James owes John £100, which (to prevent James's being sent to prison) Henry pays for him; and John has no longer any claim. But James is cruel and ungrateful to Mary, his tender mother. Henry, though no relation, acts the part of a loving and dutiful son to Mary. But will this satisfy the mother's claims on James, or entitle him to her esteem, approbation, and blessing? If, indeed, by force of Henry's example or persuasion, or any more mysterious influence, James repents and becomes himself a good and dutiful child, then, indeed, Mary is wholly satisfied; but then the case is no longer a question of debt in that sense in which it can be paid by another, though the effect, of which alone St. Paul was speaking, is the same in both cases to James as the debtor, and to James as the undutiful son. He is in both cases liberated from the burthen, and in both cases he has to attribute his exoneration to the act of another; as cause simply in the payment of the debt, or as likewise 'causa causæ' in James's reformation. Such is my present opinion: God grant me increase of light either to renounce or confirm it. Perhaps the different terms of the above position may be more clearly stated thus: 1. 'agens causator' 2. 'actus causativus:' 3. 'effectus causatus:' 4. 'consequentia ab effecto.' 1. The co-eternal Son of the living God, incarnate, tempted, crucified, resurgent, communicant of his spirit, ascendant, and obtaining for his church the descent of the Holy Ghost. 2. A spiritual and transcendant mystery. 3. The being born anew, as before in the flesh to the world, so now in the spirit to Christ: where the differences are, the spirit opposed to the flesh, and Christ to the world; the 'punctum indifferens', or combining term, remaining the same in both, namely, a birth. 4. Sanctification from sin and liberation from the consequences of sin, with all the means and process of sanctification, being the same for the sinner relatively to God and his own soul, as the satisfaction of a creditor for a debt, or as the offering of an atoning sacrifice for a transgressor of the law; as a reconciliation for a rebellious son or a subject to his alienated parent or offended sovereign; and as a ransom is for a slave in a heavy captivity. Now my complaint is that our systematic divines transfer the paragraph 4 to the paragraphs 2 and 3, interpreting 'proprio sensu et ad totum 'what is affirmed 'sensu metaphorico et ad partem', that is, 'ad consequentia a regeneratione effecta per actum causativum primi agentis, uempe [Greek: Logou] redemptoris', and by this interpretation substituting an identification absolute for an equation proportional. 4th May, 1819. Ib. p. 62. Personality is nothing but the existence of nature itself.