apostle, the author, and our humble selves, have all been contending for the very same "principle of procedure."

This, however, is too comfortable a state of matters to continue long. The author, after very properly remarking, that "God will actually have forgiving mercy, not on all such as may desire to enjoy it, nor on all those on whom holy but imperfect men, like Moses, might desire it to terminate; but on such, and on such only, as it may please himself to make its objects," proceeds to say,

"We are not to suppose, indeed, in reference to God's procedure in general, or his special procedure in conferring forgiving mercy, that he will act in a principle-disregarding manner. Neither are we to suppose that he will act on a principle that is foolish, or unworthy, or unbenevolent, or that is calculated to encourage sin, or to discourage sinners out of woe from seeking everlasting salvation," p. 286.

Now, no one, we presume, imagines that God can, or will act "foolishly," or "unworthily," or "unbenevolently;" but it is quite possible that God may act in a way that appears so to some minds. "That which is highly esteemed among men," is often "abomination in the sight of God." "The wisdom of this world" is frequently "foolishness with God." The author, we suppose, means to insinuate that Calvinists attribute to God a manner of acting that is "unworthy," and "unbenevolent," if not "foolish;" and there can be no doubt that if his views of

the character of God be correct, this is the case. In his estimation, it would be unworthy of God to show more "love to one individual's soul" than to the "soul of another," p. 426. But the question is, Are these views correct? On this point, we make our appeal to facts-scriptural facts. In thus appealing, we are reasoning strictly on the principle of the inductive philosophy, which is the only approved and legitimate method of ratiocination on other topics. We point to the cases of Isaac and Jacob We ask our readers to allow their mind's eye to take a sweep over the fields of inspiration, and to note, as it passes along, the meaning and gracious intent of those covenants, promises, oaths, declarations, reasonings, expostulations, predictions, miraculous and providential deliverances, angelic and prophetic ministrations, and peculiarly tender and endearing appellations, metaphors, and analogies, in which the great "love" of God for Israel was and is expressed; and if, after this survey, they can lift up their heads, and honestly declare, that they believe in the author's doctrine regarding the equalness to "all" of God's love, we shall be much surprised-their minds must be differently constituted from ours. We can only say, that till we read the author's work, we should have thought it a moral impossibility for any man to read over the history of God's actings towards Jacob and Esau, and their posterities, without coming to the conclu

sion that God's love to the souls of the one people did "tower above" his love to the other peeplein other words, that it was precisely of the kind indicated in the passage quoted by the apostle, "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion."

But perhaps the author may be afraid that we are overlooking the chief gravamen of his implied charge, that Calvinism has a "sinner-discouraging" tendency and effect. On this point he says, that

"God cannot act in a way calculated to discourage sinners from seeking everlasting salvation; for this would be to thwart and choke his own ineffably sincere and tender desire that all men be saved;' it would be to refute, by his practice, the tear-mingled words of his most solemn profession, that he has 'no pleasure in the death of the wicked,"" p. 287.

Now, it would not be difficult to show that the Calvinistic system, more than any other, is fitted to encourage sinners to seek the salvation of their souls-especially such sinners as are truly convinced of their sinfulness, and of their utter inability to help themselves. As is remarked by Dr. Hodge, in reference to a kindred system to that of the author, "There is more saving truth in the parings of our doctrine than in his whole theory."" That system

*

*Diss. on the Extent of the Atonement, appended to Paisley

edition of Hodge on the Romans, p. 464.

which teaches the sinner to look up to God and nis grace for help and salvation, must be more fitted to encourage sinners, than one that bids him look to something within himself-where, if truly enlightened, he feels there "dwelleth no good thing." “He that trusteth in his heart is a fool." "Blessed is the man that trusteth in the Lord, and whose hope the Lord is."

The author, however, may imagine that this defect of his system is more than counterbalanced by his representing God as cherishing an "ineffably sincere and tender desire that all men be saved." Now, we admit that there must be a sense in which it is true that God "will have all men to be saved, and to come to the knowledge of the truth;" but it must be a sense that is consistent with other scriptural facts and statements. It must be consistent, for example, with the facts regarding God's treatment of Ishmael and Esau, and their posterities. And that it cannot be true in the sense which is essential to the system of Arminianism, as contradistinguished from Calvinism, is evident from this, that the author has no sooner made the statement, than he himself finds it necessary to turn his back on it. He finds himself obliged to attempt to "thwart and choke" his own gracious utterance. Notwithstanding all that he says about "tear-bedewed words," and "most solemn professions," and "ineffably sincere and tender desires," he is obliged to confess

that there are some sinners to whom God is not "heartily willing to extend his pardoning mercy." Lest our readers should suspect us of straining or misquoting the author's words, we shall give the passage entire in which he makes this "sinner-discouraging" announcement :

"We may certainly conclude, then, that when it is said that "God is forgivingly gracious," that it is clearly and theologically, though not exegetically implied, that he will be forgivingly gracious to all to whom he can, with consistency, and in wisdom, and with concurrent regard to the interest of the great universe, extend his pardoning mercy. He alone, however, is competent to say to whom he is thus able, and therefore to whom he is heartily willing to extend his pardoning mercy," p. 287.

Now, there is not, and cannot be, in the system of Calvinism, any thing more "sinner-discouraging" than this. To whom is the poor sinner to look for help, if God himself be not "able," and therefore not "heartily willing," that is, not willing at all, to help him? The author does not know-God alone knows how many of the human race may be in this helpless plight. The vast majority of mankind, for any thing the author knows, may be in this melancholy condition.

The statement that God "will be forgivingly gracious to all to whom he can" be so, obviously implies that hitherto he has extended his "pardoning mercy" to all to whom he could do so. Now, as he did not extend even the means of grace and

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