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while we hold election in different senses or degrees, we disavow the idea of denial' in the actice sense. We maintain no reprobation' except what belongs to those of mankind who are finally (adoxo) disapproved, in the scriptural sense of this term. By hastily adopting the Hyper-Calvinistic idea of Election and Reprobation as inseparable, though the 17th Article wisely disjoins them, his Lordship exhibits another display of that species of warfare, in which he seems so peculiarly to excel.

§ 12. The attentive reader of the "Refutation" may perceive many other terms, especially in the quotations from the Fathers, which are used in an equivocal sense, where the reasoning is fallacious, and inconsistent with sentiments avowed by themselves. For instance, they frequently confound necessity and force, cause and occasion, freedom and power, grace, in the objective, and in the subjective sense, election in a connected, and in an unconnected sense, &c. While men consider themselves privileged to use equivocal terms in an undefined sense,instead of candid controversy, for the purpose of investigating and ascertaining truth, its legitimate end, their contest will invariably degenerate into unprofitable and irritating logomachy. Were theologians and writers on moral science to imitate the laudable example of mathe

maticians and judicious writers on natural phílosophy, by fixing either univocal or defined terms to specific ideas, their lucubrations would be far more honourable to themselves and useful to the public.

SECT. II.

Assumed Principles of MORAL OBLIGATION.

1. The "Refutation" assumes that something more than physical powers, moral means, and Freedom, is requisite to constitute Moral Obligation. § 2. This assumption exemplified in a variety of quoted phrases. 3. To suppose that internal grace is essential to moral Obligation is subversive of the idea of Moral Government. 4. The "Refutation" assumes that the Liberty of Moral Agents is a physical Power.-The fallacy exposed. § 5. That the efficacy of moral means does not essentially depend on a previous disposition. --This proved an inconsistency. § 6. That an influence followed with a certainty of result in moral actions is incompatible with freedom. The assumption disapproved. § 7. That if the event be certain, means are superfluous.--This proved to be erroneous. 8. The true notion of Moral Obligation should be sought from the Essential Characters of God and the creature; and 9. From the Relation subsisting between the Governor and the governed. § 10. The Importance of correct views of Moral Obligation.

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§ 1. ANOTHER ground of inconsistency with truth and with themselves in the Bishop and the Fathers quoted by him, is the assumption of certain principles of Moral Obligation, which are demonstrably unfounded. these is, that something more than physical powers (or faculties), moral means, and freedom, is requisite to constitute obligation, in a moral sense. By "physical powers" I mean, intellect and will, (an intellect to represent an object, a will to choose it,) and a capability of enjoying the chief good,-which is that excellency of our nature by which we are essentially distinguished

from the brute creation, and by which we are physically capacitated to enjoy happiness in God. By "moral means" I understand objective inducements, or considerations presented to

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our physical powers. And by "freedom I

mean exemption from constraint to evil, and restraint from good, in our elections. Beside these requisites, however, the advocates for selfdetermination of the will, imagine that some occult quality,-an undefined and undefinable something behind the scene, which, however, they denominate active power, &c., but of which they do not profess to form any precise ideais needful to constitute moral obligation, or to render us accountable agents.

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§ 2. Thus his Lordship often asserts that man has the power of obeying,' is capable of obeying;' that God gives to every man — a power to perform the conditions of the gospel;' that 'to deny this power to any individual, would 'be inconsistent with the attributes of God.', Sometimes this power is termed 'baptismal

grace,' and sometimes we are told, ‘that every 'man is enabled to attain salvation through the ' merits of Christ;' that all who were to par'take of Adam's corrupt nature were to partake ' also of the appointed remedy;' that the second Adam'restored all to life,' that the Jews had ' a power of understanding and believing;' that

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' it is in the power of every one to attain eternal happiness;' that God has enabled every man 'born into the world, to work out his own salvation;' that Christ died to enable every ' individual descendant of Adam to obtain eternal happiness;' that if mankind had not 'the power, by free-will, to avoid what is disgraceful, and to choose what is good, they would not be responsible for their actions.' Again, God determined to make men and angels with full power to act justly.' God created angels and men to do whatever he gave them strength to be able to do. We have produced wickedness; but those who have produced it, have it in their power again 'to renounce it.' Man has power over him'self.' Men will receive the just judgment of 'God, because they have not worked good 'when they had it in their power to work it.' Man is in his own power with respect to faith' in his own free-will and power.' The wicked Jews were able to act justly. Neither praise

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nor dispraise, nor honours, nor punishments, 'would be just, if the soul had not the power of desiring or rejecting.' God has given us a That thing is in our

free sovereign power.'

own power, of which we are equally masters, as ' of its opposite.''God pardons what is past, 'but every one has the future in his own power.'

Every one has the power of choosing good, and

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