ence, acknowledged propriety, and the nature of things. § 21. The way is now prepared to meet the objections of his Lordship fairly and directly. Exhortations' to diligence, &c., constitute an essential part of motive; for they point out considerations which solicit the will, and which, according to their nature, have a tendency to move it: but these considerations actually move the will, as to compliance or non-compliance, good or evil, according to the nature of the principle, which is the other essential part of the motive. For the exhortation is addressed alike to those who are under the influence of each of those essential principles; consequently, if we take away what is common to both, the remainder of the motive in each case will be the principle. If the principle be good, the exhortation to obedience will be successful in proportion; but if the principle be evil, that is, either morally evil or negatively defective, it will not be successful. Without motives, of which objective considerations addressed to the free agent, constitute an essential part, the will is not actually moved to choose either good or evil; and where there is no choice of good, there can be no active compliance or obedience. Where there is no compliance with and obedience to the will of God, there can be no arrival at that state of happiness which is the end of obedience. He, therefore, who would be finally blessed, must seek it by obedience to the will of God. Consequently, exhortation is one event in the series of divine decrees, without which the last, eternal happiness, cannot be rationally expected. 22. The Bishop observes, in a note, that • the Apostle could not call upon the Christian 'converts to make an infallible decree sure? But why could he not? Even supposing that St. Peter did not mean "their calling and Election sure" in their own apprehension, or to the satisfaction of their own mind; might not the holy diligence' be a part of the infallible decree, and the apostle's 'exhortation' an essential part of the prevailing motive to it? To imagine that the certainty or infallibility of an event, rejects those very means which are appointed to render that event certain or infallible, is of all conceits the most unreasonable. Suppose it were apprehended by the father of a young man of family and genius in the established church, that God had revealed to him his having infallibly decreed' that his son should be advanced to an archiepiscopal see, through the medium of piety, learning, and * Refut. p. 205. worthy conduct; would there be any inconsistency, rather would there not be the utmost propriety and good reason, in the father exhorting the son to piety, learning, and worthy conduct, as things inseparably connected with the ultimate event so much valued; would not his neglect, under the pretence of an infallible decree, be regarded as highly censurable? § 23. Yet, it may be urged, is it not possible that one person may neglect his duty, or that another may not comply with reasonable motives; what then becomes of a revealed infallible decree? This objection is very weak, and the proper answer to it is plain. If the former finally neglect his duty, or the latter through non-compliance finally fail of attaining the end; the event would prove that the supposed revelation was not from God, who is incapable of declaring a future event to be certain, which proves in fact to be the contrary. But if the event corresponded with the supposed revelation, it is clear that the duty of the one, and the compliance of the other, were included. God is never at a loss to accomplish his purposes, as all hearts are in his hand, and at his disposal. If he determine to preserve his church against the gates of hell, to call into his fold the fullness of the Gentiles, or to bring in the scattered seed of Abraham, he can prepare and animate suitable instruments to accomplish his design, and effectually dispose the heart to comply with the exhortations. And a revelation of the certainty of such an event would be a powerful motive to any heart subject to his holy influence, for a more vigorous exertion in promoting its accomplishment. This was eminently the case with his holy apostles and evangelists. In proportion as they were certain respecting God's fixed purpose to set up a spiritual kingdom among men, or to advance any of the human race to eternal glory, the more ardent was their zeal, and the more unwearied were their endea vours. 24. In the course of this Examination it has been if I mistake not, abundantly proved: 1. That the faculty of Will, whether in God or a creature, is not a radical power, but only a medium of power: 2. That it is not a self-determining faculty, but is determined by motives: 3. That every motive, which determines the free agent to act, choose, or prefer, consists of two essential parts, viz. the object to be chosen or rejected, and the principle: 4. That the radical principles which determine the character or moral quality of actions, as good or bad, are two, and can be two only, primarily considered, viz. the negative cause of defectibility, which cannot belong to God, and the positive cause of indefectibility, which belongs to him essentially 5. That the influence of the indefectible principle is at the sovereign disposal of God, which influence is no more claimable by the creature than any other favour which is in fact not granted him: 6. That when God is pleased, in goodness and wisdom, to grant this influence to man's heart, that renewal of the heart and mind takes place which constitutes a gracious principle: It follows, 7thly, that as the principle constitutes the whole of the difference in both motives, (the objective part being common to both,) the successful effect must be as the principle, which is the fruit of divine gracious operation. § 25. 25. Known unto God are all his own operations, all principles produced by them, all negative principles counteracted, all objective means afforded to men, and where any motive will prove efficient, as well as where any inefficient. These are not conjectural opinions, but demonstrable verities. The holy scriptures indeed furnish the data, without which no human ingenuity or power of reasoning could avail us; but with their aid, throwing light on the character of God and the real state of mankind, the conclusions fairly drawn are no less certain than those of mathematical science. And from the whole of this part of the subject, we may $ |