ture children of wrath even as others." If, then, by nature they were children of wrath, they were by nature guilty creatures, and not by nature possessed of moral purity.

Yours with much respect,

LETTER III.

ARISTARCHUS.

DEAR SIR,

THE grand point in Christianity, viz. what is our natural character, or what the moral state in which we come into the world, I now consider as determined; and the doctrine of native moral purity, fully disproved by scripture authority.

With the doctrine of total depravity, those of eternal election, and special efficacious grace are inseparably connected; and, accordingly we find them forming essential parts in the system of revealed religion.

If once admitted that a part of the human race will be saved (and without this the gospel is a nullity) on whom does the determination of this important point rest-who and how many shall be saved? It must be determined by some being or power. A point so interesting to the general happiness of the intelligent system, we cannot with any reason suppose is left to the decision of chance, as an uncertain and contingent event. Who then is adequate to the task, but He who is infinite in wisdom and goodness? Would any creature, or number of creatures, or the whole universe of creatures, be equal to it? If they were, who should vest them with authority to do it. Their whole

wisdom and goodness collected is not infinite. Is it not therefore necessary and best that God should determine this important concern? Is it not suitable and right that he should choose the members of his own family? We worms claim and exercise this privilege; and shall we presume to deny this right to God? Shall not the great and glorious governour of all worlds, possess equal power and authority, with an earthly potentate the right of awarding pardon or punishment to rebels according to his own discretion?

To the candid inquirer it is plain and certain, that moral necessity and natural liberty are perfectly consistent. That there is a moral and inevitable necessity or certainty, that every event, should take place, in the exact time, manner and circumstance that it does, is manifest--being a necessary consequence of the divine foreknowledge. This may be argued from the truth of prophecies.-Suppose a certain event to be foretold by inspiration (as many have been and that for hundreds of years before they take place) then God who inspired the prophet, knew with infinite certainty the futurition of the event, and it was morally impossible that it should not take place.

It was given as a sure mark of false gods, that they could not foretell future events; because the true God only is omniscient;-and no one can give the reason, or assign the mode of the divine prescience, in any other way, than by God's will or purpose-or he foreknows because he has determined what shall take place. Things that depend on God (and what things do not?) can be effected only by the divine will. He wills and it is done. He speaks and it stands fast. What other idea can we form of creation, but as an act of the divine will? And God's work is perfect." Known unto God are all his works from the beginning. He worketh all things after the counsel of his own will. He giveth account of none of his matters."

Can any one imagine that when God had created the world, and made man a free agent, he looked on the conduct, state and circumstances of the future race, and all the events of time, with their final results, as a dark, confused chaos-a scene of perfect uncertain

ty? But the event is as certainly fixed by prescience, as by decree. Absolute foreknowledge excludes all contingency. And now will you say that men are forced, by the certainty of the event, and embrace the doctrine of fatalism? Who feels any force or constraint upon his will? No one can pretend it in any action whatever. The murderers of our Lord, freely acted the malice of their own evil minds, and yet in the same thing fulfilled the eternal purpose of God. "Him being delivered by the determinate counsel, and foreknowledge of God, ye have taken and with wicked hands have crucified and slain." Acts ii. 21.

Paul's shipwreck is another instance, in which we clearly see that the means as well as the end are ordained, and that the same end could not be effected by any other means;-for after he was divinely assured, that the whole ship's crew should be saved, he tells them, "except these abide in the ship ye cannot be saved." Acts xxvii. 31.

And so it has ever been in men's doing what was eternally foreordained. All has come to pass and will yet come to pass, and still men act their own will and choice, with as much freedom as though they were the only beings in the universe; or there were no superior power to influence or control them. Here is no inconsistency-no room for controversy. The point is settled, and by the highest authority. There is no such moral necessity as injures the freedom of the will -or compels men to act as they do.

Can we subscribe to the sentiment that God acts without design; or that he does not perfectly understand his own plan. When he devised a plan to redeem and save mankind, was the event doubtful in his view? was it uncertain with him, whether any would accept of Christ and obey the gospel call? If the creature be wholly dependent on God for his being-he must be also for his powers, and exercises. All his springs are in God. If so, the purpose of God from eternity, must be the great and only first cause of his being effectually called in time. "Whom he did predestinate them he also called." Rom. viii. 30. God knoweth, who are his. This is called the foundation.

"The foundation of God standeth sure, having this, seal, the Lord knoweth them that are his." 2 Tim. ii. 19. The sinners being brought out of darkness into marvellous light, is an event depending on the power and grace of God. And can we believe that God does any thing in time, that was not eternally in his mind and purpose? Has he any new ideas, or designs? Christ speaks of a number that were given to him; of whom none should be lost;--and in his prayer to the Father for the elect, he says, "I pray for them-I pray not for the world, but for them which thou hast given me." John xvii. 9. It is true, all are called and bidden welcome; and nothing but their own unwillingness prevents their coming--but it is peculiar to the saints, to be chosen and effectually called of God. Many are called, but few are chosen." Matt. xxii. 14 And the apostle addresses the Corinthian brethren, thus--" To the church of God, which is at Corinth, to them that are sanctified in Christ Jesus called to be saints. 1 Cor. i. 2.-These passages must evince, that though the external call of the gospel is to all, yet there is an internal, special and efficacious call, with respect to the saints, by which they are sanctified, and distinguished from the rest of mankind.

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Only consider the case of one truly taught of God, and effectually called, and pursue this enquiry with attention and candour-who made him to differ from others? His character and moral disposition were by nature the same as theirs-yet singular and distinguishing grace is discovered towards him. He is sanctified and born of God, while others are going on in impenitence and unbelief. He is taken, while they are left. Is it owing to his own exertions? In what way did he exert himself for holiness, while he had not the least desire after it, but was obstinately opposed to it in the natural temper of his heart? Or how did he strive to love God, while he only hated him-his mind was enmity against him him, and he was not subject to his law?

But even supposing it was the effect of his own exertion as the proximate cause-the inquiry is still but begun, and no solution given ;—another question is

still to be asked, how and by whom was he moved and excited to make these exertions? Should it be answered that it was in the exercise of the power of his own free will-no advance will be made-the inquiring mind is still unsatisfied-unrelieved.-We have not yet found the bottom, but are floating upon the surface. Unless reason be hoodwinked, one question further is unavoidable, and must be satisfactorily answered.-Admitting it to be a true maxim, and a general rule that has no exceptions, that like causes under like circumstances ever produce like effects; how comes it to pass, that others, who have the same freedom of will, are under the same circumstances, and have the same motives set before them, do not put forth the same exertions and obtain the same end? Now, my friend we have come to the testing point, and unless we lay aside all candour, and shut our eyes to the light of truth, we must feel ourselves driven to this alternative, either that it is an effect produced without any cause, or produced by a special divine influence. If you admit the latter, you admit all that is contended for. If you adopt the former, you must do violence to reason, as well as renounce every passage of scripture that intimates any thing like a divine election, either as without any meaning, or, what is worse, utterly false; for every effect must have a cause, and chance is no cause, and can neither design nor choose. this ground you must relinquish all assured foundation of hope, and all comfort of hope, for the issue of all would be too precarious, on which to place any dependence, or build any hope. You might chance to fail of salvation, as probably as to obtain it, and much more so, as might be shown: for your self-acquired holiness, even were it real holiness, is not in its nature such as cannot be lost. And if you resort to this ground of confidence, for that strong consolation of hope, which the scriptures promise to the believer, as an anchor to the soul sure and stedfast; give me leave to say, you will never find it, but your hope will be like the giving up of the ghost.-Must not then, every rational attentive mind, that will allow itself to think candidly upon the subject, be convinced that all the

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