6. It follows from this system, that grace is in a great measure excluded from the plan of salvation published in the gospel. In the late exhibition of universal salvation in this place, the preacher himself declared, "that however some hoped to be saved by free grace, he expected to be saved in the way of strict justice.' This declaration is perfectly consistent with his general system, and necessarily implied in it. For if we have a right on the footing of justice, to deliverance from hell, and admission to heaven, we doubtless have the same right to conversion, pardon, justification, the teachings and assistance of the Spirit, in short, to every blessing which Christ has purchased. If so, where is the grace in communicating these blessings? Manifestly there is no grace in the communication of any of them. They are due to us, and, according to the system which I am opposing, in communicating them, God does but discharge his debts. But is not this grating to the ear of every christian? It most directly contradicts the whole gospel, the language of which is, "By grace are ye saved," -"Being justified freely by his grace," in whom we haveforgiveness according to the riches of his grace," etc.

7. It follows from this doctrine, that there is no foundation for thanksgiving or praise, on account of any of the forementioned blessings of conversion, pardon, justification, victory over the world, over our lusts, over satan, or final and eternal glory. We are not obliged to thank any man for giving us our dues : nor are we any more obligated to render thanks to God if he only gives us our dues. Therefore all that is said in the Psalms, or any other parts of scripture, in the way of praise or gratitude, on account of these blessings, is without reason or foundation, and the inspired writers herein show their great ignorance of the truth.

8. It follows from this doctrine, that there is no foundation for prayer. To pray is to ask a favor. But all spiritual blessings being purchased for us by Christ, we have a right to them on the footing of justice, and therefore may properly demand them; and to pray for them, is to act out of character. For the same reason, there is no propriety in praying for temporal blessings, if they are purchased by Christ, as they are generally allowed to be. Again, as we are under no obligation to obey the divine law, and are incapable of sin, we are of course, in our own persons, perfectly innocent, and being innocent, we deserve none of the calamities to which we are liable in the world, which are tokens of God's displeasure. We may therefore demand exemption from them. As to those calamities, which are tokens of the divine complacency or approbation, if any such there be, surely no man in his senses would pray to be preserved or delivered from them.

294

OBSERVATIONS ON UNIVERSAL SALVATION.

From this induction of particulars, it appears, that there is nothing in the universe, whether good or evil, whether of a temporal or a spiritual nature, which according to this system, can with propriety be made the subject of prayer.

9. This doctrine takes off all restraints on wickedness, arising either from a sense of sin or moral evil, or from the prospect of punishment in the future state. Because the doctrine not only asserts, that there is to be no future punishment, but as I have already shown, implies that men are not under moral obligation and consequently are incapable of sin. There is therefore no reason why men should avoid any actions, either through fear of future punishment, or through fear of contracting the guilt and turpitude of sin. Nay, this doctrine greatly diminishes, if it do not entirely annihilate the force of civil punishments. The greatest and last of them is death. But if death be a sure transition to complete and eternal happiness, what is there in it terrible? The mere pains of death by the hands of the executioner, are so momentary and all sensibility is so soon past, that they cannot justly excite any great terror. Thus this doctrine cuts the sinews of all civil government, and throws off almost every restraint by which mankind, in the present depraved state, are kept in tolerable order.

Having now finished what I proposed on this subject, I leave it with the candid reader to determine, whether I have done justice to those sacred texts, which I suppose to have been perverted to support the doctrine of universal salvation; whether of the many texts which seem to declare a future punishment, the few which I have found room to insert in these observations, do sufficiently establish it; whether the remarks, which I have made on the several modes of evading the force of those and similar texts, be pertinent; whether the consequences, which I have mentioned, do not necessarily follow from the doctrine which I oppose; and finally, whether, if the consequences are absurd and even shocking, the doctrine itself from which they follow, is not

so too.

I hope and pray, that the promulgation of universal salvation in this city, may be the means of happily exciting the attention of the citizens, to the important subject of a future state in general, and of future punishment in particular; that they may inquire for themselves, make the scriptures the foundation of their faith, imitate the example of the noble Bereans in searching the scriptures daily, with respect to this subject; and that in the issue they may be established on "The foundation of God, which standeth sure, having this seal, The Lord knoweth them that are his."

DISSERTATION

CONCERNING

LIBERTY AND NECESSITY;

CONTAINING

REMARKS ON THE ESSAYS OF DR. SAMUEL WEST,'

AND ON THE WRITINGS OF

SEVERAL OTHER AUTHORS, ON THOSE SUBJECTS.

ADVERTISEMENT.

I BEGAN this Dissertation before I saw Dr. West's second edition of his First Part published with his Second Part; but on hearing, that he was about to publish his sentiments on Liberty and Necessity more largely, I suspended the prosecution of my design, that I might see what he should further publish. Since the publication of the second part, I have been necessarily though reluctantly kept back till this time, from finishing what I had begun. At length I send it forth, requesting the candor of all who shall read it. If ever candor to a writer be reasonably requested, it is so, on the deep and difficult subjects brought under consideration in this Dissertation.

The quotations from the Doctor's first part, are made according to the pages of the first edition, with which I began. Yet wherever any variation in words, between the first and second editions, has been noticed; the second edition has been followed in that respect. When I quote the first part, the page or pages only are referred to. When I quote the second part, I specify the part as well as the pages.