the doctrine in question, was publickly re~ 
 
 Ejected and condemned" (Mosheim.) 
 
 This doctrine thus disowned by Augustin, who 
 gave it birth, and condemned by the councils of Aries 
 and Lyons, was revived in the ninth century, by 
 Godeschalcus, an illustrious saxon monk, but was 
 again condemned by Rabenus Bishop of Mentz, by 
 Hincmar of Rheims, and by other ecclesiastical coun- 
 cils. But you need not sir, to be informed, of the 
 adoption and propagation of this identical doctrine by 
 Calvin, of its rejection by Arminius, or, of its being 
 obstinately maintained by Synod of Dort, nor yet, 
 that it now constitutes the back bone, and heart, and 
 vitals of Calvinism, and Hopkinsianism. 
 
 But, although thus adopted and professed by nu* 
 merous votaries, yet, there are but few, who have had 
 the hardihood openly to confess the legitimate conse- 
 quences of this tenet. The Hopkinsians however, are 
 

 PREDESTINATION. 227 
 
 not so dastardly, for to them belongs the praise of an 
 open, bold, and explicit acknowledgment of some of 
 its most objectionable implications and consequences. 
 
 As these acknowledged, and other inevitable conse- 
 quences, have in the preceding letters, been scruti- 
 nized, and clearly ascertained to operate only as mill- 
 stones on the neck of this doctrine of fatalism ; we are 
 now to direct our inquiries to the proofs upon which 
 the doctrine itself, is supposed to rest. But as these 
 enquiries must here be restricted within the narrow 
 limits of one letter, the supposed principal proofs only 
 can in this place be adverted to ; and these be noticed 
 but in a very concise manner. 
 
 The supposed evidences of the Calvinistick doctrine 
 of the divine decrees, are chiefly to be sought for in 
 the holy scriptures, and are considered as there exist- 
 ing in a two fold form. From the first class of texts 
 a fore-ordination of all things whatsoever is infered. 
 And from the second, a special, personal, and definite, 
 unconditional election of a part of mankind is derived % 
 implying an unconditional reprobation of all others to 
 eternal sin and punishment. 
 
 First class. The texts of this description are chief- 
 ly comprehended in the following, viz. " There are 
 "many devices in a man's heart; nevertheless the 
 " counsel of the Lord, that shall stand." Proverbs x ? 
 ix, 21. " The Lord bringeth the counsel of the hea- 
 " then to nought ; he maketh the devices of the peo- 
 " pie of none effect. The counsel of the Lord stan 
 " deth forever ; the thoughts of his heart, to all gen- 
 erations." (Psalm xxxiii, 10, 11.) "For the 
 
228 PREDESTINATION. 
 
 " Lord of hosts hath purposed, and who shall disannul 
 " it." (Isaiah xiv, 27.) " I know that whatsoever 
 " God doeth, it shall be forever ; nothing can be put 
 " to it, nor any thing taken from it ; and God doeth 
 " it, that men should fear before him." (Ecclesias- 
 tes in, 14.) " But he is of one mind, and who can 
 " turn him ? And what his soul desireth, even that he 
 " doeth. For he performeth the thing that is appoint- 
 " ed for me ; and many such things are with him." 
 (Job xxiii, 13, 14.) "I am God, and there is none 
 " like me. 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." (Isaiah xlvi, 10.) "Now there- 
 fore, be not grieved, nor angry with yourselves, that 
 " ye sold me hither ; for God did send me before you 
 " to preserve life." (Genesis xlv, 5.) "Him, be - 
 " ing delivered by the determinate counsel and fore- 
 " knowledge of God, ye have taken, and by wicked 
 "hands, have crucified and slain." (Acts n, 23.) 
 " For of a truth against thy holy child, Jesus, whom 
 " thou hast anointed, both Herod, and Pontius Pilate, 
 " with the Gentiles, and the people of Israel, are gath- 
 ered together. For to do whatsoever thy hand and 
 "thy counsel determined before to be done." (iv, 
 27, 28.) 
 
 Amongst these texts, we are now sir, to search for 
 evidence of a divine eternal fore-ordination of all things 
 whatsoever, which come to pass. We will examine 
 them particularly. 
 
rREDESTINATION. 229 
 
 First. " There are many devices in a man's heart ; 
 a nevertheless the counsel of the Lord, that shall 
 " stand." Here an opposition is undeniably implied 
 betwixt man's devices, and God's counsel, and it 
 also is implied, that because thus opposed, the one 
 shall fall, and the other stand, whilst nothing is at all 
 intimated of a fore- ordination of all things whatsoever, 
 but the contrary, for, man's devices not being included 
 in, but opposed to God's counsel, or decrees, they are 
 in themselves evidence, that all things are not decreed 
 by the Almighty, for they are not so decreed. 
 
 Second. " The Lord bringeth the counsel of the 
 " heathen to nought, he maketh the devices of the peo- 
 " pie of none effect. The counsel of the Lord stand- 
 " eth forever, the thoughts of his heart to all genera- 
 "tion§." As in this text, like "man's devices," in 
 the former text, we here behold the counsel of the 
 heathen, and devices of the people, opposed to, and 
 excluded from, the counsel of the Lord, and from the 
 thoughts of his heart ; so, this text, like the form- 
 er, operates altogedier against that sense of predesti- 
 nation, which comprehends all counsels, and excludes 
 no devices. 
 
 Third. " For the Lord of hosts hath purposed, 
 "and who shall disannul it?" In this predestinarian 
 text, there is not even a shred of the Calvinistick de- 
 crees. This is demonstrable from the context. "The 
 " Lord of hosts hath sworn, saying, surely as I have 
 " thought, so shall it come to pass ; and as I have 
 " purposed so shall it stand. That I will break the 
 " Assyrian in my land, and upon my mountains tread 
 
230 PREDESTINATION. 
 
 " him under foot ; then shall his yoke depart from oft 
 " them, and his burden depart from off their shoulders. 
 " This is the purpose, that is purposed upon the 
 " whole earth ; and this is the hand that is stretched 
 " out upon all the nations. For the Lord of hosts 
 " hath purposed, and who shall disannul it." Verses 
 24, 25, 26, 27. 
 
 Fourth. " I know that whatsoever God doeth it 
 " shall be forever ; nothing can be put to it, nor any 
 " thing taken from it : and God doeth it that men 
 " should fear before him." This instructive passage 
 refers not to God's designs, but expressly to his do- 
 ings. His works are here justly and truly represent- 
 ed, as being so exquisitely perfect, as not to admit of 
 any further improvement. There is no defect, there- 
 fore nothing to be added. There is nothing superflu- 
 ous, therefore nothing can be deducted. And with 
 this perfection, stability is here declared to be visibly 
 impressed upon the works of the Lord, throughout his 
 kingdoms of nature, grace and providence ; in order 
 that men, beholding as in a glass, the contrast of their 
 ignorance with divine wisdom, of their impotence with 
 almighty power, and of their dependency with the sov- 
 ereignty of the uncontroled Ruler of the universe, 
 should thereby be induced to yield the homage of 
 their hearts to that self existent Being, whose stupen- 
 dous works proclaim his eternal power and god-head. 
 Such are the instructive lessons taught in this text ; 
 but which contains nothing whatsoever, whereon to 
 found that decree, which even Calvin himself pro* 
 nounccd to be "horrible" 
 
■PREDESTINATION-* 231 
 
 Fifth. " But he is of one mind and who can turn 
 " him ? and what his soul desireth, even that he do- 
 " eth. For he performeth the thing that is appointed 
 " for me, and many such things are with him." Job's 
 expressions are here highly figurative. Of God he 
 says, " What his soul desireth, even that he doeth." 
 But God being a Spirit could have no soul distinct 
 from his Spiritual essence. Job had now been long 
 smarting under the rod of heavy affliction. In his bit- 
 terness of grief he had cried unto God, and yet was 
 not delivered. Hence he said that " God was of one 
 mind," and asked " who could turn him ?" for, from 
 experience he found he could not. His sorrow still 
 increasing, through the upbraidings of his mistaken 
 friends ; he submissively receives this additional af- 
 fliction, as a providential allotment divinely assigned to 
 him ; saying, " He performeth the thing that is ap- 
 pointed for me, and many such things are with him." 
 Thus circumstanced, we behold Job tried like Abra- 
 ham, to discover all that was in his heart. As a be- 
 loved son chastened, he weeps under his father's rod : 
 but it being for his profit, no parental weakness spares 
 him for his crying ; he is made to endure all that uner- 
 ring wisdom sees needful to inflict. And as these deal- 
 ings of divine love are with Job, so " many such things 
 are with the Lord;" who, in like manner, scourgeth 
 every son whom he receiveth ; that all thereby may 
 become partakers of his holiness. Such are the senti- 
 ments devoutly taught by Job in the words before us. 
 And if these doctrines as thus explained, are the true 
 signification of this scripture passage, then all who de- 
 
232 PREDESTINATION. 
 
 duce the decrees of Calvin therefrom, must first infuse 
 thereinto such meaning, merely by the force of their 
 own imaginations. But on these points, a careful ex- 
 amination of the whole twenty third chapter will best 
 enable each to judge for himself. 
 
 Sixth. " I am God, and there is none like me ; 
 " declaring the end from the beginning, and from an- 
 " cient times (the things) that are not yet done, say- 
 " ing, my counsel shall stand, and I will do all my 
 " pleasure." 
 
 That almighty God should be well pleased in the 
 advancement of his own glory, that his highest glory 
 should require created intelligences to behold it ; that 
 these intelligences, in order to be rendered justly ac- 
 countable for their conduct, should be endued with 
 power of discernment betwixt moral good and evil, 
 and be invested with moral and all other needed abili- 
 ty to refuse the evil and choose the good : And yet, 
 that Deity should reserve the right for the display of 
 his divine attributes, to suspend at pleasure, the free- 
 dom of all his creatures, by subjecting their wills and 
 actions to a controling necessity, but never so as to 
 expose innocence to unavoidable guilt and ruin ; are 
 most interesting truths and self evident to right reason. 
 To these dictates of right reason, divine revelation adds 
 other truths, no less reasonable when so revealed. Of 
 this description is the glad tidings of redeeming love, 
 wherein pardoning mercy and restoring grace display 
 the brightest glories of the divine character. And al- 
 so of this description is that doctrine of divine retalia- 
 tion which teaches, that where the richest overtures of 
 
Predestination. 233 
 
 divine mercy are long obstinately rejected, divine 
 wrath often justly abandons such self destroyers, not 
 only to the imperious influence of their own corrup- 
 tions, but even to diabolical necessitating influence, 
 whereby such miscreant wretches are hurried on to 
 unavoidable and utter destruction. These premises 
 thus previously laid down, we proceed now to con- 
 sider the above text, and others. "Declaring the 
 end from the beginning." This thing whose end was 
 declared from its beginning, and in the doing of which 
 God fulfilled his " pleasure," was accomplished by 
 Cyrus, and is thus elsewhere expressed ; " That saith 
 " of Cyrus, he is my shepherd, and shall perform all 
 " my pleasure ; even saying to Jerusalem, thou shalt 
 " be built ; and to the temple, thy foundation shall be 
 "laid. Thus saith the Lord to his anointed, to Cy- 
 " rus, whose right hand I have holden, to subdue na- 
 " tions before him : And I will loose the loins of 
 " kings ; to open before him the two leaved gates, 
 " and the gates shall not be shut : I will go before 
 " thee and make the crooked places straight : I will 
 " break in pieces the gates of brass, and cut in sunder 
 " the bars of iron : And I will give thee, the treasures 
 " of darkness, and hidden riches of secret places, that 
 " thou mayest know that I the Lord, who call thee by 
 " name, am the God of Israel, &c." But though 
 Cyrus is thus called the Lord's shepherd, because he 
 was to restore Jerusalem, and the temple ; yet, as he 
 in fulfilling the divine pleasure, was to destroy the 
 power of Babylon ; he is also styled a ravenous bird. 
 Calling a ravenous bird from the east, the mail that 
 rf 
 
 ■Si. 
 
234 PREDESTINATION. 
 
 "execuleth my counsel from a far country: Yea, I 
 " have spoken it, I will also bring it to pass, I have 
 " purposed it, I will also do it." But in all this pur- 
 posing, predicting, and bringing to pass, there is no 
 implied predestination of all other things ; neither is 
 there any thing predicted or decreed therein, respect- 
 ing the private life and character of Cyrus himself. 
 It is true the text under consideration, contains anoth- 
 er clause, which greatly extends beyond the case of 
 Cyrus, the idea of predestinated things and events ; 
 " Declaring from ancient times, (the things) that are 
 not (yet) done." But even this being restricted to 
 ancient times, extends not back, before time was. 
 And it is further restricted to things declared in an* 
 cient times. But as all things which have taken place, 
 which now are happening, and will hereafter occur, 
 were not declared in ancient times ; so these ancient 
 predictions prove no more, than what they have speci- 
 fied. It is true there are many other prophecies be- 
 sides those of ancient times. But it is as true that, 
 but a very small part of what hath been, which now is, 
 and which hereafter shall be, hath ever been predicted ; 
 wherefore, to infer the whole from only a part, and 
 that part the smaller one too, violates that first princi- 
 ple of right reason, which teaches, that " Universah 
 " are not contained in particulars, nor can they be in- 
 " fered from them." 
 
 Seventh. " Now therefore be not grieved, nor an- 
 " g*y with yourselves, that ye sold me hither ; for 
 " God did send me before you to preserve life." 
 
PREDESTINATION. 235 
 
 How deity could send Joseph into Egypt, through 
 the instrumentality of his brethren's crimes, without 
 causing those crimes, either by a decree necessitating 
 their sin, or by an immediate constraining influence 
 on their hearts producing it, has by many been deem- 
 ed inconceivably mysterious : But God's own account 
 of this transaction if attended to, will make the sim- 
 plest understand. " When Joseph's brethren saw that 
 " their father loved him more than all his brethren, 
 " they hated him, and could not speak peaceably unto 
 " him. And Joseph dreamed a dream, and he told it 
 " to his brethren ; and they hated him yet the more : 
 " And he said unto them, hear, I pray you. this dream 
 " which I have dreamed : For behold we were bind- 
 " ing sheaves in the field, and lo, my sheaf arose, and 
 " stood upright, and behold your sheaves stood round 
 " about, and made obeisance unto my sheaf. And 
 *' they hated him yet the more for his dreams, and for 
 " his words. And his brethren envied him." This 
 most interesting narrative, duly attended to in all its 
 parts, developes the deep, but consistent methods of di- 
 vine providence. Designing at a future period, to 
 punish Egypt as a nation, for their pride, idolatry, and 
 oppression ; and connecting with this event, a mar- 
 vellous deliverance of his covenant people, which 
 should instruct all nations, and generations ; it there- 
 fore was expedient that Israel should go down into the 
 house of bondage. And as the iniquity of that genera 
 tion, required the corrective of a seven years famine, 
 the set time was arrived, when Joseph was to go on in 
 his mission, in order to prepare the way of his father's 
 
236 PREDESTINATION. 
 
 house. Joseph's brethren uninfluenced by their father's' 
 piety, instructions and example ; familiarized to crimes, 
 of which only the report now remains, and some, deep 
 stained with blood, were all seeking opportunity to 
 supplant a hated rival. At this juncture, divine prov- 
 idence places Joseph in their power. Ferocious as 
 tigers, they conspire his death. But their counsel is 
 not of the Lord, it shall not stand. God will do all 
 his pleasure. The wrath of these men, shall indeed 
 praise him. But there is more wrath than is needful 
 to his purpose — the remainder shall be restrained. 
 Reuben, though not a good man, yet is not wholly 
 depraved. He is not a man of blood, he pities his 
 brother, and venerates his father. Natural affection 
 still operates within him. He counsels not to slay Jo- 
 seph, but to confine him in a pit. He meditates to 
 restore Joseph to his father, but his meditation is not 
 of God, it shall not stand. Joseph must go down into 
 Egypt, God's messengers now appear. The covetous 
 heart of Judith, like another Judas, meditates a price 
 for his brother. The Ishmaelite merchant-men con- 
 sent, and Joseph is sold into Egypt, for twenty pieces 
 of silver ; but God is with him. Here then, through 
 the whole, we discover man's free agency in opera- 
 tion, and yet, the accomplishment of God's steadfast 
 purposes taking place. What is unchangeably fore- 
 ordained, eventually is accomplished : Whilst creature 
 purposes are formed, which become effectual or abor- 
 tive, according to their interference, or non interference 
 with God's unalterable designs. 
 
<( 
 
 
 PREDESTINATION. 237 
 
 Eighth and ninth. " Him, being delivered, by the 
 determinate counsel and fore-knowledge of God, ye 
 " have taken, and by wicked hands, have crucified 
 " and slain." " For of a truth against thy holy child 
 " Jesus, whom thou hast anointed, both Herod, and 
 " Pontius Pilate, with the Gentiles, and the people of 
 " Israel, are gathered together. For to do whatsoever 
 " thy hand and thy counsel determined before to be 
 " done." To add yet greater force to these texts, a 
 tenth may here be annexed. 
 
 " And truly the Son of Man goeth as it was deter- 
 mined : But woe unto that man by whom he is be- 
 trayed." (Luke xxii, 22.) In these scriptures 
 thus before us, we perceive Judas, and Herod, Pon- 
 tius Pilate, and the Jews and Gentiles accused, of 
 conspiracy and murder ; and yet, in these transactions 
 performed by them, they have done only what God 
 before by his determinate counsel and fore-knowledge, 
 had decreed should be done. Can such apparent dis- 
 cordancy as this, be reconciled with justice, on the 
 part of God? Or with moral freedom on the part of 
 man ? To solve these difficulties, and to reply in the 
 affirmative to these questions, we need only, duly to 
 avail ourselves of the lessons taught us, in the case of 
 Joseph and his brethren. These ancient conspirators 
 were verily guilty, because they were volunteers in the 
 work of iniquity. Though God, in order to advance 
 Joseph, and for other desirable ends, subjects him, to 
 bondage, and deep distress ; yet, his brethren afflict 
 and betray him through hatred, without a cause. Un- 
 der no necessity but that of vile affections, they gov- 
 
238 ^REDESTrNATION. 
 
 crn themselves, and act only as they decree in their 
 oxvn hearts. Imperious and malignant passions have 
 indeed beclouded their reason, seared their consciences, 
 and marred the finer feelings of their souls. Long 
 accustomed to do evil, leavened with the cruel anger 
 and fierce wrath of Simeon and Levi, and tainted with 
 the calculating covetousness of Judah, these self de- 
 praved men rushed on to deeds which they never 
 would have done, had they but retained natural af- 
 fection even in the same degree, that Reuben did. 
 For compassion for a brother in distress, and affection 
 for an aged and fond father, saved Jacob's first born > 
 from participating in the depths of that detestable trans- 
 action. Nor would the divine decree have been at 
 all frustrated thereby ; for the decree w 7 as not that the 
 patriarchs should sell Joseph, but, that he should be 
 sold into Egypt. Had they not volunteered to effect 
 this purpose, others stood ready to have accomplished 
 it. The slave dealing Ishmaelites, how readily would 
 they have kidnapped this forlorn youth, had they but 
 found him distressed, and straying in the wilderness ; 
 or if some feeling yet remained in the bosoms of these 
 traders in human flesh, some other remorseless band 
 of the Ishmaelite robbers of the desart, seizing him as 
 their prey, might have sold him to this Caravan, for 
 the twenty silver pieces. 
 
 We now return to the betrayers and murderers of 
 Christ, and will begin with Judas. This notorious 
 offender was the son of one Simon. (John vi, 71.) 
 " The sirnamc Iscariot was given him to distinguish 
 "him from Judas Thaddeus, Christ's kinsman. The 
 
PREDESTINATION. £39 
 
 v * literal meaning of Iscariot (signifies merely) a man 
 " of Cariot, or Heriot, a town within the tribe of Ju- 
 "dah, and probably the place of his birth." His 
 former occupation is unknown ; but after his call to 
 the Apostleship, he was appointed steward, or treasur- 
 er, for the apostolic household. Various have bten 
 the opinions concerning his true character; but there 
 is no evidence that he ever possessed true and genuine 
 piety. The probability is, that he at an early period 
 became deeply corrupted with the sordid selfishness 
 of griping avarice. St. John affirms of him, that he 
 was a thief. And Christ speaking of him saith, 
 "Have I not chosen you twelve, and one of you is a 
 " devil." " For Jesus knew from the beginning who 
 " should betray him." The reason why Christ made 
 choice of such a man to be an apostle, he has himself 
 expressly declared; "I speak not of you all, I know 
 " whom I have chosen ; but that the scripture may be 
 " fulfilled. He that eateth bread with me, hath lift- 
 " ed up his heel against me. Now I tell you before 
 " it come, that when it is come to pass, ye may be- 
 "lieve that I am he." (John xni, 18, 19.) As un- 
 der the gospel dispensation, the salvation of mankind 
 was to be suspended on the evangelical condition of 
 believing upon the Messiah, it therefore became of the 
 utmost consequence that his person, character and 
 mission, should be so clearly specified, so distinctly- 
 marked out, and so publickly announced and pro- 
 claimed abroad in the world, as that sincere, diligent 
 and candid inquirers after the true way of salvation, 
 should be left in no danger of mistaking on these all 
 
24,0 PREDESTINATION. 
 
 important points. It was, therefore, for this reason 
 that Christ, and his apostles in his name, performed so 
 many miracles ; that he and they preached so often 
 and in so publick a manner ; and that so many and 
 such explicit prophecies were predicted concerning 
 him, and concerning things and events pertaining to 
 his kingdom. Amongst these we recognise the ex* 
 press mention of his death, together with so many of 
 its attendant circumstances. Amongst these things 
 thus predicted, we likewise discover the official rank 
 of several of the chief actors ; as well as particular 
 parts, which persons holding these offices, were to 
 perform in this predestinated tragedy* Of this kind 
 of prediction is Psalm n, 1, 2, 3. "Why do the 
 " heathens rage, and the people imagine a vain thing ? 
 " The kings of the earth set themselves, and the rulers 
 "take counsel together, against the Lord, and against 
 " his anointed, saying, Let us break their bands 
 " asunder, and cast away their cords from us." Also 
 of this description is Psalm xli, 9. " Yea mine own 
 " familiar friend in whom I trusted, which dicreat of 
 " my bread, hath lifted up his heel against me." And 
 likewise Psalm cix, 8. " Let his days be few ; and 
 let another take his office." 
 
 Here then it should most particularly be noted, 
 that no one name is mentioned, no peculiar designa- 
 nation of any one particular person given ; but the 
 predictions declared in such general terms, as not ne- 
 cessarily to implicate any one particular being. It 
 was not so in other prophecies. Cyrus, Josiah, John, 
 and Jesus, were each specified by their proper person- 
 
PREDESTINATION. 241 
 
 ;i names, before they were born : And the things pre- 
 dicted concerning them so declared, that they could 
 not possibly have been fulfilled in any other persons 
 but themselves. But in the prophecies under inves- 
 tigation, great latitude is given, in which to reconcile 
 human freedom with divine sovereignty and predeter- 
 minations. Kings and rulers are implicated, but kings 
 and rulers, there were many. The people, and the 
 Gentiles, are mentioned, but all the people of Israel, 
 and all the Gentiles are not meant. The traitor was 
 to be in " office," and to eat familiarly of Christ's 
 bread, at his table : But he was to be yet chosen to 
 that office. The unalterable decree is gone forth, but 
 the lot is not yet fallen to any one of the actors. Be- 
 fore it can justly fall identically to any individual, 
 kings, rulers, people, gentiles, and an individual, must 
 each render himself worthy of such an allotment. This 
 worthiness must personally be acquired, whilst in the 
 possession of a self determining power over their own 
 wills, and be effected bv a free and obstinate abuse of 
 reason, a perversion of conscience, a corruption of nat- 
 ural affections, a rejection of the gospel, and a resist- 
 ance of the strivings of the holy spirit ; and such per- 
 sons were those prodiges in depravity, unto whom 
 God, in his holy providence, assigned irrevocably the 
 several parts which they finally performed. Judas, as 
 we have already seen, was at his elevation to the apos- 
 tolic office, incurably corrupt, for he was a devil. He 
 was not however, always such, but like all other men, 
 was once a candidate for salvation, and eternal life. 
 eg 
 
242 PREDESTINATION. 
 
 In respect of advantages, for the attainment of trite 
 piety, those conferred on him were of superiour kind* 
 Descended from Abraham, within the covenant of cir- 
 cumcision, privileged with synagogue and temple 
 worship, and yet above all favoured with the preach- 
 ing and ministry of John, he stood distinguished with 
 divine favour above millions of his race. But he suf- 
 fered his heart to go after covetousness. He prefered 
 the love of Mammon, to the love of his Creator, and 
 in despite of every virtuous, honourable, and religious 
 consideration, became a thief. Not lost however, to a 
 sense of the odium of theft, if discovered, he setks to 
 disguise his character, by affecting to be religious; 
 and like Annanias, and Saphira, in pursuit of religious 
 fame, he maintains an external profession of piety, un- 
 til mercy itself will no longer plead in his behalf. A 
 jealous God, wearied with the specious pretensions of 
 this sordid dissembler, says of him, " he is cleaved to 
 his idols, let him alone." Abandoned of God he now 
 seeks his good things, wholly in the acquisition of 
 temporal interests ; but he still seeks them, under the 
 covert of religion. At this juncture, Christ attracts 
 the attention of the multitude, by his preaching and 
 miracles. The idea of the Messiah's temporal king- 
 dom is in every mind. Judas susceptible of such an 
 attractive impression, is not the last to range himself 
 under the banners of so popular and promising a lead- 
 er. The discerning eye of Christ, marks him out. 
 Twelve apostles are now to be chosen. It is indis- 
 pensable that eleven of them, should be men of honest 
 hearts ; other qualifications are also requisite, and nu- 
 
PREDESTINATION. -245 
 
 merous candidates are now before him : But thorough- 
 ly acquainted with their present characters, and past 
 conduct, he elects eleven in whom he reposes confi- 
 dence ; for infenng the future from the past, he judg- 
 es, that those "who were faithful in little, will also be 
 faithful in much." He needs likewise a reprobate, 
 one who is self corrupted beyond recovery ; he thor- 
 oughly understands the character, and perceives the lost 
 condition of Judas. He perceives in him, a wretch, 
 self fitted for his purpose, and discovers in him a 
 meetness beyond that of all others, voluntarily to exe- 
 cute the decreed treachery. Upon Judas the lot falls ; 
 he is now elected, and snared in an evil hour. And 
 hence said Christ, Matthew xxvi, 24, "The Son 
 « of Man goeth, as it is written of him : But woe un- 
 « to that man, by whom the Son of Man is betrayed ! 
 « It had been good for that man, if he had not been 
 " born." Nor can this scripture, nor others to the 
 same effect, be possibly reconciled with the inviolable 
 princples of reason and justice, but only on the pre- 
 sumption, that Christ believed himself, and meant to 
 be so understood, as thus believing ; that though his 
 own death by crucifixion, through variety of means, 
 was most certainly pedestinated ; yet, that neither Ju- 
 das, nor any other of the criminal actors therein, be- 
 came involved in the necessity of co-operation, but 
 wholly through their own once avoidable misconduct. 
 And most strictly do Peter's words agree herewith. 
 * For of a truth against thy holy child Jesus, both 
 " Herod, and Pontius Pilate, with the Gentiles, and 
 " the people of Israel, were gathered together. For 
 
244 jPREDESTINATION. 
 
 " to do whatsoever thy hand and thy counsel, deter- 
 " mined before to be done." The things to be done, 
 and the rank and stations of the performers, are pre- 
 determined, but not the individual persons. Just like 
 Joseph's being sold into Egypt, that was determined 
 on, but by whom left for volunteer candidates to de- 
 cide. Christ must be betrayed by an apostle. But 
 the choice of that apostle, who shall perform the foul 
 deed, cannot be made, until a candidate has rendered 
 himself worthy of that disgrace, through an avoidable, 
 voluntary, and base corruption of himself. Christ is 
 to be " delivered unto the Gentiles, to be mocked, 
 " spitefully entreated, spitted upon, scourged and cru- 
 v " cified." But these things cannot be done, until fit 
 instruments self qualified, offer their personal services. 
 Herod by forbearing truly to repent during the min- 
 istry of John, while his heart was yet tender, neglect- 
 ed thereby, his day of the visitations of divine grace. 
 By shutting John up in prison, he sinned yet more : 
 But by beheading him, he then thoroughly qualified 
 himself to perform the part of a king, in the cruel 
 mockery of the Saviour. And the priests, the rulers, 
 Pontius Pilate, and the Roman Soldiers, all by reject- 
 ing, not merely, the preaching and baptism of John, 
 but more especially, by resisting the evidence of the 
 miracles and preaching of Christ, rendered themselves 
 fit, and deserving subjects, of that judicial blinding 
 influence of prejudice, unto which they were given 
 up ; whereby they mistook Christ's true and real char- 
 acter. " For had they known it, they Mould not have 
 crucified the. Lord of Glory." (1 Corinthians u, 8.) 
 
PREDESTINATION. 245 
 
 And such of the rulers, people, centurions and sol- 
 diers, as duly submitted to the evidence and power of 
 Christ's ministry, were preserved, from participating 
 in the guilt and misery, of these infamous conspira- 
 tors, and murderers. 
 
 But it is highly expedient that we in this place care- 
 fully review this subject. Scriptural predestination, so 
 far as it involves human agency, and as it is here ad- 
 mitted and maintained, consists of two distinct kinds. 
 First. It implies such a subjection of human volition 
 and action to divine control, as in reality makes them, 
 as to cause and effect, the actions of God ; as where 
 " the king's heart, in the hand of God, is turned, as 
 the rivers of water are turned." For rivers of water 
 are invariably turned by a natural, and not by a moral 
 influence, And to these we may add such predicted 
 actions of Cyrus and Josiah, as left neither of them 
 any possibility of refraining from the performance of 
 these tilings. And secondly. It comprehends all 
 such events, as the holy scriptures have predicted shall 
 inevitably come to pass ; but yet, not allotted una- 
 voidably to any particular individual actors ; but sus- 
 pended in reserve, as punishments, to be justly in- 
 flicted on such future great transgressors, as shall so 
 corrupt themselves, in despite of the strivings of the 
 divine spirit, as to rush with greediness on the perpe- 
 tration of those actions, when divine providence may 
 judicially afford them the awful opportunity. 
 
 Predestination, as thus taught in the holy scriptures, 
 is a doctrine differing widely from predestination, as 
 taught by Calvinism and Calvinism improved. Scrip- 
 
246 PREDESTINATION. 
 
 tural predestination embraces some things only, but 
 the predestination of the two Calvinisms comprehends 
 all things whatsoever. Bible predestination interferes 
 not with the essential freedom of moral agency ; for 
 though it consists with an abandonment of habitual 
 sinners to the bondage of corruption, and delusions of 
 crrour; yet, these corruptions are the offspring of 
 their own misconduct ; and these delusions are from 
 satan, the god of this world, unto whom they yielded 
 themselves as willing slaves. Thus was Judas hurri- 
 ed on, and thus Christ's other betrayers and murder- 
 ers were blinded and misled. But the predestination 
 of Calvinism and Hopkinsianism, admits of no moral 
 ability, whereby the reprobate could ever, in any wise, 
 .have escaped final perdition ; the former binding the 
 sinner down from his birth, to his death, under a sup- 
 posed universal depravity of all his faculties, natural 
 and moral, wholly depriving him of all ability to obey 
 either the law, or the gospel : Whilst the latter, pre- 
 posterously invests the reprobate wretch, with perfect 
 natural power to perform all moral requirements ; and 
 yet fetters him from all such action, by a total moral 
 inability and depravity, produced, not by previous 
 misconduct, nor yet by Satan, but, by Deity himself 
 continually operating on his heart. 
 
 And here it is important further to observe an ex- 
 isting errour, great in itself, and the prolific parent of 
 other errours, originating in part, from mistaken views 
 of predestination, and common to both Calvinisms. 
 It consists in the belief, that no unregeneratc man is 
 nnpable of performing any thing as a mean, tending' in 
 
PREDESTINATION. 247 
 
 any wise, to the furtherance of the procurement of his 
 salvation through Christ ; and this for two reasons. 
 First, because the predestinating decree of all things, 
 has unalterably fixed the final destinations of all men, 
 beyond the power of any means whatsoever to hasten 
 ©r avert them. And secondly, because the law re- 
 quiring nothing but perfect love, is only further viola- 
 ted, by every effort short of this love, which the sin- 
 ner makes, whether by confession of sin, prayer, or 
 such like penitentiary performances. Hence the 
 preacher not unfrequently is involved in inextricable 
 embarrassments, for happening to stumble on texts 
 strongly urging repentance and reformation on sinners, 
 but being systematically taught otherwise, and tossed 
 to and fro, betwixt gospel and creed ; he fatigues 
 himself, and disgusts and bewilders his hearers, with 
 a jargon of contradiction ; one moment urging on sin- 
 ners to do many things, and the next moment, assur- 
 ing them that all their doings are worse than nothing ; 
 for they are only, an adding of further sins, to former 
 transgressions. But though both preacher and hear- 
 ers, are each perplexed and dissatisfied, yet, neither 
 knows how to remedy the evil ; by disentangling the 
 truth from the errour. 
 
 But the way is plain and the manner obvious. Only 
 admit what the scriptures teach, and as they teach, 
 and there will be no difficulty. 
 
 Admit, that what God unconditionally decrees and 
 executes, through the instrumentality of arty of his 
 creatures, necessitated to co-action with him, by his 
 positive influence on their hearts, are acts, of God's 
 
248 PREDESTINATION. 
 
 own righteousness; unto whom alone, belongs the 
 supreme glory, whilst inferiour honour is confered on 
 the favoured instrument, whom he thus graciously se-i 
 lects to execute his will, whether it be a Cyrus, a Jo- 
 siah, or any other person. And on the other hand, 
 candidly allow that God's fixed, and yet conditional 
 decrees, will eventually find accomplishment, agreea- 
 bly to the predestinated condition, and as exemplified, 
 in the several cases of Joseph and his brethren, of 
 Christ and Judas, and of Jesus and his betrayers, and 
 murderers. And distinctly impressed with these great 
 truths, the preacher's mind, and the hearers under- 
 standings, will greatly be relieved as to the difficulty 
 of clearly distinguishing betwixt the real boundaries 
 of divine decrees, and divine sovereignty ; and of hu- 
 man freedom, and human responsibility. But to all 
 this, must be added, clearly discriminating views be- 
 twixt the relation to, and the demands of law upon 
 mankind, and the operation and extent of gospel con- 
 ditional influence upon the human family, in order to 
 detect the fallacy of Calvinism, in arguing from the de- 
 mands of the law, to the frustration of the demands of 
 the gospel. The law saith, "Thou shalt love the 
 Lord thy God, with all thy heart, &c." The gospel 
 saith to the detected sinner, " Thy heart is rot right 
 " in the sight of God. Repent therefore, of this thy 
 " wickedness, and pray God, if perhaps the thought 
 " of thine heart, may be forgiven thee." And again, 
 "Draw nigh to God, and he will draw nigh to you. 
 " Cleanse your hands ye sinners, and purify your 
 " hearts, ye double minded. Be afflicted, and mourn 
 
PREDESTINATION. 249 
 
 -'•'and weep." But an Hopkinsian Calvinist would 
 say, " Sinner make you a new heart instantly, for you 
 "are well able. The law forbids every thing but 
 
 * perfect love ; therefore, at the peril of your soul, 
 " neither pray, nor weep, nor mourn, but first love 
 
 • God, and then believe and repent after." To illus- 
 trate this subject, we will suppose an officer, a soldier, 
 and a doctor, of the same regiment before us. The 
 soldier sick and wounded, is incapable of performing 
 a soldier's duty. The officer is an austere man of 
 unfeeling heart, and imperiously orders the sick man 
 to his post of duty. The invalid, for such he is, en- 
 deavours to obey orders. But neither his dress, his gait, 
 nor yet his motions, are soldier-like. He is threatened 
 with a court martial : he pleads infirmity : but the doctor 
 interposes, and pleads the sick man's cause; demands 
 him, as belonging to his department, and refutes the 
 erroneous inferences from law, which under pretended 
 claims of justice, would subvert the well authenticated, 
 and higher claims of mercy. Were this but duly re- 
 flected on, the sin sick sinner would never be forbid- 
 den to pray, but would be directed to appeal from the 
 erroneous conclusions of men, to that all gracious phy- 
 sician of souls, who is infinitely more merciful than even 
 the good Samaritan. With these correct and impres- 
 sive views of divine truth, the preacher would not de- 
 part from consistency in his discourses, nor the people 
 be justly disgusted with paradox and absurdity. But 
 both preachers and people, fed with the " sincere 
 milk," and the uncorrupt *■ meat" of the gospel word^ 
 
 Hh 
 
i'50 PREDESTINATION. 
 
 would grow up in all things unto Christ, as their spir* 
 itual and living head. 
 
 Well aware sir, that to believe in the predestination 
 of all things, without any exception whatsoever, is an 
 article occupying too high, and too important a place 
 in your creed, to be ever readily su rrendered ; and 
 knowing, that if any were to be so surrendered, that, 
 the very last predestinated thing given up, would be 
 the eternal) personal, and unconditional destination of 
 Judas, unavoidably to perform the traitorous part, 
 which he acted in the murder of the Saviour of men. 
 I therefore can easily anticipate your strenuous de- 
 fence of these points. Nor should I be at all surpri- 
 sed, were you to denounce as Arminian heresy, or 
 even as something still worse, the foregoing argumen- 
 tation, opposed so direcdy to your most favourite 
 points. But as all such declamations are but mere im- 
 potency, I shall prefer meeting your objections in the 
 form of arguments. 
 
 Objection First. " The assumption of arguments, 
 " militating against an eternal, unconditional, and per- 
 " sonal predestination of Judas, to the performance of 
 " his vile actions ; and to the accomplishment of his 
 " fearful end, is not merely a feeble attempt in support 
 " of a sinking cause, but is also a most reprehensible 
 " misconstruction of the most obvious and undenia- 
 " ble import of St. Peter's most solemn and express 
 " declaration, in Acts i, 16, 17, 18, 20. " Men 
 " and brethren, this scripture must needs have been 
 "fulfilled, which the Holy Ghost, by the mouth of 
 " David, before spake, concerning Judas, which was 
 
il 
 
 a 
 
 PREDESTINATION. 251 
 
 " guide to them that took Jesus. For he was num- 
 " bered with us, and had obtained part of this minis- 
 " try. Now this man purchased a field, with the re- 
 H ward of iniquity ; and falling headlong, he burst 
 " asunder in the midst, and all his bowels gushed out. 
 For it is written in the book of psalms, Let his hab- 
 itation be desolate, and let no man dwell therein ; 
 and his bishopric let another take." These words 
 of Peter, although generally imagined to constitute an 
 impregnable bulwark of Calvinistick predestination, are 
 discovered, when closely inspected, to afford but feeble 
 aid to this system, and as is clearly manifest from the 
 following extract from a note thereon, by a candid and 
 ingenious Calvinist. " This scripture must needs have 
 " been fulfilled, &c. Two prophecies are (verse 20,) 
 " quoted for this purpose, from Psalm lxix, 25, and 
 "cix, 8, and it has been matter of much debate, 
 " whether they do in their original sense, refer to Ju- 
 " das, or to the enemies of David. It is certain the 
 " sixty -ninth psalm is not to be confined to Judas. 
 " There are so many passages m both the psalms in 
 M question, more applicable to David, than to Christ, 
 w that I was very inclinable to render the words be- 
 " fore us, The scripture which the Holy Ghost spake 
 " before, by the mouth of David, must necessarily 
 " have been fulfilled concerning Judas, &V. But it is 
 " certain, the order of the Greek words will not so 
 "naturally admit this. I therefore conclude, that 
 " while David prophecied of the calamities that should 
 " befal his persecutors, it was revealed to him by the 
 ** Holy Spirit, that the enemies and murderers of the 
 
252 PREDESTINATION. 
 
 " Messiah, should inherit those curses in all their ter- 
 " rour, and be yet more miserable than the persons 
 " on whom they were more immediately to fall. This 
 "fact, I take to be asserted in those words of Peter, 
 " as what was revealed by the same Spirit to him as 
 "an apostle." (Doddridge.) This judicious and 
 candid commentator, if correct in this note, as to the 
 main fact, revealed by the Holy Spirit, first to David, 
 and afterwards to Peter ; then it will follow, that neith- 
 er Judas, nor his successor in office, were ever made 
 known, personally to David, but that he foresaw only 
 the certain overthrow of Christ's enemies, without 
 knowing any thing personally, concerning any of them 
 as individuals ; and that all he knew was, that one be- 
 traying a high trust, should have dreadful calamities 
 inflicted on him, whilst a successor should be raised 
 up, to fill the office from whence the traitor should 
 fall. But any man holding, betraying, and falling 
 from that office, would as to any foresight David had 
 of those events, as really have fulfilled these predic- 
 tions, as Judas did. And it is of great importance 
 here to remark further, that as David's predictions re- 
 fered so much more particularly, and evidently to his 
 own enemies, than they did to Christ's enemies, as to 
 require a special revelation, to give them evidently the 
 latter direction ; so it is no less requisite in order to a 
 right understanding of Peter's words, to examine them 
 strictly by correct reasoning, and by the analogy of 
 other New Testament references, to Old Testament 
 prophecies. In respect to close and correct reasoning, 
 we must apply it to the assertion of the purchase #f 
 
PREDESTINATION. 253 
 
 4 field by Judas ; for we know that Judas never did 
 it — although it was done by others, with his thirty 
 silver pieces. And in respect to analogy of similar 
 references, we should recollect that assertions of proph- 
 ecies fulfilled, are frequently so made, as to require a 
 qualified explanation. Three only, out of many I 
 shall here notice. 
 
 First. Matthew n, 14, 15. " He took the young 
 li child, and his mother by night, and departed into 
 *' Egypt, and was there until the death of Herod; that 
 " it might be fulfilled, which was spoken of the Lord, 
 " by the prophet, saying, out of Egypt have I called 
 " my son." This refers to Hosea xi, 1, " When 
 " Israel was a child, then I loved him, and called my 
 " son out of Egypt." This primarily and properly 
 meant Israel, coming out of Egypt, under Moses, but 
 figuratively and proverbially, it is applied to Christ, as 
 delivered out of the hand of Herod, whose tyranny 
 was no less cruel than that of Pharoah. 
 
 Second. Matthew u, 17, 18. "Then was ful- 
 " filled that which was spoken by Jeremy the prophet, 
 " saying, In Ramah was there a voice heard, lamen- 
 H tation, and weeping, and great mourning. Rachel 
 weeping for her children, and would not be com- 
 forted, because they are not." " This prophesy 
 ' and its application differ in two respects. First, the 
 persons spoken of in the prophesy were not put to 
 " death as in the history ; and secondly, the lamenta- 
 " tion described by the prophet, was in Ramah, 
 " whereas that by the evangelist was in Bedilehem. 
 " Wherefore the application of the prophesy to the 
 
 
 U 
 
254 PREDESTINATION. 
 
 " slaughter of the infants, is made rather by way of 
 " { accommodation, than completion.' That is, it is an 
 " application of the expressions and figures, rather than 
 " of the prophesy itself. 1 ' (Macknight.) 
 
 Third. Matthew xxvu, 9, 10. "Then was ful- 
 *' filled that which was spoken by Jeremiah the proph- 
 4 ' et, saying, And they took the thirty pieces of silver, 
 " the price of him that was valued, whom they of the 
 " children of Israel did value, and gave them for the 
 *' potters field, as the Lord appointed me." This 
 passage, every candid person must acknowledge to be 
 attended with great difficulties, for, although here as- 
 cribed to Jeremiah, it is not to be found any where in 
 the writings of that prophet ; but something in part 
 like it, occurs in Zachariah. " So they weighed for 
 " my price, thirty pieces of silver. And the Lord 
 " said unto me, cast it unto the potter : A goodly 
 " price, that I was prized by them, and I took the 
 " thirty pieces of silver, and cast unto the potter in the 
 « house of the Lord." (xi, 12, 13.) 
 
 To reconcile then, the evangelist with the prophet, 
 in this instance, as well as in various others, requires a 
 candid and critical exposition of both prophesy and 
 quotation, but which neither time, limits, nor subject 
 will here permit. 
 
 But from the whole, this inference most plainly and 
 inevitably results, viz. That New- Testament referen- 
 ces, to Old- Testament prophecies, are fit and proper 
 subjects for most critical investigation ; because not 
 unfrequently the latter term events, fulfilments, where 
 they bear only varieties of resemblance to predictions 
 
PREDESTINATION. 255 
 
 in the former, but which predictions, have more full 
 accomplishments in events of earlier ages. And this 
 critical and strict scrutiny, is still more necessary, 
 because, whilst some predictions have a full and per- 
 fect accomplishment, in the events of the New-Testa- 
 ment, alone ; yet others, in their completion, are di- 
 vided so as to comprehend two events, one in the old, 
 and another in the New-Testament, and hence these 
 are denominated double prophecies. Numbers xxiv, 
 17, affords an example of this kind. M I shall see 
 " him, but not now : I shall behold him, but not nigh ; 
 " there shall come a star out of Jacob, and a sceptre 
 " shall rise out of Israel, and shall smite the corners of 
 " Moab, and destroy all the children of Sheth." For 
 all allow that in David, and in Christ these predic- 
 tions received accomplishment. But whilst this scru- 
 tinizing attention is proper in all cases where prophe- 
 cies as above, are quoted by the evangelists, it is more 
 especially so, where these prophecies refer more par- 
 ticularly to Christ's sufferings, and their attendant, or 
 remote relations ; because the predictions refering to 
 these events, were frequently communicated in such a 
 mysterious manner, as to leave the prophets themselves 
 in great perplexity, as to the real import of what they 
 had themselves foretold. So that like other men, they 
 had to stud}', to pray, and to inquire diligently into 
 the meaning of the spirit speaking by them — and af- 
 ter all their researches, and this very spirit further aid- 
 ing them, they obtained unto, but general intimations, 
 of what was thus to come to pass. The premises, 
 from whence these inferences are derived, are contain- 
 
it 
 
 C£ 
 it 
 
 256 PREDESTINATION. 
 
 ed in 1 Peter i, 10, 11, 12. "Of which salvation 
 the prophets have inquired, and searched diligently, 
 who prophecied of the grace that should come unto 
 you : Searching what, and what manner of time, the 
 " spirit of Christ which vtas in them did signify, when 
 " it testified before hand, the sufferings of Christ, and 
 " the glory that should follow. Unto whom it was 
 " revealed, that not unto themselves, but unto us, 
 " they did minister the things which are now reported 
 " unto you, by them that have preached the gospel 
 " unto you, with the Holy Ghost sent down from 
 Ci heaven ; which things the angels desire to look 
 
 " into." 
 
 In this interesting scripture, we are informed, that 
 the objects of the prophet's inquiry, and diligent search, 
 was to know, what the spirit in them meant, by what 
 they predicted, and the time when the predictions 
 should be accomplished ; and in it we are further in- 
 formed, that the knowledge they obtained by these in- 
 quiries was, that the things predicted, were " not for 
 themselves," or cotemporaries, but for that generation 
 of believing Jews and Gentiles, who were the cotem- 
 poraries of the Apostles. Nor can more than this be 
 fairly infered from this passage. And as it would be 
 doing violence to this text, to extend the prophetic 
 knowledge, to a personal, or particular knowledge of 
 the apostles, evangelists, and their converts; so it 
 would be doing an equal violence to it, to extend their 
 views to a particular acquaintance with the enemies of 
 Christ and his church, in such a manner, as to desig- 
 nate personally, a Judas, an Herod, a Pontius Pilate- 
 
PREDESTINATION. 257 
 
 or the other betrayers, and murderers of the Saviour. 
 And as the prophets, although inspired to foretel 
 events, yet needed to exert diligent inquiry, in order 
 to obtain but a faint and general knowledge of what 
 they themselves foretold ; so the evangelists, although 
 inspired to connect predictions in the Old- Testament, 
 with events recorded in the New-Testament, yet they, 
 like the prophets, appear to have equally needed the 
 vigilant exertion of their own minds, in order to dis- 
 cern the agreement betwixt such predictions and 
 events ; and although divinely aided in such exer- 
 tions, yet, they appear to have generally communica- 
 ted such revealed discoveries, in such words and man- 
 ner, as were most familiar to themselves. It is on 
 this ground of inference, that some part of the disa- 
 greement betwixt the inspired writers, in respect to 
 the " potter's field," may without serious difficulty, be 
 obviated. For unless we allow a personal formation 
 and arrangement of ideas, in the evangelists them- 
 selves, as well as a discretionary latitude, for the ex- 
 pression of their ideas ; it will be no easy task to re- 
 concile Matthew with the prophet, nor to harmonize 
 Peter with Matthew, on the same point. For proof 
 of this, it should be noted, that the prophesy makes 
 no manner of mention of a "field" being purchased 
 of the potter, as seeZacharias xi, 13. Although Mat- 
 thew in chapter xxvn, 9, 10, making use of a figu- 
 rative style, asserts contrary to plain reality, that the 
 prophesy expressed the purchase of that field. But 
 Matthew's meaning is obvious ; he expressed not the 
 words, but the completion of the prophesy. And 
 1 1 
 
258 PREDESTINATION. 
 
 tvhich completion was effected in the act of the chief 
 priests, when with Judas's money, they purchased the 
 potter's field. And in respect to Peter on the same 
 point, we discover in him as great a departure from 
 reality and from Matthew, as there was in the latter, 
 from reality and from the prophet : For the act of 
 purchase, performed by the chief priests, after Judas's 
 death, Peter asserts, was done by Judas himself. Acts 
 i, 18. Here then it is, that we are furnished with an 
 all important clue to the true meaning of Peter's words, 
 in Acts i, 3 6. In this passage, this apostle gives a 
 personal direction of Psalm xli, 9, to Judas, not 
 merely by office, character and conduct, but by name. 
 This identification of name and person, was not deriv- 
 ed from the prophesy itself: But as Matthew by com- 
 paring the prophesy with the price paid for the "field''' 
 of " blood" derived from both his inference, as above 
 stated ; so Peter comparing David's words, with the 
 rank, transgression, and end of Judas, infered his as- 
 sertion from both, thereby only meaning, that the pre- 
 diction of the Holy Ghost, speaking by David, ob- 
 tained completion in Judas. Should this reasoning be 
 rejected on the ground of its derogating from Peter's 
 infallibility as an apostle, and as incompatible with that 
 baptism of the Holy Ghost which he obtained on the 
 great day of penticost. The reply in this case, is both 
 easy and obvious, and in more ways than one. First. 
 Peter's comment on this prophesy, concerning Judas, 
 was made before he icceived the baptism of penticos- 
 tal inspiration. Secondly. That baptism great as it 
 was, did not render Peter infallible in all cases, os 
 
PREDESTINATION. 259 
 
 witness the necessity of a vision to remove his errone- 
 ous scruples before his visit to Cornelius. And still 
 further, if the above construction of Peter's assertion, 
 militates aught against Peter's apostoliek qualifica- 
 tions; then an unavoidable and similar construction 
 of his expressions, concerning Judas as purchasing a 
 field which he never did purchase, will be equally hos- 
 tile to him, and the like objection will lie against Mat- 
 thew, and against all other New- Testament writers, 
 who have written in the same style, and used a like 
 manner of expression. But all such objections arc 
 but mere cavils, and destitute of all argument, because 
 the inspired penman designed to be understood in these 
 instances, not literally ', but figuratively. And in diis 
 figurative style of both prophets and evangelists, we 
 may discover a portion of the " manifold xvisdom of 
 God," whereby agreeably to the "mind of the Spirit," 
 things fixed, and divinely decreed to be in themselves 
 inevitable and immutable, are nevertheless so connect- 
 ed with other things and circumstances, conditional 
 and variable in themselves, as, that whilst innocence is 
 subjected to unavoidable sufferings from wickedness, 
 still wickedness may be avoidable by those who per- 
 petrate it, that so divine sovereignty, and human lib- 
 erty, may fully accord and harmonize together. 
 
 Objection Second. " The admission of the pre- 
 " destination of any event, to be in some of its cir- 
 " cumstances and relations, immutable and uncondi- 
 " tional ; but in others, unfixed and conditional, im- 
 " plies a contradiction, and is utterly unexampled in 
 u - the bible." This objection is formidable in sound 
 
260 PREDESTINATION. 
 
 only ; for though it is true that the doctrine here ob- 
 jected to, is such, as to imply a contradiction to both 
 Calvinisms, yet for this alone, it is not likely to be in 
 contradiction either with itself, or with the soundest rea- 
 soning. I shall however, here confine my reply to 
 three scriptural facts, and which if well authenticated, 
 and clearly established to be correctly in point, will 
 serve every purpose of sound argumentation on this 
 deciding question. 
 
 Fact First. The death and sufferings of Christ, pro- 
 visionally stipulated before the foundation of the world, 
 prefigured by the shed blood of innumerable victims, 
 foretold by many prophets, and most expressly de- 
 clared by Christ himself, all will allow, to have been 
 as to the thing itself, an event divinely predestinated. 
 And yet, it is indubitably manifest, that there was in 
 the time of it, another thing, adventitiously and con- 
 tingently, so connected with the Redeemer's passion 
 and death, as most fearfully to impend over him ; but 
 which he happily averted in the hour of his agonizing 
 prayers. Our authority for this conclusion is found 
 in Hebrews v, 7. " Who in the days of his flesh, 
 "when he had offered up prayers and supplications 
 " with strong crying, and tears unto him, who was 
 " able to save him from death ; and was heard in that 
 "he feared." What this evil was which Christ thus 
 so much apprehended, but which through his strong 
 crying and prayers was thus averted, is to us unknown, 
 because expressed only under the figurative appella- 
 tion death. But it nevertheless affords demonstrative 
 proof of the very point in question ; because whatever 
 
PREDESTINATION. 261 
 
 this dreaded evil was, yet, as it did so impend, and 
 was so averted, it was a circumstance contingently at- 
 tendant upon an event, predestinated to be immutable 
 in some other respects. Nor is there any possible 
 way of avoiding this conclusion, but by rejecting 
 Paul's testimony as to the fact ; or by so explaining 
 away the meaning of this text, as to violate the fixed 
 principles of reason and common sense. Or yet, by 
 the too common expedient of resorting to the fallacy 
 of a begging of the question, by confidently asserting, 
 that though not revealed, yet, that most certainly it 
 was predestinated that Christ, by his prayers and tears, 
 shouid have so averted that dreaded evil. 
 
 Facts Second and Third. Nearly connected with 
 the crucifixion of Christ, was the decree to destroy 
 Jerusalem, by the armies of the Romans. The hor- 
 rours and fixedness of that dreadful event, were thus 
 predicted by Christ, " And when ye shall see Jeru- 
 " saiem compassed with armies, then know that the 
 " desolation thereof is nigh. Then let them which 
 " are in Judea, flee unto the mountains ; and let them 
 " which are in the midst of it, depart out ; and let not 
 "them that are in the countries enter thereinto. For 
 " these be the days of vengeance, that all things which 
 " are written, may be fulfilled. But woe unto them 
 " that are with child, and to them that give suck in 
 " those days ; for there shall be great distress in the 
 " land, and wrath upon this people. And they shall 
 " fail by the edge of the sword, and shall be led away 
 "captive into all nations: And Jerusalem shall be 
 a trodden down of the Gentiles, until the times of the 
 
262 PREDESTINATION. 
 
 " Gentiles be fulfilled. Verily I say unto you, This 
 "generation shall not pass away, till all be fulfilled. 
 41 Heaven and earth shall pass away : But my words 
 " shall not pass away." (Luke xxi, 20, 21, 22, 23, 
 24, 32, 33.) In the above predictions concerning 
 Jerusalem, so circumstantially detailed, and so immu- 
 tably then predetermined, there are two essential ap- 
 pendages of those events left out of view, viz. the pre- 
 cise time of the approach of the Roman armies ; and 
 the duration of the calamities which they were to in- 
 flict. Both of which appendant circumstances, Christ 
 thus in Matthew distinctly impressed upon his hear- 
 ers. " But pray ye, that 3 our flight be not in the 
 "winter, neither on the sabbath day." (Matthew 
 xxiv, 20.) "And except those days should be 
 " shortened, there should no flesh be saved : But for 
 " the elect's sake, those days shall be shortened." 
 (verse 22.) Nothing therefore is plainer as to the ap- 
 proach of the Roman armies to Jerusalem, and their 
 continuance in warfare in Judea, than that the former 
 was a contingent event, and the latter one, concerning 
 which, the divine purpose was altered. Pray that 
 your flight be not in the winter. " They did thus 
 " pray, and their flight was in the spring." (Wesley.) 
 And according to Eusebius, their place of retreat and 
 security, was to Pella beyond Jordan. " This direc- 
 " tion which was given by Jesus himself, may afford 
 " us great comfort. For it shews, that notwithstand- 
 " ing afflictions befal us, by the decree of God, the 
 " circumstances of them may be mitigated by our 
 "prayers." (Macknight.) And as the prayers of 
 
PREDESTINATION. 26 
 
 a 
 
 the saints, availed to the diminishing of their dangers 
 and sufferings in their flight from Jesusalem : so for 
 their sakes, like so many Lots, escaping from destruc- 
 tion, the continuance of the impending danger is 
 shortened, probably through the prayers of Christ 
 himself. This shortening of an implied primary de- 
 cree, in respect of duration of calamity, by a secon- 
 dary restricting decree, the evangelist Mark, thus re- 
 cords, " And except that the Lord had shortened 
 "those days, no flesh should be saved: But for the 
 " elect's sake, whom he hath chosen, he hath shorten- 
 ed the days."* (xiii, 20, 21.) The important 
 doctrine of variable and conditional circumstances be- 
 ing actually appendant on events most certainly pre- 
 destinated, having been thus firmly established by 
 the cogent evidence of three scripturalhj attested 
 facts ; leads directly to the unavoidable conclusion, 
 that the Calvinistick doctrine of an unchansrable fore- 
 ordination of whatsoever comes to pass, is neither a 
 scriptural nor a true doctrine ; but one originating 
 from a misconception of the holy scriptures, through 
 that fallibility, which may mislead good and wise men, 
 when once unhappily yoked up in the trammels of 
 some popular sect leader ; whose every dogma de- 
 mands implicit belief, and his every errour adoration. 
 It is sir, only in consequence of such a blinding in- 
 fluence, that an eternal and immutable predestination 
 of all things which happen, is infered from Matthew 
 x, 29, 30, SI. "Are not two sparrows sold for one 
 
 * See note second at the end of the Letters. 
 
264 PREDESTItf ATION. 
 
 " farthing ? And one of them shall not fall on the 
 " ground without your Father. But the very hairs of 
 " your head are all numbered. Fear ye not therefore, 
 " ye are of more value than many sparrows. " In this 
 passage, the superintending providence, and not the 
 eternal decrees of God are here declared. No men- 
 tion is made, or intimation given of an eternal decree, 
 how many sparrows should exist throughout all time, 
 or when and where, each should fall through every 
 age ; but simply, a present superintending agency, af- 
 fording each support and protection, and likewise the 
 same support and protection to Christ's disciples, the 
 hairs of whose heads were then all known by number. 
 But no intimation was made, when this numbering 
 took place, whether during, or before their formation 
 in the "lower parts of the earth." Psalm cxxxix, 15. 
 There was indeed no necessity for such decrees to be 
 formed before old time, in order to regulate each min- 
 utia of the divine conduct in ruling the world through 
 all succeeding ages. For, " will any man say, that 
 " God was wiser before the creation, than since? Or 
 " had he more leisure, that he should take that oppor- 
 " tunitv to settle his affairs, and make rules for him- 
 "self, from which he never was to vary? He has 
 " doubtless the same wisdom, and all the perfections at 
 M this day, which he had from eternity. His under- 
 " standing being always equally clear and bright, and 
 "his wisdom equally infallible." (John Wesley.) 
 
ELECTION. 
 
 265 
 
 LETTER XVII. 
 
 SIR, 
 
 HAVING unquestionably wearied your pa- 
 tience, in the preceding letters, I have now for your 
 relief to promise, that this Letter on Election, with the 
 notes which follow, shall terminate this unwelcome 
 series of communication. 
 
 ELECTION. 
 
 This doctrine, as taught by both Calvinisms, is con- 
 sidered by all who truly understand it, as necessarily 
 involving and implying therein, the belief of an un- 
 conditional efficacious election to eternal salvation and 
 glory of a circumscribed definite portion of mankind 
 termed the elect ; and an absolute, unconditional, and 
 irrevocable consignment to remediless and eternal de- 
 struction and misery,* of all the other portion of man- 
 kind called reprobates^ or the non-elect. The lead- 
 ing question therefore, in our present enquiry is, do 
 the holy scriptures any where, teach any doctrine con- 
 cerning election, which in any wise, will warrant this 
 Calvinistick construction of this scriptural term.* In 
 resorting then, to the holy scriptures, for the solution 
 of this interesting point, we will commence our re- 
 searches in the Old Testament, as exhibiting the root 
 of election, and endeavour in the New Testament, to 
 
 * Chose, chosen, and predestinated, are terms, not unfie- 
 ^uently used as synonymous with elect, elected, &c. 
 
 Kk 
 
266 ELECTION. 
 
 {race the development of its branches. We begin 
 therefore with Genesis xxv, 23. " And the Lord said 
 " unto her, (Rebekah) two nations are in thy womb, 
 " and two manner of people shall be separated from thy 
 V bowels, and the one people shall be stronger than the 
 " other people, and the elder shall serve the younger." 
 To this text, the prophet Malichi affords a most elu- 
 cidating comment, viz. " Was not Esau Jacob's 
 " brother ? Saith the Lord : Yet, I loved Jacob, and 
 " hated Esau, and laid his mountains and his heritage 
 " waste for the dragons of the wilderness. Whereas 
 " Edom saith we are impoverished, but we will return 
 " and build the desolate places : Thus saith the Lord 
 " of hosts, they shall build, but I will throw down, 
 " &c." (Chapter i, 2, 3, verse 4.) From this un- 
 erring comment, as well as from the original text it- 
 self, it most indubitably results, that Edom and not 
 Esau, and the Israelites and not Jacob, were intended 
 in the declaration to Rebekah. And as this love to 
 Jacob, and hatred to Esau, respected more their pos- 
 terity than themselves ; so it is clearly manifest that 
 the operation of this love and hatred, extended not into 
 eternity, but was restricted to the present life. This 
 love operated in the election of Israel, to the inheri- 
 tance of the land of Canaan, and in due time, to be- 
 come the visible church, through many generations. 
 Whilst this hatred produced the exclusion of the 
 Edomites, both from the land of promise, and from 
 the covenant which God made with the descendants of 
 Jacob at Horeb ; (mentioned in Joshua v, 3, 4, 5) and 
 also subjected them to signal providential corrections 
 

 ELECTION. 267 
 
 inflicted on them, in " laying their heritage waste, for 
 the dragons of the wilderness." And in these senses 
 only, it was, that St. Paul in the ninth of Romans, re- 
 fered to the fore cited texts in Genesis, and Malichi ; 
 and hence, these passages " Serve as a key to explain 
 " the Epistle to the Romans, where the words are 
 " quoted ; and prove to a demonstration, that they 
 "mean only God's bestowing greater temporal favours, 
 " and higher opportunities of knowing, and doing the 
 divine will upon some men, than he does upon oth- 
 ers : And that, merely according to his own pur- 
 " pose ; without any regard to their merits, or demer- 
 " its ; as having a right to confer greater or smaller 
 " degrees of perfection on whom he pleases." But 
 ** the doctrine of unconditional election to eternal 
 " life ; or, of unconditional reprobation to eter n 
 *' death, cannot be supported by the example of God's 
 " dealings with Esau or Jacob ; or, with the Edom- 
 " ites and Israelites." (Doctor Dodd.) 
 
 And with this instructive commentary on the divine 
 
 dealings with Jacob and Esau, strikingly correspond 
 
 the following observations on Romans ix, 13, by a 
 
 candid and pious Calvinist. " It is certain the apostle 
 
 " does not here speak of the eternal state of Jacob and 
 
 " Esau, (whatever some may suppose deducible from 
 
 " what he says,) nor does he indeed, so much speak 
 
 " of their persons, as of their posterity." " God's lay- 
 
 " ing waste the heritage of the Edomites, for the 
 
 " dragons of the wilderness, is so different a thing 
 
 " from his appointing the person of Esau to eternal 
 
 " misery, by a mere act of sovereignty without regard 
 
268 ELECTION. 
 
 " to any thing done, or to be done by him to deserve 
 u it, that I will rather submit to any censure by my 
 " fellow servants, than deal so freely with my Maker, 
 " as to conclude the one from the other."* (Doctor 
 Doddridge.) This subject of Jacob's election, and 
 Esua's reprobation, I shall here conclude in the words 
 of Adam Clarke. " After long reprobation, the Edom- 
 " ties were incorporated among the Jews, and have 
 " ever since been undistinguishable in the Jewish 
 "church. The Jews, on the contrary, the elect of 
 " God, having been cut off and reprobated, and con- 
 " tinued so to this day. If a time should ever come 
 " when the Jews shall all believe in Christ Jesus, 
 " (which is a general opinion) then the Edomitcs, who 
 " are now absorded amongst them, shall also become 
 " the elect. And even now, Isaac finds both his 
 " children within the pale of the Jewish Church, equal- 
 " ly entitled to the promises of salvation, by Christ 
 " Jesus, of whom he was the most expressive, and il- 
 " lustrious type." 
 
 Election we next discover in Deuteronomy, " For 
 " thou art a holy people unto the Lord thy God : The 
 " Lord thy God hath chosen thee to be a special peo- 
 " pie unto himself, above all people that are upon the 
 " face of the earth. The Lord did not set his love 
 " upon you, nor choose you, because ye were more 
 " in number than any people ; for ye were the fewest 
 " of all people. But because the Lord loved you, and 
 " because he would keep the oath which he had sworn 
 « r _ — _ — — — — ■ — - 
 
 * See note fourth, at the end of the Letters. 
 
a 
 U 
 
 a 
 
 JLECTION. 260 
 
 tc unto your fathers." " Only the Lord had a delight 
 " in thy fathers, to love them, and he chose (that is 
 " elected) their seed after them, even you above all 
 " people, as at this day. Circumcise therefore, the 
 foreskin of your heart, and be no more stiff necked." 
 Not for thy righteousness, or for the uprightness of 
 their heart, dost thou go to possess their land, but 
 " for the wickedness of those nations, the Lord thy 
 " God doth drive them out from before thee, and that 
 *' he may perform the word which the Lord sware un- 
 " to thy fathers, Abraham, Isaac, and Jacob. Under- 
 " stand therefore, that the Lord thy God, giveth thee 
 " not this good iand to possess it for thy righteous- 
 " ness ; for thou art a stiff necked people." (Deuter- 
 onomy vn, 6, 7, 8, x, 15, 16, ix, 5, 6.) The first 
 of these passages as implying election, is in the New 
 Testament transfered to the christian church. " A 
 " special people, in the Septuagint, a peculiar people, 
 •■ a private property. The words as they stand in the 
 " Septuagint, are quoted by the apostle, 1 Peter n, 9. 
 (Clarke.) The Israelite Church is here called a holy 
 people, as well as a peculiar people, and yet are de- 
 claied to be a stiff necked people. It hence is unde- 
 niable, that their saintship consisted more in external 
 separation and profession, than in real holiness : And 
 therefore are called upon to circumcise their hearts. 
 But still there were really holy persons amongst them, 
 even a Moses, an Aaron, a Caleb, a Joshua, and many 
 others. And in this sense it was, that Peter in wri- 
 ting an epistle to a number of Churches, composed of 
 the " strangers scattered throughout Pontus, Galatia, 
 
270 ELECTION. 
 
 Cappadocia, Asia, and Bithynia," terms them elect ^ 
 and calls them " a chosen generation, a royal priest- 
 hood, an holy nation, &c." For the Churches in Ga- 
 latia, were unquestionably greatly undeserving of these 
 high encomiums, except in this restricted sense. For 
 " It is remarkable (says Macknight,) that the Church- 
 " es of Galatia, are not, as the other churches to which 
 " Paul wrote, designed the churches of God, or of 
 " Christ, perhaps to signify that they did not deserve 
 " these honourable appellations, on account of their 
 " great defection from the truth of the gospel." But, 
 as from the New Testament itself, there is an over- 
 whelming evidence, that the christian churches gener- 
 ally and greatly, resembled the Jewish church in dis- 
 orderly deportment, and in the existence of vicious 
 members, in their respective communities ; and, as 
 Christ most explicitly, in his parables of the tares, and 
 of the gospel net taught, that such persons and things, 
 were unavoidable in his churches. Therefore, in 
 borrowing these titles from the Jewish church, of holy 
 people, peculiar people, chosen, or elect, and transfer- 
 ing them with other titles of sanctified, called to be 
 saints, &c. to whole communities of professed chris- 
 tians. No apostle had any evangelical warrant for so 
 doing, except, in the restricted sense of saintship by 
 profession, in visible covenant relationship to God, 
 through Christ : But still with a well grounded pre- 
 sumption that real saints, and heirs of life eternal, 
 though personally unknown are amongst them ; unless 
 such apostle were endued with a special revelation as- 
 suring him of the actual heirship of each individual. 
 
ELECTION. 271 
 
 And therefore, in this qualified and restricted sense 
 it was, that Paul writing to the carnal church at Co- 
 rinth, styled them "The Church of God at Corinth, 
 sanctified in Christ Jesus, called to be saints, &c." 
 And thus also, the same apostle writing to persons 
 whom he had never seen, says, " Ye also are the cal- 
 led of Jesus Christ : To all that be in Rome, beloved 
 of God, called to be saints." (Romans i, 6, 7.) But 
 not needlessly to multiply examples, I shall close them 
 here by instancing 1 Thesalonians i, 4. " Knowing 
 i ' brethren beloved, your election of God." "Your 
 " election. This being said to the whole church of 
 " the Thessalonians, cannot be understood of the elec- 
 " tion of every individual to eternal life. For there 
 " were among them some who walked disorderly, 
 "2 Thesalonians in, 11, concerning whom, the 
 " apostle doubted whether they would obey his pre- 
 cepts, Chapter 1, Thessalonisns v, 14. Besides 
 " the election of the Thessalonians, was such, as left 
 * the apostle room to fear, lest the tempter might have 
 " tempted them so effectually, as to make his labour 
 among them fruitless. Chapter in, 5. But such 
 a fear was not consistent with the apostle's knowl- 
 " edge of their election to eternal life. The election 
 " here spoken of, is that which Moses has described. 
 "Deuteronomy vn, 6. The Lord thy God hath 
 " chosen (elected) thee to be a special people to him- 
 " self, above all people that are upon the face of the 
 "earth." (Macknight.) This election of Israel, as 
 the root of the good olive tree in the Old Testament, 
 which thus shoots its branches into the elected church- 
 
 
272 ELECTION" 
 
 es, composed both of Jews and Gentiles, in the New 
 Testament, we will now consider in other interesting 
 points of view. 
 
 This election of Israel, into a state of separation un- 
 to God, although not for their worthiness, but for the 
 love which God bore to them and to their fathers, yet 
 terminated not in themselves alone ; but, through them 
 extended benefit to the surrounding nations, for hav- 
 ing committed to their keeping, the knowledge and 
 worship of the true God ; they while obedient, were 
 as a. city set on a hill ; and when disobedient, they, 
 through exemplary punishment, were made to serve 
 as a Lot's wife, to the Gentile nations. And as in 
 this manner formerly, so now in their present disper- 
 sion, God by them, is accomplishing his ancient prom- 
 ise unto Jacob, that in him, should all the families of 
 the earth be blessed. Genesis xxvm, 14. So that 
 this election was designed as a blessing to the non- 
 elect, although not in the same manner or degree, as 
 to the elect themselves. And another circumstance no 
 less deserving of attention, is, that when the elect ob- 
 tained the inheritance of the reprobate Amorites and 
 others, whom the land spued out of its mouth, the rea- 
 son was not because the former deserved it, but be- 
 cause they were less wicked than the latter. From 
 all which we learn, that a mere exercise of sovereign 
 authority, wholly independent of wise, gracious, and 
 equitable motives, is not the basis of God's elective 
 and reprobating decrees, which are ever founded upon 
 immutable reasons of righteousness, in the unerring 
 mind of deity himself 
 
ELECTION. 273 
 
 Elect, is a distinguishing appellation confered by 
 the Father upon his Son Christ. " Behold my ser- 
 " vant, whom I uphold ; mine elect, in whom my 
 " soul delighteth ; I have put my spirit upon him : he 
 V shall bring forth judgment to the Gentiles." Isaiah 
 xl 1 1, 1. Christ appears here as an elected builder, 
 to rear unto God, a church, not merely of Jewish de- 
 scent, but also, of Gentile converts ; and whilst Christ 
 was to be the builder of this church, so he was also 
 appointed as its foundation. " Therefore thus saith 
 the Lord God, Behold, I lay in Zion, for a founda- 
 tion a stone, a tried stone, a sure foundation." Isaiah 
 xxviii, 16. And in Psalm cxvui, 22, he is thus 
 spoken of: " The stone which the builders refused, 
 is become the head stone of the corner." Wherefore 
 in commenting on the whole, St. Peter styles Christ 
 a chosen foundation, and an elect corner stone. As 
 the Redeemer was thus elected to rear an edifice, of 
 which he was to be himself both heir and owner ; so, 
 under master builders were elected, to be co-workers 
 together with him, in conducting the various parts of 
 this vast superstructure. Moses, Aaron, and all the 
 prophets had their several allotments. John the Bap- 
 tist, had his part divinely assigned to him, even before 
 he was born. Paul was separated thereunto from his 
 mother's womb. And the twelve did not choose 
 Christ : But Christ chose, ordained and sent them 
 forth to their respective labours. But these elections, 
 did not imply Calvinistiek reprobations. Christ was 
 elected, and sent into the world, not to condemn the 
 world, but that the world through him might be saved* 
 l! 
 
274 ELECTiaiv. 
 
 Moses and the prophets were elected to warn sinners 
 to escape the place of torments, into which, the rich 
 man plunged himself, by disregarding their admoni- 
 tions. John the Baptist, could not prevail on Judas to 
 forsake his covetousness, wherefore, he at length sold 
 his master to the high priests for the price of the pot- 
 ter's field. And Herod, and the rulers and Jews, not 
 being baptized with the baptism of John, thereby re- 
 jected the counsel of God against themselves, and ad- 
 ding to this, an utter rejection of Christ's ministry and 
 person, thereby finally reprobated themselves. The 
 election of Paul, and the other apostles, was not to 
 shut the doors of mercy, to a world of sinners : but, 
 going forth into all the world, and preaching the gos- 
 pel unto every creature, they were as ambassadors to 
 beseech sinners in Christ' *s stead to be reconciled un- 
 to God. And as Christ had elected labourers in that 
 age, so he has had through every age, and still has 
 elected messengers, who still warn sinners to flee from 
 the wrath to come ; and to fly for refuge unto Christ 
 the only Saviour. So that none of these elections, 
 whether of Jacob, of the Jewish church, of Christ, of 
 his Prophets or Apostles, or inferiour preachers, or 
 ministers, even to the present day, have any thing 
 whatsoever of Calvinistick reprobation contained in 
 them for the non elect, but the contrary ; for all these 
 persons and communities are thus elected, in order 
 that others, not so elected, may be stirred up to emu- 
 lation, and be so provoked to a holy jealousy, as to 
 seek salvation, that they may not perish, but ob- 
 
ELECTION AND REPROBATION. 275 
 
 tain mercy and eternal life, through him who hath 
 loved, and given himself for them. 
 
 Particular Election, and its Satelite Unconditional 
 Reprobation. We are now sir, to attempt a candid 
 examination of those New Testament texts, whereon 
 Caivinistick election, with its inseparable attendant un- 
 conditional reprobation are supposed most securely to 
 rest. And of which description are all those which 
 indicate a purpose of election, formed before the foun- 
 dation of the world; such as Titus i, 1, 2, 3, 4. 2 
 Timothy i, 9. Ephesians in, 11. Also 1 chapter 
 4, 5, 10, 11, verses. Romans vni, 29, 30. And 
 also 1 Peter i, 2. Beginning here, with the first in 
 order, we shall in like manner so proceed to the end. 
 " Paul, a servant of God, and an apostle of Jesus 
 " Christ, according to the faith of God's elect ', and the 
 "acknowledging of the truth which is after godliness. 
 " In hope of eternal life, which God, who cannot lie, 
 " promised before the world began. But hath in due 
 " times manifested his word through preaching, which 
 " is committed unto me, according to the command- 
 " ment of God our Saviour. To Titus mine own son 
 " after the common faith, &c. "The phrase an apostle 
 according to the faith of God's elect, if correct, would 
 signify that St. Paul became an apostle, in answer to 
 the praying faith of the church, even as the blind men, 
 mentioned in Matthew obtained sight by their faith, 
 viz. " According to your faith, be it unto you." ix, 
 29 ; but this signification being contrary to truth, the 
 phrase consequently is erroneous. Macknight ren- 
 ders it "In order to the faith of the elect," and ex- 
 
276 ELECTION AND REPROBATION. 
 
 plains it to mean " An apostle of Jesus Christ sent 
 forth by him, in order to promote the faith of the 
 Gentiles, the elected people of God." And this ex- 
 position of St. Paul's mission, being, to preach the 
 gospel faith to the Gentiles as elected of God, is pow- 
 erfully sanctioned by a variety of collateral evidence. 
 It perfectly agrees with Paul's commission as the 
 apostle to the Gentiles. It corresponds with his stren- 
 uous vindication of the election of the Gentiles, even 
 to the exclusion of the unbelieving Jews. And yet 
 above all other proofs, it is substantiated by the fore- 
 cited clause in the fourth verse, " Mine own son after 
 the common faith." This faith therefore, is the same 
 as that mentioned in Jude 3, viz. " The faith which 
 was once delivered unto the saints." And this faith 
 is identically that, which Paul himself thus preached 
 to the Corinthian Gentiles, viz. " Moreover breth- 
 ' ren, I declare unto you the gospel which I preached 
 ' unto you, which also ye have received, and wherein 
 * ye stand ; by which also ye are saved, if ye keep in 
 ' memory what I preached unto you, unless ye have 
 ' believed in vain. For I delivered unto you first of 
 ' all, that which I also received, how that Christ died 
 ' for our sins, according to the scriptures ; and that 
 ' he was buried, and that he rose again the third day 
 'according to the scriptures." (1 Corinthians xv, 1, 
 2, 3, 4.) This faith therefore, was not a private and 
 special one, but was a publick and common faith. 
 And the election accompanying it, was neither uncon- 
 ditional nor absolute, but was conditional, both in res- 
 pect to justification here, and to eternal salvation in the 
 
ELECTION AND REPROBATION. 277 
 
 life to come; for neither Jew nor Gentile sinner, had 
 any claim to divine acceptance, until they believed 
 with hearts unto righteousness ; as saith the gospel, 
 " He that believeth not the Son, shall not see life, but 
 the wrath of God abideth on him." John in, 36. 
 And after having believed, continuance, or persever- 
 ance in faith was indispensable in order to the attain- 
 ment of eternal life, even as saith St. Paul. "Take 
 " heed brethren^ lest there be in any of you an evil 
 u heart of unbelief, in departing from the living God. 
 " But exhort one another daily, while it is called to 
 " day, lest any of you be hardened through the de- 
 " ceitfulness of sin. For we are made (final J parta- 
 " kers of Christ, if we hold the beginning of our con- 
 "fidence, steadfast unto the end" And as this gos- 
 pel faith, being thus conditional, was not the faith of 
 Calvinistick election, so neither was it that of Calvi- 
 nistick reprobation, for the faith of the gospel by the 
 express commandment of Christ himself, it ever con- 
 ditional both to elect and reprobates ; for he said unto 
 the twelve, " Go ye into all the world, and preach the 
 " gospel unto every creature. He that believeth and 
 " is baptized, shall be saved ; but he that believeth 
 "not shall be damned." Mark xvi, 15, 16. And 
 in this most authoritative text, we have unfolded to 
 us, the true nature of God's eternal purpose, concern- 
 ing the final conditions of all men, to whom the gos- 
 pel is preached. Election to life eternal, was purposed 
 towards all obedient believers, and perdition was de- 
 signed as the reward of impenitence and unbelief. 
 : \nd from this conditionality of the eternal purpose. 
 
278 ELECTION AND REPROBATION. 
 
 results moral freedom, and that accountability, which 
 renders, all men responsible to the decisions of the 
 judgment day. 
 
 Second. " Who hath saved us, and called us, with 
 " an holy calling, not according to our works, but ac- 
 " cording to his own purpose and grace, which was 
 "given us in Christ Jesus, before the world began." 
 Although there is a close affinity betwixt this passage, 
 and that already considered from Titus, yet, there are 
 some particulars in this, not so immediately expressed 
 or included in the former. These shades of difference 
 may be comprised under three heads. First. An holy 
 calling. Second. Called not according to works. And 
 third. This calling was according to a purpose before 
 the world began, thereby confering grace as a gift 
 through Christ. 
 
 First. An holy calling. Why the invitations and 
 calling of the gospel are denominated an holy calling, 
 is a circumstance in itself, plainly manifest, viz. be- 
 cause the gospel affords to mankind, through means 
 of its instructions, its motives, its discipline, and its 
 attendant spiritual influences, the most powerful in- 
 ducements and opportunities of becoming truly holy 
 in heart, life and conversation. And with this well ac- 
 cords the words of Peter, " As he who hath called 
 you is holy, so be ye holy in all manner of conversa- 
 tion." The calling by the gospel to repentance and 
 holiness, and to partake of the hallowed privileges of 
 the christian church, was in the appointed, and accept- 
 ed time of the apostles ministry, a calling common, 
 and free, for both Jews and Gentiles, as saith Paul, 
 
.ELECTION AND REPROBATION. 279 
 
 ' Even us whom he hath called, (to be his church,) 
 M not of the Jews only, but also of the Gentiles. As 
 " he hath said also in Osee, I will call them my people 
 " which were not my people ; and her beloved, which 
 "was not beloved." Romans ix, 24,25. But as 
 the disobedient Jews, through means of unbelief, lost 
 their birth right, to all the privileges of this high and 
 holy calling ; so, the called and believing Gentiles, 
 were reminded that they stood only by faith, and were 
 admonished not to be high minded, but to fear, lest 
 in case of unbelief, the same severity which spared 
 not the natural branches, should also not spare them. 
 The methods of divine dealing, were alike impar- 
 tial to all who were " the called." Perseverance in 
 faith and love, terminated in eternal salvation ; and 
 the contrary rendered this calling abortive. And hence 
 said Jesus Christ, " Many are called, but few are 
 chosen." Matthew xxn, 14. 
 
 Second. " Called not according to works." As 
 Abraham had performed no works previously to his 
 being called, meriting that high, honour, nor yet his 
 Son Isaac, nor his Grandson Jacob, whereby either 
 could have deserved the favours bestowed respectively 
 on them : so neither had the Gentiles performed any 
 works meriting the favour confered on them, when 
 called in the apostolick age to partake of the unsearch- 
 able riches of the gospel. But notwithstanding this, 
 still, as faith on the part of the spared remnant of the 
 Jews was indispensable, in order to their not being 
 broken off from the good olive tree ; so, in like man- 
 ner, when the gospel was gratuitously tendered to the 
 
280 ELECTION AND REPROBATION. 
 
 Gentiles, faith on their part, accepting of and obeying 
 the holy calling, was indispensably essential in order 
 to their salvation : and a credible profession of faith, 
 was no less essential to their being visibly grafted in 
 amongst the remaining branches of the good olive. 
 
 Third. This calling was according to a purpose, 
 confering grace and given in Christ before the world 
 began* This latter clause, " before the world began," 
 is also contained in Titus I, 2, and was designedly re- 
 served for consideration of it in this place. Macknight 
 in his literal translation, renders it, " before the times 
 of the ages." And in justification of his departure 
 from the present version, he observes thus ; " Sup- 
 " posing the Greek word in this clause to signify eter- 
 " naU the literal translation of the passage Would be, 
 " before eternal times. But that being a contradic- 
 " tion in terms, our translators, contrary to the propri- 
 " ety of the Greek language, have rendered it, before 
 " the world began." And in respect to the grace 
 then given in Christ, he considers it as " that, which 
 was given to all mankind after the fall, in the promise 
 that the seed of the woman should bruise the head of 
 the serpent." Nor can this comment be refuted with 
 facility, until such time as St. Paul's testimony be- 
 comes unworthy of belief. For discoursing on the 
 subject of grace or favour divinely confered on man- 
 kind through Christ, " before the times of the ages," 
 which gave birth to the descendants of Adam, he thus 
 asserted, that " Not as the offence, so also is the free 
 "gift. For if through the offence of one many be 
 "'dead, much more the grace of God and the gift by 
 
ELECTION - AND REPROBATION". 281 
 
 w grace, by one man, Jesus Christ, hath abounded 
 " unto many." " For the judgment was by one to 
 " condemnation, but the free gift is of many offences 
 " to justification. " " Therefore, as by the offence of 
 " one, judgment came upon all men to condemnation, 
 " even so, by the righteousness of one, the free gift 
 " came upon all men unto justification of life." Ro- 
 mans v, 15, 16, 18. Should any doubt arise wheth- 
 er " the gift by grace by one man Jesus Christ" 
 here mentioned in Romans ; and, the "purpose and 
 grace given us in Christ Jesus," as mentioned in 2 
 Timothy, i, 9, are one and the same divine bestow- 
 ment of grace ? it will need only to be duly remem- 
 bered, that these several epistles were written by one 
 and the same divinely inspired writer ; and then, from 
 such consideration will result so high a degree of 
 probability, as will render its denial in no small degree 
 unreasonable. But as some readers may, notwith- 
 standing, dissent herefrom, and alledge that the grace 
 mentioned in Romans, is only " common grace," 
 given to all men, but that the " grace " mentioned in 
 Timothy is " special grace," and given only to the 
 saints. To such objection, if made, I would reply, 
 that the holy scriptures make no such distinctions as 
 those of common grace, and special grace. But it is 
 most certainly true that they most explicitly teach, 
 that " the grace of God which bringeth salvation, hath 
 appeared to all men." Titus n, 11. That God is 
 " not willing that any should perish, but that all should 
 "come to repentance" 2 Peter, in, 9. And thatthey 
 exhort us to pray for all men, because " tins is good 
 
 m m 
 
282 ELECTION AND REPROBATION. 
 
 " and acceptable in the sight of God our Saviour: 
 " Who wiil have all men to be saved, and to come 
 " unto the knowledge of the truth. For there is one 
 " God, and one Mediator between God and men, the 
 " man Christ Jesus : Who gave himself a ransom for 
 "all." 1 Timothy, ii, 3, 4, 5, 6. But although, 
 thus most clearly manifest, that there is no sufficient 
 ground for " special grace," and " special calling," 
 in the Calvinistick exclusive and monopolizing mean- 
 ing of those terms : yet, there are real scriptural dis- 
 tinctions of divine favour and grace, and which never 
 should be forgotten. These distinctions we are most 
 correctly taught by Christ himself, in his instructive 
 parable of the talents. For therein we are informed of 
 the diversity of grace and favour divinely confered on 
 mankind, under the emblems of one, two, and five 
 talents. Applying then this evangelical key, to un- 
 lock the hidden mysteries of the divine purpose of 
 grace in Eden, we thereby, in the first instance, per- 
 ceive one talent of grace and holy calling confered on 
 the antediluvians, and on the Gentiles ; whereby 
 through the law written on their hearts, the teachings 
 of tradition, and the light of reason, aided by the striv- 
 ings of the spirit, they were divinely taught to fe;ir God 
 and become workers of righteousness. Secondly, we 
 discover the purpose formed of confering two talents 
 upon the descendants of Abraham, in the covenant of 
 circumcision, and in the holy calling to become God's 
 peculiar and special people. And lastly, we behold 
 the purpose unfolded in the gospel " due times," of 
 imparting the five talents of grace and holy calling to 
 
ELECTION AND REPROBATION. 283 
 
 the believing remnant of Jews, and to the multitude 
 of believing Gentiles, who should accept the gospel of- 
 fers of salvation to life eternal. 
 
 Text third. "According to the eternal purpose 
 " which he purposed in Christ Jesus, our Lord." 
 " As he hath chosen us in him, before the foundation 
 " of the world, that we should be holy, and without 
 " blame before him in love." " Having predestinated 
 41 us to the adoption of children by Jesus Christ to 
 " himself, according to the good pleasure of himself." 
 " That in the dispensation of the fulness of times, he 
 " might gather together in one, all things in Christ, 
 " both which are in heaven, and which are on earth, 
 " even in him who worketh all things after the coun- 
 *' sel of his own will." 
 
 In these passages we behold a divine purpose de- 
 clared, resulting alone from the counsel of God's own 
 will. Its origin was from before the foundation of the 
 world. Its operation was the predestinating through 
 Christ, an adoption of children to be effected in the 
 dispensation of the fulness of times. And its final is- 
 sue, the gathering together in one, of all things in 
 Christ ; both of things which are in. heaven, and 
 which are in earth. 
 
 In the scriptures on election heretofore considered, 
 we descried this same system gradually unfolding. 
 In the substitution of a second Adam in place of the 
 first, we recognised its character to be that of mercy. 
 And in abounding grace through Christ, more than 
 compensating for all losses sustained through a first 
 parent's transgression, we beheld its increased devel- 
 

 284 ELECTION AND REPROBATION, 
 
 opment. This abounding grace operated in the dis- 
 tribution of talents to Gentiles, Jews and christians, 
 during the ages of their respective dispensations. 
 These talents confered without respect to previous de- 
 servings, we beheld were committed in trust, under 
 the responsibility to the possessor, of accountability in 
 a day of future judgment and of righteous retribution. 
 But, in order duly to effect this purposed or predes- 
 tinated exhibition of retributive justice, manifold wis- 
 dom, and abounding grace and mercy, through the 
 interposition of the Lord Jesus Christ ; it behooved 
 him to suffer upon the cross, to arise from the dead, 
 and ascending and entering into his glory, to give com- 
 mandment to his apostles and ministers to preach the 
 gospel in his name, throughout all the world, unto 
 every creature. Pursuing this subject to its final, re- 
 vealed issue, we are led progressively through other 
 scriptures, to a point in duration, in which glory 
 crowns in eternity, the efforts which grace unceas- 
 ingly had made during the lapse of the ages in time. 
 For in those scriptures we are informed of the wicked 
 being put down, the righteous being exalted, of Christ 
 reigning to complete victory, and having reconciled 
 (or united) all things to himself as the head, to become 
 himself subjected to the Father, that God may be all 
 in all. But on these points these scriptures will speak 
 best for themselves. " And being found in fashion as 
 " a man, he humbled himself, and became obedient 
 " unto death, even the death of the cross. Wherefore 
 " God also hath highly exalted him, and given him a 
 " name which is above every name : That at the name 
 
ELECTION AND REPROBATION. 285 
 
 Kt of Jesus every knee should bow, of things in heav- 
 " en, and things in earth, and things under the earth : 
 " And that every tongue should confess that Jesus 
 
 V Christ is Loid, to the glory of God the Fath- 
 er." Phillippians n, 8, 9, 10, II. " For it pleased 
 " the Father that in him should ail fulness dwell. And 
 " having made peace by the blood of his cross, by 
 " him to reconcile all things to himself; by him, I 
 " say, whether they be things in earth, or things in 
 "heaven." Colossians i, 19, 20. " Then cometh 
 
 the end, when he shall have delivered up the king- 
 
 V dom to God, even the Father ; when he shall have 
 " put down all rule, and all authority and power. For 
 " he must reign, till he hath put all enemies under his 
 "feet." " And when all things shall be subdued un- 
 " to him, then shall the Son also himself be subject 
 " unto him, that, put all things under him, that God 
 " may be all in ail." 1 Corinthians, xv, 24, 25, 28. 
 
 But in this revealed result of this divine predestina- 
 ting purpose, nothing whatsoever is discoverable, from 
 whence, to infer the Caivinistick decree of reproba- 
 tion.* And when we shall duly have attended to 
 
 ti 
 
 * From the forecited connection of texts, resulting as before 
 stated, in the subjection of all things to God, some writers seem 
 confidently to infer, a final restoration of all mankind, and even 
 of the fallen angels, to divine favour and consequent felicity. 
 But, before confidence is reposed in conclusions thus infered, 
 it would be but prudent, to weigh well, and with calm delibera- 
 tion to consider, how sucb final restoration, and salvation, can 
 ever consist or harmonize with Christ's declaration, concern- 
 ing a blasphemy, which never hath forgiveness? With the 
 
286 ELECTION AND REPROBATION. 
 
 another revealed purpose, secondary and subservient 
 to the grand design, of reconciling all things to 
 Christ, as their head ; we shall then perhaps, discover 
 as much reason, to call in question the propriety of 
 infering Calvmistick election, from the fore mentioned 
 texts, cited from Ephesians, as we did irom those last 
 quoted from Colossians and 1 Corinthians. 
 
 This other revealed divine purpose, occurs in Ephe- 
 sians in, 1, 2. 3, 4, 5, and 6 verses. " For this 
 " cause, I Paul, the prisoner of Jesus Christ, for you 
 " Gentiles. If ye have heard of this dispensation of 
 " the grace of God, which is given me to ) ou ward ; 
 " how that by revelation, he made known unto me 
 " the mystery, (as I wrote a foretime in few words, 
 " whereby when ye read, ye may understand my 
 " knowledge in the mystery of Christ,) which in other 
 " ages, was not made known unto the sons of men, 
 "as it is now revealed unto his holy apostles and 
 " prophets, by the spirit ; that the Gentiles, should 
 " be fellow heirs of the same body, and partakers of 
 " his promise in Christ, by the gospel." 
 
 torments of Fire unquenchable, and a never dying worm ? With 
 the loss of the soul ? or of body and soul, being liable to destruc- 
 tion in hell fire ? And of suffering, by paying the uttermost 
 farthing ? Or how consist with such hardness, as renders a re- 
 newal to repentance impossible ? Or yet, how accord with per- 
 ishing utterly in their own corruption ? Or yet again, with their 
 last end being, that of being burned ? 
 
 Reader, canst thou reconcile these contrarieties ? And with- 
 out reconciling them, wilt thou volunteer in the belief of con- 
 tradictions ? 
 
ELECTION AND REPROBATION. 287 
 
 if in this place, due attention is paid, to the apos- 
 tles design in thus writing, as well as to what he has. 
 here written, it will tend to diffuse great light over the 
 main subject of our inquiries. The doctrine of the 
 cross in that age, was to the Jews, a stumbling block, 
 and to the Greek's, foolishness. And the uniting of 
 both by one Church, into one body, to the former, 
 was a most offensive innovation ; and to the latter a 
 ridiculous novelty, Paul, as the Apostle to the Gen- 
 tiles p-rceived and felt, in a very peculiar manner, the 
 great difficulties arising from these Jewish prejudices 
 on the one hand, and from this gentile ignorance upon 
 the other. Hence, he had here in view, to endeavour 
 to overcome these prejudices, and to dispel this igno- 
 rance. And in order to effect this design, he conced- 
 ed to both parties, that their union into one church, 
 had been a mystery, hidden from the sons of men, in' 
 the preceding ages, but maintained, that it was now 
 no longer so ; because, it was revealed by the spirit, 
 to the holy apostles and prophets ; and asserted, that 
 it was also revealed to him, as well as to them, "That 
 " the Gentiles should be fellow heirs of the same body, 
 " (with the Jews,) and partakers of his (God's) prom- 
 " ise in Christ, by the gospel." And of this, he had 
 "written a foretime in few words," viz. in Chapter 
 i, 9, 10, 11 verses. "Having made known to us 
 " the mystery of his will, according to his good pleas- 
 " ure, which he hath purposed in himself: That, in 
 " the dispensation of the fullness of times, he might 
 " gather together in one, all things in Christ, both 
 1 which are in heaven, and which are in earth, even in • 
 
288 ELECTION AND REPROBATION. 
 
 " him : In whom we have obtained an inheritance, be- 
 " irfg predestinated according to the purpose of him, 
 "who worketh all things, according to the counsel of 
 " his own Will." We have here then, most manifest- 
 ly, a key furnished us by St. Paul himself, whereby 
 to unlock the otherwise hidden meaning of the terms 
 mystery, chosen, purpose, and predestination, as used 
 by him, in this epistle to the Ephesian church. And 
 which meaning thus unfolded, instructed the profes- 
 sing believers, in Ephesus, both Jews and Gentiles, 
 that they as a church, in its collective capacity, were 
 chosen and predestinated, together with the other 
 churches of that, and of succeeding ages, to partake 
 (as several parts of the same body,) of the promise of 
 salvation, through Christ, as revealed in the gospel. 
 Such election and predestination as this, which thus is 
 taught by the apostle, accorded indeed well with the 
 true spirit, and real character of the gospel. For it de- 
 barred none from a possibility of obtaining salvation ; 
 whilst to innumerable millions, it communicated great- 
 ly increased powers and opportunities, to lay hold up- 
 on life eternal ; for by confering on them the advanta- 
 ges of gospel instructions) means, influences, and or- 
 dinances, it thereby elevated them into the most fa- 
 voured condition, of an endowment with the^c tal- 
 ents. And herewith agrees the following comment., 
 by a judicious writer on this subject. " This election 
 " doth import rather their being chosen to the enjoy- 
 " ment of the means of grace, than to a certainty of 
 " being saved by those means ; that it is only that, 
 " which puts them into a capacity of having all the 
 
ELECTION- AND REPROBATION. 289 
 
 : privileges and blessings which God hath promised 
 u to his church and people, rather, than under any 
 " absolute assurance of their salvation ; or, of any such 
 " grace as shall infallibly, and without any possibility 
 "of frustration, procure their salvation.-' (Whitby.) 
 But in chapter 1 ; verses 4, 5, (now under considera- 
 tion,) the apostle further adds, " He hath chosen us 
 " in him, before the foundation of the world, that we 
 " should be holy and without blame, before him in 
 " love. Having predestinated us, unto the adoption of 
 "children, by Jesus Christ to himself." And as a 
 key, to open the way to a correct understanding of this 
 passage, the tenth verse of the next chapter thus of- 
 fers itself. " For we are his workmanship, created in 
 " Christ Jesus, unto good works, which God hath be- 
 "fore ordained that we should walk in them." The 
 incorporation of Jews and Gentiles into one body, both 
 in the church at Ephesus, and in all other christian 
 churches of that age, was God's act, in respect to his 
 having appointed it, and hence the Gentiles as grafted 
 in, and made to grow up, both in numbers and knowl- 
 edge, into one great society, with the remnant of 
 Abraham's descendants, were therefore, God's crea- 
 tion by Christ, as their declared- head and law giver. 
 Bat although this was predestinated, yet, the predesti- 
 nation was not absolute, but conditional, for it was as 
 really predestinated that they should walk in the per- 
 formance of good works, and " be without blame, be- 
 fore God in lov ^," as, that they should be incorporated 
 into one body of professed christians, through the 
 adoption o[ the Gentiles, into the privileges of God's 
 x n 
 
290 ELECTION AND REPROBATION. 
 
 children. And as we well know, that great disorders 
 in life uud conversation, and a great defect in love, 
 were but too apparent and prevalent in many of the 
 churches of that age : so it is also no less evident, 
 ihat even this church soon after, became blameable in 
 leaving " their first love." Revelations n, 4. And even 
 St. Paul himself, thus affirmed ; " Of your own selves 
 " shall men arise, speaking perverse things, to draw 
 "away disciples after them." Acts xx, 30. And 
 from this conditionally of predestinated unblameable- 
 ness in love, and walking in good works, it most in- 
 dubitably follows, that this whole predestination, al- 
 though absolute as to ages and generations, yet in res- 
 pect to individuals, was conditional. God had irrev- 
 ocably decreed, that the impenitent Jews, with their 
 posterity, should be cut off from the good olive tree, 
 "until the fullness of the Gentiles, become in ;" at 
 which period in the latter days by a new covenant, all 
 Israel, of that generation, shall be saved, by an un- 
 conditional decree.* But whilst the almighty ruler, 
 thus punished the murderous generation, which had 
 rejected Christ, and his gospel : He gratuitously con- 
 tinued the Birthright, of being God's visible church, to 
 the believing remnant ; and in order to the forwarding 
 of the grand purpose of uniting all things to Christ, 
 that in the final issue, all things should be subdued 
 unto the Father himself. He unbarred the doors of 
 
 * See this subject at large) in Romans xi, 25, 26, 27. Jer- 
 emiah xxxi, 31, to the end of the chapter. And in Ezekiel 
 xxxvi, 22; to the end of the chapter. 
 
BLECTION AND REPROBATION. 291 
 
 the church, now enriched with the spiritual powers, 
 
 and privileges of the gospel, to all Gentiles and their 
 
 posterity, making a credible and publ.ck profession of 
 
 their faith in the Saviour. And whilst Deity, by his 
 
 holy providence, effected his decrees concerning the 
 
 Gentiles, by thus adopting them into his family of the 
 
 houshold faith.* Gaiatians vi, 10. So his purpose 
 
 extending conditionally, beyond mere credible faith, 
 
 and its right of adoption into church membership and 
 
 ordinances ; it becomes further effected in other events 
 
 and their consequences. For as actual and genuine 
 
 faith, produces not merely a ceremonial, but a spiritual 
 
 adoption into real sonship ; so a faithful continuance 
 
 in obedient love, terminated agreeably to apostolick 
 
 * Macknight, although so generally and so critically correct, 
 yet appears in some degree incorrect, in respect to the true 
 meaning of the term ado/uio?i. "The Jews (he says,) were 
 " God's Son's, because they sprang from Isaac, who was called 
 " God's son, on account of his supernatural procreation. They 
 " had this appellation also, because they were God's visible 
 « church and people. Hence, the adofition is mentioned, as one 
 * of their natural privileges." Johnson defines the act of adop- 
 tion, to be " To take a son by choice, to make him a son, who 
 was not so by birth." If therefore, this definition be correct, 
 adofition is not a natural, but is a confer ed privilege. And in 
 this view, Jacob, rather than Isaac, was the medium of adop- 
 tion to Israel. For Jacob was adofited in preference to his ei- 
 der, legitimate brother Esau : Whereas if the adoption had 
 been from Isaac by natural firivilege, Esau would have obtained, 
 it. And by this analogy, the induction of the Gentiles into 
 Israel's family was most strictly an adofition ; for it was ftet 
 eonfered by nature, but by cjifvmc chttic*. 
 
292 ELECTION AND REPROBATION. 
 
 teaching, in the attainment of an eternal and incorrupt- 
 ible inheritance in glory. This was taught by St. 
 Peter thus; " Blessed be the God and Father of our 
 " Lord Jesus Christ, who according to his abundant 
 " mercy, hath begotten us again unto a lively hope, 
 " by the resurrection of Jesus Christ Irom the ciead. 
 H To an inheritance incorruptible and undefined, and 
 cc that fadeth not away, reserved in heaven for you." 
 1 Epistle, i, 3, 4. 
 
 And St. Paul not only confirms this doctrine, but 
 informs more luiiv for whom tins inheritance is reserv- 
 ed ; and also who were precluded, and the reason of 
 their rejection, viz. " Who will render to every man 
 " according to his deeds : To them, who by patient 
 " continuance in well doing, seek for glory, and hon- 
 " our, and immortality ; eternal life : But unto them 
 " that are contentious, and do not obey the truth, but 
 " obey unrighteousness, indignation and wrath : Trib- 
 " ulation and anguish upon every soul of man that 
 " doeth evil; of the Jew first, and also of the Gentile; 
 "But glory, honour and peace, to every man that 
 " worketh good ; to the Jew first, and also to the 
 " Gentile : For there is no respect of persons with 
 "God." Romans ii, 6 — 11. 
 
 This therefore, and not Calvinistick election or rep- 
 robation, being the genuine result of the scripture doc- 
 trines contained in the foregoing third constellation of 
 texts, we are now, in the last place, to examine the 
 fourth collection, in respect to these points of both 
 Calvinisms. 
 
ELECTION AND REPROBATION. 29 
 
 (3 
 
 " For whom he did foreknow, he also did predesti- 
 *' nate to be contornied to the image of his Son." 
 " Moreover whom he did predestinate, them he also 
 " called : And whom he caiied, them he aiso justifi- 
 ed : And whom he jusiihed, them he also glorifi- 
 " ed." " inject according to the lore knowledge of 
 " God the Father, through sanctificauon of the Spirit, 
 " uiuo ooedience, and sprinkling of the blood oi Jesus 
 " Christ." 
 
 It is most clearly manifest that Election, as defined 
 by Paul in the former texts, and by Pet** in the lat- 
 ter passage, are identically one and the same election. 
 For divine fore knowledge is the root in both. Con- 
 formity to Cnrist, through obedience to divme calls 
 and influence, are the means. And eternal salvation, 
 the designed end in each. And as these apostles thus 
 cordially harmonized together on these interesting 
 points ; so Caivin and Hopkins, in respect to election, 
 harmonized most strictly with each other. 
 
 Calvin. " The decrees were not formed in con- 
 " sequence of any foresight of sin or honness in the 
 "reprobate or elect." 
 
 Hopkins. " The elect are not chosen to salva- 
 " tion, rather than others, because of any moral ex- 
 " cellence in them, or out of respect to any foreseen 
 " faith or repentance." 
 
 Now sir, in order to gratify your peculiar taste for 
 composition, illustration and argument ; as well as to 
 elucidate the subject itself now under consideration, I 
 shall here reduce Evaugelical Election, and the Elec- 
 tion of both Calvinisms, into the form of a Contrast. 
 
294 
 
 ELECTION AND R E PROB ATION. 
 
 Evangelical Election. 
 
 M For whom he did 
 
 foreknow ', he also did pre- 
 destinate to be conformed 
 to the image of his Son. 
 Moreover whom he did 
 predestinate, them he also 
 called : and whom he cal- 
 led, them he also justifi- 
 ed : and whom he justi- 
 fied, them he also glorifi- 
 ed." St. Paul. 
 
 Election of both Calvin- 
 isms. 
 " The decrees were not 
 formed in consequence of 
 any foresight of sin or 
 holiness in the Reprobate 
 or Elect." 
 
 John Calvin.. 
 
 " Elect according to 
 the fore knowledge of 
 God the Father, through 
 sanctification of the Spir- 
 it, unto obedience, and 
 sprinkling of the blood of 
 Jesus Christ." 
 
 St. Peter. 
 
 "The Eleet are not 
 chosen to salvation ratliev 
 than others, because of 
 any moral excellence in 
 them, or out of respect to 
 any foreseen faith or re- 
 pentance." 
 
 Samuel Hopkins. 
 
 So glaring are the contradictions betwixt these re- 
 spective doctrines on election, that a minute discus- 
 sion of them would be, but a mere trifling upon the 
 subject. And so great are the inconsistences betwixt 
 them, that inferences from that of the apostles, cannot 
 consistently be drawn in vindication of this, thus 
 maintained by both Calvinisms. . 
 
ELECTION AND REPROBATION. 295 
 
 Divine foreknowledge, like all other essential attri- 
 butes of the Deity, must necessarily, infinitely trans- 
 cend the utmost stretch of all finite comprehension. 
 All therefore, who are disposed to indulge very posi- 
 tive assertions, and imaginary speculations, on this 
 delicate and abstruse subject, are ever in danger of 
 bewildering themselves in idle reveries, or of entang- 
 ling themselves in the grossest absurdities. 
 
 It is a position deemed indisputable amongst Calvin- 
 ists, that the predestinating decrees are the foundation 
 or cause of the divine foreknowledge. But this tenet 
 is involved in insuperable difficulties. For. if predes- 
 tination and foreknowledge are each eternal, (and Cal- 
 vinists hold them to be so) and the former be still as- 
 serted to be the cause of the latter, thence will follow 
 the inconsistency of an effect, being coeval with its 
 cause, which is an impossibility. But if it be admit- 
 ted that foreknowledge is not strictly eternal, because 
 subsequent to the decrees, but yet not so, as percepti- 
 bly to fall short of- eternal duration ; then will follow 
 the palpable absurdity of a limited duration, not being 
 distinguishable from an illimitable one. Nor will 
 these and other difficulties be obviated by the salvo of 
 defining predestination and foreknowledge, to be differ- 
 ent only as to the order of nature, but coequal and 
 coeval in respect to the order of duration : For if co- 
 equal and coeval in respect to duration, neither can in 
 any wise originate from the other ; or if that were possi- 
 ble, the foreknowledge might as well produce the pre- 
 destination, as the predestination produce the fore- 
 knowledge. Upon this deep and intricate subject, 
 
296 ELECTION AND REPROBATION. 
 
 the safest course is ever, to follow the infallible teach 
 ings of the holy scriptures. But Calvinism not only 
 forsook this sure guide, but has even dared to act in 
 opposition thereunto. But to this it has been compel- 
 led ; for as Paul's golden chain of doctrines, now un- 
 der consideration, exhibits its first link as composed 
 of foreknowledge, and its last of glorification ; and as 
 Calvinism ever holds that chain, to be indissolubly 
 strong and binding, and divine foreknowledge to ex- 
 tend to the whole human race, in all their varieties of 
 actions and characters ; it of course was constrained, in 
 order to prevent the inevitable conclusion of universal 
 salvation, to transpose the order of St. Paul's links, 
 so, as that predestination should occupy the place of 
 foreknowledge. 
 
 The ablest and best commentator on these doctrines 
 of Paul, unquestionably, is Peter. For having seen 
 and read his epistles, he thus remarks on them. " Ac- 
 " count that the Ions: suffering: of our Lord is salva- 
 " tion ; even as our beloved brother Paul, also, ac- 
 " cording to the wisdom given unto him, hath written 
 "unto you; as also in all his epistles, speaking in 
 " them of these things ; in which are some things 
 " hard to be understood, which they that are unlearned 
 "and unstable wrest, as they do also the other scrip - 
 " tures, to their own destruction." 2 Epistle in, 15, 
 16. That Peter here referee! very particularly to Ro- 
 mans ii, 4, and generally, to that whole epistle, can 
 hardly be doubted by any attentive, intelligent and can- 
 did reader. And from his fore cited definition of 
 " election, (being) according to fore knowledge, &:c.' ? 
 
ELECTION' AND REPROBATION. 297 
 
 wherein, he so expressly and particularly harmonized 
 with Paul, on the same subject ; it manifestly amounts 
 to a very strong proof, that he had carefully studied the 
 eighth chapter. And as he considered some parts of 
 Paul's epistles hard to be understood, and those hard 
 parts dangerous to unlearned and unstable persons, it 
 therefore is to be concluded, that he would elucidate in 
 some degree, those hard parts, and warn mankind, 
 against those errours, to which they might thence, be 
 most exposed. And hence sir, I must conclude, that 
 a very considerable portion of his first chapter, in his 
 second epistle, was occupied in this very manner. A 
 few verses only, I shall here transcribe. " Giving all 
 " diligence, add to your faith virtue ; and to virtue 
 " knowledge ; and to knowledge temperance ; and to 
 " temperance patience ; and to patience godliness ; and 
 " to godliness brotherly kindness ; and to brotherly 
 11 kindness charity. For if these things be in you, 
 " and abound, they make you, that ye shall neither be 
 "barren, nor unfruitful, in the knowledge of our Lord 
 " Jesus Christ. But he that lacketh these things, is 
 " blind, and cannot see afar off, and hath forgotten that 
 " he was purged from his old sins. Therefore, the 
 " rather, brethren, give diligence to make your calling 
 " and election sure ; for, if ye do these things, ye 
 "shall never fall." 5, C, 7, 8, 9, 10 verses. And 
 whilst these apostolick teachings, thus instruct and 
 admonish us, in respect to things, hard to be under- 
 stood in Paul's writings ; so, they tend likewise, to 
 instruct us, in the true meaning of John x, 27, 28, 29, 
 viz. " My sheep hear my voice, and I know them, . 
 
 o o 
 
Ii98 ELECTION AND REPROBATION^ 
 
 " and they follow me : And I give unto them eternal 
 " life ; and they shall never perish, neither shall any 
 "pluck them out of my hands. My father, who gave 
 " them me, is greater than all ; and none is able to 
 "pluck them out of my Father's hands." 
 
 Upon a due comparison of this character of Christ's 
 sheep, (that they hear his voice and follow him,) with 
 Peter's character of those who make their calling and 
 election sure, in following the forecited rules laid down 
 by him, when feeding his master's slv ep and lambs ; 
 we discover not only the strictest agreement betwixt 
 the under Shepherd, and the Chief Shepherd, but we 
 likewise in both have exhibited before us, a concise 
 specimen of the real nature, and true character of the 
 genuine doctrine, of the perseverance of the saints. 
 And all sheep and lambs, who faithfully abide in 
 Christ's pastures, and partake with appetite, of the 
 food of doctrine, prepared for them when under suffer- 
 ings or in danger, will most assuredly be kept unto 
 life eternal ; for saith this under shepherd, and well in- 
 structed apostle, unto all such, "Wherefore, let them 
 " that suffer according to the will of God, commit the 
 " keeping of their souls to him in well doing, as unto 
 " a faithful Creator." 1 Peter iv, 19. 
 
 And now sir, permit me to assure you, that I am 
 neither your enemy, nor yet an enemy to either Cal- 
 vinists or Hopkinsians, notwithstanding any liberties 
 here taken with your contrast, or, with their respect- 
 ive systems. Should you in these letters (as undoubt- 
 edly you will,) discover minor errours, I request you 
 will generously overlook them, as the mere results of 
 
ELECTION AND REPROBATION. -299 
 
 unavoidable infirmity. But, should you ascertain 
 great or dangerous ones, give them no quarter; and 
 you shall have (if really proved to be such,) both my 
 thanks, and hearty approbation. In the numerous 
 quotations made, both from your book and from oth- 
 ers, although sometimes I have altered words, and 
 abridged sentences, in order to make them more ex- 
 plicit ; yet, I have not in any instance, intentionally 
 or with knowledge, either altered, or impaired the 
 sense. But in some few instances, I designedly have 
 strengthened the objection in your favour, and against 
 my own argument. For be assured sir, victory is 
 not the object at which I aim ; and which, if obtained 
 at the expense of truth, I should consider as an event 
 ever deeply to be regretted. 
 
 With these impressions, and with sentiments of real 
 esteem, I now sir, respectfully bid you adieu. 
 
300 
 
 NOTE FIRST. 
 
 NOTE I. 
 
 This note refers to Letter XIV, page 201 
 
 On Moral Taste. 
 
 LORD Herbert of Cherbury, the first and 
 most distinguished dtistical writer in England, in his 
 book entitled de Veritate, published in the year 1624 
 asserted five principles of a universal religion, viz. 
 First. That there is one God. Second. That he 
 should be worshipped. Third. That piety and vir- 
 tue constitute this worship. Fourth. That repent- 
 ance procures pardon. And fifth. That human souls 
 are immortal, and will hereafter be rewarded or pun- 
 ished, according to their character and conduct in the 
 present life. 
 
 This specious and inconsistent writer, not duly ad- 
 verting to the indubitable fact, that a clear and dis- 
 tinct knowledge of whatever was strictly correct in 
 his five general principles, was for the most part, de- 
 rived from the Jewish and Christian scriptures, was, 
 in consequence of this gross oversight, induced to en- 
 deavour to invalidate divine revelation, as a thing 
 wholly unnecessary, impossible to be communicated 
 to mankind ; and if communicated, yet impossible to 
 be understood by them. He indeed admitted that 
 Christianity, although in his opinion thus useless and 
 unnecessary, yet enforced his five principles. From 
 
ON MORAL TASTE. 301 
 
 the crudities of this writer, originated a host of falla- 
 cious efforts, to exalt natural religion upon the ruins 
 of that which is contained in the holy scriptures. But 
 these vain men whilst making these insidious attempts, 
 were not duly apprized that their conduct was no less 
 preposterous, than would be that of a man, who, at 
 noon day, should exclude from his house the light of 
 the sun, under the pretence that such light was wholly 
 useless, because that of a lamp or candle was in ail 
 cases to be prefered. 
 
 An author of this description, endeavouring to ele- 
 vate the principles of nature above those oi religion, 
 and the dictates of emulation, above those of con- 
 science, writes after this manner, viz. " True hon- 
 " our, though it be a different principle from religion, 
 " is that which produces the same t fleets. The lines 
 " of action, though drawn from different parts, termi- 
 " nate in the same point. Religion embraces virtue 
 " as it is enjoined by the laws oi God ; honour, as it 
 " is graceful and ornamental to human nature. The 
 ' religious man fears, the man of honour scorns, to 
 "do an evil action. The latter considers vice -as 
 " something that is beneath him ; the former,- as some- 
 " thing that is offensive to the Divine Being. The 
 " one, as what is unbecoming ; the other, as what is 
 " forbidden." 
 
 Although it is not explicitly asserted, yet it is clear- 
 ly manifest, that in the above quotation, emulation is 
 represented as consisting in a sense of honour, or in a 
 taste which relishes things graceful and ornamental. 
 And this propension which may degenerate into the 
 
302 NOTE FIRST. 
 
 worst of envyings and strifes, is therein elevated above 
 all the motives and excitements to religion. 
 
 But whilst writers of this cast, have scrutinized hu<- 
 man nature, in order thereby, if possible, to depress 
 the great sanctions and divine authority of revealed re- 
 ligion: Others, who cannot be justly suspected of 
 being inimical to either of the two testaments, have al- 
 so examined the internal perceptions, propensions and 
 operations of the human heart and mind : And for 
 the express purpose of harmonizing natural with re- 
 vealed religion ; and of further harmonizing the actual 
 moral condition of human nature, with its declared 
 state in the holy scriptures. 
 
 The consequences of these researches have been, 
 that, as the scriptures have declared great corruptions 
 of human hearts and manners ; so, great corruptions 
 of human hearts and manners have been discovered to 
 be self evident in all ages and nations. But as the 
 scriptures have no where affirmed an universal and to- 
 tal depravity of all mankind, and in all ages ; so, no 
 such depravation has been discovered. And as the 
 scriptures of truth affirm a divine law to be written 
 upon the hearts and consciences of all men ; so, some 
 traces of it have been found discoverable, even in 
 men, greatly corrupted and vitiated. Whilst in young 
 persons more especially, as well as in many others of 
 more advanced years, a moral ta.ste or relish for jus- 
 tice, truth, magnanimity, compassion, benevolence, 
 beneficence, gratitude, modest diffidence, chastity, and 
 a reverence and veneration for the Deity, when duly 
 characterized ; have been both felt and discovered Hi 
 
ON MORAL TASTE. 30 
 
 the bosoms of human kind. For mankind, before 
 personal self depravation, are not only capable of dis- 
 cerning these moral qualities, but also, of delighting 
 in, and approbating them. How far the following ex- 
 tracts may accord with the foregoing observations, and 
 with the above ideas of a moral taste in man, is left to 
 the readers own judgment finally to decide. 
 
 " The conclusion in which I wish to rest is, that 
 " the beauty and sublimity which is felt, in the vari- 
 * ous appearances of matter, are finally to be ascribed 
 " to their being the signs of those qualities of mind, 
 " which are fitted by the constitution of our nature, to 
 "affect us with pleasing or interesting emotion." 
 " Had organick enjoyment been the only object of 
 " our formation, it would have been sufficient to es- 
 " tablish senses for the reception of these enjovments. 
 " But if the promises of our nature are greater, if it is 
 " enabled to look to the author of being himself, and 
 " to feel its relation to him ; then nature, in all its as- 
 " pects around us, ought only to be felt, as signs of 
 " his providence, and as conducting us, by the univer- 
 " sal language of these sighs, to the throne of the de- 
 " ity." " And perhaps it is chiefly for tins fine issue, 
 " that the heart of man is thus finely touched, (or en- 
 " dued with a moral taste,) that devotion may spring 
 " from delight ; and that all the noblest convictions 
 ''and confidences of religion, may be acquired in the 
 "simple school of nature."* "It calls forth the hymn 
 
 • This sentence seems to border on the extravagancies of 
 Herbert, by unduly exalting the light of natural religion, ta a 
 par with that of revelation. 
 
304 NOTE FIRST. 
 
 " of the infant bard, as well as the anthem of the poet 
 " of classic times. And there is no era so barbarous 
 " in which man has existed, in which the traces are 
 " not to be seen, of the alliance which he has felt be- 
 " tween earth and heaven ; or, of the conviction he 
 " has acquired, of the mind which created nature. 
 " The rude altar of the savage, every where marks the 
 11 emotions that swelled in his bosom, when he erect- 
 *' ed it to the awful, or the beneficent deities, whose 
 " imaginary presence it records." 
 
 "It is on this account, that it is of so much conse- 
 " quence in the education of the young, to encourage 
 " their instinctive taste, for the beauty and sublimity 
 " of nature. While it opens to the years of infancy 
 " or youth, a source of pure and permanent enjoy - 
 " ment, it has consequences on the character and hap- 
 piness of future life, which they are unable to fore- 
 see. It is to provide them, amid all the agitations 
 and trials of society, with one gentle and unreproach- 
 " ing friend,f whose voice is ever in alliance with 
 M goodness and virtue, and which, when once under- 
 " stood, is able, both to sooth misfortune, and to re- 
 " claim from folly. It is to identify them with the 
 " happiness of that nature to which they belong, to 
 " give them an interest in every species of being which 
 
 t As Christ above al! others, is the ' Gentle unreproaching 
 friend, who reclaims from folly ;" it is not mere nature, but 
 the gospel, (hat best reveals this " supporter under misfortune." 
 Alison on Taste, however flowery, entertaining, or instructive, 
 seems to require a cautious and circumspect perusal. 
 
 M 
 
 a 
 
ON IvIORAL TASTE. 305 
 
 '-' surrounds them; and amid the hours of curiosity 
 "and delight, to awaken those latent feelings of be- 
 " nevolence and of sympathy, from which, all the mor- 
 " al or intellectual greatness of man finally arises. 
 ' (Intellectual and moral, are not synonymous, al- 
 ' though so used in this place.) It is to lay the found- 
 nation of an early and a manly piety; amid the mag- 
 " nificent system of material signs, in which they re- 
 cc side. To give them the mighty key which can in- 
 ' terpret them, and to make them look upon the uni- 
 « verse which they inhabit, not as the abode only of 
 ' human cares, or human joys, but as the temple of 
 'the living God, in which praise is due, and where 
 ' service is to be performed.''' (Alison on Taste.) 
 
 NOTE II. 
 
 This note refers to Letter XVI, page 263. 
 
 On Campbell's translation of Matthew xxiv, 22. 
 
 THE present reading is, " Except those 
 ' days should be shortened, there should be no flesh 
 " saved : but for the elect's sake, those days shall be 
 " shortened." 
 
 The translation is, " For if the time were protract- 
 " ed, no soul could survive ; but for the sake of the 
 " elect, the time shall be short." 
 
 pp 
 
306 NOTE SECOND. 
 
 Under the head of remarks, he offers the following 
 reason, why he altered his version from the common 
 translation, viz, " To shorten any thing, means al- 
 " ways to make it shorter than it was ; or, at least, to 
 "make it shorter than was intended. Neither of 
 " these meanings is applicable here." 
 
 This reason he endeavours to sustain by a critical 
 reference to Matthew xxiii, 5. Its present reading 
 is, " They make broad their phylacteries, and enlarge 
 the border of their garments." 
 
 His translation of the same part of this verse, reads, 
 " For they w^ar broader phylacteries than others, and 
 " longer tufts on their mantles." 
 
 Not being qualified to reply to this criticism, I 
 shall remark concisely on the primary one only ; and 
 on its appendant argument. 
 
 In respect to his substitution of " if the time were 
 protracted" for " those days should be shortened ,-" 
 and his adoption of " the time shall be short" in 
 phce of " those days shall be shortened /" I have to 
 observe, that if the present version in common use, is, 
 in this verse, incorrect, and incompatible with the true 
 and genuine sense and meaning of this same verse, as 
 originally written, whether in Greek or Hebrew, then 
 it is truly unaccountable how so glaring and perni- 
 cious an errour, could have wholly escaped the dis- 
 cernment of two of the most learned and acute cotem- 
 porary criticks of the age ; and that, whilst in the very 
 act of commenting on this self same verse. 
 
 The former thus comments thereon, (but connects 
 therewith Mark xin, 20, it being of similar significa- 
 
ON MATTHEW XXIV, 22. 307 
 
 tion) viz. " And except that the Lord had shortened 
 " those days, no flesh should be saved : none of the 
 " inhabitants of Jerusalem and Judea, of whom he is 
 " speaking, shouid escape destruction : So fierce and 
 " so obstinate were the quarrels which, during the 
 " siege, raged amongst the Jews, both within the walls 
 " of Jerusalem, and abroad in the country, and the 
 " whole land became a scene of desolation and blood- 
 " shed : and had the siege continued much longer, 
 " the whole nation had been destroyed, according to 
 " what the Lord here declares ! But for the elect's 
 " sake, whom he hath chosen, he hath shortened the 
 "days." (James Macknight, d. d. Author of a Har- 
 mony of the Gospels, and of a New Literal Transla- 
 tion from the original Greek, of all the Apostolical 
 Epistles, &cc. &c.) 
 
 The latter comments on the above named verse, 
 thus. " Verse 22. Except those days should be 
 " shortened. Josephus computes the number of those 
 " who perished in the siege at eleven hundred thou- 
 " sa?id, besides those who were slain in other places. 
 " And if the Romans had gone on destroying in this 
 " manner, the whole nation of die Jews would in a 
 " short time have been entirely extirpated : but for 
 " the sake of the elect, the Jews, that they might not 
 " be utterly destroyed, and for the Christians particu- 
 " larly, the days were shortened. These, partly 
 ''through the fury of zealots on one hand, and the 
 "hatred of the Romans on the other; and parti) 
 u through the difficulty of subsisting in the moun- 
 '< tains, without houses or provisions, would, in all 
 
308 NOTE SECOND. 
 
 " probability, have been ail destroyed, either by the 
 " sword or famine, if the days had not been shortened. 
 " The besieged themselves heiped to shorten those 
 " days by their divisions and mutual slaughters ; and 
 " by fatally deserting their strong holds, w litre they 
 "never could have been subdued, but by famine 
 *\ alone ; so well fortified was Jerusalem, and so well 
 " provided to stand a siege, that the enemy -without, 
 " could not have prevailed, had it not been ior the lac- 
 "tionsand seditions within. When Titus was view- 
 " ing the ibrtifications alter the taking oi the city, he 
 " could not help ascribing his success to God. "We 
 " have fought," said he, " with God on our side ; 
 "and it is God who pulled the Jeus out of these 
 " strong hoids, for what could machines, or the hands 
 " of men avail against such towers as these." (_ Ad- 
 am Clarke, ll. d. Historiographer General to the 
 British Government ; and Author of a Commentary 
 and Critical Notes on the Bible.) 
 
 I am now to remark on Doctor Campbell's alleged 
 reason for his departure in this instance from the pres- 
 ent translation, and which as before stated, is this, viz. 
 "To shorten any thing, means always to make it 
 " shorter than it was ; or, at least, to make it shorter 
 "than was intended. Neither of these meanings is 
 "applicable here." But why not applicable? Why 
 not as consistent to shorten the miseries of the predes- 
 tinated siege for the sake of the elect, as to avert the 
 predestinated approach of the Roman army from win- 
 ter and from the sabbath day, so as to accommodate 
 the flight of the praying few. from the devoted city? 
 
ON I SAMUEL, II, 29, 30. SOO 
 
 Instead of throwing the veil of " broader phylacte- 
 ries unci longer ; tuns " over glaring inconsistency, we 
 win resort iur the illustration oi important truths, to 
 scriptural parallel, lncluoiuujiy authoritative. 
 
 Ill me message of the man oi God to Eli, as re- 
 corded m 1 Samuel, u, ^9, 30, we discover a divine 
 decree altered, it not reversed, viz. " Wherefore kick 
 " ye at my saenhce, and at mine ottering, which I 
 ' h-.ve commanded in my habitation; and honour thy 
 "sons above me, to make yourselves fat with the 
 " chiefesi: of ail the offerings of Israel, my people. 
 " Wneretore the Lord God of Israel saith, 1 said in- 
 " deed, that thy house, and the house of thy father, 
 " should walk before me forever. But now the Lord 
 " saith, Be it far from me ; lor them that honour me, 
 " 1 will honour, and they that despise me, shall be 
 "lightly esteemed.' 1 '' 
 
 Herein, evidently, divine determinations are in some 
 respects changed. For God had said unto Moses, 
 " Take diou unto thee Aaron thy brother, and his 
 " sons with him, from among the children of Israel, 
 " that he may minister unto me in the priest's office, 
 "even Aaron, Nudab and Abihu, Eleazor and Itha- 
 " mar, Aaron's sons." " And the priest's office shall 
 " be theirs, for a perpetual statute." (Exodus 
 xxvni, 1, and xxix, 9.) 
 
 " The priesthood, it seems, for some reason, not 
 
 " mentioned in scripture, had been transiered lrom the 
 
 "family of Eieazar, Aaron's eldest son, (Nadab and 
 
 " Abihu, having been slain by the Lord,) to Ithamar 
 
 ' the younger son, from whom Eli was descended, 
 
310 NOTE SECOND. 
 
 11 but now is translated back again." (Orton.) Sec 
 more fully in 1 Chronicles, xxiv, 1, 4. 
 
 From the whole therefore, of this train of events, 
 comprehensive of divine determinations and provi- 
 dences, and of human conduct ; the fixedness, and 
 yet latitude of the divine counsels, is most conclusive- 
 ly inferable. The high priesthood, was irrevocably 
 (during the Levitical institution,) established in the 
 house of Aaron ; but in respect to his son's and their 
 posterity, it was conditional. Nadab and Abihu, by 
 their misconduct, lost with their lives, all title there- 
 unto. Eleazar's line of descendants for a season, were 
 excluded, during which time, it devolved to the pos- 
 terity of Ithamar* Eli and his son's in this line, hav- 
 ing grievously abused their high trust, were cut off; 
 and in the person of Abiather, the high priesthood de- 
 parted forever from the house of Ithamar. This event 
 took place in the days of Solomon, one hundred and 
 twenty seven years after the death of Eli ; at which 
 period also, this high office reverted back to the house 
 of Eleazor, in the person of Zadok, (as see 1 Kings, 
 II, 26.) In this instructive view of this interesting 
 subject, we have portrayed before us, most striking 
 evidence of divine sovereignty, and human freedom. 
 An absolute irrevocable decree, evinces the former, a 
 provisional and conditional decree, substantiates the lat- 
 ter. The Almighty reigns in the uncontrolled ex- 
 ercise of all his attributes ; whilst man. umiccessitatcd 
 exercises the unalienable prerogative of genuine free- 
 dom, viz. a self determining power over liis own will. 
 
ON NUMBERS XIV, 30 34. 311 
 
 But from the case of Eli, the readers attention is 
 invited to Numbers xiv, 30—34. " Doubtless, ye 
 " shall not come into the land, concerning which, / 
 " sware to make you dwell therein, save Caleb, the 
 "son of Jephunneh, and Joshua, the son of Nun. But 
 " your little ones, whom ye said shall be a prey, them 
 " will I bring in, and they shall know the land which 
 " ye have despised, But as for you, your carcasses 
 " they shall fall in the wilderness. And your children 
 " shall wander in the wilderness forty years, and bear 
 " your whoredoms, until your carcasses be wasted in 
 " the wilderness. After the number of the days in 
 " which ye searched the land, even forty days, (each 
 " day for a year,) shall ye bear your iniquities, even 
 "forty years, and ye shall know my breach ofprom- 
 "w£." Had doctor Campbell, in seeking an illustra- 
 tion of his subject, but resorted, not to the enlarge- 
 ment of the Pharasees, phylacteries and tufts, but, to 
 this fall of carcasses, through a judicial breach of di- 
 vine promise ; he then, instead of a mere verbal par- 
 allel of illustration, would have obtained a deeply in- 
 teresting one of doctrinal analogy ; but, as he wholly 
 omitted both this, and the no less instructive dispensa- 
 tion to Eli and his house,*- we will therefore, pay the 
 greater attention to this admonitory narrative of Isra- 
 el's rebellion, and overthrow in the wilderness. 
 
 In the foregoing passage, from the declaration of de- 
 ity himself, we recognize distinct mention of an oath, 
 and a promise, both made to Abraham, concerning his 
 posterity, by God himself. 
 
 * See the Note? at the end of this Note, 
 
312 NOTE SECOND. 
 
 The oath is thus mentioned by Abraham. " The 
 M Lord God of heaven, who took me from my father's 
 "house, and from the land of my kindred, and who 
 " spake unto me, and that swarc unto me saying, un- 
 " to thy seed will I give this land." Genesis xxiv, 17. 
 
 The promise is thus expressed, and recorded in 
 Genesis xv, 13 — 16. "Know of a surety, that 
 " thy seed shall be a stranger in a land that is not 
 " theirs, and shall serve them ; and they shall afflict 
 " them, four hundred years : And also, that nation 
 " whom they shall serve, will I judge : And after- 
 " wards shall they come out with great substance ; 
 " and thou shalt go to thy father's in peace, thou shalt 
 " be buried in a good old age. But in the fourth 
 "generation, they shall come hither again; for the 
 " iniquity of the Amorites is not yet full." Here then 
 it should very particularly be observed and noted, that 
 the oath confering the possession of the land of Canaan, 
 as an inheritance upon Abraham's seed, was truly ar.d 
 faithfully accomplished, because it was so far absolute 
 and unconditional. But the promise made to the 
 fourth generation, was that, which was reversed in 
 God's breach of promise. The fourth generation, was 
 the fourth born in Egypt, and consequently the eighth 
 from Abraham ; because those born to him, before 
 the going down into Egypt, were in succession, that 
 of Isaac, of Jacob, of Judah, and of Pharez.* The 
 
 * Doctor Achuu Clarke, commenting on Genesis xx.vi, ob- 
 serves tints, verse 12, » The sons of Pharez, were Bezron and 
 " Hamul. It is not likely, that Pharez was more than ten years 
 
oy GENESIS XV, 16. 313 
 
 descending line from Judah born in Egypt, was suc- 
 cessively constituted by Hezron f and his brethren ; 
 Aram J and his cotemporaries ; Aminidab and his 
 generation ; and finally by Nashon $ and those of his 
 father's household. This last, was the designated 
 fourth generation, as is evident from Numbers i, 7. 
 And betwixt them and the fifth, God himself drew 
 the line of separation. All twenty years old and up- 
 wards, were to perish in the wilderness. But their 
 children who were under twenty years, were to be put 
 into the possession of that land, which their father's 
 had despised. Some of the elder branches of the fifth 
 generation, probably partook of their father's sins, and 
 perished with them ; but the younger, being under 
 age, are adopted, to supplant their unbelieving and re- 
 bellious fathers. 
 
 But we are now to consider, wherefore the divine 
 promise was broken, to this hapless fourth generation. 
 Born slaves in Egypt, they seek the promised inheri- 
 tance, a land flowing with milk and honey ; but they 
 perish under manifold disasters in the wilderness. 
 God in his own behalf declares the cause. " And the 
 
 "of age, when he came into Egypt; and if so, he could not 
 •• have had children ; therefore, it is ?iecessary to consider Hcz- 
 " ron and flannel, as being born during the seventeen years,, 
 '• that Jacob sojourned in Egypt." 
 
 t He/.roi., is both by Luke and Matthew, called Esrom, in 
 the genealogies. 
 
 t Aram is called Ram, in 1 Chronicles n, 25. 
 
 § Nahshan is is called Xaasson, by Matthew and Luke, but 
 in Numbers r, T, Nahshon. 
 
U4 NOTE SECOND. 
 
 " Lord said unto Moses, how long will this people 
 " provoke me ? And how long will it be ere they be- 
 " lieve me, for all the signs which I have shewn 
 " amongst them ? I will smite them with the pestU 
 " lence, and disinherit them." (Numbers xiv, 11, 
 12. The Lord indeed, at the intercession of Moses, 
 so far pardoned, as not immediately to destroy them. 
 For " The Lord said, I have pardoned according to 
 " thy word : But as truly as I live, all the earth shall 
 " be filled with the glory of the Lord. (The glory 
 " of his justice is meant.) Because of those men who 
 " have seen my glory, and my miracles, which I did 
 " in Egypt, and in the wilderness, have tempted me 
 " now these ten times, and have not hearkened to my 
 " voice ; surely they shall not see the land which I 
 " sware unto their fathers, neither shall any of them 
 " that provoked me see it." Verses 20 — 23. The last 
 and greatest of these ten provocations, was the unbe- 
 lieving rebellion, on hearing the evil report of the ten 
 spies, who were immediately cut off. The other prov- 
 ocation, St. Paul thus enumerates and comments up- 
 on, viz. " But with many of them, God was not well 
 " pleased ; for they were overthrown in the wilderness. 
 " Now these things were our examples, to the intent 
 " we should not lust after evil things, as they also 
 " lusted. Neither be ye idolaters, as were some of 
 " them ; as it is written, the people sat down to eat 
 "and drink, and rose up to play." " Neither let us 
 " commit fornication, as some of them committed." 
 " Neither murmur ye, as some of them also murmur- 
 " ed, and were destroyed of the destroyer." 1 Corin- 
 thians, x, 5, 6, 7, 9. 
 
ON GENESIS XV, 16. 315 
 
 This apostle, here enumerates indeed more fully, 
 and remarks much more largely on these unhappy 
 events ; still urging them, as admonitions to all chris- 
 tians, of every succeeding age. And in his epistle to 
 the Hebrews, he alludes most pointedly, to this fall of 
 the fourth generation. In chapter in, 17, 18, 19, 
 he thus speaks. " But with whom was he grieved 
 " forty years ? Was it not with them that had sinned, 
 " whose carcasses fell in the wilderness ? And to 
 " whom sware he, that they should not enter into his 
 " rest, but to them that believed not? So we see, that 
 " they could not enter in, because of unbelief." But 
 St. Paul's inferences from this event, and his applica- 
 tion of these inferences ; I shall close in his own 
 words, as expressed in Hebrews iv, 1 ; and for this 
 purpose, shall make use, both of the common transla- 
 tion, and of the literal one, by Macknight. 
 
 The common translation. " Let us therefore fear, 
 " lest a promise being left us of entering into his rest, 
 " any of you should seem to come short of it." 
 
 The literal translation. " Wherefore \ let us be 
 li afraid, lest a promise of entrance into his rest being 
 "felt, any of you should actually fall short of 'it." 
 
 NOTE III, 
 
 This note refers to the note last preceding page, 
 
 SHOULD any reader (being disposed to 
 oavil) object, that the circumstances of Eli and his 
 
$16 NOTE THIRD. 
 
 house, and of the fourth generation, are each irrc\c- 
 lant to the case, of the days being shortened for the 
 elects sake ; because, that in this latter instance, what- 
 ever interposition of divine providence took piace, it 
 Was of a merciful kind ; whereas, the interposition in 
 the two former events, was of a different nature, being 
 awfully corrective, and consequently, that no such 
 analogy existed, as would justify comparisons betwixt 
 the former and latter dispensations of divine dealing. 
 Such objection, will admit of this reply, viz. That 
 the foregoing argument, being only, to maintain the 
 conditionality, and consequent mutability of divine de- 
 crees, in some respects : Therefore, that it matters not 
 in respect to the validity of the argument, how the de- 
 crees are changed, if only proved, to be at all changed ; 
 and this change, being undeniably proved, in the in* 
 stances of Eli, and of the fourth generation, are con- 
 sequently, evidences strongly corroborative of the pre- 
 sent translation of Matthew xxiv, 22. 
 
 Should the objector be disposed still to continue 
 his cavil against the supposed defect, in respect to 
 analogy, he may in such predicament, be refered to 
 the well known cases of Ahab and Ninevetes ; in each 
 of which, divine determinations were altered, at the 
 suggestions of mercy. And should his reluctant mind, 
 demand still further proofs, he may, by consulting 
 Jeremiah xvm, 7, 8, 9, ]0, obtain such further evi- 
 dence, as shall obliterate the last remaining doubt; un- 
 less his judgment is perverted by deep rooted prej. 
 <hce, and unconquerable ivil/ubiess. 
 
JJOTB TOURIH, ON ROMANS NINTH. 317 
 
 NOTE IV. 
 
 This note refers to Letter XVII, page 268. 
 
 Reprobation and Election, as taught in the ninth of 
 
 Romans. 
 
 IN this controversy, the Epistle to the Rom- 
 ans, and more especially the ninth chapter, require 
 very particular and special notice. In this place how- 
 ever, nothing more is admissible, than merely a few 
 reflections and general observations, in respect to the 
 Apostle's leading purpose, in writing this epistle; 
 and a subjoining thereunto, a concise, but luminous 
 exposition of this celebrated ninth chapter. As to the 
 Apostle's leading purpose in thus writing, we may de- 
 rive much information thereon, by duly attending to 
 its date, in connection with a few of the most promi- 
 nent features of its contents. 
 
 In the index, commonly annexed to our bibles, 
 A. D. 60 is considered as the period of this epistle's 
 being written. But " Pierson dates it at Corinth, in 
 the year 57 ; others with Lardener, in the beginning 
 of 58 ; and others, with Mill, in 58, without deter 
 mining the time of the year." But these slight shades 
 of difference are wholly immaterial. St. Paul suffer- 
 ed martyrdom unquestionably either in the year 66 or 
 67; And Jerusalem, beyond all doubt, was destroy- 
 ed A. D. 70. 
 
318 XOTE FOURTH, ON ROMANS NINTH. 
 
 It therefore, was but ten or twelve years at the- 
 most, before this expected and ttrrifick catastrophe, 
 that this epistle was written, and but a still shorter 
 time, beiore the apostle's own death. As the desola- 
 tion of the temple, the city and nation of the Jews had 
 been so expressly foretold by Christ, and the time of 
 it predicted to be, during the days of the generation, 
 cotemporaneous with himself; it therefore, was im- 
 possible that the apprehension of it, should not deeply 
 have impressed the feeling hearty and soul, and mind, 
 of this holy apostle. It was this, in conjunction with 
 other effects of the Jewish apostacy, that extorted from 
 him the declaration, " I say the truth in Christ, I lie 
 " not, my conscience also bearing me witness in the 
 " Holy Ghost, that I have great heaviness, and con- 
 " tinuid sorrow in my heart. For I could wish that 
 " myself were accursed from Christ, for my brethren, 
 " my kinsmen, according to the flesh." 
 . Under these impressions therefore, a leading object 
 or purpose with St. Paul was, to endeavour, in this 
 epistle to the christian church, in the great metropolis 
 of the Roman empire, to enlarge on such topics, as 
 would best tend to prepare, and instruct, both Jews 
 and christians, for a profitable use of that approaching 
 exhibition, of most righteous and awful retribution of 
 divine providence, thus to be inflicted on the impeni- 
 tent murderers, and despisers of the Son of God. And 
 hence, the reprobation of the Jews, and election of 
 Gentiles, constitute the most prominent features of 
 the ninth, tenth, and the eleventh chapters of this 
 epistle. 
 
NOTE FOURTH, ON ROMANS NINTH. 319 
 
 Other interesting subjects, are indeed discussed in 
 different parts of this book ; but still, the election of 
 Gentile believers, and the rejection, and yet final res- 
 toration of Israel, are designedly, and most expressly 
 declared and discussed. They are proved to be sub- 
 jects of Old Testament prophecies ; and are vindica- 
 ted on the principles, both of retribute justice, and of 
 divine sovereignty. But, that I may not unduly anti- 
 cipate this apostle's reasonings on these subjects, I shall 
 now, here subjoin, the following judicious exposition, 
 of the ninth chapter, by the learned, and candid James 
 Macknight, D. D. 
 
 COMMENTARY. 
 
 1. I speak the truth in the presence of Christ, and 
 do not lie, my conscience bearing me witness in the 
 presence of the Holy Ghost, when I assure you, 
 
 2. That I have great grief and unceasing anguish 
 in my heart, because the Jews are to be cast off, the 
 temple is to be destroyed, and the nation to be driven 
 out of Canaan. 
 
 3. For I myself could wish to be cut off from the 
 church, instead of my brethren, my kinsmen by de- 
 scent from Abraham: and therefore in what I am go- 
 ing to write, I am not influenced by ill will towards 
 my nation : 
 
 4. They are the ancient people of God, theirs is 
 the high title of God's sons, and the visible symbol of 
 God's presence, and the two covenants, and the ^giv- 
 ing of the law, which, though a political law, wad die- 
 
320 not£ fourth, on Romans ninth. 
 
 tated by God himself, and the tabernacle worship, 
 formed according to a pattern shewed to Moses, and 
 the promises concerning the Christ. 
 
 5. Theirs are the fathers, Abraham, Isaac and Jac- 
 ob ; persons eminent for piety, and high in favour with 
 God : and from them the Christ descended, accord- 
 ing to his flesh, who is over all God blessed for ever. 
 Amen. The Jews therefore by their extraction and 
 privileges, are a noble and highly favoured people. 
 
 6. Now it is not possible that the promise of God 
 hath fallen to the ground ; nor will it fall, though the 
 Jews be cast off. For all who are descended of Is- 
 rael, these are not Israel ; they do not constitute the 
 whole of the people of God. 
 
 7. Neither, because persons are the seed of Abra- 
 ham according to the flesh, are they all the children 
 to whom the promises belong ; otherwise Ishmael 
 would not have been excluded from the covenant, 
 (Genesis xvn, 20, 21.) But God said, In Isaac 
 shall thy seed be called, 
 
 8. That is, the children of Abraham by natural de- 
 scent , these are not all the children of God and heirs 
 of Canaan, of whom God spoke to Pharaoh : Exodus 
 iv, 22. But only the children given to him by the 
 promise, are counted to \mnfor seed. 
 
 9. Noxv, the word of promise was this : I will re- 
 turn to thee according to the time of life, and lo Sa- 
 rah thy wife shall have a son. Wherefore, Isaac is 
 the unly seed whom God acknowledged for his son 
 and heir. 
 
NOTE FOURTH, ON ROMANS NINTH. 321 
 
 10. And not only was there that limitation of the 
 seed to the promised son, but to prevent the Jews 
 from thinking Ishmael was excluded on account of his 
 character, when Rebecca also had conceived twins, by 
 the one son of Abraham, even by Isaac our father, 
 
 11. And these twins verily not being yet born, 
 neither having done any good or evil, that the pur- 
 pose of God in making the one twin the root of his 
 visible church rather than the other, might stand by 
 an election, made, not on account of works, but from 
 the mere pleasure of him who called Isaac the seed 
 preferably to Ishmael. See verse 7. 
 
 12. It was said to Rebecca, " Two nations are in 
 " thy womb, and two manner of people shall be sep- 
 " arated from thy bowels, and the one people shall be 
 " stronger than the other people, and the elder shall 
 "serve the younger." 
 
 13. This election proceeded from God's own pleas- 
 ure, as it is written, Mai. i, 2, 3. I loved Jacob and 
 hated Esau, " and laid his mountain waste." 
 
 14. What shall we say then, concerning the elec-' 
 tion of Isaac preferably to Ishmael, and of Jacob pref- 
 erably to Esau, to be the seed to whom the temporal 
 promises were made? Is not injustice with God? 
 By no means. 
 
 15. For, to shew that God may bestow his favours 
 on whom he pleases, he saith to Moses, I will be gra- 
 cious to whom I will be gracious, and I will shew 
 mercy on whom I will shew mercy. In conferring 
 favours on nations, and in pardoning those' who de- 
 serve destruction, I act according to my own pleasure. 
 
 r r 
 
322 NOTE FOURTH, ON ROMANS NINTH, 
 
 16. So then, the election did not depend on Isaac, 
 who -willed to bless Esau, nor on Esau, who ran for 
 venison, that his father might eat and bless him ; but 
 it depended on God, who may bestow his favours as 
 he pleaseth. 
 
 17. Besides, the punishment of nations is some- 
 times defered, to shew more conspicuously the divine 
 justice and power in their after punishment ; for the 
 scripture saith to Pharaoh, even for this same pur- 
 pose I have raised thee and thy people to great celeb- 
 rity, and have upheld you during the former plagues, 
 that, in punishing you. / might shew my power, and 
 that my name, as the righteous Governour of the 
 world, might be published through all the earth. 
 
 18. Well, then, from the election of Jacob, it ap- 
 pears, that God bestows his favours on what nations 
 he will; and from the destruction of Pharaoh and the 
 Egyptians, it appears, that whom he will he harden - 
 eth, by enduring their wickedness with much long 
 suffering, verse 22. 
 
 19. But thou wilt reply to me, since God is to 
 cast off the Jews, why doth he still find fault ? By 
 destroying them, he might easily have put an end to 
 their provocations. For who hath resisted his will ? 
 
 20. Nay, but, man, who art thou that arguest 
 to the dishonour of God ? Is it reasonable for the 
 thing formed, who hath its being merely by the will 
 and power of its maker, to say to him who made it, 
 zvhy hast thou made me thus ? 
 
 21. To use the argument whereby God formerly 
 illustrated his sovereignty in the disposal of nations. 
 
NOTE FOURTH, ON ROMANS NINTH. 323 
 
 Jeremiah xviii, 6. Hath not the potter power over 
 the clay, to make of the same lump, one vessel fitted 
 to an honourable use, and another to a meaner ser- 
 vice ? 
 
 22. Yet, not to rest the matter on God's sovereign- 
 ty, if God, -willing to shew his wrath for the abuse of 
 privileges bestowed, and to make known his power in 
 the punishment of such wickedness, hath upheld, with 
 much long suffering, the Jews, who, because they are 
 to be destroyed, may be called vessels of wrath fitted 
 
 for destruction, where is the fault ? 
 
 23. And what fault is there, if God hath long pre- 
 served these vessels of wrath for this other purpose; 
 that he might make known the exceeding, greatness 
 of f}is goodness on the objects of his favour, whom, 
 by his dealings with the Jews, he had before prepared 
 
 for the honour of becoming his. people ? 
 
 24. Even us whom, instead of the Jews, he hath 
 called his church and people, not only among the 
 Jews, but also among the Centiles, because we have 
 believed the gospel. 
 
 25. This need not surprise the Jews : It is agree- 
 able to what God saith by Hosea, " I will have mer- 
 " cy on her that had not obtained mercy," on the ten 
 tribes whom I cast off for their idolatry : " and I wilj 
 " say to them which were not my people, Thou art 
 "my people ;" I will call the Gentiles my people. 
 
 26. The calling of the Gentiles is foretold by Ho 
 sea still more plainly ; And it shall come to pass, that 
 in the countries where it was said to the idolatrous 
 Gentiles, Ye are not my people, there they shall be 
 
324 NOTE i'OURTH, ON ROMANS NINTH. 
 
 called the sons of the living God : the heirs of im- 
 mortality, by believing the gospel. See Romans ix, 
 6, note. 
 
 27. Besides, the rejection of the Jews at this time 
 is not more contrary to the promises, than the rejec- 
 tion of the ten tribes, who were carried into captivity 
 by the Assyrians, a rejection almost total ; for Isaiah 
 lamenteth concerning Israel, that " though the num- 
 '* ber of the children ol Israel," who are carried away 
 " captives, "be as the sand oi the sea, only a remnant 
 *' of them shall return." 
 
 28. For as the same prophet adds, verse 22. Fin- 
 ishing and executing speedily this rejection, accord- 
 ing to the righteous threatening of God, certainly the 
 Lord -will make thei r rejection a speedy work upon 
 the land of Israel. 
 
 29. And as Isaiah hath said before, chapter i, 9. 
 Unless the Lord of Hosts had left unto us a very 
 small remnant of our nation, we should have become 
 as Sodo?n, and been made like to Gomorrah ; we 
 should have been utterly destroyed as a nation. 
 
 SO. What then do we infer from these prophesies? 
 Why this : That the Gentiles, who being ignorant of 
 the righteousness necessary to salvation, did not pur- 
 sue righteousness, have obtained righteousness by em- 
 bracing the gospel : not that righteousness which con- 
 sists in a perfect obedience to law, but a righteous- 
 ness of faith. 
 
 31. But the Jews who endeavoured to obtain right- 
 eousness, by obedience to the law, have not obtained 
 righteousness, by obedience to law* 
 
NOTE FOURTH, ON ROMANS NINTH. 325 
 
 32. For what reason have they not obtained it ? 
 Because not by obedience to the law of faith, but 
 verily by obedience to the law of Moses they pursued 
 it: for they stumbled at the stumbling -stone, and 
 fell : they refused to believe on a crucified Messiah, 
 and were broken. 
 
 33. This happened according to what was fore- 
 told, Behold I place in Sion a stone of stumbling, 
 and a rock of offence. Yet whosoever believeth on 
 this crucified Christ, as a sure foundation of the tem- 
 ple of God, and rests his hope of righteousness on 
 that foundation, shall not make haste, out of the 
 presence either of men or of God, as ashamed of be- 
 lieving on him. 
 
 THE END 
 



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