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irrecoverably! Is man, then, a machine? Oh no; he is still "endued with the faculty to choose either of two things." But, how so? Why, nothing easier to conceive-" It seems that he himself even causes his motive"!! "Having," thus, "run the circle;" I should think it time to "strike off." This you do, into a very crooked, metaphysical path, through whose windings I cannot follow you. I have time only to take notice of a few slips.

"It is physically impossible," you say, "to choose both ways at once." This I do not admit. He, who chooses right, has the same capacity or natural power, to choose wrong. And what prevents? Nothing but his present choice. But this is a moral, and not a physical obstacle.

"What is now an evil will," you say, "would no longer be morally evil, did God cause him to have it." This is only saying, that God cannot cause either moral good, or moral evil; which is merely begging the question. An evil will is morally evil, whether it be supposed to have a cause, or not, or whatever its cause may be; "and for the correctness of this statement, I appeal to the bosom of every man."

"One motive," you say, can be overcome by another stronger one-and then a chance is left for a man's escape from evil." A slim chance, truly, unless it be supposed, that "he himself, even causes his motive:" but this would bring us back into the circle again, to grind till we are giddy. And then, of what use is it, to present any motive to a man; when "a fellow-being," or his own "reflection," may bring a stronger one to bear upon him; or, in default of these, he can cause one himself!

You still insist, that Hopkinsianism implies, that God is not the Author of his own acts'-that the acts of God are motiveless'—that 'the wills of men are not at their own option'-that 'men are not able, in any sense, to have wills different from what they have'-and that ' resistless fate causes men to choose.' But whether this is a likeness, or a carricature of Hopkinsian sentiments, let Hopkinsians, and those who have candidly read their writings, judge.

In reviewing the whole discussion, I should think you would be startled at some of the positions which you have been induced to take; such as that saints are "voluntary machines," without any moral goodness which ought to be either praised or rewarded—that choosing is causing choice; and consequently, men act, before they have a choice or volition-that a man's choice is not active-that choice in God, had a beginning-that those whom God hardens, are not in a state of probation-that what is called natural power, is no power at all, save when in unison with the will-that God hardens the hearts of some sinners, as a punishment for their former sins-and that motives, cause the wills of men, and even of God.

I should think you would perceive, that there is some inconsistency in maintaining, that men have a self-determining power, while you

admit, that it was certain from eternity, how they would act, and hold that their nature is such, and there is such a chain of causes in operation, that they always act wrong, unless when caused by Divine Grace to act otherwise, and that motives cause their wills to be as they are. You will perceive, that your objections against the universal agency of the First Cause, are almost wholly of a metaphysical nature, and that you have made but little use of scripture, to prove a self-determining power. For this it is not difficult to account; as the whole tenor of the scriptures, as well as numerous plain and express passages, teaches that God governs the moral, as completely as the natural world, ⚫ working all in all.'

In these concluding remarks, I have studied brevity; as the discussion has been protracted to a greater length, than was at first apprehended. I have not intended to take any undue advantage of the "opportunity Editorial," nor to advance many "new ideas" on the subject; being willing to rest the argument, on the ground of what has been previously advanced, with “the good sense of the community," and the good feelings of such as rejoice that the Lord reigns, working ALL THINGS after the counsel of his own will.'

EDITOR.

EXTRACTS FROM AN EXPOSTULATORY ADDRESS, To the Methodists in Ireland, and a Vindication of the same,by John Walker, late Fellow of Trinity College, Dublin. [CONCLUDED.]

Just in proportion as the gospel of Christ is clearly and faithfully declared, it will irritate and disgust those who believe not the testimony; and its witnesses will appear base in their view, and lose all the respectability, which they had before. They are witnesses of a despised Saviour; and must lay their account with sharing in the contempt, of which he has ever been an object-especially from the religious world.

As the religion of the Gospel is the only true and the only saving re-` ligion, so it is that which alone has for its object the true God. And the man who, disbelieving the Gospel, adopts the most refined form of false religion that seems most like it, worships and serves a false goil, the idol of his own infidel imagination. In his word, the only true God has made known his name or character. To manifest his name unto those who were given him out of the world, is one of the declared purposes for which the Lord Jesus Christ came into the world: and in the knowledge of that name eternal life is declared to consist. (John xvii. 3, 6.) The real character and perfections of Jehovah are displayed in the way of a sinner's justification and salvation, which the gospel reveals; and they who believe that gospel have the "light of the knowledge of the glory of God in the face of Jesus Christ."-They know the name of JEHOVAH and they alone, (2 Cor. iv. 4, 6.) The minds of all who believe not-remain blinded: and denying Him "the

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only true God," whatever religion they adopt, and however zealous they may be in it, they worship they know not what, false Gods that cannot profit nor deliver them. Nor is it their calling themselves Christians, nor is it their giving the verbal titles of the true God to their false objects of worship, that can exempt them from the application of those words of the Psalmist "ALL the Gods of the nations are idols.” (Psal. xcvi. 5.)

I know how fashionable it is to represent the Pagans themselves, at least the wiser and more pious of them, as worshipping the same God with Christians; only under different names, and with a less clear discovery of his nature and of his will. I know how much the world admires the liberality of that sentiment, that He has been—.

In every age,

In every clime adored;

By Saint, by Savage, and by Sage;
JEHOVAH, JOVE, or LORD.

So rhymes Alexander Pope, whose infidel verses are commonly lisped by our children, and sung in some places of so-called Christian worship. But what saith the word of God? The things which the Gentiles sacrifice, they sacrifice to Devils and not to God. (1 Cor. x. 20.) 'Confounded shall they all be, that serve graven images; that boast themselves of idols.' (Psal. xcvii. 7.) "They that make them are like unto them; so is every one that trusteth in them." (Psalm cxxxvi. 18.) "They shall be ashamed and confounded all of them; they shall go to confusion together, that are makers of idols. But Israel shall be saved in the Lord, with an everlasting salvation; ye shall not be ashamed nor confounded world without end." (Isai. xlv. 16, 17.)

Nor let it be urged that professing Christians,whatever notions they form of the Deity, do not in general make to themselves visible representations of him with their hands, as the Pagans did. We know that all the Pagans did not so; yet ALL their gods are declared to be idols. And as to such visible representations, the work of men's hands, they are declared in Scripture to be in themselves "nothing in the world" (1 Cor. viii. 4, x. 19)—nothing but wood or stone. Their great evil consisted in their. being expressions of the false and unworthy notions of God, which their worshippers had formed in their minds: and therefore we read of those "whose heart departed from the Lord"-who set up their idols in their HEART, and separate themselves from JEHOVAH (Jer. xvii. 50, Ezek. xiv, 4, 7,) even while they profess to be worshippers of Him. And such a departing from the living God there is, wherever there is an evil heart of UNBELIEF. (Heb. iii. 12. 1, John v. 20, 21.)

Such as the notion or idea is, which we form of Gop, such is our God; and all who form false notions of Him, as all do who reject the revelation he has made of himself in his Gospel, are worshippers of false gods, and in the worst sense of the word-worshippers of idols, the work, if not of their hands, yet of their as vain imaginations. Nor will a believer,

observing the various religious systems of Christendom, perceive at this day less reason for that charge, than when it was of old recorded against a professing people, according to the number of thy cities are thy gods. (Jer. ii. 28, xi. 13.) And as the idolatry of those in Christendom, who disbelieve the Gospel, is persisted in against a clearer and fuller discovery of the true GOD, than was afforded of old either to the Pagans or the Jews; much proportionably greater will be their condemnation. It shall be more tolerable for Sodom and Gomorrah in the day of Judgment than for such. And the ground of their condemnation will be, not any innocent error of judgment, but this, they have "not liked to retain God in their knowledge"-" because they have not received the love of the TRUTH that they might be saved"-but "have changed the truth of God into a lie," and are righteously left under "strong delusion that they should believe a lie." (2 Thess. ii. 10, 11, 12. Rom. i. 25, 28.)

But perhaps, Sir, you will demand-" what is that falsehood in the notions that any professing Christians form of God, which can authorize you to place them on a level with idolaters of the heathens? I answer the question :-all professing Christians, who disbelieve the Gospel of the grace of God, and look for justification and salvation in any way different from that which his Gospel reveals-must necessarily represent to themselves a God neither merciful, nor righteous, nor true: and these are among the essential perfections of JEHOVAH, as essential as his eternity, omniscience, ubiquity, and omnipotence. The latter characters of God many of the more philosophic Heathens acknowledged; and indeed they are so abundantly testified by the works of creation, that they force themselves more or less upon the acknowledgment of all, even those to whom his word has never come. But it is in his word that the former characters are declared; and by his word alone, that they all can be discovered. For without the revelation that he has there made, it could not have entered into the heart of any creature to conceive, how all these attributes could be consistently exercised. Allow Him to be perfctly righteous and immutably true: and the guilty creature appears to be without hope. Allow the guilty creature, the sinner, to have hope of escaping the just recompense of sin;—and it appears to be impossible that God should be true to his denunciations against sin, and righteous to inflict its full penalty. But in the GOSPEL of GOD our SAVIOUR, "In which are hid all the treasures of wisdom and knowledge," and into the things of which "angels desire to look,” in IT-mercy and truth appear meeting together,righteousness and peace embracing each other. In it-Gop is made known as at once just, and the justifier of him who believeth in Jesus. (Rom. iii. 26.) His law is magnified, and the exceeding sinfulness of every transgression against it is exhibited in the very way in which the chief of sinners is made a partaker of eternal life.

The man who really believes the Gospel of God our Saviour, is brought to the knowledge of the true God; and knows that "justice and judgment are the habitation of his throne," while " mercy and truth shall

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go before his face." (Psal. Ixxxix. 14.) The man who disbelieves this Gospel, may be very religious; but a false god is the object of his religion; a god neither merciful, nor righteous,nor true. He may talk much of what he calls the divine mercy, and may borrow arguments from it against the Gospel. But what he calls mercy, is always something which stands in opposition to perfect righteousness and immutable truth;some indulgence of what is evil, some forbearance to execute the penalty which the law of God pronounces against sin. Such an attribute belongs not to JEHOVAH. Unbelievers vainly boast of entertaining higher ideas of God's mercy, than those whom they oppose. They altogether deny his real mercy, which is indeed higher than the heavens, but, in its highest displays, harmonizes with the most awful sanctions of his law.

In their opposition to the glorious gospel, the true character of unbelieving religionists is detected; and is proved to be that of haters of God. The pride of their souls spurns at his mercy; the ungodliness of their rebellious minds arraigns his justice, and tyrannical severity; the infidelity of their self-deceiving hearts denies his truth, and treats the denunciations of his law as unmeaning threats, which are not to be executed. In their zeal for their false gods, they often fear not to blaspheme the GoD of Heaven; and rather than be saved by Him, in the way in which he exhibits all his glories, they will choose destruction. If any think this picture overcharged, let them read the Letter of the Ulster Herdman (which will shortly call for a reply from me, if life be spared) -or the controversial writings of Mr. Fletcher.

P. S. The Apostle Paul (Rom. xvi. 17, 18,) beseeches his brethren at Rome to mark them who caused divisions and offences contrary to the Apostolic doctrine which they had learned, and to avoid them. He ever manifested a godly solicitude that the hearts of Christians might be "knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, even of the Father and of Christ :" (Col. ii. 2,) that they might be " perfectly joined together in the same mind and in the same judgment;" and thus might all speak the same thing," professing the same faith of the same glorious Gospel; so that there should be "no divisions among them." The apostle knew the uniting power of the truth as it is in Jesus; and had no idea of any unity in the Christian church, but that which was grounded on the unity of the Christian faith ;-which originated in this, that its members believed the same glorious Gospel. He speaks of schism, or divisions; but never in the sense in which the word is now commonly applied, as a watchword against Christians-never as consisting in a separation from those who deny the faith, and introduce another Gospel. On the contrary, he considers all such false teachers as peculiarly schismatics, or authors of division; and exhorts believers to mark and to avoid them. In the passage of his Epistle to the Romans above quoted, he declares their real character: he declares, amidst all

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