It tends also directly to atheism; for, if those important events, the volitions and actions of men, may come into existence, without any cause, ground or necessity of existence, why may not other things do so? Why might not the whole creation exist thus uncaused? Then what proof have we, that there is a God?

It turns man in upon himself as self-sufficient and having no resources or aids to virtue, but what are comprised in his own free will. It rejects the operations of the Divine Spirit in the production of human virtue, as unnecessary and impossible; for according to this theory, if we were moved by any extrinsic cause whatever, to will or to do, our best actions could not partake of the nature of virtue.

4. This philosophic spirit is also to be detected, by a disposition to introduce into the creed of christians, useless refinements, as important articles of theology.

There is no science, which is not capable of being carried, by ingenious and speculative minds, to a refinement of knowledge utterly beyond the bounds of utility. It is so in regard to Divinity. Set out from what point you will, and you may proceed in drawing consequences, first from some important truth, and then from consequences themselves, till you arrive at principles and maxims, as inapplicable to the purposes of human life, duty, and happiness, as the ancient doctrine of substantial forms. The objection against these refinements, is not that they are impossible; they may be true; (for it is a matter of no importance how you esteem them, whether realities or fictions,) but that they cannot be applied to any practical purpose, in relation to our duty or happiness. Suppose all to be true, which Mr. Stewart and other metaphysical writers tell us of the inconceivable velocity of thought, and of the vibrations of the human will. Let it be conceded that it is impossible that there should exist at the same instant of time, in the mind, an holy and a sinful exercise or desire; yet this is a refinement of knowledge, that can be of no practical use to a christian.

Let philosophers talk, and write, preach, and say what they will; the christian will ever think, and feel, and pray, and act, as though the flesh and spirit did actually co-exist in his soul, and war against each other. So I have no doubt Paul thought and felt, when he

said to the Galatians, "The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary one to the other, so that ye cannot do the things that ye would;" and when he said of himself, "I find then a law, that when I would do good, evil is present with me." The doctrine that the will is a pendulum, that swings with infinite rapidity, and that as oft as it vibrates, the christian changes into a perfect saint, or perfect sinner, is a discovery, with which I presume this great apostle was never honored.

5. Another indication of this philosophical spirit, is its presumptuous attempts to explain what God has seen fit to leave covered with a veil of impenetrable darkness. Of this kind there are subjects innumerable; for there is nothing that exists, but what in some respects is a mystery; some question, relative to it may be started, that none can solve. Indeed, there are none of the counsels, works, or dispensations of God, that we can trace but a little way, before we are lost in the unsearchable depths of his wisdom and power.Though this sentiment be universally admitted in words, yet such is the pride and inconsistency of man, that he is amazingly loath to make it a practical principle. There are some points as untraceable, as any thing pertaining to God, in regard to which he seems to say, "I will not stoop to worship a being I cannot comprehend." Among these, the origin and cause of the continuation of moral evil, holds a conspicuous place. It is beyond all question, difficult to explain, how the first sinful exercise should gain existence in a creature, whose previous state of mind was that of perfect holiness Here philosophy has of late begun to soar with untrembling pinions. It comes to its conclusion by a short course, where it fancies no deception can be concealed.-"In such a mind itself, there could be nothing predisposing it to sin. The effect must be produced by some external cause. But previous to the existence of all moral evil, such an agency must be an holy agency, and who should this be but God himself." And thus, this hitherto unrevealed and unsearchable mystery in the works and ways of God, is boldly resolved into the immediate positive Divine efficiency, working inwardly upon the moral powers of creatures, and moving them to sin. To be sure this is a summary mode of adjusting this

awful question; but before we subscribe to it as an article of pure, humble, evangelical piety, we beg leave to pause and inquire, what saith the Scripture? If it accord with this infallible rule, it must be admitted:-if it be philosophy, we must beware of it.

In regard to the agency or influence, by which all effects in the natural and moral world are produced, the following statement seems to comprehend the sub. stance of the light which the Scriptures afford.

1. They abound in declarations of the physical agency of God. By this agency all things were originally created, organized, and constituted what they are, in all their vast variety; and by it they are now upheld, or preserved in their different natures, properties, powers, faculties, relations, order and succession; and by it they are constantly held under the absolute dominion and government of Jehovah, and in His Providence so directed and managed as that they never move or act, but in conformity to his infinitely wise and benevolent designs. To this physical agency, the apostle alludes in these words, "For in Him we live, move, (or are moved,) and have our being."

It is in allusion to the same kind of agency, God is said to have raised up Pharaoh and determined and gov erned all his designs and actions, in the fulfilment of his own wise counsels. In the following passages where the expressions are very strong, and in all similar passages, no other kind of agency seems to be attributed to God. "I form the light and create darkness; I make peace and create evil. I the Lord do all these things." "And if the Prophet be deceived, when he hath spoken a thing, I the Lord have deceived that Prophet." "Why hast thou hardened our heart from thy fear?" "He turned their hearts to hate his people."-In regard to this kind of agency, all objects in the universe are equally dependent. The largest globe and the smallest atom, the highest seraph and the meanest insect, the most perfect saint and the vilest sinner, the brightest angel and the blackest devil, all here stand upon a level.-In God, as they had their origin, so they have the continuation of their being.

2. In the same Divine volume there is much said respecting a moral influence or agency. The object of this is not to create or uphold creatures in being, but purely to operate upon their moral and active powers,

il

and to impel them to think, feel and act, agreeably to the will and pleasure of the agent, who exerts this kind of influence.

But of this influence there are two grand sources mentioned in the Bible.

The first is the agency of the Holy Spirit in the production of holy affections, volitions and actions. It is to His operations the apostle alludes, when he says to saints, "For it is God which worketh in you, both to will and to do of his good pleasure."

The second is the agency of Satan. He is represented in the Divine word as possessing a mighty power over the mind of sinners. He is said to work in the heart of the children of disobedience, and to lead them captive at his will. He is styled the god of this world, the tempter, &c. Neither the personal greatness of the devil, nor the extent and limits of his power over the minds of men, can be precisely ascertained.We may rest assured, as the Holy Spirit himself exercises no influence inconsistent with the moral freedom and accountability of man, so neither is Satan permitted to do it. Nor has he ability to search the heart; for, this is God's prerogative. But notwithstanding all necessary limitations, his power is unquestionably great, as he holds the whole world of ungodly men under his influence. By these three kinds of influence, all effects are produced, and all operations are carried on, that transpire either in 'the natural or moral world. It is a matter of immense importance in religion, that we should not confound one with another; that we should not attribute to the physical agency of God those holy exercises, which are produced by the moral influence of the Divine Spirit; nor ascribe to our Maker those evil exercises in sinners, which the Scriptures place to the account of the god of this world. The Gospel scheme of light and wisdom must necessarily be obscured and perverted by such a step. We may be led not only to speak falsely but irreverently of God; yea, to ascribe to his internal moral influence on the minds of men those very wicked and abominable suggestions and exercises, which the whole christian world for ages, (if we except a few bold and Caring philosophic spirits,) have been in the habit of ascribing to the devil. As to the production of millions of events, effects and actions, no other agency is

necessary to account for their existence, but the phys ical agency of God.

You choose to take and eat the orange, that is placed within your reach; to this action what influence is necessary more than the natural agency of God in upholding you in the possession of the different powers and properties of your nature, and by a providential dispo. sal bringing about all the circumstances necessary to the action. Considering what your taste is, the nature of the fruit, and your knowledge of its agreeable qual ities, and other things leading to the action, it naturally follows in this conjuncture of circumstances. occasion is there to superinduce a Divine moral influence, and to say you could not touch the fruit, till over and above all this natural agency, the faculty of your will was moved by the immediate finger of God. It is neither sound philosophy nor Divinity, to have recourse to more causes than are necessary to explain the pheThis remark is applicable to an endless train

nomena.

of human actions.

What

In all that God is in the Bible said to do, in the production of moral evil, we conceive no other Divine agency is necessary, or is intended, than the natural agency before described. In proof of this statement we have two arguments from the word of God to produce.

First, inspiration positively denies that sin, error and wickedness proceed from a Divine moral influence. What else can be the natural construction, the plain import of such passages as these, "For God is not the author of confusion, but of peace as in all the churches." This persuasion cometh not of Him that calleth you." Let no man say when he is tempted, I am tempted of God; for God cannot be tempted of evil, neither tempteth he any man." "For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world."

There is then, notwithstanding all that is said of God's hardening the heart, creating evil, blinding the eyes, &c. a sense in which no moral evil is from him. Here is a distinction between good and evil as coming from God, and doubtless an important one. Every thing both good and evil is from God, as by his natural agency he upholds and governs the world with absolute sway. But, nothing morally evil is from him, as working by an inward moral influence on the minds of men,