HKB
purpose for him to answer, that it is a legitimate notion. The notion may have its mould in the understanding; but its realization must be the work of the FANCY.
A reflecting reader will easily apply these remarks to the subject of Election, one of the stumbling stones in the ordinary conceptions of the Christian Faith, to which the infidel points in scorn, and which far better men pass by in silent perplexity. Yet surely, from mistaken conceptions of the doctrine, I suppose the person, with whom I am arguing, already so far a believer, as to have convinced himself, both that a state of enduring bliss is attainable under certain conditions; and that these conditions consist in his compliance with the directions given and rules prescribed in the Christian Scriptures. These rules he likewise admits to be such, that, by the very law and constitution of the human mind, a full and faithful compliance with them cannot but have consequences, of some sort or other. But these consequences are moreover distinctly described, enumerated, and promised in the same Scriptures, in which the conditions are recorded; and though some of them may be apparent to God only, yet the greater number of them are of such a nature that they cannot exist unknown to the individual, in and for whom they exist. As little possible is it, that he should find these consequences in himself, and not find in them the sure marks and the safe pledges, that he is at the time in the right road to the Life promised under these conditions. Now I dare assert, that no such man, however fervent his charity, and however deep his humility may be, can peruse the records of History with a reflecting spirit, or look round the world with an observant eye, and not find himself compelled to admit, that all men are not on the right road. He cannot help judging, that even in Christian countries, many, a fearful many! have not their faces turned toward it.
This then is a mere matter of fact. Now comes the question. Shall the believer, who thus hopes on the appointed grounds of hope, attribute this distinction exclusively to his own resolves and strivings? or if not exclusively, yet primarily and principally? Shall he refer the first movements and preparations to his own Will and Understanding, and bottom his claim to the promises on his own comparative excellence? If not, if no man dare take this honour to himself, to whom shall he assign it, if not to that Being in whom the promise originated, and on whom its fulfilment depends? If he stop here, who shall blame him? By what argument shall his reasoning be invalidated, that might not be urged with equal force against any essential difference between obedient and disobedient, Christian and worldling? that would not imply that both sorts alike are, in the sight of God, the Sons of God by adoption? If he stop here, I say, who shall drive him from his position? For thus far he is practically concerned--this the Conscience requires, this the highest interests of Morality demand. It is a question of facts, of the will and the deed, to argue against which on the abstract notions and possibilities of the speculative reason, is as unreasonable, as an attempt to decide a question of colours by pure Geometry, or to unsettle the classes and specific characters of Natural History by the Doctrine of Fluxions.