I Shall not attempt a classification of the attributes of that being who blazes in all the grandeur of independent majesty, and in all the glory of incomprehensible divinity. I shall content myself by selecting some of them for reflection and comparison ; just prefacing my subsequent remarks, by observing, that the perfections of in created Deity, must necessarily be eternal,. harmonious, uniform, and unchanging. His perfections are himself, being so many modifications or aspects in which he represents himself to his creatures, and by which they form ideas of his nature, character, and government, &c. This might be illustrated by the principle of grace in a believer. The principle is the same, and is but one, though it acts In such a variety of forms. It is true, we say the grace of love, the grace of fear, the grace of faith, &c. And it is equally true that it is but one principle directing its energies to different points, under the conducting influence of the Holy Ghost. When it inflames the affections, we call it love; when it produces spiritual grieving, we call it repentance; when it brings the soul to Christ and stays it upon his blood and righteousness, promises and character, we call it faith; and when it teaches the mind to expect good things to come, we call it hope, &c. The same remarks might be made respecting the doctrines of the gospel, which is a revelation of the grace of God. Grace, or good will, is favour adapting itself to all the conditions, circumstances, and periods in which its objects can have any existence. When it fixes on its objects we call it election; when it looks forward through all the revolutions of time, and determines the safety and happiness of then, we term it predestination, or a predestinating of them to everlasting life. It is then predestinating grace. When it makes the church one with Christ, we call it union grace, or grace uniting the church to the glorious God-man. This was done secretly in eternity, and openly in time. When we receive mercy, or any sort of spiritual favour as the result of everlasting stipulations, we denominate it covenant grace; when the good will of him who dwelt in the bush rests upon one in the condition of misery, we designate it mercy; when free favour adapts itself to our respective relations, feelings, and necessities, we denominate it by certain appellations which seem to bear some analogy thereto; and hence the phrases, calling-grace, pardoning-grace, justifying grace, comforting-grace, supporting-grace, persevering grace, &c. And let it be observed, that there is an entire agreement, connection, and mutual dependence, both in the exercise of grace as a favour, and of grace as a principle. If you take away one single doctrine, you derange the connection, deform the system, and destroy its energies. Grace must be shown in every form, and run in. every vein. It must be exercised in all its shapes. The same train of thinking may be justly and advantageously encouraged respecting the action of grace as a principle, for that will be exercised in all its forms, so that wherever we discover love, developed by a gracious principle, we are instructed by such considerations to look for faith, hope, joy, fear, reverence, humility, devotion, spirituality, and diligent obedience. Grace as a blessing, is exercised without and about the Christian, while grace as a principle is exercised within. You cannot separate the exercises of grace from each other, nor from the principle. If you take away godly fear from a man, you cannot identify him from the world. If you destroy his humility, you rank him among those whose hairy scalp Jehovah will smite. And if you cut off his obedience, you disgrace his character, and deform the image of Christ, and so on of all the rest. It is by viewing things in their connection and operations, that we discover their beauty, fitness, harmony and usefulness. The same subject might receive further elucidation from the principle of animal and moral existence. But let the above train of thinking be applied to the perfection s of Jehovah, and it will render sufficiently obvious my ideas upon the subject. It will be seen, that whatever affects one attribute must affect the whole, seeing they are all united ; and not only so, but that they also mutually dwell in each other. Whatever therefore is opposed to one attribute is opposed to all and every of them; and whatever is opposed to his perfections must be opposed to himself; and whatever is opposed to God must be wrong, seeing that only can be right which is agreeable, consistent, and uniform with his perfections.

By the attributes of Jehovah then, shall the doctrine of offered grace be tried, and if it is not found to be opposed to then), I will readily concede the subject of enquiry. I shall select his WISDOM, as an attribute eminently active in all his plans and operations. By wisdom I do not mean simple intelligence merely, but. that which directs to the most perfect and correct method and manner of doing things. I mean that. which involves in a plan every thing necessary to its consummation, and excludes every thing that is superfluous; and which also makes a proper adjustment of all the parts of a plan, so that they all stand proportioned, related, and adapted to each other. This is what I mean by wisdom, what Jehovah must be allowed to possess in a superlative degree, for which Solomon prayed so ardently, (1 Kings iii. 9, 12, 28.) and which was granted to him so liberally. This then, does not exclude intelligence, but on the contrary involves it to an illimitable extent. For without infinite comprehension and unbounded information, he could not frame an indefectible scheme to direct his energies, govern his creatures, and complete his purposes. The order and adjustment of his plans, arise out of his perfect and minute knowledge of every thing in a state of possible existence. His knowledge weighs every thing, his wisdom adjusts and fixes every thing. Most beautifully illustrated and finely expressed, is the attribute of divine knowledge in I Sam. ii. 3. Talk no more exceeding proudly ; let not arrogancy come out of your mouth; for the Lord is a God of knowledge, AND BY HIM ACTIONS ARE WEIGHED. Nor is the attribute of divine wisdom less sublimely elucidated, or less accurately described by the apostle of the Gentiles in his epistle to the Ephesians, ch. i. ver. 3-12, where he observes, that in election, predestination, adoption, acceptation, redemption, vocation, absolution, instruction, and glorification, according to the riches of his grace, he had abounded towards us, in all wisdom and prudence.

Now the question to be decided is this: are offers of grace and general invitations consistent with the abounding of divine wisdom and prudence? I will briefly state the subject in three several points of view. A Wesley an, Baxterian, and Fullerian.

A Wesleyan. God is full of benevolence: in his benevolence he wills the salvation of all mankind. With such a will he makes a general provision for all his immortal creatures : this provision consists in the Son of God as dying, properly for no man, but yet sufficiently for all men : that all mankind have grace in their initial state, which if properly cultivated, will enable them to accept the overtures of the gospel, by exercising repentance towards Cod, and faith in our Lord Jesus Christ.

1. The plan of salvation has GOD for its AUTHOR. "Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of HIS WILL, to the praise of the glory of his grace-in whom we have redemption through his blood, the forgiveness of sins ; according to the riches of his grace, wherein HE hath abounded toward us in all wisdom and prudence. Eph. i. 5, 8.

1. The plan of Wesleyanism has JOHN WESLEY fur its AUTHOR. "The tenure of the Methodist chapels, held under Mr. Wesley's deed, by one hundred trustees, and their successors, has a clause vitiating the trust, if the doctrines of Mr. Wesley's notes on the new testament, and four volumes of sermons are impugned by any preachers permitted in these Chapels." Imperial Mag. April, 1828.

2. The plan of divine wisdom exhibits the independence of Jehovah, and binds insubordination the whole creation of God. " Be still, and know that I am God; I will he exalted among the heathen, I will be exalted in the earth." Psalm xlvi. 10. He is of one mind, and none can turn him; and what his soul desireth, even that he doeth. He performeth the thing that is appointed for tine: and many such things are with him." Job xxiii. 13, 14. " The preparation of the heart in man, and the answer of the tongue, are from the Lord. A man's heart deviseth his way; but the Lord directeth his steps. The lot is cast into the lap, but the whole disposing thereof' is of the Lord." Prov. xvi. 1, 9, 33. " Yea, there are many devices in a man's heart ; nevertheless the counsel of the Lord that shall stand," 19, 21. " The king's heart is in the hand of the Lord, as the rivers of water ; he turneth it whithersoever he will."--xxi. 1. In short " the Lord hath prepared his throne in the heavens; and his kingdom ruleth over all." Psalm ciii. 19.

2. The plan of  Wesleyanism obscures the independence of Jehovah, and lets loose the whole creation o f human beings. " I myself know several Armenians who have declared to me in conversation, that so far as concerns the ipsa determinatio, or the very act of the will's determinating itself to one thing in preference to another, the said human will is (horrendum dictul) independent of God himself."---Quot. from Toplady's works, vol. It. page 354. See also a three penny tract, entitled, " Thoughts upon Necessity," by John Wesley.-N. B. According to this scheme, there are hundreds of thousands of lawless and independent beings, and every one of them born like a wild ass's colt! Manichaeism have been justly reprobated, for representing two independent and conflicting beings; but what is that to Wesleyanism, which furnish us with eight hundred millions for speculation!!! In this point, the system of Manes, the Persian, is superior to that of Wesley, the Englishman, or Arminius, the Dutchman, as eight hundred million is to two.

3. In consequence of his independeney and plans, he is represented as knowing every thing by intuitive certainty. "The Lord is a God of knowledge, and by him actions are weighed." 3. In consequence of his independeney and plans, he is represented as knowing every thing by intuitive certainty. "The Lord is a God of knowledge, and by him actions are weighed." I Sam. ii. 3. " Great is our Lord, and of great power; his understanding is infinite." Psal, exlvii. 5. He weighed, numbered, and adjusted with the utmost accuracy, all the parts that compose his all comprehending plan, before lie entered upon its execution. This is a striking display of the glory of his scheme, and proves him to be the true and eternal God. Hear his own language, " 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." Isa. xlvi. 9, 10. The fulfilment of prophecy rested upon the correctness of his plans; and every circumstance is determined, measured, weighed, squared and fitted into one grand whole. He thus appears lifted up above all his creatures, 2nd even above all blessing and praise. Intuitive knowledge destroys the principle on which the Methodistcal, scheme is founded.

3. In consequence of his dependency and want of plans, he is represented as not knowing every thing by intuitive certainty. " Various speculations, however, on the Divine Immutability occur in the writings of divines, and others, which though often well intended, ought to be received with caution, are sometimes even rejected, as bewildering and pernicious. Such are the notions, that God knows every thing by his intuition; and that there is no succession of ideas in the divine mind; that he can receive no new ideas," &c. There is fore-knowledge, present-knowledge, and after-knowledge with God, as well as with ourselves." Mr. Watson's Theo. Inst. vol. 1, page 447, and onwards.

According to this theology, the Divine Being grows wiser and wiser every day ! If this is true, he must have encreased in knowledge and experience to a most prodigious extent, since he first conducted his peculiar administration.- An administration founded on the principles of moral expediency as changeable and versatile as the capricious and unforeseen conduct of self-determining creatures. Surely this must be making the Divine Being altogether such an one as ourselves.

4. Provision is therefore made for all that will be saved, and no more ; so that in no instance Christ might die in rain. "He gave his life a ransom for many." Matt. xx. 28. Who gave himself a ransom for all to be testified in due season." 1 Tim ii. 6. That is Provision is therefore made for all that will be saved, and no more ; so that in no instance Christ might die in vain. "He gave his life a ransom for many." Matt. xx. 28. Who gave himself a ransom for all to be testified in due season." 1 Tim ii. 6. That is to say, for all the many whose sins he bore, and which shall be tested, made known, or brought home to their consciences by the Holy Ghost. Mary, the all for whom he died, is to have a spiritual and saving testifcation of the same. Where then is general redemption?

4. Provision is there fore made for all mankind, as much for those that are lost as for those that are saved, so that in many instances Christ died in vain.

" A world he suffer'd to redeem ;

For all he hath the atonement made:

For those that will not come to him,

The ransom of his life was paid."

"Lord, I believe, were sinners more !

Than sands upon the ocean shore,

Thou hast for ALL a ransom paid;

For ALL a full atonement made."

"Will You let him die in vain?

Crucify your Lord again?"

Why, ye ransomed sinners, why,

Will ye slight his grace, and die?"

Wesdey’s Hymns, 39, 199,.

5. That this special atonement arose out of discriminating love- Husbands, love your wives, even as Christ also loved the church, and gave himself for it." Eph. v..25.

"Herein is love, not that cue, (his church) loved God, but that he loved us, and sent his Son to b the propitiation for our sins." I John iv. 10.

5. That this general atonement arose out of undistinguished regard to all mankind.

" Our surety, thou alone hast paid,

The debt we to thy Father owed:

For the whole world atonement made,

And sealed the pardon with thy blood."

"Thy undistinguishing regard,

Was cast on Adam's fallen race;

For all thou hast in Christ prepared,

Sufficient, sovereign, saving grace."

Wesley’s Hymns, 39, 120

6. That his church and people should be justified wholly and entirely by free grace on the part of the Father, full merit on the part of the Son, and resistless power on the part of the Spirit. " Being justified freely by his grace, through the redemption that is in Christ Jesus." Rom. iii. 24.

He (the Spirit) will reprove the world of sin, and of righteousness, and of judgment. "He shall glorify me: for he shall receive of mine, and shew it unto you." John xvi. 8, 14. "As his divine power hath given unto us all things.2 Pet. i. 3.

6. That mankind are not justified wholly and entirely by free grace, full merit, and almighty power. " It cannot consist with his (God's) unerring wisdom, to think that I am innocent, to judge that I am righteous because another is so. He can no more in this manner confound me with Christ, than with David or Abraham."

"Our obedience to Christ is the cause of his giving us eternal life. "Wesley's Sermons on Justification."

" Men's believing is the cause of their justification." Mr. Wesley's (Anti) Scriptural

Doctrine of Predestination. "Jesus this mean oblation join To thy great sacrifice."

Hymn 321.

7.That, saving grace which was given sovereignty to them in Christ, should work effectuclly in them from Christ. It is grace given SOVEREIGNTY, working EFFECTUALLY, and SAVING Most MERCIFULLY. "Therefore hath he mercy on whom he will have mercy." Rom. ix. 18. 11 It is God that worketh in you, both to will and to do of his good pleasure." Phil. ii. 13. " He which hath begun a good work in you, will perform it until the day of Jesus Christ." Phil. i. 6. (And hath raised us up together, and made us sit together in heavenly places in Christ Jesus; that in the ages to come he might shew the exceeding riches of his grace, in his kindness toward us through Christ Jesus. For by grace are ye saved, through faith." Eph. ii. 6, 7, 8.

7. That common grace which which was given alike to all mankind in Adam, is proffered to many, procured by some, and preserved by a few. It is given GENERALLY, works EFFEMINATELY, and damns RELENTLESSLY many in whom it so unhappily inheres. " God bath given to every man a measure of light and grace ; which, if it is not resisted, will work the salvation of all ; but if it is, (0 the disastrous issue) will become their condemnation!!"

A two penny Tract, entitled, Serious Thoughts on Absolute Predestination,' by John Wesley.

This is, I suppose, what is termed initial grace. I read in the bible of being saved by grace, but according to Mr. W. and his followers, we are damned by it as well. Need we be surprised if some of his follower, should in some of their lucid intervals, discover a damning salvation? There is no more absurdity in the one than in the other.

8. That this grace should preserve those in whom it resides from the pollutions of this world, and finally introduce then into eternal glory. " We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them." Eph. ii.10. "Being born again, not of corruptible seed, but of incorruptible." 1 Pet. i. 23. " The Lord God is a sun and a shield ; the Lord will give grace and glory." Psal. lxxxiv. 11.

8. That this grace may be DAMPED, LEFT, and LOST ---that they who once possessed it, may be like a lamp gone out ! and be sentenced to OUTER DARKNESS!!

" Ah Lord, with trembling I confess

A gracious soul may fall from grace "

Or, as some of Mr. Wesley's adherents more pointedly and politely express it in prose, " A child of God to-day, and a child of the devil to-morrow." Or, as Thompson, the Arminian, would say, when reproved for his intemperate courses, " I am a child of the devil to-day, but I have free will, and to-morrow I will make myself a child of God."

Hickman's Animud on Heylin, page 91, and 227.

9. That as he appointed but some to eternal bliss, and they, in consequence of sin, are without strength and ungodly, he determined to call and quicken them by his own power and Spirit, in his own good time.

" God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ." I Thess. v. 9.-" Who are the called according to his purpose." Rom. viii. 28.-" Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, who are accustomed to evil." Jer. xiii. 23. But, , thy people shall be willing in the day of thy power." Psal. ex. 3.-So that " as many as were ordained to eternal life, believe." Acts xiii. 48.

9. That as he appointed all to eternal bliss, and they possess natural grace, he leaves their conversion to themselves, offering to create them anew whenever they think proper.

" This the universal bliss,

Bliss for all mankind design'd;

God's original promise, this,

God's great gift to all mankind

Blest in Christ, this moment be,

Blest to all eternity." Again,

"Awake from nature's guilty sleep,

And Christ shall give you light ;

Cast all your sins into the deep,

And wash the Ethiop white."

Once more,

" You whom he ordain'd to be

Transcripts of the Deity

You, whom he in life doth hold,

You, for whom himself was sold;

You, on whom he still doth wait,

Whom he would again create;

Made by him; and purchased-why,

Why will ye for ever die ?"

Wesley's Hymns, xx. 4. i.9. vii. 2.

X. That as he designed saving a limited number, he determined to give them all things freely, and to have the same published to them in the gospel, which is for their sakes.

" He that spared not his own Son, but delivered him up for us all, (the elect) how shall he not with him also freely give us all things." Rom. viii. 32.

" In that hour Jesus rejoiced in spirit, and said, I thank thee, 0 her, Lord of heaven and

earth, that thou hast hid these things from the wise and prudent, and halt revealed them unto babes: (not offered them to all mankind) even so, Faa:er; for so it seemed good in thy sight." Luke x. 2i.

"If our gospel be hid, it is hid to them that are lost."

I Cor. iv. 3.

"All things are for your sakes, that the abundant grace," &c. 2 Cor. iv. 15.

LASTLY, that in consequence of absolute election, limited redemption, total imbecility, and "omnipotent energy to regenerate, none but the saved and guickened seed are invited to partake of the blessings which the gospel proclaims and set forth.

We invariably find the characters invited, described, as spiritual-hungering, thirsting, fainting, hoping, longing, loving, desiring, &c.-all which are characteristics of the elect in a quickened state, and afford sufficient evidence to overthrow the incongruous system of offered grace.

11. That as he designed saving, all mankind, he made and published an offer of grace to all mankind.

" Alt ! no :-I still may turn and live,

For still his wrath delays:

He now vouchsafes a kind reprieve,

And offers me his grace."

" I will accept his offers nwv

From ev'ry sin depart

Perform my oft repeated vow,

And render him my heart."

"I will improve what I receive,

The grace through Jesus given;

Sure, if with God on earth I live,

To live with him in heaven."

" See him set forth before your eyes,

That precious bleeding sacrifice !

His ofer'd benefits enmbrace,

And freely now be saved by grace."

" This is the time, no more delay,

This is the acceptable day;

Come in, this moment, at his call,

And live for him who died for ALL."

Hymn lxxx. 4, 4, 6.--ii. 8, 9.

LASTLY, that in consequence of a design to save all, a provision made for all, initial grace, offered grace,&c. all mankind are invited to come to Christ and receive his proffered mercy.

Harlots, and publicans, and thieves ;

He spreads his arms to embrace you all!"

Again,

" The Father, Son, and Holy Ghost, Arc ready with their shining host; All heaven is ready to resound, The dead's alive, the lost is found."

Come, then, ye sinners, to the Lord,

In Christ to Paradise restor'd;

His proffer'd benefits embrace,

The plenitude of gospel grace."

Hymn xxxi. 5.-ix. 5, 6.

Where lives the man that can bring these two poles together? Where is the genius that can reconcile Wesleyanism with the bible, with the perfections of God, with Christian experience, or with general good sense? And where is the lynx that can discover divine wisdom and prudence in such a scheme? In the plan of divine wisdom, we discover harmony and proportion in all its parts, strict conformity to the attributes of God, exact accordance with Christian experience and sound reason: but quite the reverse is the scheme of Methodism. Surely Mr. Wesley's method is much unlike that of him, a who is great in counsel, and mighty in work." Jer. xxxii. 19.

I have read in the Scientific Gazette, of a pair of scales, constructed by a Mr. Robinson, with such extreme accuracy, as to be sensibly affected by 1-400th of a grain. It is remarked, `this balance may be esteemed of very great accuracy, and very fit for the purpose to which it was applied, namely, the analysis of organic substances by fire. Query, if Mr. Wesley's creed be subjected to a fiery ordeal, so that all its parts may be separately weighed and examined, would not a balance less delicate in its action be sufficient for the purpose? The faith of many, and the practice of more, must not be submitted to such sensible scales.

With regard to the parallel, let it be observed,

1. That I do not suppose there is no scripture that will not countenance some parts of the Wesleyan scheme.

2. That Methodists are not capable of quoting scripture: nor

3. That they cannot represent their creed as well supported by scripture : -but

4. I do affirm, that though this is the case, yet, 1. there is no scripture that if fairly examined, will agree in sense therewith-2. that to make any passage of scripture fit such a system, it must be unmercifully tortured-3. that Methodism is without any scriptural basis, and must sooner or, later be carried to the land of Shinar, have a house built for it, and be established there, and set upon its own base. Zech. v. 10, 11. An extract from a Poem wrote some years back by Mr. Thomas Gurney, shall conclude this article.

" Shall Wesley sow his hurtful tares,

" And scatter round a thousand snares?

"Telling how God from wrath may turn,

" And love the souls he thought to bum;

" And how again his mind may move,

To hate where he has vowed to love ;

" How all mankind he fain would save,

"But longs for what he cannot have."

"Industrious thus to sound abroad

"A disappointed changing God !

"Blush, Wesley, blush at thy disgrace;

"Haste thee to Rome, thy proper place."

Permit me to add, that Mr. W. had not such an antipathy to popish tenets and worship as some other people have. In a printed letter to a Roman Catholic, he writes thus-" I say not a word to you about your opinions, or form of worship ; let the points wherein we differ stand aside ; here are enough wherein we agree ; 0 brethren, let us not still fallout by the way!"

With regard to what is called Fullerism, it may be proper to state that it agrees with the bible in maintaining absolute and eternal election, eternal rejection, preterition or reprobation, and total depravity. Redemption is viewed by it as essentially general, but intentionally special; this rests upon a gratuitous assumption, (viz.) that justice must be considered as a moral and not a commercial attribute, and that consequently redemption is to be contemplated as bearing a moral and not a commercial aspect. Mr. F. always studiously avoided coming to pounds, shillings and pence, upon the subject; his sagacity discovered the consequences that must follow, and he therefore chose to avoid the debate by denying the fact altogether. I shall examine this point in the article devoted to the subject of redemption. Further, it agrees with the Wesleyan in the following points; that an offer of grace is made to all mankind in the gospel, that all are to be invited, that all may receive the offers, &c. that it is their duty so to do, and that they will be damned for not receiving them. It is thought that this plan is suited to keep sinners from despair, allure them from sin, and bring them to a knowledge of the Lord Jesus Christ. I hope to show the fallacy of this scheme in some future number. For the present it is sufficient to observe, that it makes but an ill display of the wisdom of God.

Baxter's plan, was by an odd sort of amalgamation, to unite the two systems together. He wrought hard to gain his point, but failed in the attempt. He professed, with the Calvinists to believe in election, human depravity, irresistible grace, and final 2erseverance. All this was on the part of the elect. With the Arminians he contended for general redemption, initial grace, offers of grace, improvements of grace, falling from grace, &c. but this related only to the un-chosen part of mankind. Mr. Baxter was extremely unsound in the doctrines of redemption and justification, his favourite pagasus was the acquirement of a right to eternal life by yielding obedience to the gospel as a mild and remedial law. See his aphorisms, &c. This is also the opinion of Socinians and Arminians. The principle on which the system rests is a mischievous one, for it saps the atonement, and destroys the authority of the divine law, and seem something like antinomianism in the gross. The reader may see this subject most ably discussed by John Brine, in a tract, entitled, " An Antidote against a Spreading Antinomian Principle." And had the good man lived to have seen Mr. Fuller's gospel worthy of all acceptation, he would no doubt have laid a rod in pickle for that gentleman's back, and deservedly chastised him for his erratical excursions. They are systems, however, that want no argumentative refutation in the article of death. Nothing but absolute, sovereign, and efficacious grace, together with the spotless, seamless, and faultless righteousness of the adorable Redeemer, can be relished and depended upon by a sensible and regenerated sinner. This fire shall try every man's work of what sort it is. Conformable to this idea was the confession of Richard Baxter, who, when lying on his death-bed, was visited by a friend, who reminded him of the glory to which he was going, and that his many good works would attend him into a better state. The old gentleman lifting up his dying hand, and waving it, replied, "do not talk" to me about works; alas! I have dealt too much in them already.' Toplady's Anecdotes. And it is positively asserted by some, that Mr. Fuller's system would by no means fit his mind when his body Was upon the eve of dissolution. Of course his biographers and followers have given to this circumstance a studied concealment. But death is pursuing his followers as well as other people, and we must all lie in prostrate humility at his feet; I feel persuaded that it 'will afford us no consolation to retract in death what We believed in healthful life.

Celestial Spirit, teach my soul

The whole of truth to know;

Let me thy blest instruction find,

While pilgrim here below.

And let thy truths my spirit cheer,
That I with transport warm,
May all thy heavenly will declare,
Nor dread the pelting storm.

Nor let my interest, ease, or pride,

Allure my mind to ill:

Nor let me dare thy truths to hide,

Nor thy rich grace conceal.

And when I die, let all my creed

In pleasing posture come,

And lend its influence to my heart,

And help the pilgrim home.

With regard to the conformity these systems bear to the attribute of divine wisdom, I have a few queries to propose.

1. Where is the wisdom of God, in making provision by the sufferings of his Son, for those whom he never designed to benefit by that provision? Wesleyanism obviates this difficulty by asserting, that he designed it for one as much as another. But this involves a greater difficulty, for it represents a disappointed God immediately. And where is the wisdom of a plan that disappoints its author of his purposes and expectations?

2. Where is the propriety of purchasing all the materials in the world, to erect a fabric where one third of them will not be required? Christ purchased or bought his church, which is his temple and building. Now as no more will be or can be united to the building, where was his prudence in paying a price for them sufficient to buy the whole world? Methodists meet this difficulty by saying that all may be saved, or added to the church of Christ. But this raises another question, did he or did he not foreknow who would and who would not be saved? If he did not, where is the immensity of his knowledge? If he did, where was his wisdom and goodness in causing his Son to die in vain ? There is likewise another difficulty attending such an escape; it is this, if all may be saved, then the dimensions cannot be regulated by a divine plan, but by the precarious determinations of the human will ; and things which are uncertain do but ill agree with the nature of a building where every thing is known, planned, fixed, and determined.

3. Where is the consistency of offering terms of favour upon impossible conditions? Mr. Fuller allowed men to be totally depraved, and entirely unable to perform any spiritual acts. Now if faith and repentance are spiritual acts, and these acts the conditions on which the things offered are to be obtained, must not the conditions be impossible? In vain we look for the wisdom of a man who should engage to use effective measures to bring and unite to his building all the materials that he designed the building should require, and which must be completed when these and united to one another ; and yet should offer to unite the rest upon condition that they would arise and move to the building, or pray and beseech him to move them. ' 0 but it would show his liberality and good will.' But then where would be his prudence and sincerity.  If he wished to have them all, why not make the limits extensive enough to receive and contain them all? And why not use energetic and effective measures so as to see that they all are brought and built up as lively stones ? If God really do wish to save all mankind, can any reason be shown why he did not determine to save them from all eternity, and why they are not brought to the footstool of mercy by the efficacious work of the Holy Ghost? This query meets alike the Arminian, Baxterian, and Fullerian. Let them assign some satisfactory reason, before they presume to hurl their bolts at those persons who consistently and conscientiously abstain from offering the sure mercies of David.

4. Where is the wisdom of a plan that designs embracing some, purchasing all, inviting some, and yet ;effecting the welfare of none but those included in the design ? I declare myself unable to discover, any thing like prudence or sound discretion in the affair.

5. Where is the fitness of a plan that has a limited foundation, a general provision, and an unsightly projection of parts; or a denial of utility to the provision? Election strikes the limits of mercy's building, redemption makes the provision, and calling-grace carries up the edifice. Now, if we have a general redemption, we must have either a superstructure much larger than the foundation, or else a great deal of the provision will be useless. But then, where is the fitness of such a plan ? Do not a limited redemption, and an efficacious call by the power of the Holy Ghost answer much better to the doctrine of election, and seem much more analogous to the idea of a building?

My thoughts on this attribute shall be condensed into as small a compass as the nature of the subject will admit. I consider the following positions as fundamental principles in the scheme of religious theory.

Position 1. Jehovah must be a self-determining being. We cannot conceive of a being possessed of all possible perfection, without allowing him to have the attribute of self-determination; and that in the most absolute sense.

Position 2. A being absolutely self-determining, must be as absolutely independent. He can depend on no being, nor be under any obligation to any being whatever; because they all borrow their existence of him, and draw their supplies from him.

Position 3. A being absolutely self-determining and absolutely independent, must possess an absolute liberty of WILL. By an absolute liberty of will, let me not be understood as supposing that his will has the liberty of opposing his other attributes in their respective exercises. I mean no such thing. But I mean to assert, that whatever is done, he either does or permits to be done most freely.

Position 4. This WILL must be unlimited and active. His will must be like himself, and as he is infinite and active, his will cannot be limited and passive, because that would introduce disparity and incongruity among his perfections.

Position 5. His will must comprehend all things that do exist, ever did exist, or ever will. Without admitting this we cannot maintain the infinite activity of his will, because it is impossible for a thing to be infinitely active, without embracing or surrounding every existence in every period and place.

Position 6. His will must be unchangeable. If he could in any instance change his will, it must be either to prevent or create unintended existences, or else to give a new disposition to those existences with a view of producing a new train of events, differing from his original design either formally or substantially. We should then be brought to this alternative, either to admit that his will is capricious, or else contend for Divine ignorance. If we allow the former, we strip him of every lovely appearance, and render doubtful the safety and happiness of the very elect both on earth and in heaven. If we plead for the latter, we destroy his character and our own confidence ; for it is impossible that we can put any faith in either the policy or the promise of a being, who, unable to form a plan free from defection, is under the necessity of shifting and altering his measures day by day. But if he is infinitely wise, and knows no levity of purpose, he must be immutable and invariable in his will. The former will be granted, and the latter is demanded.

Position 7. The will of God is omnipotent. His will is a representation of himself, and cannot be impeded, diverted, or destroyed. His will is not governed by strength, but his Almighty power subserves his sovereign and unbending will. He can will nothing but what is consistent and right, and therefore we may rest assured that unmeasured power will lend all its energies to render his will effectual. His will is clothed with omnipotence.

Position 8. Whatever comes to pass must be the result of his will. A will that is infinite, active, and effective,, must will the existence of all that breathe, of all that is, and of all that can be. If he did not will their existence, they must either exist against his will, or else his will must be in a state of quiescence, and the Almighty himself unconcerned respecting men and their affairs, and consequently his own concerns likewise. But a quiescent will and a careless God sound rather oddly in sound divinity. The truth is, there is not a single thing in the whole universe of affairs, but what exists " according to the good pleasure of his will." " Thou hast created all things, and for thy pleasure they are and were created." Rev. ix. 11.

Position 9. Every thing in nature, grace, and glory, owes its order and disposition to the divine will. The volitions of the divine will are neither capricious nor incoherent. There is order and disposition, as well as act and volition. The Divine Being can no more will things disorderly, than he can arbitrarily; I mean without any reference to right or wrong. Time and place, modes and circumstances, enter as much into the divine will, as the consideration of right and wrong. " He doeth according to his will in the army of heaven, and among the inhabitants of the earth ; and none can stay his hand, or say unto him what doest thou?" Dan. iv. 35. He doeth; there is the act that develops : according to his will; here is the rule by which he works : in the army and inhabitants ; there are the creatures among whom he displays his eternal power and Godhead : the army of heaven and the inhabitants of earth ; there are the places : none can stay his hand ; there is his efficiency : or say unto him what dost thou % there is his righteousness and majesty. In fine,

"Whatsoever the Lord PLEASED, that did he in heaven, and in earth, in the seas, and in all deep places." Psalm cxxxv. 6.

Lastly. His will must be WITHOUT A CAUSE. Whatever is the cause of every thing, cannot be caused by any thing. Nor can the volitions of the divine will be caused by any exterior action; because the divine will can no more be wrought upon than his divine nature, seeing his will is himself willing. All without himself is time; could therefore any thing out of himself produce volitions in his will, they must be things in time effecting eternal acts, or things in time producing acts in eternity; that is to say, before those things had any existence; for we cannot suppose that God wills any thing in time which he did not will in eternity. His will is eternal, and so are all its acts; and whatever is eternal must be without a cause originating in time.

From these positions it will be seen, first, that the whole scheme of salvation drawn by the hand of omniscient wisdom, stands for ever fixed in the divine will. " Even so, Father, for so it seemed good in thy sight," must be our language whenever we are privileged to contemplate the plan of endless mercy and redeeming merit.

Secondly. The self-determining will of God must immutably fix the everlasting state of all the guilty descendants of a guilty head. This may appear to be a startling consequence, and to many, no doubt, is too true to be pleasant. But the propositions support it, Jehovah himself declares it, the bible establishes it, and I believe it, therefore have I thus spoken. His will was the same in eternity as it will be at the judgment day, " and whosoever's name is not found written in the book of life, will be cast into the lake of fire." Rev. xx. 15. This puts the question beyond a doubt, that no more will be saved than are written to eternal life. And that they were written in the book of life before they were called by grace, before they were born, or before the world was made, is a point most satisfactorily proved by the same beloved disciple, when depicting the attractions of papal splendour in chap. xvii. 8. "And they that dwell on the earth shall wonder, whose names were written in the book of life FROM BEFORE THE FOUNDATION OF THE WORLD."

It was a prediction which fell from the lips of him in whose mouth no guile was found, that there should arise false Christ's and false prophets, that should show signs and wonders to seduce, if it were possible, even the elect. Mark xiii. 22. This evidence which cannot be contradicted, establish one grand point in this enquiry, namely, that there is a certain number of mankind whose names were enrolled in heaven before the foundation of the world, and will be honourably and gloriously saved from everlasting wrath to the praise of the glory of his grace.

0 may my name recorded be,

In that eternal place ;

That I with joy thy face may see,

And sing redeeming grace.

This, this shall end the painful strife

My name within thy book of life.

On the other hand we are assured that there are some who were before of old ordained to condemnation, Jude 4. Now the ordination of some to eternal life and some to eternal death, must be by his willing or determining their eternal states. Suspending all enquiry for the present into the justness of such determination, the fact appears plain.

3. The numbers of those who are saved and lost will exactly agree with his will. The elect were eternally predestinated according to his will, Eph. i. 5. eternally sanctified by his will, Heb. x. 10. spiritually begotten by his will, John i. 13. James i. 18. They obtain forgiveness by his will, Rom. ix. 18. Practical sanctification is promoted by his will, l Thes. iv. 3-v. 18. The Holy Ghost distributes his gifts severally as he will, I Cor. xii. 11. The gospel is the mystery of his will, Eph. i. 9. Intercession is made for them according to his will, Rom. viii. 27. Their confidence at a throne of grace in being heard and supplied, arises from the conformity their petitions bear to his will, 1 John v. 14. Our perseverance is owing to his will, for it is God that worketh in them both to will and to do of his own good Pleasure. Phil. ii. 13. In short his will runs through the whole of our salvation; and considered as one comprehensive whole, salvation is the " MYSTERY of his WILL."

Now if the number of the elect cannot be augmented, it follow by just consequence that the number of those who will be lost cannot be diminished. It will be found at the last day that there will be just as many saved as God willed to save, and just as many cursed as were appointed to condemnation. " God, (says the apostle) hath not appointed us to wrath; (as the consequence of sin) but to obtain salvation by our Lord Jesus Christ," 1 Thes. v. 9. A plain indication that there were some who were appointed to wrath though they were not; or the apostle could not have urged the appointments of God to eternal salvation as a particular favour, in order to stimulate to a line of conduct, by which they were to be distinguished from those whose conduct was disgraceful and disgusting. Now the appointments of God are nothing more than his willing things to be. And respecting the agreement of the wicked with his will, it is said, that `1 God hath put in their hearts to fulfil his will and to agree, and give their kingdom to the beast, until. the words of God shall be fulfilled." Rev. xvii. 17. Why did not Pharaoh emancipate the children of Israel? because the Lord hardened his heart. Why did not Hophni and Phineas hearken to the voice of their venerable father when gently reproved for their conduct? it was because the Lord would slay them, 1 Sam. ii. 25. Moses sent peaceable messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon, to negociate with him for a passage through his dominions; but the king rejected the propositions, dismissed the messengers, put his army in motion, passed the frontiers of his own kingdom, and gave battle at Jahuz; the battle was to his disadvantage, for he was defeated, his army dispersed, his territories invaded, and his whole laud possessed by the successful Israelites. But how came this about? Let the dying historian, the Jewish lawgiver and the man of God declare,-" Sihon, king of Heshbon, would not let us pass by him, for the Lord thy God hardened his spirit and made his heart obstinate, that he might deliver him into thy hand, as appeareth this day." Deut. ii. 30. This, let it be remembered, is the language of one of the greatest proficient in science, politics and divinity that ever existed -it was the language of the concluding part of his life, which was made up of many visits from God, much fellowship with him, and a progressive acquaintance with his will both political and divine. He is styled, by way of eminence, " the man of God," and could feel no opposition to his law, nor have any design to libel the Divine Being. Yet he declares that God hardened his spirit, and made his heart obstinate, which was the reason of his hostile conduct. I do not suppose that God actually infused an hardening principle into his soul, but that he so ordered circumstances that they operated upon the latent principles of evil, which made him regardless of danger and destitute of the fear of the Lord. And as it respects the moral and eternal condition of sinners, there always was, is, and hill be, some whose eyes are blinded that they cannot see, and whose hearts are hardened that they cannot repent, nor be converted unto God. See Isai. vi. 9. John xii. 39, 40. In a word, respecting eternal life, it will be clearly seen in the great day of the Lord of Hosts, that the election have obtained it, and the rest were blinded. Let not Arminian minds content themselves by merely disclaiming against these things, but let them show by sound reasoning on the divine will, that it is even possible for it to be otherwise. The principles which I have laid down, and the remarks which accompany and follow them, though they may be despised and disputed, will never be destroyed.

But, now to the grand apex; can offers of grace and general invitations consist with the will of God? 1 say no: it is impossible, absolutely impossible. It is a clear case that God has not willed the salvation of any but his church, but that he has negatived their salvation by most justly determining their condemnation, which will be executed upon them in righteous displeasure for their sin and rebellion against him. Now I ask how can the Almighty Jehovah make an offer of salvation to those whom he has consigned in his appointment to everlasting destruction from the presence of the Lord and from his holy angels?

1. It would divide his will against itself: If his will is from everlasting, and I have clearly proved that it is, he must will the condemnation and the salvation, of one, and the same individual at one and the same time. A person whose senses are distracted might act thus, but then his will would be of no importance. But God forbid, that we should impute such things to him. The division of his will, would be its total overthrow, and it would effect its own destruction in its own volitions. And this must be the case if an offer of salvation is made to the reprobate part of mankind. There are no means of evading this conclusion but by overturning the ten positions at the commencement of this article; which will be to resist and overthrow the will of God itself. Even 11 men of renown," had better walk upon thistles bare-foot, or handle nettles without gloves, than to come in contact with the sovereign and inflexible will of the Almighty. It is hard to kick against the pricks.

2. Supposing that a divided will could continue, Offers of grace would destroy its ACCURACY. They are said to be born of the will of God-the Son quickeneth whom he will-of his own will begat lie us, &c. I have already remarked that every thing that can exist in any form, time, dispensation, &c. are u:. alterably fixed by the will of God. (See Position 9.) Consequently, time, manner, circumstances, means, and every thing belonging to the conversion of those who get to glory, are all willed, foreknown, and fixed in the great plan of God. But if there is any discrimination in his will, it must stand in the way of offered mercy and general invitations. For if an offer of grace is made to mankind upon the condition of their faith and repentance, it must suppose that they are at liberty to either reject or accept it. And if o neither the number nor the individuals of them that are saved, can be known until the quick and the dead stand before the judgment seat of Christ; what then must become of his will? And if they can accept or reject at one time just as they please, of course they can at another under the same or similar circumstances; and supposing that a sinner who had sat and heard grace offered to him for fifty years before he should take it in his head (for it seems that there requires nothing to be put, into the heart) to accept the offer by performing the conditions on which it turns, I ask could he not have received it fifty years before? Had he not the same ability to perform the conditions at first as at last? The man might according to this principle have been born fifty years sooner if he pleased, or at any other intermediate period ; or he might have deferred it longer; nay, he might have died unconverted and been damned to all eternity. Now it is plain from this case, that all accuracy and steadfastness in the will of God is out of the question. Men are born when they please, and most probably we shall hear of people dying only when they think proper. Descartes was such a consistent free-willer that he is said to have been in the habit of abusing to no very sparing degree, any of his friends who might happen to die before they desired; urging, that man was a self-determining being, and therefore, could not die except he determined upon it!!! The scheme of offered grace is to all intents and purposes opposed to the will of God. And the question seems to be this-is God's will to be governed by the creature's, or the creature's by Jehovah's? Whether the former or the latter is the most reasonable, let reasonable men judge. Should it be said, that ' though grace is offered, and men without distinction are invited to come, yet God must regenerate the heart, and enable them to come. I answer, are you sure, that if God must do the work, he has not a set time to do it in? and are you sure that he who formed them will have mercy on them? His will is again out of the affair, for he is bound by consistency to regenerate every one to whom the offer is made, without any regard to the eternal solicitations of his will-whether he designs their salvation or not.

Beside, the offer loses all utility, for if an offer is made on conditions which only God can fulfill, what effect can it have? Can it save them? No. Can it inspire them with any spiritual feeling? Impossible. Can it hasten their new birth? Ridiculous. Can it humble the proud heart, and display the sovereignty of grace? It can do no such thing. What then can it do? 0! it prevent sinners from despair! Wonderful! And so God's will is to be prostituted, the covenant of grace destroyed, the doctrines of the gospel concealed, and the mercy of God misrepresented, to keep ungodly sinners out of despair!!!

Compose yourselves, my dear sirs, there is no ground for the alarm : sinners in a state of nature, are in no danger of despairing about the salvation of the cross; and when any are awakened to a sense of their moral condition, the gospel unfolds all its beauties to meet the eye, touch every tuneful chord to charm the ear, and unlock all her stores to fill the soul. It is free grace, and not offered grace, that can keep a sin-burdened soul from despair.

Where is either the efficacy or propriety of your scheme, if there is a settled order of things, and if God must do the work? and where is your own consistency? You must either studiously conceal the will of God, or else you must be driven to the pitiable necessity of contradicting yourselves. You must tell your hearers, that the will of God is sovereign, eternal, active, absolute, unlimited, efficient, &c. That all things proceed from his will; are regulated and governed by his will and that all divine appointments or purposes arose out of his will, and that he has willed some to life, through Christ, and appointed others to death, as the reward of their transgression. You must tell them, that all whom he has willed to everlasting life, must be called, pardoned, &c. according to his will : and that, as his will cannot be resisted, the rest are justly permitted to live in their sins, and die in their guilt. Your conflicting system will oblige you to observe further, that God has in great wisdom and goodness, made a tender of salvation to all, whether elected or not, by which they all may be saved if they will-that God is willing to save them, if they will but be saved by him; and that he has richly provided for their everlasting interests, by offering to them the felicities of eternal glory.

But how will this agree with the language of our Lord, when he said, "I thank thee, 0 Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father : for so it seemed good in thy sight." And, with the apostles, when he said, "God the Father had blessed his people with all spiritual blessings in Christ Jesus," &c. How can these things be reconciled? And to make the inconsistency more glaring, you must tell them that they have neither will nor power to perform the conditions; that this is God's work, and that it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. Will riot your intelligent hearers exclaim, ' where then is either the use or propriety of offering us grace and glory, if we are unable to fulfil the conditions, and if a given number is only to be saved?' ' 0 but we tell them, that if they do but ask of God, he will give them strength to repent and embrace the offers of mercy. If they seek, they shall find; and if they knock, it shall be opened to them.'

So then, they are to go to God, and say

" An unregenerate child of man,

To thee for faith I cal.."

Wesley.

The principle is still defective, because it militates against the will of God, and destroy the nature and fitness of things. It militates against the mill of God; for if spiritual mercies are to be guided by the exercises of natural principles, and every person possesses ability to exercise those principles or faculties, who will be saved and who will not, will be still unknown to God, till mankind are cut off from the face of the earth. God's will is again shut out, and the creature's will, all in all.-It destroys the nature anal fitness of things; for there is no propriety in supposing that natural things are to be either the cause or the means of spiritual favour. It is more proper to suppose that the Holy Ghost plants a principle of spiritual life in the soul, and that this new life breathes, thirsts, move, seek, love, fear, hope, &c. than it is to suppose, that natural, sinful, debilitated man, can produce them from his own treasures, and by his own materials. Golden oil fill golden lamps only, and that by the means of golden pipes.

"But could he not will them to believe when they please?' Certainly not. At least, not in the sense in which the objection views the subject. Because that would leave things in a state of uncertainty. And an uncertain plan would be an imperfect one; an imperfect one would be unworthy of his wisdom and a disgrace to his character. Absolute certainty can arise only out of immutable fixation; and unalterable fixation can arise only out of his will. Uncertainty in a plan is a defection in that plan; a defection in God's plan is a defection in his will, because he formed his plan by his will; a defection in his will is a defection in himself, because his will is himself willing; and a defectible being cannot be God. Thus are we solidly landed upon the quagmire of atheism, which is the necessary conclusion not only of the system called Mr. Fuller's, but of those known by the name of Baxter's, Wesley's, Arminius's, Pelagius, and others.-N. B. I do not mean to insinuate, that either these men or their followers were atheists: many of the two former classes were and are very blessed men of God; spiritual minded, humble, active, communicative, and useful; but I mean to assert, that such is the just consequence of their respective creeds.

"But could he not will things to exist, as he foresaw they would be the result of voluntary actions ?' By no means. For that would be like looking for a system of certainty professedly founded upon capricious principles. Besides, that would bring his will under the government of contingent circumstances and events. And not only so, but it would make the volitions of the creature's will the cause of divine purposes. For according to this principle, God could will nothing but what his creatures pleased. He could not have willed what he did, had not his creatures have chose to have acted as they have and will, and had they have thought proper to have acted otherwise, he must have willed accordingly. In short he could not know how self-determining beings would act, and therefore Mr. Watson, the Wesleyan, was perfectly consistent with his creed in saying there is after-knowledge, and new ideas with God as there is with- us! But this divests him of all volitive power, and render his will entirely dependent on the will of his creatures. Now a dependent being is a created being, a created being is an originate being, an originate being is not eternal, and a being not eternal cannot be God. We are again arrived at the same unhappy conclusion, a conclusion as just, as it can be painful. And it is easy to see, if we keep in view the attributes of God, and particular his will, wisdom and sovereignty, that universal redemption, offers of grace, rejection of grace, falling from grace, and all the whole family of errors, guide us to the same awful terminance. Very mercifully however, for popular men, their hearers seldom indulge in such dry speculation, they hear the gentlemen and like them well; but leave the thinking part to those who have nothing else to do, and find great difficulty in sleeping. Of how many professors may it not be said, Ye hear, and ye worship ye know not what!" John iv. 22. I know of only one more plea that can be used in favour of offered mercy, which plea I will state in all its parts, and meet in all its force; it is this, ' His will of precept may differ from his will of purpose, and yet not be contrary: what more inconsistency can there be, in supposing that he. offers salvation to those whom he intends to damn everlastingly, than in supposing that lie commands men to do one thing by his law of precept, and yet determined upon their doing another by his law of purpose e' Answ. Much every way. For,

1. God can command nothing of his creatures but what they had an original capacity to render. Man was originally furnished with a capacity of obeying in every relative point of view, the law of the Lord hi God. True, sin has shrivelled up his capacity, though his relation and obligation remain the same. But with regard to performing the conditions by which offered grace is only to be obtained, he never had the capacity, nor never will, except it be freely given to him of God.

2. Whatever capacities God may endow his creatures with, he must afford them an opportunity -of exercising those capacities. Now if Adam possessed the capacity of believing spiritually in Jesus Christ, how was it that he had not an opportunity of exercising that capacity? Before the fall he had not the object, after the fall he had lost the capacity, supposing him to have ever possessed it. We must therefore either admit, that Adam had not the capacity for spiritual acts like unto a regenerated person, or else we must content ourselves with believing, that God endowed his creatures with capacities, for the exercise of which he was either unable or unwilling to afford them an optunity. In short, we must believe that he furnished man with endowments by no means adapted to the dispensation under which he was brought into existence! When therefore the holy law of God require men to perform that which under present circumstances is impossible, the justice and consistency of his character is preserved, because they were once in circumstances which enabled them to obey his law perfectly. But when he offers everlasting things on conditions which under no dispensation they were ever able to perform, the consistency of his conduct is placed in a very questionable point of view, and his government trembles to its very base.

3. When he commands his creatures to obey him, however his secret will may run counter to his revealed, he commands nothing but his RIGHT. This is clear. But when he offers them everlasting mercies, be offers, first, what he could not grant supposing the condition could be fulfilled. When I say he could not give what he offers, I mean considering the unchangeable constitution of the plan of grace. For, 1. he never designed their salvation. 2. As such he never provided for it. 3. Therefore he offers not what he pretends to have, supposing that offers of grace are true. 4. The addition of one single individual to the family of grace would derange his counsels and institute a new order of things.

If it is their duty to accept the offers made, by what law is it required? not the law of innocence. For, 1. That is the ministration of death,- whereas this would make it the ministration of life. And if so where are we to look for the difference between law and gospel? 2. How can the law condemn and hold out a pardon at one and the same time? how can it stop a man's mouth, and yet command him to cry for mercy to receive mercy, &c. Now if it was not the law given in innocence what law could it be? when was it given? and how came it to pass that a law should be introduced which bore no relation to the faculties of those it was intended to govern? The design of God's law must be to govern the energies of his creatures ; but how he could introduce a law where there are none to govern, and then damn them for disobeying that law, is a problem that I think admit of no very easy solution. Man when he breaks the law of God, breaks a law that he had in innocence, was capacitated to obey, and is still held to obligation by it. There is therefore no inconsistency in asserting, that God command his creatures to do that which is right, though he permits them in many instances to do that which is wrong. But if he offers them everlasting favours, and punishes them for not receiving his blessings, he acts unrighteously; because, he condemns them by a law that was never adapted to them.

4. Whatever is a law of command is a law of sanction, and therefore a penalty is threatened when the command is not observed. If offers of grace are made to mankind, it is either their duty to accept them by fulfilling the conditions, or it is not. If the latter, then there is no resemblance between an offer of salvation and a precept of the law, and the conduct of his creatures is cognizable by no law whatever: this seems something like naked antinomianism. On the other hand if it is their duty, they certainly sin in not performing impossibilities, and the gospel instead of adapting itself to their miseries and condition, only opens fresh sources for irresistible guilt, and increase their damnation beyond conception. What he requires by his law he requires as his right from man as his creature, but man can continue to be his creature without an offer of grace, which offer can never be available to him, but which loads him with intolerable anguish-anguish incurred, not by despising the gospel, nor for disbelieving its contents, nor for refusing to hear it preached, nor for neglecting to read it, but simply for not doing that which it was absolutely impossible for him to perform under any dispensation.

4. The law of God have been perfectly obeyed by innocent man, and is partially obeyed even now, by sinful and sinning man. But offers of grace have never been received, nor never will upon the ground of faith and repentance, as required of human nature in its lapsed condition.

5. The law which God gave to his creatures was necessary, for without it he could not have displayed his authority, grandeur, &c. nor could he have maintained his independency. But offers of grace are by no means necessary to support his authority, nor to reveal his majesty, nor to display his independency; indeed they seem of all things the least adapted for any such ends. His independency for instance is but ill displayed in fettering himself to the levity of his creatures; nor is his grandeur represented much more to advantage in beseeching, inviting, entreating, praying, &c. his creatures to have compassion on themselves and let him save them-iu inviting all, gaining some and saving a few.

" Sinners, turn, while God is near,

Dare not think him insincere;

Now, even now, your Saviour stands,

All day long he spreads his hands;

Cries, ye will not happy be;

No ye will not come to me:

Ale, who life to none deny;

Why will ye resolve to die?

See the suffering God appears !

Jesus weeps; believe his tears!

Mingled with his blood they cry,

Why will ye refuse to die."

WESLEY's HYMNS.

The Divine Being is not exhibited in a very majestic situation in the above lines, and many others of the same import, where he is represented as being extremely anxious to save his creatures-stretching out his arms to embrace them-expostulating with them-telling them they will not come to let him save them-weeping and mingling tears with his blood, and though he made them to live with him and wants them to live with him, yet his designs are overturned, he is disappointed in his end, crossed in his love, and grieved in his soul, while thankless man so far from accepting his calls and receiving his offers, never so much as deign to thank him for his kindness. Were such things predicated of a human being, we should certainly conclude him to be placed in very pitiable circumstances; and so far from regarding him as a wise and august sovereign, we should look upon him as some poor maniac, who had a comprehensive claim upon our pity and indulgence. Should it be said every person do not carry things to the same length ; probably not, but the principle is the same in one and all. Offers of grace disrobe Jehovah of his majesty, and reduce him beneath the level of his creatures. He could not therefore introduce the system of offered grace and general invitations, with a view of displaying his perfections and saving his creatures. If the system does exist-it seems to be a mere excrescence, formless, dark, and useless. In a word, there is no resemblance between his law and offers of grace, neither in form nor principle. His law is a necessary representation of himself, offers of grace are not; this degrades his majesty, that displays his authority; the latter arise out of his perfections, the former has no relation to them; his law is the mirror of his attributes, but offers of grace conceal them. The former stands adapted to every dispensation, this is suited to none. As his revealed will contemplates the moral state of things, his will of purpose may differ from his will of precept; but as his holy law must command every thing that is morally right, and man possesses feelings and principles repugnant to his just commands, it will be clearly seen that his will of purpose is a will of permission, lending none of its energies to guide the mind from his revealed will. Nor do his will militate against itself, because the one is purely secret and the other clearly revealed. The latter is the rule of his creatures;, the former is the rule of himself. But in the system of offered grace the case is very different; it is no secret respecting the appointment of those who are un-predestinated to life, for we are assured. that. they are appointed to wrath. A will therefore, which points out damnation as inevitable, and yet represent salvation as possible, is a will composed of the most glaring contradictions.

Offers of grace are, in my opinion, opposed to the power of God. They represent him as standing, knocking, waiting, and ready to save them, but that he cannot until they give him the opportunity. Thus Mr. Wesley expostulated with sinners:

" You whom he ordained to be,

Transcripts of the Deity;

You, whom he in life doth hold,

You, for whom himself was sold;

You, on whom he still doth wait,

Whom he would anew create:

Made by him, and purchas'd-why,

Why will ye for ever die?"

Surely if this is a just representation of the Deity, he must be very unhappy ; for it seems his ordinations are overturned, he is crossed in his love, and his creatures will do as they please, though contrary to his wishes!! He ordained them to be copies of the Deity, but they are of their father the devil, and the works of them they will do ! He sold himself to procure their ransom, and yet they will remain in slavery ! He waits on them to create them anew in Christ Jesus, but they will not suffer him ! ! He uses every form of persuasive entreaty, but all to no purpose; they will not listen to the voice of the charmer though charming never so wisely ; but run heedless on in the downward road, and force their passage to the flames ! Now, what are we to think of sentiments like these? Can we say that they agree with the scriptures, when rightly understood ? We cannot. Can we affirm that they correspond with all the perfections of Jehovah ? We can do no such thing. Can we be sure that they can be made to harmonize with any of them? We cannot. Do they agree with his power ? Quite the reverse. But his intelligent creatures are, free agents, and he will not act against his will.' Allowing them to be free agents, 1. It is a freedom only to that which is evil. Job xxi. 14. 2. Their hearts are in a state of enmity against God. Rom, viii. 7. 3. It is impossible for moral suasion or moral instruction to reconcile the carnal mind to God. 1 Cor. ii. 14. 4. Divine omnipotence is always exerted to make them willing. John vi. 44. 5. This power will never be displayed toward any but the elect. Psal. ex. 3. Now if this is the true state of the case, which it undoubtedly is, why does he not give them the will? But if they had the will, they must have the principle of regenerating grace, and if so they must be new-created beings. This then is the sum and substance God wants to save his creatures, but he cannot, because they are unwilling to be saved by him; and they cannot be otherwise than unwilling, seeing the moral condition of their minds is in a state of irreconcilable enmity against God, not being subject to his law, neither indeed can it be. If this is the rationale of religion, man is lost for ever. No person ever will, or can be saved, either in this world or the next.

"But God does not display his power in a capricious manner.' True, and one would think he could not act so. But if he wishes to save them, is not his power to be employed in accomplishing his wishes? Is it not said, "whatsoever his soul desireth even that he doth ?" His wishes are either right or wrong. If wrong, he is a sinful being-if right, he must accomplish them. In either cases the scheme of general invitations, &c. must fall to the ground. ' O but God does not wish to do any thing contrary to their will.' Why then does he invite them ? Man in a state of nature has no' will to be redeemed, regenerated and made holy, and yet God is said to invite them to him, though they say, ' depart from us, for we desire not the knowledge of thy ways.' He wants to make them his epistles, but they will not allow him to write his laws in their hearts, nor his name in their foreheads. What is this but wishing to do something contrary to their carnal and fleshly desires ? If God never does anything spiritually till men wish for it carnally, there will never be any thing done. The scheme supposes that the immortal and omnipotent God is perplexed, crossed, thwarted, and overcome by worms of a day, by creatures crushed before a moth. "Once hath God spoken, twice have I heard this, that power belongeth unto God." But according to this system it is of no use to him, he cannot use it to accomplish his wishes, nor to save his creatures. 0 wretched system! 0 miserable divinity ! Arise,.O Lord; thou, and the ark of thy strength, let thine enemies be scattered, while they that love thy name shall say continually, the Lord be magnified that hath pleasure in the prosperity of his servants. 0 send out thy light and thy truth, and let them guide me to thy holy hill; and all my bones shall say, Lord, who is like unto thee.

I notice one more objection-it is this: 'Every person do not stretch things to such a length, and a general offer of salvation imply no such extravagancies.' Answ. Though some people may not draw out their general principles in the same unthinking manner as others, still I contend, that any system so framed as to admit, and enforce offers of grace and general invitations, must be constructed upon the same fundamental principles; so that though there may be a circumstantial disparity, there will nevertheless be a substantial agreement. Thus, if God make an offer of grace to all without distinction, he must wish them to be all saved without distinction; and if so, he must have provision for them without any exception; and then he must wish that they may all enjoy that provision. To accomplish this, one would think he would employ his power so that they all should be saved, his perfections be glorified, his redemption realized, and all his creatures made eternally happy. But no! we are denied this conclusion; and because man is thought to be a free agent, the divine will and power must truckle to the independency of his creatures, and the whole government of God depend upon the meretricious volitions of the human will. But if Jehovah do really wish all mankind to accept the offers of grace so as to be saved by them, he must have willed their salvation; for he can never wish for any thing, the existence or accomplishment of which he has not eternally willed; and if he is a-Being of eternal rectitude, he could will nothing but what was naturally and morally right; and if so, his power must be employed to accomplish his will and wishes. And if they are not accomplished, it must arise from the insufficiency of his power by which he is unable to do what he would, and what he willed; and, like his creatures, is unable to do that which is right. Persons who plead for a general tender of mercy, must by necessary consequence plead for a powerless God!! And then, what comfort can we take, from the many exceeding great and precious promises? And what safety can there be in the everlasting arms? Such is the scheme which I am examining. Arminians and Wesleyans may amuse themselves with such a feeble Deity, but let not those who would be thought consistent preachers of the gospel, unite with them in such unworthy speculations by pertinaciously adhering to the system of offered mercy and general invitations.

Much has been said about the goodness of God, by the votaries of offered grace, representing it as impossible for God to be good without offering everlasting salvation to all his rational creatures; and persons who have most justly and accurately considered offers of grace as an anomaly in the divine dispensation, and in consequence thereof discarded the system, have been loudly accused of entertaining views entirely repugnant to the goodness of God. But how if it should be made to appear, that the accusations are false, and may be justly. retorted? This I pledge myself to do, or give up enquiry.

First. The goodness of God does not require an offer of grace and salvation to be made to all mankind. I presume every one will admit the distinction, between the nature and the exercise of divine goodness. It must be granted, that a state of things may and do exist, that may not oppose the nature of his goodness, though it may, in many instances, prevent its exercise. This must be allowed, or moral evil denied. It must be further acknowledged, that his goodness cannot be extended beyond the limits of rectitude and propriety. I conclude this will be granted, because to contend for the idea would lead to a flat denial of his justice, and the accuracy of his measures. With these things in view, it is plain that a system which contemplate divine favour, as freely and sovereignly given to some without being offered to any, is by no means opposed to the goodness of God, but perfectly consistent therewith, and that too, both in its nature and exercise. In its nature, because it regards the source from whence all spiritual mercies flow, which source is infinite and eternal. Here, therefore, is a system which views the attribute of goodness in all its native extent and excellence. In its exercise, because they, and they only, are elected, redeemed and quickened. Divine goodness invested them with a right to glory, and effects their deliverance from sin and slavery; it provided their Christ, ensures their call, and preserves their crown. In short, it is exercised in all possible forms to all the elect in all places and at all times. The salvation of unnumbered millions is owing to his goodness, and is the result of the good pleasure of his will. It is hoped, that no person with such considerations can charge the system with hostile appearances to divine goodness, seeing it views the attribute in all the infinity of its nature, and in all that extent of exercise which justice and propriety can allow; which is more than can be said of any other system. 'But it does :not consider divine goodness as making provision for all its creatures ?' Certainly not. And must it not be a very extraordinary system that do? I think it must. For are not brutes and beasts his creatures? 'Yes, but then we mean all his intelligent creatures who are capable of enjoying it through eternity?' And are not fallen angels capable of enjoying it through eternity? Undoubtedly they are. ' But they are God's enemies !' so are wicked men. I But he has determined to skew them no favour, and has appointed them to everlasting misery, according as it is written, .the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.' And has he not likewise determined that he will shew no favour to many of Adam's race? and appointed them to eternal misery ? As it is written, "he that made them will not have mercy on them, and he that formed them will shew them no favour." Isaiah xxvii. 11. And hence we read of ungodly men, who were from of old ordained to condemnation. Jude 4. ' But they were never redeemed;' nor were all the human race ; for, "he gave his life a ransom for many." Now though all may be many, yet we cannot say with any propriety that many is all. The latter may involve the former, but the former cannot comprehend the latter. dll may include many, but many cannot suppose all. If persons offer grace to all mankind because all intelligent creatures must have a chance of participating in his goodness, to be consistent they ought to send missionaries to the regions of fire and brimstone, or at least to contrive some plan to make them acquainted with the offers of mercy. ' 0 but they have no atonement.' But why did not divine goodness provide them one? 'They never deserved it;' nor did we. 'But they never desired it;' the same may be said of us. ' But it was God's sovereign will and pleasure that they should have no provision made.' True, and if he can punish devils for their sin and rebellion consistent with his. goodness, why not man? If he could pass by all the angelic race that-fell, why not pass by some of the human race? If he can consign all the fallen host of heaven to eternal misery without making any overtures to them, or any provision for them, and yet retain his goodness, surely he ought not to be considered: as opposing it, when be makes provision for perhaps the major part of mankind, and actually confers grace and glory on a great number of every nation, kindred and tongue under heaven ; a number which no man can number. When people can talk no more to the point, might they not as well remain silent? Surely it is as good policy not to say any thing as to say that which is worse than any thing. But,

Second. I will skew in my turn that offers of grace are inconsistent with divine goodness, and that the charge might be fairly retorted.

If offers of grace fail to accomplish their humane object, and instead thereof, become mischievous in their operations, they must be contrary to the divine goodness; but offers of grace do fail to accomplish the end proposed, and instead thereof, produce the most mischievous effects: therefore offers of grace must be contrary to divine goodness.

The end proposed by the offers of mercy and general invitations, is said to he the everlasting salvation of those to whom the tender and invitation is made. Notwithstanding which, it is acknowledged that there are vast numbers in eternal misery, who had offers and invitations made to them again and again; and that in consequence of such offers and solicitations their misery is most alarmingly augmented; or to use their own phraseology, they have a hotter place in hell than otherwise they would have had, provided no such offers and invitations had never been made. In these instances the design must have failed, and instead of effecting their salvation have increased the weight and rivets of their chains; or, in other words, have produced such mischievous effects as will be felt through all eternity. Now I ask, how can such a system be made to harmonize with divine goodness ? Let me not be told redemption is general, the will is free, and men may be saved if they will. These and other things of the same nature, are mere figments and pitiable shifts.

2. The system of offered grace must necessarily produce an infinite portion of mischief without effecting the salvation of one sinner. - How then can such a system be consonant with divine goodness .2 A Fullerite tells me that no more than the elect will ever be saved; and yet it is the duty of every man to be saved, and that they will be damned for not saving themselves by accepting the overtures of mercy, and which, by the by, is literally and absolutely impossible. A Methodist, when pinched, will allow that divine power is necessary to regenerate- a sinner. Now if divine power is necessary to regeneration, and the purposes of God according to election must stand, the system of offered grace must necessarily be of a most pernicious character. Because on the one hand, according to Mr. Fuller's scheme, predestination presents an everlasting barrier against which no efforts however powerful and well directed, can ever be available. If it is said that no man will ever be disposed to accept the offers but those who are elected, I ask, why then are the offers made to any others? It can be with no other view than to increase the punishment of the non-elect. Because, 1. They are not necessary to convert the elect, seeing many of them have been called under a ministry where offers, &c. are never made. 2. Not to render them accountable creatures, because many people die without ever knowing any thing about offers of mercy, and no doubt will be found at the left hand of the judge, which is a situation they could not occupy without being accountable. 3. Nor could the system be introduced with a view of saving them, because he determined not to skew them any favor; and will say at the last day, I never knew you, " depart, ye cursed, into everlasting fire, prepared for the devil and his angels." 4. Nor could offers of grace be made with a view of liquidating their misery, seeing their obligation is encreased, their items of guilt necessarily multiplied, and of course their misery is proportionately augmented. And if nothing can come to pass but what Jehovah has designed, it will follow by resistless consequence, that God designed increasing the damnation of those who perish in their sins by introducing a system for which there was no necessity. Not content with merely passing by them in election, and simply withholding necessary power from them, he seem bent upon multiplying their torments through all eternity. I ask, how can these things be consistent with his goodness? Can his introducing an engine of endless torture under the cloak of friendship, be a proof of his affectionate feeling toward those who are lost for ever? Is adding insult to injury an evidence of his goodness? Is his framing a system which in its operations must necessarily increase the agony of millions, a testimonial of his benevolence towards those very characters? Is this his goodness? and are these the people who charge other persons' sentiments with repugnancy to the attribute of divine goodness, while their own system is confessedly opposed to the goodness of God? a system (themselves being judges) neither useful nor necessary. His purposes reject its utility, and his power destroys its necessity. The only possible use that it can be, is to increase the damnation of hell. Talk about Antinomianism surveying the wreck of the reprobate with savage satisfaction, here is a scheme which represents the Almighty as not contenting himself with passing by a great number of mankind and consigning them over to eternal perdition, but introducing a system defective in its very construction, destitute of adaption, deceptive in its appearance, extortionate in its claims, and cruel-indisputably cruel, in its operations. When such a system can be reconciled to the goodness of God, we never need feel any alarm lest his goodness should be obscured or opposed, by any creed professedly religious.

It is thought, that if many people were to examine their own form of doctrine, they would find more room to suspect the accuracy of their own views, and fewer reasons to reject those of some other people. But in the present day, it is no unusual thing for people to take up religious sentiments and trade with other people's faith, much in the same manner as business is conducted by other people's property. The creed of the one and the bills of the other, are alike objectionable; neither of them being equivalent to a single denarii.

But further, I will suppose my friendly disputant to be a professed Arminian or Wesleyan, who is disposed to charge the system I embrace with hostility to divine compassion and immutable goodness. I enquire, do the offers and invitatious, about which you are so very noisy, increase men's obligation? ' Certainly.' Did such a law exist before the fall of man? "Certainly not." Is there then two laws ? and if so, must not each of them be imperfect? ' It looks like it.' But can there be an imperfect law ? Oh, no.' Then if there can be no imperfect law, and the law of offered grace has been introduced since the fall, must not the law of innocence be destroyed? 'Unquestionably.' Then we have nothing to do with the original law of God? `Why no, it seems not.' But how will you screen yourself from antinomianism ? Neither you nor any body else can find a covert from the charge. ' O, but man's obligation is not diminished, but increased.' Indeed ; but is not relationship the ground of authoritative command ? ` No doubt of it.' Then the introduction of moral evil, I presume, changed man's relation as well as his condition? 10b. no,' say some. Then how could his obligation be increased ? Here is the extreme point of methodistical polemics. His relation, say others, is altered. Where, and iii what does the alteration consist ? Did their fall produce spirituality? ' Quite the reverse; depravity was occasioned thereby.' Then a depraved situation gave birth to spiritual obligation, did it not ? Now, either yea or nay. If the former, the grossest absurdity must stare you in the face; and if the latter, then no spiritual relation was formed, and therefore no spiritual obligation can possibly be imposed. The conclusion is, that the law of innocence and nature, sustains the attributes of perfection, and thus destroys the notion of another law which offers mercy upon' impossible terms, and inflicts eternal punishment for not accepting the overtures by performing impossibilities. ' O but you. are mistaken, man has a free will.' Do you mean to say that he is capable of determining the will to spiritual things ? ' Yes.' Then what propriety was there in saying, " thy people shall be willing in the day of my power? And must not our adorable Lord be deceived when he said, "the sons of God were not born of the will of the flesh." And must not the apostle have been sadly imposed upon when he said, " of his own will beg at he us?" But perhaps the social term did not include rnethodist4. Methodists may be born according to the dictates of their free will; but every one who has been taught the deep things of their own nature, and God's sovereign grace, will say with the apostle, « of his own will begat he us." If Methodists are spiritually begotten, according to their own will, it is not the case with us, for we neither willed nor runned; it was of his own will that he begat us." The work of God in the soul, and the continued tuition of the Holy Ghost, is one of the best arguments that can be used against all the varnish and tinsel of free will. James, the apostle, spoke from his own experience, which was consonant with the experience of those to whom he wrote. "Of his own will begat he us." Query. Could the us he Methodists. Must not James, and the twelve tribes whom he addressed, be Calvinists ? And if so, must not Methodism be as diverse from apostolic sentiment as it is from Calvinism? What will our Arminian friends think, when they see their favorite James hand in glove with Paul and John-with Matthew, Mark, and Luke, who are allowed, to rather lean towards what is now called Calvinism. And what must they think, when in stating their Calvinistic sentiments and tracing their origin and effects, they addressed the great body of primitive Christians in the language of social confidence; in such monopolizing terms as we, ours, us. One would imagine that the inference must be tolerably easy and powerfully convincing; for we must infer, that if the apostles were right in their Calvinistic creed, Methodism must be wrong, if at least it is another thing front Calvinism; and if it is not, why are Methodists so dreadfully alarmed and enraged at Calvinism. Surely they are not frightened at their own creed. ' But we think divine power necessary.' Necessary for what? To regenerate and make a man a new creature in Christ Jesus.' But is not man's power as capacious as his will? Let us have a straight forward answer; either yea or nay. If you put a negative on the question, you destroy your own system; if you answer in the affirmative, your affirmations are like rows of armed men, with their swords unsheathed to stab and cut each other through. Take the least of two evils, 'man can do all that he will.' Then if in a state of fallen nature he can will spiritual things, can he not will to be regenerated? No doubt.. Then can he not regenerate himself? ' No, but God will regenerate him if he is desirous of it.' Setting aside the contradiction implied, then he can not only determine his own will but

Jehovah's also? He is not only the subject of self government, but command the volitions of the divine mind likewise, does he not? ' 0 no; lie only causes divine power to be exercised in his behalf.' But does God do any thing against his will? ' I should think not.' Then how can his power be governed without his will? Here is another of the un-answerable. I would ask further; if divine power is necessary, is it bestowed upon the condition of creature acts ? ' God will renew them and save them if they repent and are faithful to the grace which is given.' But will my exercising faith and repentance render me a claimant?

"Most assuredly.' Must I do these things without divine assistance, or before I can receive his grace? ' To be sure.' Then he bestows his favors by the rule of human merit ? 'No, no merit whatever.' Well, but if I do certain acts as the conditions of certain benefits, must I not be deserving of those benefits ? and if I deserved them by doing, must I not merit them? ' Aye, but there is no merit, say what you will.' But by what rule of reasoning can it be shown that there is none? It must be by a sort of logic, perfectly original, and to common minds entirely unknown. But supposing (for the sake of showing a little more of the absurdity of the thing) we are saved by free grace, what sort of an article must free grace be? What is its definition? ' Why it is generally defined free favour--unmerited love !' Free favour, regulated by carnal performances! -Unmerited love, procured by willing and running! -Grace given after it is purchased!-Unmerited love bestowed by our deservings ! Theological conundrums these, which but few persons will ever be able to comprehend; and people fond of such enigmas are in no danger of lacking amusement, provided they will but sift the system of offered grace and general invitations. Nothing else is necessary to overturn erroneous systems but free and sober enquiry. Pursue investigation, and you gain the ne plus-ultra of all that can be touchingly ridiculous in every human system.

All that can be made of the system after all its colourings and qualifications, is, that it never can of itself save a single individual, but must increase the endless torture of blackness and darkness for ever. It contradicts the perfection of his law-opposes his attributes-contends with the freeness of his grace, and represents the Most High as employed in devising the means of increasing endless torment on those whom he has left to perish in their sins. He thus becomes the author of sin, and is guilty of positive mischief. Because, the scheme of offered mercy is connected with duties, the magnitude of which exceed the capacity of human nature. The very moment, therefore, that this law came into operation, that very moment the powers of the mind were crushed before its tremendous demand. Now it must be admitted that any system which seeks the aggravation of a sinner's torment, without effecting his ransom or designing his deliverance, must be a system broadly opposed to the justice, holiness, and goodness of God ; and, perhaps, I shall not quit the premises of truth and sobriety if I say, it would be an atrocious libel upon the spotless character and glory of independent majesty. Now just such a system is offered grace; the more I view it the more I abhor it; and think is it possible that the advocates for such a scheme can clamour about Calvinism as opposed to the goodness of God. Can such persons reject the views of others, because they are thought to clash with the goodness of God ? But sovereign, certain, and efficacious grace, seeks the destruction of no one. It never injures where it does not benefit; and it never operates without benefiting. It breaks the chain of slavery, tear down the walls of confinement, binds up the broken-hearted, and comfort all that mourn; it elevates the low-fallen, frees the prisoner, clothes the naked, feed the hungry, and shield the defenseless; it breaks the arms of the oppressor, and let the oppressed go free. Immanuel is their wisdom, righteousness, sanctification, and redemption; his grace renders them invincible, support them in trouble, and relieve their anxieties. It regenerates the mind, dignifies the thought, elevates the tone of moral feeling, subdues sin, reigns righteously, and will triumph most gloriously. In a word, it discriminates .its objects in eternity, singles them out in time, and will surround them in death. . It calls them on the earth, and crowns them in the skies. And where is the injustice, cruelty, and tyranny of such conduct? I can see none. His goodness seems to run in every vein, and meander in every stream. Goodness is the gorgeous apparel with which his plan is clothed; it is the system which self-plumed persons abhor, but which God delights to honour, and of which he shall have all the glory. " Not unto us, not unto us, but unto thy name, 0 Lord, be all the praise."

Methodism is quite the reverse; true, it professes to call every one, but it makes nobody hear; it tells the slave he may be free, but never strikes off his chain; it tells the blind to see, but never open his eyes, nor anoint them with eye salve ; it. offers grace to every one, but gives it to never a one ; it talks about life to the dead, but never infuses the quickening principle; it pretends to embrace all men, but secures not a single individual; it exhorts all men to fly, but never furnish them with wings; it talk about God's wishing, desiring, and longing to save all mankind, when, if their system is true, he has devised a scheme by which the furnace of perdition will be heated, not only seven fold hotter then that it would have been, but most probably above seven hundred fold. To be sure, it holds out the idea of heaven, but then it is by improving the grace of God, &c. In fine, it does nothing effectually that is worth doing, but acts injuriously. If a person talks about pulling my house down, in order to build me a more commodious one, he is entitled to my thanks; but if after he has removed the old one he neglects to build a new one, and I am obliged to sleep in the open air, he destroys my confidence and injures my circumstances. Now just such a system is Methodism, it acts no longer than it can do mischief. If a person thicken my chain by offering me liberty, should I not be better without . such offers? If his majesty was to commission certain persons to offer liberty to a colony of slaves upon impossible conditions, and in case of their non-compliance, to punish them for their obstinacy by increasing the magnitude of their toil and the weight of their chains, what should we think of his clemency? Where should we look for his humanity and goodness ? And what opinion should we form of those men, who applauded to the skies such revolting measures ? Certainly we could not entertain a very high opinion of either his majesty's benevolence or his subjects intelligence : or if we admitted their intelligence, we must deny their integrity.

Apply this to Methodism, and its claims to superiority must be abandoned. A little alteration would make it fit Mr. Fuller's system with great exactness. His majesty determines to save a certain number of his subjects from slavery and ruin, without any regard to merit of character; and indeed, their situation is such as supposes the entire absence of all recommendatory qualities. Now if he saves these without injuring the condition of others, his goodness is apparent, (this is the system that I embrace,) but if not, his goodness can only be determined by balancing the good conferred against the evil increased. Now though there might be a preponderance in favour of goodness, it is clear his goodness must be diminished in proportion as misery may have been extended. And further, if the means which embitter the condition of those to whom his majesty is unpropitious, is neither necessary nor available to the deliverance and welfare of those who are to take up their freedom, must not the introduction of those measures be derogatory to the magnanimity, compassion and humanity of their author? If he dispatch ambassadors to publish his royal decrees and open his rich designs, and thus effect his purposes, his goodness, mercy, sovereignty, justice, wisdom and prudence, are all exhibited, admired and adored. But if he authorize his ambassadors to make an overture of mercy to all, though he designs the benefit of only some, we should question the propriety of his measures, and consider the author as betraying symptoms of insanity, or at least weakness of intellect. We could not call it a plan wherein he had abounded in all wisdom and prudence. But if his general overtures increase their obligation, without proportionately enlarging their capacity for obedience, the measures become pernicious and unjust. If the public should be led to understand that his majesty knew before hand how such measures would act, and was fully aware that they were not needful to the accomplishment of his design in saving some, but must operate to the prejudice of many without benefiting any, and that nevertheless he determined to introduce it and persisted in continuing it, what would be the consequence? Why every virtuous mind would despise his conduct, and every independent pen would reprobate his measures.

Such is the system of Mr. Fuller, and such is the system of his followers. And yet these, with their Arminian brethren, are the very people who are so intensely anxious, to represent their system as so vastly superior to every other; when, in fact, it has nothing of the sublime, nor the beautiful-is destitute of harmony and proportion-adapted neither to the mind of man, nor the dispensations of free grace - is at variance with the wisdom and goodness of God is disunited and powerless, effeminate and useless. It is to be wished that people would scrutinize their own systems with a little more severity, before they applauded them, or before they speculated upon other systems vastly superior to their own.

When Thales, the Melisan, broke his shins by falling over a stool, which a village girl had placed in his way, he was informed with philosophic coolness, that the design was to teach him the propriety of looking at home, before he turned his attention to star-gazing. Would it not be prudent for some of our general brethren to pay a little attention to their ill-constructed creed, before they pretend to investigate others much superior to their own ? Should they, however, obstinately persist in their celestial speculations, without understanding the first rudiments of the science, they must not be alarmed, if now and then they meet with a few circumstances quite as disastrous as that of the celebrated philosopher's. At least, they ought not to be offended, if while they are speculating upon the system of sovereign un-offered grace, and loading it with illegitimate and hateful consequences, some silly person or other should not remind them in no very agreeable manner, that they had much better examine their own creed before they interfered with the system of electing, redeeming, and efficacious grace; a system as much superior to theirs as the furniture of the heavens is to that of an Irish peasant, or as the sublime science of astronomy is to the humble art of feeding chickens. If in short, they should be told to look at home. I mean no reproach by such comparisons, but merely to illustrate the honest conviction of my own mind.

To show that the system of offered mercy and general invitations, is at variance with the sincerity of Jehovah, I submit the following considerations.

First. The love and displeasure of God are from everlasting. See Jer. xxxi. 3. Rom. ix. 11. If his affections are everlastingly the same, I want to know how he can offer to save those whom he has never loved, and be consistent with himself? If he everlastingly hated Esau, could he sincerely make him an offer of salvation? If, at the last day, he will collect all the objects of his love about him, can he be sincere in offering to save them whom he never loved, nor never can, except he is the Lord, and change oft. The thing speaks for itself.

Second. All that ever will he saved was chosen in Christ before the world began, and wrote in the Lamb's book of life. Now as none can ever get an interest in Christ, because their interest is prior to their own existence, how can Jehovah sincerely make an offer of mercy to those who are not in Christ, nor never will be? If he wished to save all to whom the offer is made, why not give them an interest in Christ Jesus when he placed his church within the circle of redeeming merit?

Thirdly.. Jehovah is to be contemplated as eternally immutable. If he is immutable, he can never change neither his appointments nor affections; and if not, how can he wish to save those in time whom he had no desire to save in eternity? Respecting the choice of his, church in eternity he did what be pleased, both as to persons and number. Now if he makes an offer of salvation to those whom he never chose to everlasting life, either he must have altered his mind, and his affections, or else lie cannot be honest in his representations. There is no middle path ; it must be either one or the other. If he is sincere he must mock his purposes; and if not he must trifle with his creatures. He first appoints them to wrath, and then offers to save them; but it is in such a way, and on such terms, as never to effect the salvation of a single individual, but which will increase their misery world without end.

Fourth. If Jehovah wish to save those whom he has not elected, must he not study to promote their welfare? Then why offer them salvation on impossible terms? Why not employ his omnipotence to fulfill his desires, and make them willing in the day of his power ? How can he be sincere in inviting them to be saved, in a manner which they cannot without divine strength, and which strength he is determined to withhold? And how can he really be upright in his professions of love towards them, while he is employing those very measures that will embitter their condition through all eternity ? Is this divine consistency? Can this be eternal rectitude?

It is of no use to say, that the constitution of things will not admit of any other procedure. I ask, did not Jehovah form the plan of salvation himself? and if so, now cause he to form a plan, the execution of which denied the very condition of things which he longed and desired, wished and planned for? The conclusion is manifestly this-if offers of grace and general invitations are true, the supreme Author of nature and grace is not that sincere Being that some people have imagined him, to be. And if he is insincere in one thing he is capable of insincerity in another, and another, and so on in adfinitum; for who can tell where his dissimulation will end? Nay, who can tell that any one thing is true? The scriptures may be false, election a foible, redemption a farce, the influences of the Holy Ghost a mere puff of wind, not amounting to the breath of a fly; hell maybe nothing pore than a frightful name, and heaven a mere elysium of dreams. In short, the idea of an insincere God, is attended with endless and horrid consequences- consequences that must fill saints with distrust, hell with triumph, and heaven with confusion; supposing, however, that such things and places should have any existence. Nor can the consequences be eluded without pleading for divine ignorance, feebleness, mutability, -perplexity, and insecurity. Contend for these things, and I have done. Such advocates destroy the sinews of argument, and rank among atheistical incurables. But admit the eternity, sincerity, simplicity, intelligence, and omnipotence of Jehovah, and offered grace must appear in a very odious light. Admit his eternal power and Godhead, and there are no safety escapes, no loop-holes, no backdoors, nor trap-doors. Persons must either give up the principles, or submit to the inference; abandon the creed, or be involved in the consequences.

By his sovereignty I do not mean his doing or not doing, giving or withholding, in an arbitrary manner, without any regard to his truth, justice, holiness, goodness, &c. But I mean that which, consistent with his own perfections, he might either have done or not done, given or withheld. Salvation is said to be of grace, and grace involves the idea of sovereignty; seeing it is favour conferred in sovereignty, which might have been withheld in equity. View mankind in any position you please out of Christ, and no rule can be discovered -which could oblige the eternal Jehovah to confer electing, adopting, redeeming, and sanctifying grace on any of-the human race. He must, therefore, find the motives of salvation in his own sovereignty, to the praise and glory of his own grace. Sovereignty reigns in all the covenant distributions of divine mercy. Jehovah throws his favours where he please, because no creature has a claim upon his grace. Not a single favour was conferred in eternity, but what was guided by the glittering hand of sovereignty. His sovereignty shines with luminous blaze in all the dazzling recesses of eternal redemption; it occupies the very centre, and fills the circumference with untarnished lustre; it gives to mercy, goodness, power and love, all their sparkling hues, tints every beam that fall upon the pyramid of grace, and kindles every ray that crowd within the limits of salvation, it was sovereignty which stretched all the lines of love, pitched all the tents of mercy, and numbered all the heirs of bliss. It was sovereignty which unfolded the encircling arms of friendship, and filled them with its chosen objects. Sovereignty swelled the circle of safety, poured the treasures of Deity at the feet of the church, and opened all his beams upon the favoured objects which fill the mighty enclosure. It resembles the rainbow, in collecting, adjusting, and fixing all the varied colours of nature, so as to depict them in the most fascinating manner. All the beauties, harmonies, and glories of divine grace seem to gather about divine sovereignty. There it is they are united and adjusted, and there it is they shine in all the mingling splendour of eternal grandeur. Thus while his blessings descend like showers upon the ground to render fruitful his people, sovereignty is seen in the hemisphere of favour, collecting and spreading all the tints and hues of the divine character, his attributes, purposes, and communications ; and that in a manner that must excite admiration, procure affection, and command obedience.

But now let us see how offers of mercy, general redemption, a day of grace, &c. can agree with divine sovereignty.

1. It cannot agree with election. Sovereignty in election is choosi