either temper or conduct morally good or evil, consent is necessary,
to suppose consent, in the creature, to be the effect of almighty
power operating upon it, nullifies it to the creature, in a moral
view. The work of God cannot be the sin, or holiness, of the creature.

But depravity and wickedness are wrong, and criminal, apart from all
consideration of their source--they are so in themselves.

They cannot therefore be from God, but must have some other source.
The creature which vitiates another, is viewed as culpable, though it
only tempts to wickedness, which is all a creature can do to vitiate
another, and leaves the tempted ability to retain integrity; what must
then be our views of a being whom we conceive to produce the same
effect _by an exertion of Almighty power_?--"God cannot be tempted
with evil, neither tempteth he any man," Is it then supposeable that
he can produce it by direct efficiency?

But suppose him to produce it, Suppose it to derive immediately from
him. Is its nature altered? Is it less criminal or odious?

God forbid that we should make the supposition! It is a compound of
absurdity and blasphemy! As well may we suppose the sun to diffuse
darkness! They "trusted in lying words, who said of old, We are
delivered to do abominations." We fear the Lord; "and will ascribe
righteousness to our Maker."

But doth not God choose some to eternal life, and to this end bring
them into his kingdom, and leave others to perish in their sins?

God chooseth those who hear his voice, and cherish the divine