after one of their regular arguments on theology and the moral
accountability of the human race, arguments that had been going on
between them for more than thirty years--Twichell lent his visitor
Freedom of the Will, by Jonathan Edwards, to read on the way home.
The next letter was the result.

*****

To Rev. J. H. Twichell, in Hartford:

RIVERDALE-ON-THE-HUDSON.
Feb. '02.

DEAR JOE,--"After compliments."--[Meaning "What a good time you gave
me; what a happiness it was to be under your roof again; etc., etc."
See opening sentence of all translations of letters passing between Lord
Roberts and Indian princes and rulers.]--From Bridgeport to New York;
thence to home; and continuously until near midnight I wallowed and
reeked with Jonathan in his insane debauch; rose immediately refreshed
and fine at 10 this morning, but with a strange and haunting sense of
having been on a three days' tear with a drunken lunatic. It is years
since I have known these sensations. All through the book is the glaze
of a resplendent intellect gone mad--a marvelous spectacle. No, not all
through the book--the drunk does not come on till the last third, where
what I take to be Calvinism and its God begins to show up and shine red
and hideous in the glow from the fires of hell, their only right and
proper adornment. By God I was ashamed to be in such company.

Jonathan seems to hold (as against the Arminian position) that the Man
(or his Soul or his Will) never creates an impulse itself, but is moved
to action by an impulse back of it. That's sound!

Also, that of two or more things offered it, it infallibly chooses the
one which for the moment is most pleasing to ITSELF. Perfectly correct!
An immense admission for a man not otherwise sane.

Up to that point he could have written chapters III and IV of my
suppressed "Gospel." But there we seem to separate. He seems to concede
the indisputable and unshakable dominion of Motive and Necessity (call
them what he may, these are exterior forces and not under the man's
authority, guidance or even suggestion)--then he suddenly flies the
logic track and (to all seeming) makes the man and not these exterior
forces responsible to God for the man's thoughts, words and acts. It is
frank insanity.

I think that when he concedes the autocratic dominion of Motive and
Necessity