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plication of it's self-moving power upon the tongue, to direct it to the publication of truth, or a lie, or the answering any good or bad purpose, as it pleases. And, suppose God should, by an immediate act of his power, add to the human constitution

any new endowment of mind, or any lew members io the body, such as a pair of wings, by which a man would be enabled to fly; if he is at liberty to use this new power well or ill, then, all the good or evil, that is produced by it, ought to be placed, not to God's, but to the agent's account, who directed that power to answer the purpose it was made to serve; this new power, when added to the constitution, being as much, and as truly, a man's self, as those powers are, of which his constitution was antecedently compounded. How extravagant must it therefore be, for men, out of an affectation of humility and lowliness of mind, to place all the evil they do to their own account, and all the good they do to the account of God; whereas, God is equally concerned in the production of evil, as in the production of good; and man is equally concerned in the production of good, as in the production of evil; and, therefore, both ought to be equally ascribed to one, or

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the other. That is, if all the good a man does ought to be ascribed to God, then all the evil a man does ought to be ascribed to God also ; because God is equally concerned in the production of both; and if all the evil a man does, ought to be ascribed to himself, then all the good he does, ought to be ascribed to himself also; because he is equally concerned in the production of both. This appears to me to be a fair, a just, and true representation of the case. And,

HERE, perhaps, it may not be amiss to take notice of what is sometimes urged in favour of the doctrine of special grace, or rather of what is urged against the doctrine of self-sufficiency, which seems to stand in competition with it ; namely, first, That it must be great pride and arrogance, in man, to consider himself as an independent, self-sufficient creature, as one who can, of himself, do many good actions ; whereas man, especially since the fall, is most corrupt, impotent, and weak, who cannot, of himself, so much as think a good thought, much less bring forth any thing that is good, without the special aid of his Maker. This objection, if it may be called an objection, is fully obviated in what I have observed above; tho', indeed,

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- what is urged is a mere invective, as if it was pride and arrogance in a man to think justly and truly of the work of God, of his own frame and constitution, &c. which is the

present cafe. God has so far made man an independent, self-sufficient creature, as to furnith him with parts and abilities for action, and has left him quite free to use the parts and powers, of which his constitution is compounded, well, or ill; and to call a just and proper sense of this, pride and arrogance, is most intolerable ; not but it is a case too common for men to supply the want of argument with invectives. Secondly, It has been urged, that the scriptures, and more particularly the New Testament, represent mankind to be weak and impotent, as aforesaid ; and those scriptures require men to think thus of themselves, and to pray to God to give them strength and power to do their dity, which, without some special divine aid, mičn, of themselves, are not able to perform. Answer: All doctrines and counsels that mi. litate against truth, cannot themselves be founded in truth; and, therefore, are not to be admitted, whether they come from Paul, Moses, or any other person who may have assumed a prophetick or divine character.

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And, as every man must of necessity have power sufficient to perform every duty, and answer every obligation that lies upon him, because otherwise he could not possibly have been under such obligation ; so, consequently, if there are any doctrines or counsels, held forth to us in the scriptures, that are incompatible with this truth, then, they cannot possibly be founded in truth, and, therefore, ought to be rejected. Thirdly, It has been urged, that the doctrines of man's impotency, as aforesaid, and of special grace, have been universally maintained by men of all religions, and in all parts of the world, excepting, perhaps, a few philosophers and deists, whofe pride and vanity led them to think all our species to be either fools, or knaves, but themselves; and, as universal opinion is on the side of the dotrines referred to, so this is a presumptive argument of their truth; because, were men universally to errin points of importance it would be of very bad consequence; but this is not the case ; in points of importance men universally agree. Answer : If there have been any fuch men who have thought all others to be either fools, or knaves, that have professed to differ in their sentiments from them; then, they must, at least, have

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been egregious fools that thought so. , And, if the above charge of pride and vanity, upon philosophers and deists, be only grounded upon their dissenting from universal opinion, then, the above charge is a mere invective. What the bad consequences are which follow universal error, I am not apprized of; nor am I fully satisfied, that in all points of importance men are universally agreed. As to the doctrines of man's impotency and special grace, that these have had universal opinion to back them, is much to be questioned ; because in other points there are many that do not publickly oppose popular opinions, and yet, are far from going into the belief of them; and that may, perhaps, have been the case of the doctrines under consideration. But, supposing the doctrines referred to have had universal opinion on their fide ; yet, surely, that cannot be a proper ground to determine any man's judgment in their favour. Universal opinion must have some reason, that has been universally admitted as it's proper bafis, elle it is a mere phantom ; to take up an opinion, without some reason to ground it upon, is like building without a foundation. Whereever, therefore, universal opinion obtains, the question will be, What is that opinion ground

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