Robert Wallace opens his treatise with a striking analogy: shipwrecked mariners, upon finding signs of inhabitants, urgently ask about the character of the people—are they friendly or cannibals? This metaphor frames his entire project: having observed design in the universe, the pressing question is not whether a supreme intelligence exists, but what that Being's character is. Wallace announces that his work is "a treatise concerning the character of God," immediately grounding abstract doctrines in moral inquiry.

The Mariner's Question: Character as the Core Concern

Wallace's preface sets a distinctive tone. He does not begin with theological abstraction but with a concrete, almost narrative scenario: castaways on an island. The question "Is it inhabited?" gives way to "What is the character of the people?"—a move that mirrors his theological method. He then applies this to natural theology: observing marks of design, he argues that the dice-throwing analogy (if the same numbers always turn up, the dice must be loaded) leads to a conviction of a supreme intelligence. But the second question—whether this Being is beneficent or like "the fabled Chronus, who devoured his children"—is where his work intervenes. This rhetorical strategy, using vivid imagery and logical progression, characterizes Wallace's approach throughout: he aims to make doctrinal disputes accessible by grounding them in everyday reasoning and moral urgency.

Exegetical Strategy: Romans 9 and the Logic of Paul

Wallace's treatment of Romans 9 reveals his exegetical method. He engages extensively with the interpretation of James Morison, citing a lengthy passage that argues Paul's argument is "fine and matchless logic." Wallace contrasts this with the Calvinistic reading, which he claims makes Paul inconsistent and the command to preach the Gospel a "nullity." His analysis focuses on Paul's use of Old Testament examples: Ishmael and Isaac, Jacob and Esau. He emphasizes that Paul shows how lineal descent from Abraham did not guarantee privilege—Ishmaelites and Edomites had such descent yet were not installed in Messianic privilege. The inference, Wallace argues, is that the Jews' reliance on physical descent is "perfect madness." This close reading, attentive to the structure of Paul's argument ("the third section of the chapter, which begins with the tenth verse and ends with the thirteenth"), demonstrates Wallace's commitment to detailed textual analysis.

Mercy and Pharaoh: Conditional or Unconditional?

Wallace addresses two key proof texts for unconditional predestination: God's declaration to Moses, "I will have mercy on whom I will have mercy" (Exodus 33:19), and the hardening of Pharaoh's heart. For the first, he argues that the context—Israel's sin with the golden calf—shows God claiming the right to determine the terms of mercy, not that mercy is arbitrary. He points to Romans 9:30-33, where Paul states that mercy comes through faith in Jesus. For Pharaoh, Wallace distinguishes between God hardening and Pharaoh hardening his own heart, calling both true from different standpoints. He interprets Pharaoh's case as analogous to the Jews: both received gracious treatment, became hardened, and faced destruction. This reading insists that divine sovereignty operates through human response, not despite it.

Diction and Argumentative Voice

Wallace's prose is marked by rhetorical questions, direct address, and a combative yet pastoral tone. He frequently uses the device of an imagined "Inquirer" posing objections, which he then answers. For example: "Inquirer,—'But did not God claim the right to extend mercy to whom He pleased, and to withhold it from whom He pleased?' Answer,—It is even so." This dialogical structure mimics oral disputation and keeps the reader engaged. His vocabulary is precise but not overly technical; he speaks of "indurated" hearts and "peerless privilege," but also uses plain phrases like "the application is simple." The overall effect is that of a preacher- theologian who values clarity and persuasion over obscurity. His frequent appeals to "the analogy of faith" and consistency with the Gospel commission reveal his hermeneutical commitments.

Wallace's treatise is best approached as a sustained argument about divine character, not merely a doctrinal exposition. Readers will benefit from having a Bible open to Romans 9, as Wallace's exegesis is tightly woven with the text. His method—using analogy, historical context, and logical inference—invites scrutiny and engagement. Whether one agrees with his conclusions or not, the work offers a clear window into 19th-century theological debate and the interpretive choices that shaped it.