every one turn from the evil of their doings, that they may escape the punishment which otherwife would be the certain confequence thereof: but what is there in all this more than a cruel infult on mankind, if they are as utterly uncapable of doing the thing required, as of transforming themselves into another species of creatures? As to the wretched evafions fo often made use of on other occafions, of a power given them in Adam to do what was commanded, it is obvious that it can have no place here, the thing required being of a different nature from any duty expected from him antecedently to the fall. For repentance could not have been enjoined them, neither was any power given to perform it; that was an after requirement, and implies a new and different covenant, which of confequence infers a power of performing the conditions; and accordingly mankind are here called upon by God himself fo to do: which if it does not prove that they are really invested with the power contended for, nothing can.

0

Luke xix. 41, 42. "When he was come near he beheld the city, and wept over it, faying, O that thou hadst known the things which belong to thy peace.”—Matth. xxiii. 37. “ O Jerufalem thou that killeft the prophets-how often would I have gathered thy children-and ye would not."

It is evident from these words, that thofe to whom they were addreffed, were invefted with fufficient power to secure their own eternal well being; for otherwise, what propriety can there be in this pathetic upbraiding? and must it not be added, what fincerity, in this appearing tender concern? certainly no one can ever be a proper subject of blame and complaint, that was always under an, inevitable neceffity of acting juft in the fame manner that he does, and could not poffibly act in any other. Therefore, to charge such a one with having refused offers of falvation, and to pretend to weep over him on that account, would be hypocritical to the laft degree; as offers on impoffible conditions, are no offers at all. So that if there is any certainty in language, these passages again inconteftibly prove, that mankind are capable of doing thofe things which are required of them by their Creator, in order to their eternal felicity.

From these few foregoing texts, it is sufficiently manifest what the Scripture doctrine is concerning the freedom of the human will: it remains only to fhew, that the fentiments of the firft ancient writers of the Chriftian Church were entirely agreeable to those maintained above. That they were unanimously so till the time of St. Austin is notorious.

Juftin Martyr.-"Though in our creation we had no choice, yet in our regeneration we

have; for God perfuades only, and draws us gently by co-operating with our rational powers.

"If all things are determined by fate, then farewel freedom of will;-unlefs man has it in his power to chufe the good, and refuse the evil, no one can be accountable for any actions whatfoever."

Clement Alexandrinus." Neither praises or reprehenfions, rewards or punishments could be juft, if the foul had not the power of chufing and refufing."

Tertullian." An entire liberty of the will is granted to man on every fide, that he may always appear to be mafter of himself, by do-ing of his own accord that which is good, and avoiding of his own accord that which is evil. -Man who is in other refpects fubject to the determination of God, ought to do that which is juft, out of the good pleasure of his own free will."

Origen." You deftroy the nature of virtue, if you take away liberty-how could God require of man, that which he hath not in his power to offer him?—a man cannot be made guilty by that which happeneth not by his own will."

Methodius." To do evil or not to do it, depends on our own will, otherwife we fhould not receive punishment for our evil actions or reward for our good ones."

"A

Macarius, A law is given to him who hath a free will; but no law is given to a nature

bound

bound or fixed to one; you take away liberty by faying man is of a nature bound to one."

Jerome. What God commands must be poffible to be observed: Where a possibility of action is taken away, there is no fin. for no man is condemned for that which he could not do."

Theadoret." How can he be just who punisheth a nature not able to do good? The Counsel of Arles, pronounceth an Anathema on those who say that he that perisheth hath not received means, whereby he might be saved.”

These are a few out of the many teftimonies which might be produced. Thus from reason, fcripture, and antiquity, it evidently appears, that mankind are invested with fufficient power to do thofe things which are required of them by their Creator, as the conditions of their eternal happiness.

It is to be hoped, that the paffages, which I have prefixed to these papers, from our inimitable poet, will alfo have fome weight, especially with those who claim him as a friend to their fentiments in religion.

I am, Sir,

Your conftant Reader,

And occafional Correspondent,

T.

NUM

NUMBER LXX.

Ultima Cumei venit jam carminis ætas ;
Magnus ab integro faclorum nafcitur ordo.

VIRGIL.

SIR,

As

To the VISITOR.

S the end, for which the bleffed Redeemer came into the world, gives us the most pleafing idea of the divine Philanthropy: so a review of those preparatory dispensations, and of that chain of prophecies, which, for so many ages, awakened the expectations of mankind to his coming, ferves abundantly to fhew the importance of his errand, and the greatness of that event, which, at this feason, we commemorate. The Meffiah, promised to our firft parents, and ftipulated anew to the faithful patriarchs, for many hundred years, with-held his personal appearance in the flesh: but at length, in the fulnefs of time, (as the facred writer expreffes it,) affumed human nature, and completed the promifes.

The works of God are all wrought in fuch confummate wisdom, that we may be certain this greatest of all his works was finished in every

part,