or that he was guilty of moving, causing, or im. pelling our first parents to eat the forbidden fruit. The parable of the tares, which Mr. A. quotes, proves, indeed, that the Devil has some concern in forming the characters of the wicked: but the figurative expression used in this parable, is slender ground, upon which to build the doctrine of Satan's efficieney in the production of moral evil The design of parables is, to illustrate and impress, and not to prove doc. trines. By stretching them beyond their proper limits, any thing, however absurd, may be extorted. Mr. A. represents the third chapter of Genesis as designed to account for the fall; whereas, it is designed merely as a brief history of that event. And, in such a brief history, it is not strange, that the efficient cause should not be brought into view. But, this deficiency, if it be one, is amply supplied in other parts of the scriptures.

Mr. A. quotes Matt. xii. 28, 29, to prove that all sinners of mankind are under the power and influence of the Devil? But, this passage relates to the peculiar case of Demoniacks; and asserts nothing respecting the cause of sinful exercises, either in them, or others. The Devil, it would seem, had possession of the bodies, rather than the hearts of these diseased and lunatick persons.

In II. Tim. ii. 26, and Eph. ii. 2, we are told, that some of mankind are taken captive by the Devil at his will,' and that 'he worketh in the children of disobedience.'. But, what more do these passages prove, than this; that

sinners voluntarily yield to the suggestions of the Tempter, and that he works upon the natural faculties of their minds, by suggesting evil thoughts and presenting motives to sin? It is not said, in these passages, as Mr. A. asserts, pa 122, that Satan "works in the hearts of the children of disobedience." If it were said, in scripture, that Satan works in the heart, we do not see with what consistency it could be denied, that he "has ability to search the heart." Does he not know, what he produces by his own immediate agency? If the above passages taught, that the Devil works in the hearts of the wicked, and causes all their sinful exercises, independently of the agency of God, when it is so often, and so expressly said, that God hardens. and turns their hearts, and moves and stirs them up to do wickedly; the Bible would, indeed, appear to be written "in a strange style."

Mr. A. alludes to 1. Sam. xvi. 14, in which it is said, that an evil spirit from the Lord, troubled Saul. But, who knows, that this evil spirit was the Devil? And, suppose it was; and that, when he troubled Saul, he instigated, or tempted and urged him on to kill David; would it hence follow, that he moved, or impelled him to attempt murder, by operating on his moral and active powers?'

The next passage adduced by Mr. A. is, I. Chron xxi. 1, in which it is said, "Satan stood up against Israel, and provoked David to number Israel." Now, what is the meaning of the word provoked, in this place? Does it mean, 'moved, caused, influenced, by a direct opera

tion on the heart? If this be its meaning, the Bible is written in a strange style,' surely. Mr. A. is aware, that it is said, II. Sam. xxiv. 1, that the Lord MOVED David to number Israel. But, here he is able to explain, and tell us how the Lord moved him: "It was by suf fering him, in a degree, to fall under the power and influence of the Devil." To move a creature, then, to do an action, is, to suffer him, in some degree, to be influenced to do it, by some other creature! In this exposition, it is believed, that Mr. A. ought to have, at least, the credit of originality. But I confess, that "such interpretations of scripture, are, to me, mon

strous!"

Mr. A. incorrectly quotes the words of Peter to Ananias. They read thus: Acts v. 3, "Why hath Satan filled thine heart, to lie to the Holy Ghost?" It is observable, that Peter here charges it upon Ananias, as his fault, that Satan had filled his heart. 66 Why hath Satan filled thine heart?" As if he had said, 'why have you listened to the suggestions of Satan, and formed the impious design, with your whole heart, to lie to the Holy Ghost?" The peculiar mode of expression here, which occurs in no other place in the Bible, should be understood in agreement with those numerous passages, which speak of God, as hardening, turning, and moving the hearts of the wicked; and with all those which limit the power of Satan to tempting, seducing and beguiling men, by suggesting thoughts to their minds, and exhibiting motives to their wills. The same observation applies to

John xiii. 2, in which it is said, "The Devil having now put into the heart of Judas Iscariot, Simon's son, to betray him." This is the only place, in which it is said, that Satan ever put any thing in any one's heart. And this text, and Acts v. 3, are the only places, in scripture, in which Satan is mentioned, as having any thing to do with the heart at all. It is no where written, in scripture, that the Devil hardens, or turns, or inclines, or moves, the hearts of sinners. Comparing scripture with scripture, therefore, we ought to conclude, that all he did, in the case of Ananias and Judas, was, to suggest thoughts and exhibit motives to their minds, and thus to furnish the occasion of their exercising sinful affections and volitions; and not, that he operated upon their moral and active powers, and impelled them to act agreeably to his will and pleasure,' contrary to his nature as a dependant creature, and contrary to the express declaration of scripture, that God creates evil, and worketh all in all.

SECTION XI.

Containing remarks upon the ninth section of the Essay, p. 90-94.

Mr. Andros begins this curious section thus: "It has been usual with the most eminent divines and pious Christians, to speak of the sins and crimes of men as taking place by divine permission." But this, it appears, was not the usual mode of speaking adopted by the eminent divines assembled at Westminster. In their Confession of Faith, as quoted by our author, p. 20, they say, "The Almighty Power, unsearchable Wisdom, and infinite Goodness of God, so far manifest themselves, in his Providence, that it extendeth itself even to the first fall, and all other sins of angels and men, and that NOT BY A BAKE PERMISSION, but such as hath joined with it, a most wise and powerful bounding, and otherwise ordering and governing of them, in a manifold dispensation, to his own holy ends." This Confession was approved by the General Assembly of the Church of Scotland, and adopted by the Synod of the Churches of New-England; and is received by Mr. A. as the Calvinistick view of the subject." And this, unquestionably is the Calvinistick view of the subject. For it was usual with Calvin and his followers, to discard the word permission, and to speak of the sinful exercises