The numbers following the sermon on predestination and election, were written at different times, and in some instances at quite distant intervals from each other. This will be received, it is hoped, as an apology for any want of connection or uniformity of style, which the reader may notice. And if any farther apology be necessary, it may be found in the fact, that the entire contents of the volume as it is now presented, were written in the midst of other pressing duties.—And the same reason h

ON PREDESTINATION AND ELECTION. According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. Having predestinated us unto the adoption of children, by Jesus Christ, to himself, according to the good pleasure of his will, Ephesians i, 4, 5. In this passage, the kindred doctrines of predestination and election are brought into view. To discuss them, to notice some errors respecting them, and to exhibit what is believed to be

REPLY TO THE CHRISTIAN SPECTATOR. [3] This sermon had been before the public almost two years before it received any notice, so far as the author is informed, from any of the advocates of predestination. After the third edition was announced, there were several passing acrimonious censures in some of the Calvinistic periodicals, which did not affect the merits of the question at issue between us and the predestinarians. At length the Rev. Mr. Tyler, of this city, (Middletown, Conn.) published a

A PROPOSITION TO CALVINISTS. The communication below contains a proposition from Dr. W. Fisk, which, however much we dislike theological controversies, we believe is appropriate and interesting at this time. Such a discussion, under such arrangements, will give the merits of the controversy to both sides; and will, at least, convince all of one truth—that the Methodist Episcopal Church seeks not concealment from the world or her members, as charged by her adversaries. But it will develop a still

INDEFINITENESS OF CALVINISM. The readers of the Christian Advocate and Journal will recollect the proposition, made to the Rev. David Metcalf, in the 8th No. of the present volume, on the subject of his review of my sermon. This proposition has not been complied with on the part of Mr. M., and according to the following extract from the New-York Evangelist, no compliance can be expected:— “We have seen,” says the editor of the Evangelist, “in the Advocate, since Mr. Metcalf’s work was published,

SKETCH OF THE PAST CHANGES AND PRESENT STATE OF CALVINISM IN THIS COUNTRY. In the former No. it was seen that the indefiniteness and mutability of the Calvinistic system had thrown a kind of irresponsibility around it; which renders this controversy, in many respects, extremely unsatisfactory. This might, at first, lead to the conclusion, that farther discussion would be useless. On farther thought, however, it may appear, that this very circumstance will render the controversy both easier and m

SAME SUBJECT CONTINUED. One modification of Calvinism remains to be mentioned. It is known by the name of the “New Divinity.” The theological doctors connected with Yale college are the reputed authors of this system. It is evident, however, that the tendency of the Calvinistic theory has been in this direction for a number of years. The “New Divinity,” so alarming to some of the Calvinists, is only the ripe fruits of the very plants which they have long cultivated with assiduous care. And why s

PREDESTINATION. Definitions are the foundations of reasoning. Hence in any reply to my sermon on predestination and election it was natural and fair that the first inquiry should be, Are the definitions correct? The definition of predestination assumed in the sermon was, that unalterable purpose and efficient decree of God, by which the moral character and responsible acts of man were definitely fixed and efficiently produced. On this point the sermon joined issue. To this definition most of the

PREDESTINATION, CONTINUED. From my last number the reader will perceive that there are two classes of Calvinists, so-called, with whom we have no need to contend; with one there is no cause of controversy, because they have given up the doctrine; and with the other there is no need of controversy, because their plain manner of avowing the doctrine, logical consequences and all , renders any arguments against it unnecessary. Its character is too monstrous and abhorrent to gain much credit. There

MORAL AGENCY AND ACCOUNTABILITY. By what has been said on the theory of Calvinistic predestination, it will be seen, I think, that this system involves such necessity of moral action as is incompatible with free agency. It is possible, I grant, to give to the terms will, liberty, free agency , such a definition as will make these terms, thus defined , compatible with the other peculiarities of the Calvinistic system.—Both parties agree that man is a free moral agent; both maintain that he is res

MORAL AGENCY AND ACCOUNTABILITY, CONTINUED. Another argument against the Calvinistic doctrine of motives is, that it leads to materialism. The doctrine, it will be recollected, is this: When the mind is brought into connection with objects of choice, it is inevitably led, by a law of its nature, to the selection of one rather than of the other, unless there is a perfect equality between them; in which case I suppose, of course, the mind must remain in equilibrium; for if it moves only by the inf

MORAL AGENCY AS AFFECTED BY THE FALL, AND THE SUBSEQUENT PROVISIONS OF GRACE. My last number was an attempt to prove that God created man with a spontaneous power of moral action; and that this was the only ground of his moral responsibility. It is now proposed to inquire how far this power has been affected by the fall, and the subsequent provisions of grace. The doctrine of the Methodist Church on these points is very clearly expressed by the 7th and 8th articles of religion in her book of Dis

SAME SUBJECT CONTINUED. It is not pretended that there are no difficulties in our view of the subject. What important theory is there in philosophy, politics, morals, or religion, against which some apparently plausible objection may not be urged? But the inquiry in each case should be, Are those objections fatal to the system? Or are the difficulties in the proposed system greater than in some other view of the subject? For reasonable men will refuse to be driven into the vortex of skepticism m

OBJECTIONS TO GRACIOUS ABILITY ANSWERED. In consulting different authors to find the strongest objections that have been urged against our doctrine of ability by grace, I have fixed upon the doctrinal tract, already alluded to, entitled, “Man a Free Agent without the Aid of Divine Grace,” as concentrating in a small compass, and in a clear and able manner, the sum total of these objections. I may not follow the precise order of this writer, and possibly shall pass over some of his remarks as of

REGENERATION. An important error in any one cardinal doctrine of the Gospel will make a glaring deformity in the entire system. Hence when one of these doctrines is marred or perverted, a corresponding change must be made in most or all of the others to keep up the appearance of consistency. These remarks apply with special emphasis to the doctrine of regeneration. As this is a focal point, in which many other leading doctrines centre, this doctrine must of necessity give a character to the whol

REGENERATION, CONTINUED. An inconsistency in any received theory is constantly driving its supporters to some modification of their system. This is a redeeming principle in the human mind, and greatly encourages the hope that truth will finally triumph. It has already been noticed that the doctrine of entire passivity, in regeneration, is so pressed with difficulties that it has sought relief in the opposite notion of self-conversion. But this latter hypothesis is, in turn, encumbered, if possib

REGENERATION, CONTINUED. In proposing and vindicating, in the preceding number, those views of the philosophy of mind which are supposed to throw light upon the process of regeneration, it was not intended to be intimated that a knowledge of this theory is necessary in order to experience the new birth. In the practical purposes of life men do not ordinarily stop to analyze their mental states before they judge , feel , and act . They have the practical use of their mental faculties, and that su