HAVE you ſeen the late Mr. Dickinſon's Second Defence?

I have indeed.

And what do you think of it?

I think, he was very angry.

And had be not Reaſon to be angry, for your "wilful falſe Citations of his Words? P. 9. You ſay to him, that the Controverſy betwixt us is not whether our Salvation be owing to the free rich and ſovereign Grace of GOD; but whether GOD does require any Thing at all of us, in Order to our Salvation, or as a Co •• ition of our entering into Heaven, this you tell him he denies. P. 10. And about ſix or ſeven more Particulars be enumerates, and ſays they are wilful falſe Citations. P. 1. And none of theſe Things are to be found in his Book, from whence you pretended to cite them. P. 11.

You have now repeated his Charge againſt me for wilful falſe Citations. And pray tell me uprightly, when you read his heavy Complaints againſt me, did not your Breaſt ſwell with Indignation? And don't you think that every one who reads his Performance, and never ſaw mine, will certainly conclude from him, that I am a moſt abandon'd Liar? Nay, and imprudent beyond a Parallel? Becauſe, he confeſſes, that when I aſſerted theſe Things, I referred to the Page, that every one with his own Eyes may ſee my Knavery.

I can't deny, but that when I read Mr. Dickinſon's Accuſation againſt you, I felt my Heart riſe againſt you with Abhorrence and Deteſtation. And I 〈◊〉 , the Caſe is much the ſame with all other Readers: For all Men hate a Liar. And though Mr. Dickinſon has not uſed the Term Liar, yet he has charged you with the Crime in the higheſt Degree. And I muſt own, I had rather any Man ſhould in expreſs Terms call me a ſhameleſs Liar, than ſay of me what Mr. Dickinſon has ſaid of you. The Words are not ſo much to be regarded, as the Thing ſignified.

May I then have the Liberty to vindicate my ſelf, and prove, that every one of theſe Things are to be found in his Book, in the Pages refer'd to, which he ſays are not one of them to be found in his Book? And if I do this effectually, will you not accuſe me of Railing, and abuſing the Dead?

I think, no innocent Man ſhould contentedly reſt under ſo heavy a Calumny. There is certainly moſt impudent and barefaced Falſhood on one Side or the other. And if you continue ſilent, now that GOD has ſpared your Life; every one will be apt to conclude, that the Lying is on your Side. And though Mr. Dickinſon is removed out of this World, yet he has Friends enough (eſpecially Mr. Foxcroft the Voucher) who will vindicate him, if you wrong his Memory. And though I think you are a very erroneous Man, yet I would have Juſtice done to an Enemy. And therefore will patiently hear what you can ſay to vindicate your ſelf, provided you don't rail.

Is ſpeaking neceſſary Truth Railing?

No, but then you muſt expreſs it modeſtly, and uſe ſoft Terms.

May I not be ſevere towards my ſelf, and expreſs my ſelf thus, "If what Mr. Dickinſon has laid to my Charge be true, then I am as impudent a Liar as ever lived; but if what he has ſaid be not true, then he was under a ſmall Miſtake? And pray did Mr. Dickinſon write with Temper and Moderation; when the very firſt Words of his Letter to me contain no lower an Accuſation than that of wilful falſe Citations, in Engliſh, horrid Lying? Would you think that Man excelled in Modeſty and good Temper, who ſhould ſend a Letter to you and begin thus,—Sir, "You are an impudent Liar?"—Every Body knows, there is no Difference between a wilful Falſifier, and a Liar. And pray tell me, how it was poſſible for him to know, that it was done wilfully, if done at all? Is every falſe Citation wilful? And pray does it appear probable that I ſhould wilfully falſify in citing, when I refer to the Page? Unleſs he had the divine Prerogative and knew my Heart, he could not ſafely charge this upon me. But I attribute it to the Ruffle and Confuſion he was put into upon reading my Defence. And we muſt allow Loſers to complain.

But tell me did not you cite falſly?

I declare ſolemnly, and as I expect to meet my departed Friend before Chriſt's Judgment-Seat, I can't find in my own Heart that I had any Inclination or Temptation to cite him falſly. I found (as I thought) ſo many ſhocking Abſurdities in his Performance, that I had no Manner of Occaſion to invent any, and father them on him. And upon a Review of Facts, I don't find that. I have miſs'd in any Citation, even ſo much as one Syllable, as he did by me even in that Moment he was charging it upon me. But I ſcorn to inſiſt upon ſuch a Miſtake; much leſs ſay it was a wilful Falſhood: For this looks too much like a furious unbridled Paſſion: However, I deſire not to clear my ſelf by Proteſtations; let me be tried by the Facts; They will not lie; but ſhew whether I am guilty, or not guilty. And let every Reader be Judge. Pray do you read the Fact I ſtand charged with.

The firſt wilful falſe Citation, is this You ſaid to him, The Controverſy betwixt us is not whether our Salvation be owing to the free rich and ſovereign Grace of GOD; but whether GOD does require any Thing at all of us in Order to our Salvation, or as a Condition of entring into Heaven: This you tell him he denies. P. 10.

This is no Citation at all, and therefore can't be a falſe Citation. I was then ſtating the Queſtion as I underſtood it, and as I apprehended this to be the Caſe, ſo I refer'd the Reader to P. 47. that he might judge, whether I had a right Unrdeſtanding of it, or not. I don't there pretend to cite one Word of his, how then can it be a wilful falſe Citation? Mr. Dickinſon under every Head almoſt ſtates the Queſtion agreeable to his own Mind, but very contrary to mine; but never did I incline to charge him with Lying for it. Has not every one who engages in Controverſy a Right to ſtate the Queſtion; and ſay, what he ſuppoſes his Antagoniſt pretends to? And if it don't pleaſe him, muſt he be called wilful Falſifier and Liar for it? Now pleaſe to read the ſecond wilful falſe Citation.

You ſay to Mr. Dickinſon that, You deny that GOD requires •• y • hing of Man as a 〈◊〉 of Salvation. P. 10. N •• e what Anſwer can you make to this, and another which comes to the ſame 〈◊〉 ?

Theſe like wiſe are no Citation, I only tell him what I apprehended was the Sum of the Controverſy; and what I intended to oppoſe.

But was not you 〈◊〉 , and did not you wrong him in ſaving that be 〈◊〉 , that GOD and require any Thing of Man as a 〈◊〉 of Salvation?

No, I did not wrong him in ſaying this. For may I not judge of a Man's Opinion by his Words, when he pretends ſeriouſly to declare and defend his Sentiments? I would not catch at an unguarded Expreſſion, but I learn'd Mr. Dickinſon's Opinion of in •• ced he had any ſettled Opinion in this Point from the • enor of his Diſcourſe, and his ſumming it up in the End, P. 47.— And pray, tell me, does not Mr. Dickinſon undertake to prove, that the Grace of GOD in converting us, does not depend upon our Concurrence, in Order to its being effectual; and that GOD converts us irreſiſtibly; and that he requires nothing of us as a Condition of Converſion upon our performing of which we ſhall be converted; but without which we ſhall not be converted?

This was certainly his Sentiment, otherwiſe he would not have oppoſed you, for aſſerting, that the Grace of GOD in converting us depends on our Concurrence, as a Condition without which it will not be effectual.

Then you acknowledge that Mr. Dickinſon denied that GOD requires any Thing of us as a Condition of Converſion.

He denied it moſt certainly, and this Notion is your grand Error, which he has taken all this Pains to exp • ſ • .

And pray tell me whether Mr. Dickinſon don't hold that Converſion is Salvation? For he ſays, P. 33. That as to all converted Perſons. GOD not only will give them eternal Life, but hath already given it; they are at pre • ent actual Partakers of that Salvation which ſhall never end.

This is true.

If then Converſion is Salvation; and there is no Condition of Converſion, but it is the ſole Reſult of ſovereign Grace, as he aſſerts; Is it not moſt evident, that he denied that there is any Condition of Salvation.

I can't deny it.

And I can prove this more directly. For whereas I had ſaid in my Sermon Grace ſaves us in no other Way than by • ou obeying the Goſpel." To this Mr. Dickinſon reply'd, I would enquire of Mr. Beach, whether if GOD has promiſed to ſave us by our Obedience, he is not indebted to us, to make that Promiſe good, upon our performing of that Obedience, whatever Proportion there may be, between the Work and the promiſed Reward? And if the Condition be Works, of whatever Value the Works be, is not the Fulfilment of the Obligation due to him who has done the Work, and perform'd the Condition? Now I appeal to every Reader, if there can be any other Senſe put upon theſe Words fairly, but only this? That is, If GOD had required any even the leaſt Thing to be done by us as a Condition of Salvation, then when we have done that Work and fulfilled that Condition, GOD would be obliged, and indebted to us, to ſave us; but that GOD ſhould be obliged and indebted to ſave us, is moſt abſurd to ſuppoſe: Therefore he has not required the leaſt Work to be done by us, as the Condition of Salvation. This is the true Meaning of this Paſſage. And I am ſatisfied, he meant it in this Senſe: otherwiſe he would have tried to put ano • her Gloſs upon it, after I had ſhewed the monſtrous Abſurdity of it: But alas it muſt ſhift for it ſelf notwithſtanding any Thing its Author would do for it. And now he declares he never did deny, that GOD required ſome Thing (Work) to be done by us as a Condition of Salvation, and in ſo doing he has given up his Cauſe. For that was one principal Point for which he began the Contention. — But enough of this. Now pleaſe to read my fourth wilful falſe Citation.

You tell him that he denies that Vertue is in any Senſe or Degree the Fr • it of our Choice and Pains, even when we are aſſiſted by the Holy Ghoſt. P. 10. Now what ſay you to this?

You muſt obſerve, I had aſſerted in my Sermon, that though Faith and every other Virtue be the Fruits of the Spirit of GOD, yet it is not ſo to be underſtood, as though they were not likewiſe the Effect of our Choice and Pains. This Mr. Dickinſon was pleaſed to deny. See Page 18. Where as ſure as I have Eyes I now read theſe Works, viz. That Faith and every other Virtue are not the EFFECT of our own Choice and Pains— appears moſt evident from the following Texts. There he cites no leſs Number than Nine Texts to prove it. And yet now (who would think it) he charges me with Lying becauſe I took Notice of it.— Pray look upon this, and read it yourſelf; and bluſh for him▪

Truly I am aſhamed of it. However I will read a fifth wilful falſe Citation. You ſay to him, For you new have aſſerted univerſal Salvation, and that every Man that over lives on Earth, ſhall go to Heaven, as much as Tongue can expreſs any thing. P. 10.

This again is no Citation at all Its only a Concluſion I drew from his Premiſes. And whether Right, or Wrong, let common Senſe judge. 1. He ſays the Scripture does as plainly teaches univerſal Redemption. 2. He ſays, the Scripture does as plainly teach univerſal Salvation, in the ſame Senſe and to the ſame Extent. From which two Premiſes I drew this Concluſion, then the Scripture certainly teaches univerſal Salvation. Now tell me, whether I was in the Wrong. I confeſs I can't yet perceive my Miſtake. I think, he who can't yet perceive that this Conſequence neceſſarily ſlows from theſe Principles, can't perceive that twice Two is Four. Be pleaſed now to read a ſixth wilful falſe Citation.

You tell him, that he ſays, Chriſt never purchaſed any Salvation for them (the Reprobates) but only upon a Condition which he know it was abſolutely impoſſible for them to perform.

This too is no Citation, I only tell him how I underſtood him. And I am very ſure, I was not miſtaken in his Meaning, or elſe he had no Meaning in his Book. For pray tell me, did not Mr Dickinſon deny that Chriſt hath purchaſed Faith for any but only an elect Number?

This is true, for he ſuppoſed that if Chriſt had purchaſed Faith for all, then all would infallibly be ſaved.

Tell me then, whether it is not impoſſible for the Reprobates to perform the Condition on which Salvation is offered, if Chriſt has not purchaſed for them nor will apply to them Faith, or a Power to believe? Or can they be ſaved without the Faith purchaſed by Chriſt?

This is true.

Is it not clear then, that according to Mr. Dickinſon Chriſt never purchaſed any Salvation for the Reprobates 〈◊〉 only on an impoſſible Condition? —

I cannot deny this. 〈…〉 the ſoeve • d wilful falſe Citation of wars. You tell him "He 〈◊〉 , that Grace don't "ſave as is the Way of Goſpel-Obedience." What Reaſon had you to ſay ſo?

I had obſerved in my sermon, that how much ſoever we magnify Grace we muſt not imagine, that "Grace will ſave us in any other Way than by our obeying the Goſpel." Or that in other Words, all the rich Grace of the Goſpel will not ſave us unleſs in Heart and Life we be conform'd to the Goſpel. I never dreamt that any but a diſtracted Man would deny this. But to my great Surprize Mr. Dickinſon contradicted it with the utmoſt Zeal, as overthrowing and ſubverting the whole Goſpel. What he offer'd againſt it I ſet in its genuine contemptible Light; for which he complains bitterly, that I have made him the Song of the Drunkard. But I appeal to all impartial Men, whether it was I, or he himſelf that made him ridiculous? But now being a little aſhamed of it, he denies that ever he ſaid it; and charges me with wilful Falſhood. Now I was ſo weak. I confeſs, as to think that when he brought ſeveral Arguments and Texts to prove that Grace don't ſave us in the Way of Goſpel Obedience, and attempted to prove that it was not only contrary to the holy Scripture, but to the Church of England, and to all the Proteſtant Churches in the World, I was I ſay, ſo weak as to think, that this vehement denying that Grace does ſave us in the Way of Goſpel Obedience, was the ſame as to affirm, that Grace does not ſave us in the Way of Goſpel Obedience. Pray what do you think of it? Is it not the ſame Thing to affirm that Light is not Light, as to deny that Light is Light? Juſt ſo much Difference there is betwixt what Mr. Dickinſon really ſaid, and what I affirm'd, he ſaid. And pray was this a wilful Lie in me?

I will now read the eighth wilful Falſhood charged upon you. You ſaid to Mr. Dickinſon any eternal State, you ſay, was fixed from Eternity without Regard to all my Doings or Opinions. p. 10.

And is not this true? Did not Mr. Dickinſon pretend to be a Calviniſt? And don't all the Calvinians in the World believe that GOD has choſen a certain def •• ite Number to Salvation abſolutely without Foreſight of their Faith or good Works. And this Number is ſo fixed that not one can be added, nor diminiſhed? And don't Mr. Dickinſon ſay the ſame? P. 34. The eternal State of each ſingle Perſon with all the Means con ••• cing to it is what GOD's Counſel had determined before. This is juſt what I meant.

Well, if you can make a tolerable Excuſe for the ninth and laſt wilful falſe Citation, I'll ſay no more about this Affair. It is this, Mr. Dickinſon ſays, that you ſaid to him, You vehemently deny repeatedly, that our Vertuts, viz. the Holineſs and gracious Habits of the Soul, do in any Senſe fit it to appear in Heaven. Now what Reaſon had you for ſaying this?

The true State of the Caſe is this, in my Sermon I had Occaſion to obſerve, that as in the Marriage Feaſt, the Supper was a free Gift, the Invitation free, and no Man p •• d any Thing for his Admiſſion, yet when the King came in and found there a Man who had not on a Wedding Garment he ordered him to be bound Hand and Foot and to be caſt into outer Darkneſs: Now this Wedding Garment is a Temper of Mind and a Life agreeable to the Goſpel, which like an Ornament or Wedding Garment to the Soul, makes it fit to appear before GOD, in the Company of Saints and Angels. By which I meant, that notwithſtanding all GOD's Mercies and Chriſt's Merits, (of which I had ſpoken before) yet unleſs we in our own Perſons became holy, and in Heart and Practice did conform to the Goſpel, we ſhould never ſee the Lord. Upon this wholeſome and in theſe Times moſt neceſſary Doctrine, Mr. Dickinſon falls with great Severity, and ſays, P. 46. Let them (theſe foregoing Words) let them be taken in what Senſe he pleaſes, this Doctrine is ſubverſive of the whole Tenor of the Goſpel, and of Method of Reconciliation therein propoſed. Is not this aſtoniſhing! He ſeems as if he never could be ſatisfied with laſhing me for it. He repeats it even to Nauſeouſneſs. He puts that little Word FIT in great Capitals as if it were the Trojan Horſe, full of monſterous Hereſies ready to overſpread the Land. And now to make me ſome Amends for the great Injuries he has done me he charges me with wilful Falſhood, for nothing elſe, but putting him in Mind of it. This I think is very hard Treatment indeed, to be aſſaulted and abuſed without giving the leaſt Provocation, and then to be charged with impudent Lying, becauſe I preſumed to ſpeak of it.

But what Anſwer can you make, when he challenges you thus, P. 11. Can you with Truth and Juſtice quote Paſſages as ſpoken by me, put them in different Characters as my Words becauſe you would draw ſuch 〈◊〉 from what I have ſaid?

To this I anſwer, it is difficult to prove a univerſal Negative, and be certain that never any Thing like it was done. But as he has not given one Inſtance of this Kind, and tho' I have ſearch'd I can End none, and I remember I was exceeding careful in that Reſpect, not to wrong him, therefore I hope I have not at all injured him; if I have, I am ſure I did not deſign, it, neither am I now conſcious of any Wickedneſs towards him; excepting this, that I have endeavoured to rub off the Paint that he had laid upon his darling Tenets, and let them appear in their own proper Hue; that every one may ſee their Deformity, I have expreſt his Notions in my own Language, while he endeavours to hide their Deformity in a Cloud of ambiguous Phraſes, as if he were afraid to let them be ſeen in their proper Dreſs; But Truth is ſo beautiful that it is moſt charming when it has the plaineſt Dreſs of Words. And now that we have examined all theſe wilful falſe Citations, tell me honeſty on which Side does the wilful Falſhood ly?

I have were Charity for you thee I had when I firſt read Mr. Dickinſon. — But there is 〈◊〉 Thing more be 〈◊〉 you of, which though not ſo had, yet is 〈◊〉 a • fair Practice, viz. be upbraids you with M ••• latives and Miſrepreſentations. P. 11.

I expected this Complaint. But all the Occaſion I gave for it was this, when Mr. Dickinſon wrapt up ſeveral Arguments, and diſtinct Notions in one complicated Sentence, I preſumed to take them aſunder. This I did in Order to examine every Argument and every Part diſtinctly, and to avoid Confuſion. But at the ſame Time I was conſcientiouſly careful, not to add, or diminiſh, nor alter his Senſe, but took more Pains rightly to underſtand him, than to anſwer him. Beſides, I ever directed the Reader to the Page, where he might ſee the whole Sentence with its Connection, and the whole Retinue of Repetitions attending it. And more than this, I deſire no Antagoniſt to do for me.

He condemns you and Dr. Johnſon P. 101 for uſing hypothetical or conditional Imputations of Cruelty, Inſincerity and Unrighteouſneſs to the over bleſſed GOD.

This Accuſation is perfectly groundleſs, I have indeed ſhewed, that his Doctrine repreſents the ever bleſſed GOD as the Author of Sin, of Cruelty and Inſincerity. But pray how is this a Violation of the third Commandment? Doth not the holy Scripture ſpeak reverently of GOD? And yet it uſes theſe and the like hypothetical and conditional Expreſſions, GOD is not a Man thus he ſhould be. He who believeth not hath made GOD a Liar. Have I uſed any Language, that was more irreverent than this, while I was vindicating the holy and reverend Name of GOD, from the foul Imputations of theſe Men? If this be taking GOD's Name in vain, then a Blaſphemer can never be convicted of his Crime in any Court, for the Evidence muſt not repeat his Blaſphemy. I confeſs it ſhocks me to mention the vile and horrid Things which theſe Men impute to GOD. Only let them deſiſt writing ſuch horrid Things to us, and they ſhall not be ſo much as named among us.

But why did you load him with Invectives and Reproaches? P. 13.

Our bleſſed Saviour's Words are fulfill'd, With what Meaſure you mete, it ſhall be meaſured to you again. When Men treat others with Candor, they are intitled to the ſame kind Treatment again. But when a Man thinks, I am the People and Wiſdom ſhall die with me; and concludes that he has a Right to aſſault, inſult, and domineer over every one, who gives him no Provocation, I am of Opinion, that every one who is abuſed has a Right by Truth and Juſtice to make Reprizals. The Truth is, the Sermon which has occaſion'd all this Clamor and tragical Outcry, was a ſhort plain practical Diſcourſe, had nothing in it that could give the leaſt Grounds of Suſpicion; and was publiſhed with no worſer Deſign than to excite Man to Gratitude towards GOD for his free Grace, and to work out their own Salvation; from this Conſideration that the Grace of GOD would not ſave them without their own Care and Pains: And for this being furiouſly aſſaulted and ſcornfully inſulted, in Return I have weighed my Adverſary's Arguments in the Ballance of common Senſe and found them to be wanting.— He who can't bear to be contemned, ſhould not be forward to make himſelf contemptible, and at the ſame Time to contemn others.

And now after all Mr. Dickinſon's Invectives and bitter Reproaches beſtowed ſo liberally upon me for my Principles, I can't perceive that he has any others to teach me, provided now out of meer Complaiſance to him, I ſhould renounce my preſent Opinions; pray tell me, what are thoſe Tenets he would have me imbibe? Suppoſing, I would reſign my Underſtanding as clean Paper freed from al my preſent Errors, what are thoſe Principles which he would write upon it? Or if I was entirely willing to believe juſt as he believed, I can't poſſibly learn by all he has ſaid, what his Faith was. The more he writes the more I am at a Loſs to know what he would be at. Pray can you tell?

Yes, that I can, he was as clear a Writer as any ſince the Apoſtles.

Well, then you can communicate his Ideas to me. Pray tell me, did he believe an abſolute Decree of Election and Reprobation?

No, that he did not; for when you told him, that was his Opinion, he accuſed you with Falſhood, and ſaid he chi •••• ed it: See p. 10. 11.

Did he then believe a conditional Decree, that is, that GOD foreſeeing who would comply with his Mercy, elected them; but reprobated or determined to puniſh thoſe whom he knew would remain impenitent?

No, this is Arminianiſm, which you knew, he hated.

Did he then believe no Decree at all?

No, he firmly believed an eternal Decree which fixt the everlaſting State of every ſingle Perſon and all the Means conducing to it. See p. 34.

Then it ſeems Mr. Dickinſon believed a Decree which is neither abſolute, nor conditional; and if you can tell me what that is, I promiſe to believe it. I am ſo averſe to contending, that if you can help me to underſtand what that Decree is which is neither abſolute nor conditional, I will readily acknowledge it. But until you can do that, I muſt remain of the ſame Opinion that I was of before.— Now tell me, what was Mr. Dickinſon's Notion of Original Sin?

He believed as the Scripture teaches, that we are ſhap •• in Iniquity, and conceived in Sin: And are by Nature Children of Wrath.

So do I, but pray in what Senſe did he underſtand theſe Texts? Did he think that GOD had given us a wicked and diabolical Nature?

Not ſo, for in ſaying ſo, he intimates, that you have blaſphemed.

How then did he differ from me, for I eſteem'd that to be Blaſphemy. Tell me then when the Scripture ſays, that we are by Nature Children of Wr • th, and 〈◊〉 in Sin; did Mr. Dickinſon think, that as we hate and 〈◊〉 young Rattle Snakes aſſoon as hatch'd, before they have done any Miſchief, or have ſo much as attempted to bite any Body, merely upon the Account of their venemous Natures; ſo aſſoon as the Embrio is formed in the Womb, it is ſo all over defiled with Sin, that GOD hates it; and aſ ſoon as the Spirit of the tender Infant comes out of his Hands, it is ſo over ſpread with the Leproſy of Iniquity, that GOD's Heart riſes againſt it, and he is inclined to ſ • ing it into Hell fire; was this his Notion of Original Sin?

I can't ſay whether this was his Opinion or not. But this I know, that be believed that Mankind are by Nature ſtrongly inclined to Sin.

I won't ſay I believe this, but I know it by Experience. And though Mr. Dickinſon has accuſed me of denying Original Sin; yet for ought I can learn from theſe two Books, I believe Original Sin in a more rigid Senſe than he did.

Doubtleſs Mr. Dickinſon thought, he differ'd widely from you.

And he is not the firſt Man who has accuſed others of Hereſy, while he differ'd from them in nothing but Words and Methods of explaining the ſame Notions.—I will not venture to ſay, that he did not differ from me in his Sentiments, becauſe I am not certain what his real Sentiments were in any one Point diſputed betwixt us. For as certain as I can diſcern Yea, from Nay, he has ſo often ſaid and unſaid, ſo ſtrongly affirmed, and denied the ſame Things, that even after reading this laſt Performance I am more at a Loſs than ever to know what his Opinion was. But this I am well perſuaded of, that he did agree with me in the ſame Meaſure, and to the ſame Degree as he agreed with himſelf. I am far from intending this as an Invective or Reproach againſt the good Gentleman. No, it was owing to the Badneſs of his Cauſe. He forſook Calvin, and hated Arminius, and intended to ſteer a middle Courſe, called moderate Calviniſm, or Sublapſarianiſm a Cauſe in which I never yet knew any Man engage, but that he was ſo unfortunate, as conſtantly to contradict himſelf. And tho' ſuch Men perceive it not themſelves, yet the Byſtanders muſt ſee it, or ſhut their Eyes.

Well, you muſt not think, that the Bitterneſs of Death is paſt with you. Here comes another more dreadful Charge againſt you. For you have not only wilfully falſified in citing Mr. Dickinſon, but you have b ••• ed the incomparable Synod of Dort. p. 27. Hear what he ſays to you, while he chides you like a ſtern Maſter •• iding his Whip over his poor Slave. Well, (ſay he to you) have you verily tranſcribed thoſe Articles from the Synod of Dort? Or have you borrowed your Copy from an Enemy? &c.— It belongs to you to conſider, what are proper Reflections for you to make, upon a Review of this Affair. And you are now publickly called upon either to ſhew where thoſe Articles are to be found in the Synod, or to make an honeſt Retractation. P. 31.

Why, what is the Matter now! Why all this Heat and Paſſion! What have I done? What am I publickly called upon to retract? I told him, I had thoſe Articles from Dr. Heylen. I told him, the Dr. ſaid he had them from Dan. Tilenus, no Enemy, but a Friend to the Synod. Dr. Heylen did not (as I told him) pretend thoſe Articles in the ſame Words were to be found in the Reſults of the Synod, but only it was a Summary the moſt favourable too, that he could find. This is all I ſaid. And is it not every Word true? What Occaſion then was there for this furious Inſul • ? What Grounds for theſe unchar • table Innuendoes? Where is the Falſhood that I muſt retract? Beſides, by what Mr. Dickinſon himſelf has cited from that Synod, I make no Doubt but this Dan. Tilenus made a faithful and favourable Summary of their Opinions. I think there is nothing worſe in thoſe Articles, than in what Mr. Dickinſon has cited from their Reſults. — When Mr. Dickinſon tells me he publickly calls upon me for a Retraction, I wonder his Conſcience did not ſay, Phyſician heal thy ſelf.— Firſt caſt out the Beam out of thine own Eye.

Now I am ſure you will be moved with what I am about to read; unleſs you are ſo hardened as to be paſt feeling; and your Conſcience ſeared with a hot Iron, as the Apoſtle ſpeaks. And it not only Concerns you but all the preſent Church of England, he has not only ſaid that you are a Pelagian Heretick, but proved it. For beſides comparing your Doctrines together in diverſe Inſtances, he has come cloſe to the Point in which you told him Pelagius's Hereſy lay, and ſays, you are quite as guilty as Pelagius. Thus ſays Mr. Dickinſon to you, p. 34. Hear his (Pelagius's) own Words, — GOD (ſays he) helps us by his Doctrine and Revelation, while he opens the Eyes of our Heart, while he ſhews us future Things, leſt we ſhould be taken up with the preſent, whilſt he lays open the Snares of Satan, whilſt he illuminates us with the manifold and unſpeakable Gifts of heavenly Grace — Whilſt by the Revelation of Wiſdom he raiſes up our ſtunned Wills to the Deſire of GOD, whilſt he puts us upon all that is good."— ▪Theſe, Sir are his own Words; and have you any where uſed ſtronger Expreſſions than theſe, to aſſert the Neceſſity of divine Grace? The Difference therefore between him and you in the Doctrines under Conſideration can't be very eaſily found— But that this Affair may be put in a yet clearer Light, ſuffer me to ſet before you the Sum of the Pelagian Hereſy in the Words of that famous Antiquary Gerard. Joh. Voſſius. Pelagius (ſays he) believed, that our Will either can by its own Strength (alone) omitted by Mr. Dickinſon, chuſe what Good it wills; or if it wants the divine Help, he thought that this, by the Law which GOD had at once appointed to himſelf and to Nature, is to all and at all Times equally ready, ſo that the divine Concourſe is wholly in our own Power,—I have now done ſomething more than to call theſe Doctrines Pelagian.

I have paſt my Trial for Lying; and hope ſhall be acquitted, my Enemies being Judges. I now ſtand indicted for Hereſy; and with me the Body of the Church of England. To this Indictment, I plead not guilty. And I ſhall uſe no other Evidence, than that which ray Accuſer hath brought againſt me. For I can't wiſh for any more full in my Favour. Firſt, As to Pelagius's own Words, GOD (ſays he) helps us— But how? By the internal Operations of his Holy Spirit? No. But by his Doctrine and Revelation. What can be more evident than that, he believed nothing of the internal Operations of the Holy Ghoſt upon our Hearts▪ He talks of divine Grace indeed; but then he explains himſelf, and tells us expreſly that this divine Grace which illuminates us, and raiſes us to the Deſire of GOD, is his Doctrine and Revelation, i. e. the holy Scripture. External Grace he acknowledged; but not internal. And he that can't perceive this is not qualified to ſit Judge in ſuch weighty Trials as that of Hereſy. In this Evidence there is not one Word of the Neceſſity of the internal Operation of the Spirit upon the Soul of Man: Whereas I have aſſerted and proved that the internal Operation of the Holy Ghoſt upon our Souls is as neceſſary, as the external Redemption of Chriſt. — It is aſtoniſhing to me, that my Adverſary could imagine, that this Paſſage, diſcovered that Pelagius believed the Neceſſity of the internal Operation of the Spirit, but only demed the Neceſſity of irreſiſtable Grace. I can attribute this to nothing elſe, but his being ſo exceſſively fierce and eager to prove me an Heretick, that it cauſed him to become ſtark blind with Charity towards Pelagius. So I knew an ill natured Man, who lived betwixt two Neighbours, with each of which he was forever quarrelling alternately; but was always careful when he was in a Fit of Railing at the one, to be exceſſive kind to the other.

His other Evidence is Voſſius, who ſummed up the Pelagian Hereſy thus, Pelagius believed, that our Will can by its own Strength alone chuſe what Good it will: Or if it wants divine Help, (which he did not believe) yet it is at all Times equally ready and wholly in our own Power: Both which Notions I oppos'd (and as I thinks with unanſwerable Reaſons in my Sermon. The Account which I gave of the Pelgian Hereſy was exactly the ſame with this of Voſſius, for I ſaid that Pelagius's Hereſy lay in this, that he believed that Man was able by his own Strength alone to convert himſelf. One Thing more I would obſerve, Mr. Dickinſon in tranſlating Voſſius's Evidence, has omitted that Word ALONE, which while it remains, makes the Evidence as full and as ſtrong as it is poſſible in my Favour; and for what Reaſon he has been tampering with the Evidence, let the Impartial judge. I have now only improved his own Evidence. I now appeal to the Unprejudiced, let a Jew, a Turk, or Pagan, be my Judge: and give Sentence between Mr. Dickinſon and me and my Adherents, by which he means the preſent Church of England. Are we condemned Hereticks? Are we Pelagians by Mr. Dickinſon's own Evidence?

I will not give Sentence. But this I will venture to ſay, either the preſent Church of England are Hereticks condemned by famous Fathers and numerous Councils of the Catholic Church; or elſe Mr. Dickinſon laid his Indictment a little too high.

I wonder what Mr. Foxcroft meant, when he encourages Men to read this laſt Performance, by telling them in the Preface that, they Cannot be in Danger of catching a falſe Heat, from the Fire of Chriſtian Love, which here all along warms and enforces the Argument. —If th • s be your Chriſtian Love Mr. Foxcroft, to condemn Millions of Chriſtians both living and dead for Hereticks, not only without any Evidence, but even againſt the ſtrongeſt Evidence in the World, pray tell me what is unchriſtian Hatred? Where is it to be found? Does it exiſt among the fallen Angels?—No Doubt but the Lords of the Inquiſition when they condemn and burn Hereticks, are warmed with the Fire of Chriſtian Love.—Really when I view Mr. Dickinſon's Attempt to prove us Pelagian Hereucks, condemned, as he obſerves, by famous Fathers and numerous Councils of the Catholick Church, it ſtrikes me with Horror, to conſider to what a monſterous Pitch of M • levolence and Uncharitableneſs we may arrive; and yet all the while imagine that we are acted by a Zeal for GOD.

Hold! did you not ſay that you hoped Mr. Dickinſon was a good Man and gone to Heaven?

I did ſo, but am ſhock'd to obſerve, how good Men, when at the Head of a Party will be deceived by their own Hearts; and know not what Spirit they are of. I think of Mr. Dickinſon as one expreſt himſelf concerning the Prophet Jonah, when he had read his Book, and obſerved his Envy and Peeviſhneſs, I know not (ſaid he) what to think of this Jonah; I believe he was a good Man: but then I am ſure, he was a ſtrange Sort of a good Man.

Now 〈…〉 , what you think of that Mongrel Creed, which be has made for you P. 37. by trimming your Sermon together with the 17th Article?

I tell you, I think it is a ſad Spectacle to ſee an aged Divine, Preſident of the College of Now-Jerſey, ſpending his laſt Hours in abuſing his Readers and Antagoniſt with ſuch childiſh Sport. I thought he had done enough at this Sort of Play before. And could he but have foreſeen that this was the laſt Work he ſhould finiſh in this World; I make no Doubt he would have been better employ'd. But let us all take warning.

But don't this diſcover that you contradict your own Article?

No, it does not indeed. For the Words Election and Elect often carry a very different Senſe both in the holy Bible and in the Common Prayer, from the Word Predeſtination in the 17th Article, which I obſerved to him, but he choſe not to take Notice leſ • it ſhould ſpoil his Sport. So that it was his Inattention which has cauſed all that Confuſion, which he pretends is my contradicting the Article.—To make you ſenſible of this, Suppoſe he had jumbled part of my Sermon into the Arminian Article of Predeſtination, juſt in the ſame Manner as he has into the 17th Article of the Church of England; I aſk, would there not appear as great a Diſcord between my Sermon and Aru •••• s's Article, as there now does between it, and the 17th Article of our Church.

C. I can't deny but there 〈◊〉 .

And don't Mr. Dickinſon call me an Armi •••• ?

Tru • .

Then this is a fallacious Method of Trial—I deſire no more but this Piece of Juſtice from any Reader, that is, when he has read Mr. Dickinſon's laſt Performance, to read the plain Reaſons I gave in my firſt De • ence, to ſhew that the ſtanding Doctrines of the Church of England were not Calvinian. And I will leave it with him to judge whether he has in the leaſt Degree invalidated any Argument which I advanced.

I think you are both very confident, for he ſays the ſame to you. P. • 2. You have ſays he cited ſome Paragraphs from a B •• k intitled, a neceſſary Doctrine and Erudition for all Chriſtian Men, which are ſo plain and full on my Side of the Queſtion, that there needs no Diſ • ants to be made. I chearfully leave it to the Reader to judge between us, and to determine which Side has the beſt Claim.

With all my Heart, let us here join Iſſue, and let the whoſe Controverſy be tried by the Article of Free Will, as it is laid down in this Book. And let every Reader judge whether I, or Mr. Dickinſon have contradicted the Church of England. The Book being rare, and perhaps not one in a Thouſand ever having ſeen it, I believe you will not be impatient if I repeat the Article, which is in theſe Words.

The Article of FREE WILL.

This Doctrine of the Concurrence of Free-Grace and Free-Will was the Doctrine of the Church of England 200 Years ago, at the Dawning of the Reformation; and has ever been the ſame. Let thoſe Calumniators who are perpetually accuſing us of forſaking the firſt Doctrines of our Church, look upon this, and exert their utmoſt Skill; and I am ſure they will not be able to diſcover that we now vary from it, ſo much as one Hair's Breadth. For my Part I could not poſſibly expreſs the Sentiments of my own Soul, both with Regard to Original Sin, Free-Grace and Free-Will, more exactly than they are here expreſt. This is the Doctrine I have ever taught, and hope to hold faſt till Death. Let Men of Mr. Dickinſon Temper revile me as much as they pleaſe, and call me by the Names of all the deteſtable Hereticks that have ever appeared, yet this is my Proteſtation. If the Doctrines here laid down, be Pelagianiſm, if they be Arminianiſm, or contrary to the Church of England, then am I a Pelagian, an Arminian and an Enemy to the Church of England; but not otherwiſe. Mr. Dickinſon confidently appeals to the Reader, which of us has the beſt Claim to this Article of Free-Will. Now that the Reader may eaſier and with more Diſpatch form a Judgment, I'll ſet a ſmall Specimen of Mr. Dickinſon's Doctrine on the one Hand, mine on the other, and the Church's Doctrine in the middle.

My Sermon.

The Reaſon why any are not converted and ſaved, is becauſe they don't concur and co-operate with divine Grace. Neither GOD's Grace, nor our own Endeavours alone will ſave us; both muſt go together, if either be wanting we ſhall periſh. GOD's Grace will never be wanting to us if we be not falſe and treacherous to our ſelves. P. 20.

Church of England.

All Men are bro't into ſuch Blindneſs and Infirmity, that they cannot eſchew Sin except they be made free and illuminated by an eſpecial Grace, that is to ſay, by a ſupernatural Help and Working of the Holy Ghoſt, which although the Goodneſs of GOD offers to all Men, yet they only enjoy it, which by their Free-Will do accept and embrace the ſame.

Mr. Dickinſon.

The Queſtion is about inherent Grace, or internal Help of the Spirit, whether all Men in common have what is ſufficient to Salvation? This you hold in the Affirmative; I in the Negative. p. • 1. GOD has not univerſally and indifferently given Grace to all Men ſufficient to their eternal Salvation. Page 73. It follows then with the greateſt Certainty, that all Men have not ſuch Grace given them, as will even by the higheſt and beſt Improvement, intitle them to Salvation. p. 110.

Here they declare, that ſpecial Grace, that is to ſay, that ſupernatural Help and Working of the Holy Ghoſt which illuminates Men and makes them free from the Blindneſs and Infirmity that came by Sin, GOD offers to all Men. Mr. Dickinſon ſays no, he does not. They ſay the Reaſon why ſome enjoy this ſpecial Grace and are ſaved while others enjoy it not, but periſh in their Sins, is becauſe ſome by their Free-Will do accept and embrace it. This i • the very • otion that Mr. Dickinſon ſo bitterly reproaches me for. This is the Occaſion of all his tragical Outcries, of Pelagianiſm and contradicting all Proteſtant Churches. And could he ſay, that he held with theſe Men that ſpecial Grace is offered to all Men, but they only enjoy it who by their Free-Will accept it and embrace it? Then the Controverſy is at an End: Then he came over to our Side. For this was the worſt Thing he blamed me for. This he contradicted and denied almoſt as many Times (for ought I know) as there are Pages in his Book, and yet at the ſame Time he had the Aſſurance to appeal chearfully to theſe Paragraphs to decide the Queſtion betwixt us, and ſays they are ſo plain and full on his Side that there needs • o Diſcants to be made. O amazing Confidence! Conſummate Aſſurance! Are ſuch Gentlemen capable of Conviction?

Enough of this, I am ſatisfied, which of you has the beſt Claim, though you are both equally confident.— But I have one Thing more to obſerve, Mr. Dickinſon ſtill perſiſts in it, that all the Proteſtant Churches in the World are againſt you; Nay that the Auguſtin Confeſſion is contrary to you.

That Abſtract from the Auguſtin confeſſion which I put into my Defence, I had from Dr. Heylen.—He refers to the ſeveral Chapters from whence they are taken, there can therefore be no Deceit in the Affair. Where Mr. Dickinſon found his, he don't tell us. But even that I heartily Aſſent to in every Part, in its plain proper grammatical Senſe. And all his affirmations to the contrary are injurious, uncivil, and abuſive. I know my own Heart whether I aſſent to a Propoſition better than he does.—If a Man ſhould be continually teezing you, by telling you, that you are no Chriſtian, for you don't believe the Apoſtles Creed; and you ſhould aſſure him that you did heartily believe it, in the proper grammatical Senſe, or in the ſame Senſe in which Chriſtians generally underſtand it: And yet he ſhould ſtill perſiſt to caſt it in your Teeth in all Companies, would you not at leaſt account him very uncivil and abuſive?

I own, I ſhould.

And has not Mr. Dickinſon's Conduct been very much the ſame towards me: And indeed the Body of our Clergy? Has he not been continually caſting it in my Teeth that I am no Proteſtant, becauſe I diſown the Confeſſions of Faith received by every Proteſtant Church on Earth: Even the Auguſtin Confeſſion in which the greater Part of Proteſtants agree? Does he not accuſe me of diſſembling with GOD and Man, when I ſigned the Articles of the Church of England? When mine own Conſcience tells me I heartily believe the Auguſtin Confeſſion, and the Articles of our Church too. What Name does ſuch Treatment deſerve? Is it civil? Is it manly? Is it like a Chriſtian or Gentleman?

Well, let all that has been ſaid paſs for Nothing. Truth is Truth, let who will embrace or reject it. The Controverſy ſhould be not what this or that Man ſays, but what ſaith the Scripture: If you can by the holy Bible vindicate your Sermon, you need not be farther concerned about it.

That is my Senſe of the Matter. The holy Scripture is the only Teſt of Orthodoxy. By this let us try every Point that Mr. Dickinſon has condemned.

Tell me now, how far does Mr. Dickinſon agree with you is the Point of Redemption?

He agrees with me in aſſerting, that Chriſt died for all Men, P. 21. and ſo has renounced his Catechiſm both ſhorter and larger, unleſs Chriſt died for thoſe whom he never redeemed; as I obſerv'd before. All the Calviniſts I ever converſed with, were wont to ſay, that Chriſt only for the Elect, and no other are redeem'd by him. And whereas the holy Bible informs us, that Chriſt died for all Men; they tell us it means, only ſome of all Sorts, viz. the Elect. But Mr. Dickinſon contradicts them, and joyns with me, in aſſerting that he died for every Individual of the human Race.

Now tell me wherein he differs from you: and how be ſtates the Queſtion.

He ſtates it thus; The true Queſtion, ſays he, is whether our bleſſed Saviour, who has wrought out ſuch a ſufficient Redemption for all the World— Has not deſigned a diſtinguiſhing Application of this Redemption to ſome, in effectual Calling, beyond what he has deſigned for others: and whether he has not undertaken, not only to purchaſe for theſe the Privilege, that they ſhall be ſaved in caſe they believe, but alſo to purchaſe for them and before upon them the Spirit of Grace, to put within them that Principle of Faith, whereby they certainly will believe and be ſaved? — And whether the bleſſed Redeemer has undertaken to beſtow theſe Benefits and Privileges upon all the reſt of Mankind, in the ſame manner as upon the Elect of GOD? P. 51, 52. — Now to take no Notice of the Propriety and Elegance of this Language, viz. Chriſt dying for Men to beſtow upon them Privileges, and put within them a Principle of Faith; what I would obſerve is, that he aſſerts that Chriſt has wrought out a ſufficient Redemption for all the World. Now this is all I deſire: I have nothing more to contend for. I never taught univerſal Redemption in any other Senſe; or in ſtronger Terms. Only admit (as he does) that Chriſt's Redemption is ſufficient for all; and the Controverſy is at an End. For if the Redemption be ſufficient for all, then it muſt be a Purchaſe of every Thing neceſſary on GOD's Part for the Salvation of all. Then are all put into a ſalvable Condition; ſo that they may be ſaved if they will do what they 〈◊〉 . And indeed if the Redemption of Chriſt don't contain ſo much as this, it can be neither ſufficient, nor indeed any eternal Redemption at all. In a Word, that Redemption which is not ſufficient to ſave from Hell, is none of Chriſt's Redemption. He never did his Work by the Halves. So that Mr. Dickinſon has decided the Controverſy in our Favour, by ſtating the Queſtion according to his own Mind.

Further I obſerve, when he ſays, Our Lord has not, in like Manner, undertaken to apply his ſaving Benefits to all the reſt of the World, P. 53. he means that Chriſt doth not apply it to them at all. No, nor never intended to apply it to them; as he goes on to argue; For (ſays he) if he had undertaken for all the World that they ſhould come to him—he would certainly accompliſh his Undertaking—they would all be ſanctified here, and glorified hereafter. P. 53. You ſee then that he aſſerts that theſe Reprobates Chriſt never intended apply his Redemption to them. And is it poſſible then for them ever to be the better for it? They can't apply it to themſelves, and Chriſt never intended to apply it to them; he ſays, and thinks he proves.

I grant, that it is impoſſible for • ny but the Elect to enjoy any Advantage by the Redemption of Chriſt, if what Mr. Dickinſon has ſaid be true, that Chriſt never deſigned, nor does he make Application of his Redemption to them.

Therefore when Mr. Dickinſon ſays, that Chriſt died for all in ſuch a Senſe, that they may be ſaved if they will believe, but it is impoſſible for them to believe unleſs he gives them Faith, and that he never deſigned, never purchas'd for them, nor does he beſtow it upon them: if this his Notion be juſt, then it is certain Chriſt died not at all for them, or for their Salvation, no more than for the Salvation of all the Devils:— As Dr. Whitby juſtly obſerves, in theſe Words, Wherefore to force theſe Men to come over to us, or to lay aſide their vain Pretences, and mere Diſguiſes of their real Sentiments. I demand, when they ſay, Chriſt died for all, ſo far as to procure Pardon and Salvation for them if they will believe and repent, whether he did procure Pardon and Salvation on a Condition which it was poſſible upon that Aſſiſtance which he would vouchſafe them, to perform? Or only upon a Condition which to them was impoſſible, for want of Grace ſufficient for them to perform?—If the latter only, it is certain that he died not at all them; for what is only done upon an impoſſible Suppoſition, is not done at all. It being the ſame Thing not to die at all for their Benefit, as to do it only on a Condition they cannot poſſibly perform. But if he died to procure Pardon and Salvation for them, on a Condition, which by that Grace, which he was ready to vouchſafe to them, as well as to the Elect, they might be able to perform, then he died intentionally, and on his Part effectually, to procure Pardon and Salvation to them, as well as to the Elect, and ſo all Mankind may be ſaved, and them Chriſt muſt have died for the Salvation of them all.

Well, but what ſay you to th • ſe cloſe Queſtions he puts to you, viz Did not be (Chriſt) originally intend the Redemption juſt in the ſame Latitude and Extent with the a •• ual Application of it?—You won't venture to ſuppoſe that he has chang'd his Deſigns, or failed of Succeſs in his Intentions.—Pray, Sir, ſpeak out full and plain to the Purpoſe. P. 55.

Yes, Sir, that I will with all my Heart For I am never better pleas'd than when I can find out what my Antagoniſt would be at, that I may meet him full in the Face. Truth will never dodge and hide in ambiguous Terms.

I obſerve then in the firſt Place, theſe Queſtions are founded upon one poor Fallacy and miſerable Miſtake, that is, that the Application of Chriſt's Redemption to our Souls is ſo entirely the Work of GOD, as that it don't at all depend upon the Free-Will of Man, whether it ſhall be effectual to us, or not. This I ſay is a meer Fallacy and poor begging the Queſtion. For though Chriſt has fully redeemed every one of us, and ſincerely tenders and applies this Salvation to us, both outwardly by his Word, and inwardly by his Spirit: yet may we either embrace, or reject the offer'd Salvation. And as we do either, ſo are we happy or miſerable. Chriſt has done his Part both he purchaſing and in applying his Salvation to Millions who are never actually ſaved, becauſe they practically counted themſelves unworthy of eternal Life. In the Application of Chriſt's Redemption, Man's wicked Will to periſh often prevails againſt Chriſt's ſincere Will of their Salvation. This is plain Scripture Matth. 23.37. O Jeruſalem, Jeruſalem, thou that ••• leſt the Prophets, and ••• neſt them which are 〈◊〉 thee, how 〈◊〉 would I have gathered thy Children together, even as a H •• gath ••• eth her Chickens under her Wing; and ye would not! GOD and Chriſt willed their Happineſs, but theſe Men willed to be miſerable: And their Will prevailed to their R • in, even againſt the ſincere Will of GOD and Chriſt. For I preſume, no Man will ſay that Chriſt diſſembled when he ſpake theſe Words with Tears in his Eyes: and ſaid, he would, and they would not. O that they were wi •• , that they would conſider their latter End. Deut. 32.29. O that was 〈◊〉 had hearkned unto me, and Iſrael had walked is 〈◊〉 Wa •• , ſays GOD. Pſal. 81.12. And dare any Man ſay, that GOD was not ſerious in theſe Wiſhes? And yet this Will of GOD never took Effect, becauſe they were not willing to comply with GOD's Will. And if you don't allow that GOD does not really will any Thing but what does come to p • ſs which is Mr. Dickinſon's Opinion conſider what horrible Conſequences will follow. Then GOD is not willing that Men ſhould obey him, when they diſobey; then GOD is not willing any more ſhould repent and be ſaved than are eventually ſaved; then GOD's Will is as truly done while Men ſin, as when they repent. And can any Man be ſo unreaſonable as to believe it? Thus having cleared the Way, I will give a full and plain Anſwer to that cloſe Queſtion, viz. Did not Chriſt originally intend his Redemption juſt in the ſame Latitude, and Extent with the actual Appplication of it? If by this you mean, did Chriſt originally intend to do more for the Converſion of Mankind by applying his Redemption to them, than he has actually done, I anſwer No. For he has done all that was neceſſary on his Part for the Application of his Salvation to every human Creature, even every Pagan on Earth would have the Opportunity to hear the Goſpel, if Chriſtians did what, it was the original Will and Intention of Chriſt, that they ſhould do, i. e. preach the Goſpel to every Creature.

But then if by this trying Queſtion you mean, was it Chriſt's original Deſign and Will that more Men ſhould have his Redemption effectually applied to them and enjoy'd by them, than do eventually enjoy it? To this I anſwer, Yes: He willed that Millions ſhould enter into his Joy, who yet through the Abuſe of their Free-Will are eternally ſhut out.

Well, but "you won't venture to ſuppoſe, that Chriſt has "changed his Deſigns, or fail'd of Succeſs in his Intentions." Page 55.

No, Sir, I will not ſuppoſe that GOD, or Chriſt have changed their Deſigns, there is no Occaſion for this blaſphemous Suggeſtion. Chriſt is the ſame Yeſterday, to Day and forever. As Chriſt's Will and Deſign originally was to purchaſe every Thing neceſſary for the Salvation of all Men; ſo he continues at this very Day to do every Thing neceſſary on his Part for the Application of his Redemption to all Men. As to Chriſt's failing of Succeſs, it is unqueſtionable Fact, that GOD's Methods to reclaim Men often fail of the Succeſs he deſires, through Men's Perverſeneſs, even when GOD can truly ſay, what could have been done more for them than I have done. Did not Chriſt fail of his deſired Succeſs when he came to his own and his own received him not, Joh. 1.11? Had Chriſt as much Succeſs when he preach'd on Earth as he wiſhed for, or deſired? What monſtrous Notions did this Gentleman entertain! And yet glories in them as if they were the firſt Principles of all Religion?

I never deſire to ſee an Adverſary's Cauſe more effectually loſt than when it needs to be defended with ſuch groſs Abſurdities.

But methinks, there is ſomething in that, when he aſks you, What you mean by Chriſt's not having procured for the Non-Elect a Power to believe— And ſays, Does any Man in the World want Power, that is in the Account of the Scripture willing to receive him? P. 55.

This is too childiſh and quibbling! Mr. Dickinſon and all on his Side deny, that Chriſt ever purchaſed for, or applies to the Non-Elect. ſo much Grace as to enable them, or make it poſſible for them to will or deſire Salvation, truly and in the Scripture Account to will it, any more than a Beaſt can deſire or will the Knowledge of the Mathematicks; while for the Elect he 〈◊〉 • urchaſed, and does apply ſuch Grace as renders it as impoſſible for them not to will and believe, as for an hungry Man not to will and deſire Food. Now it is not material where the Defect lies, whether in the Underſtanding or Will, or both; if nothing but Grace can remove it, and Chriſt never purchaſed ſuch Grace for the Non-Elect as is ſufficient to remove the Impediment, call it Want of Power, or Want of Will, it comes to the ſame Thing, that which is wanting, cannot be numbered.

Well! Sir, ſays he to you, don't this Objection as much militate againſt your Principles, as againſt mine? Don't you yourſelf tell us, that although Jeſus Chriſt offers eternal Salvation to all who will obey him; yet no Man will ever come to him and accept of this kind Offer, unleſs the Father draw him, and it be given him from above; and that we cannot without the gracious Influences of the Holy Ghoſt become good Men.—Now ſays he to you, is it in fact given from above to every Man, to come to Chriſt, and be willing to obey him? have all Men actually theſe D ••••• vings of the Father, theſe gra ••• us 〈◊〉 of the Holy Ghoſt—? P. 56.

Obſerve once for all, we are ſpeaking only of Men under the Goſpel. And now to the Queſtion, the Objection don't at all militate againſt my Principles, (as he imagines.) For my Principle is, that the Father draws every one of us, and is ready to give us all to come to Chriſt, and the gracious Influences of the Holy Ghoſt is afforded to all, till they have forfeited them by their Obſtinacy.

If ſo, them ſays he, every Man is actually intereſted in Chriſt, and has actually a Title to Heaven. P. 56.

No Sir, here you are a little miſtaken, this Concluſion don't follow from my Principle: becauſe GOD's drawing is not irreſiſtable, or an Act of Almighty Power upon the Soul which cannot be reſiſted. GOD has drawn Millions, who never were actually drawn ſo as to come to Chriſt. So GOD drew the whole Body of the Jewiſh Nation, and yet they never were actually drawn to him, but forſook him the Fountain of living Waters, Jer. xxxi. 3. With Loving-Kindneſs have I drawn thee. Hoſ. xi. 4. I drew them with the Cords of a Man. This is ſpoken of all his profeſſing People in general, every one of them had GOD's Drawings, and yet Thouſands of them were never the nearer to GOD for that. So that is often given from above to Men which yet becauſe they don't accept and improve it, they are nothing the better for it— See here the Marrow of this Gentleman's Divinity ſo far as concerns his Diſpute with me. He ſeems to think, that when any Man is wicked it is becauſe GOD don't give him Grace to become good. For why (argues he) are not all Men gracious and ſaved if GOD be willing to give them Grace! Juſt as if nothing could prevent their being holy and happy, if GOD were but willing that they ſhould be ſo.—You may call it inveighing, or what you pleaſe, but I muſt confeſs I am aſtoniſhed to ſee that your eminent Teachers have no • uſter Notions of either Natural or Revealed Religion.—Why don't all become holy and obtain Salvation, ſay they, if GOD be willing to given them ſufficient Grace? As if they had never heard ſuch a Thing as Men's receiving the Grace of GOD in vain, Quenching the Spirit and reſiſting the Holy Ghoſt.—As to ſeveral Texts of holy Scripture here cited, I ſhall conſider them under one of the following Heads once for all.

W • ll, you may banter as you pleaſe, but there is one Argument which he brings to prove that Chriſt and not die for all equally, which you can't anſwer, I think it is ſumm'd up by him in theſe Words, It cannot be true that Chriſt hath the en ſome, and the Father hath given him ſome out of the World, and yet be alſo true that be hath choſen all the World, and that the Father hath given him all the World alike, in the ſame Manner, in the ſame Senſe, and to the ſome Purpoſes. P. 54.

And pray who denies this? All Mr. Dickinſon's long String of Arguments ariſes from his not obſerving one neceſſary Diſtinction, which is this. Chriſt's Death is to be conſider'd in a twofold Reſpect. 1ſt, As to the Will of GOD in ſending his Son, and that was that he ſhould die for the World, and the Deſign of the Son which was to give himſelf a Ranſom for all, and with Regard to the Virtue and Power of his Death, in theſe three Reſpects Chriſt died for every Man. But then, 2dly, If you conſider the Event of Chriſt's Death ariſing from the different Behaviour of Mankind, ſome believing in him and ſome rejecting him and turning Enemies to his Croſs; and thereupon the Fathers's and the Son's ſubſequent Will which was that none ſhould enjoy the Fruit of Chriſt's Death to Eternity, but thoſe who comply with the End of his Death, repent and obey him: In this Senſe Chriſt died only for Believers, only for his Sheep, only for his Church, i. e. he never intended or deſigned that any ſhould be ſaved by his Death, who don't comply with the Terms of that Salvation that his Death has purchaſed. This Diſtinction well attended to, all the Miſt which he has rais'd in both his Books vaniſhes away in a Moment.

And though he is pleaſed to ſay, that I took no Notice of this Argument, yet it is ſo far from being true, that I did in Fact anſwer it, and he has taken no Notice of my Anſwer, which was in theſe Words, Pag. 41. Have not I choſen you Twelve, and one of you is a Devil? Judas was as much choſen, yea and given to Chriſt of the Father, as the reſt. Joh. xvii. 12. Thoſe that thou gaveſt me have I kept, and none of them is loſt but the Son of Perdition. It is from hence evident, that being choſen and given of the Father, don't denote an abſolute Decree of their Salvation. And it is indeed aſtoniſhing that he ſhould quote this Expreſſion of the Father's giving them to Chriſt, to prove his abſolute Doctrine, and take no Notice of Judas being loſt who had been given to him, which at once utterly demoliſhes his Scheme.

Of ELECTION.

Here the Queſtion is, Whether there be ſuch a Thing ſpoken of in the holy Scripture, as a perſonal Election to Salvation without a Foreſight of Faith and Perſeverance in Well-doing? This I think, I did not deny in my Sermon; but only ſeemed to doubt of it; for which Mr. Dickinſon ſaw fit to correct me.

But Mr. Dickinſon ſeems to think the Queſtion, is, Whether the Words Election and Elect never imply any more in the New-Teſtament, than merely enjoying the Privileges of the Goſpel. Page 61.

He choſe ſo to ſtate the Queſtion, becauſe this would give him ſome Room for diſputing. But when in his Remarks, he fixed a wrong Senſe upon one of my Expreſſions I don't ſay wilfully I explain'd my ſelf fully in my Reply, in theſe Words, The Point I am to prove is this, though the Words Elect and Choſen, Election and Choice, to Elect and Chuſe are uſed in ſeveral different Senſes in the holy Bible, and ſome Times the Elect denotes faithful Chriſtians, yet never do any of theſe Words imply an eternal abſolute Predeſtination to Happineſs without Regard to Faith and Obedience: Neither is there any ſuch Doctrine taught in the holy Scripture. P. 39. To this he replies, P. 62. It this not at all affect the Merits of the Cauſe, to enquire into the different Se • ſes in which the Words Elect and Choſen, Election and Choice, to Elect and Chuſe are uſed in the holy Bible.—This is ſtrange indeed! What is it no Matter what theſe Words ſignify and mean in the holy Bible! I thought all the Controverſy was about the Meaning of theſe Words, as they ſtand in the Scripture. If I can but find out what the Holy Ghoſt means, by ſuch Words, I care not what this or that Sect mean by Election. But there was more Subtilty in this, than a curſory Reader would think of. For by not regarding that the Scripture uſes the Word Election in ſeveral different Senſes, and that I endeavour'd to uſe it in the ſame Manner that the Holy Ghoſt teaches, by this Piece of reſolved Negligence, he has gain'd ſeveral Triumphs, though indeed it is over Nobody. I will give you but one Inſtance of it. P. 63. He ſays to me, You tell us that all whom GOD, foreknew, he foreſaw would he Chriſt's faithful Followers, if ſo them all profeſſing Chriſtians do not belong to the Election of Grace, for all profeſſing Chriſtians are not Chriſt's faithful Followers. And therefore according to your own Interpretation this Text utterly ſubverts your Scheme: When in that very Paragraph I had told him that the Predeſtinate did not ſignify there meet Profeſſors of Chriſtianity. Is not this now infinitely pretty! Has be not cut me down, and demoliſhed my Scheme with one Stroke; and all by reſolving not to regard what I ſay, nor what I mean.

I have read a few Diſputes in the Courſe of my Life, but I never ſaw any Thing like this. I don't mean, that this is the weakeſt, no, it is crafty enough: but I am at a loſs to find where the Honeſty of it lies. I proved by ſundry Texts that the Word Elect and Election did not denote an abſolute Decree to ſave this or that Man, but often it means all Chriſtians in general, and ſometimes ſincerely good Men. I let him know that I owned GOD's eternal Decree to ſave all thoſe whom he foreſaw would perſevere in Faith till Death; ſo that his Work lay fair before him, which was to prove an eternal Election without a Foreſight of Faith and good Works. At this my Friend was ſenſible, he could make but a mean Figure: But an Anſwer he muſt write in ſome Shape or other. He there upon concludes upon this Device, viz. to make his Reader believe that my Opinion is, that the Word Predeſtination in the 17th Article, the Words Predeſtinate, Elect and Election in holy Scripture never mean or import more than meet Profeſſors of Chriſtianity: Such a Whim as never entered my Heart. And altho' when I perceived him beginning to play at this Game in his firſt Book, I entered my Proteſt againſt this unfair Dealing, and told him I underſtood the 17th Article, as meaning an eternal Decree, but not an abſolute and unconditional one, and in the ſame Senſe I underſtood ſeveral Texts in the holy Bible. But all that I could ſay, avail'd nothing, he was reſolved to miſunderſtand, and miſrepreſent me; and by virtue of this honeſt Reſolution, he has made ſad and Mongrel Work of it, as he calls it; but has not anſwered one Argument that I advanced, not done any Thing like it.

But he has cited ſome Texts a-now, as Acts 2.23. And challenges you to deny if you dare, that GOD has decreed all the wicked Things that ever were done. This I think is his Meaning; for ſays he, Was the moſt atrocious Wickedneſs, that ever was committed, what GOD's Hand and Counſel had determined before? And may'nt the ſame be ſaid of other Events likewiſe? Is it true, ſays he, that what GOD did before by his Counſel determine, he wills and was pleaſed with? It will then follow, that he will'd and was pleaſed with what Herod and Pontius Pilate with the Gentiles did to our bleſſed Lord, when with wicked Hands they crucified and ſ •• w him. For this is what GOD did by his Counſel determine before to be done. Now Sir, anſwer this conſiſtently if you can. P. 66.

Sir I chearfully accept the Challenge, to vindicate the moral Character of our infinitely good GOD, from ſuch horrid Suggeſtions as though he decreed, will'd, and was pleaſed with all the wicked Deeds done by Men and Devils. Now then when it is ſaid, Acts 2.23. Him, being delivered by the determinate Council and Fore-knowledge of GOD, ye have taken, and with wicked Hands have crucified and ſlain. And Acts 4.27, 28. For of a Truth againſt thy holy Child Jeſus, whom thou haſt anointed, both Herod and Pontius Pilate, with the Gentiles, and the People of Iſrael were gathered together for to do whatſoever thy Hand and thy Counſel determined before to he done. Theſe Words don't denote, that GOD decreed, will'd, or was pleaſed with Judas his being ſo convetous as to betray Chriſt; the Jews being ſo malicious as to proſecute him; or Herod's being ſo injurious and profane as to ſet him at nought, or Pilate's being ſo unjuſt as to condemn him; none of all theſe wicked Humours and Deeds were decreed, will'd by, or pleaſing to GOD, who infinitely hates, and therefore can't decree a wicked Deed: But all Things being eternally preſent to his infinite Mind, and he foreſeeing that Judas would be ſo convetous as to betray Chriſt, if he had an Opportunity, and that the Jews would be envious and ſpiteful enough to murder him, and Pilate would be ſo unjuſt as to condemn the Innocent; what his Counſel determined was, that Chriſt ſhould come into their Hands, and be left in their Power, when he knew they would crucify him. Thus GOD without decreeing the leaſt wicked Deed by his infinite Knowledge and Wiſdom has brought the greateſt Good out of the greateſt Wickedneſs, only foreſeen, not decreed. In a Word, GOD foreſees wicked Deeds, and decrees to over-rule them ſo as to bring Good out of them, but he does not decree them. Thus, I think, I have in full, though in ſhort, anſwered Mr. Preſident's Challenge, and vindicated our heavenly Father from the horrid Suſpicion of his being the Decreer or Willer of ſinful Deeds.

And now let me tell you, as a Friend, that I can't but think it extremely improper, (to ſay no worſe of it,) to teach young Children this Doctrine for one of the firſt Principles of the Oracles of GOD, That he hath fore-ordained whatſoever comes to paſs: ſince this is p • ain • y to teach them that he hath ordained or willed all the Sin and Wickedneſs that obtains in the World.

But be that another Text which ſounds or if GOD fore-ordained Men it 〈◊〉 . 1 Pet. ii. 8.— Being diſobedient, whereunto they were 〈◊〉 oppointed. What is the Meaning of this?

Diſobedience was not, could not be the Thing, that theſe Men were appointed to; for it cannot be GOD's Will, to appoint Men to diſobey, his Will. But what they were appointed to, was to ſtumble and fall into Deſtruction, as a Puniſhment for their Diſobedience to Chriſt. GOD appoints all that diſobey and refuſe to be ſaved by Chriſt, to fall into eternal Deſtruction. It is appointed, it is the immutable Decree of Heaven, that all who will not obey Chriſt, ſhall fall into greater Miſery than if they had never heard of him; according to that, Chriſt is ſet or appointed for the Fall and riſing again of many in Iſrael; that is, they who obey Chriſt ſhall be raiſed to the higheſt Happineſs and Glory; but they who diſobey, ſhall fall the deeper for him into the eternal Miſeries.

W • ll, but met •••• ks you ſhould take ſome Notice, that Mr. Dickinſon • ill ſums to per •••• in it, that the Word Election in Scripture is not applied to all Chriſtians. P. 6 • .

And what Reaſon had he to perſiſt in it? Did not I bring a Number of Inſtances? Has he invalidated one if my Arguments? Or indeed ſo much as ſeemed to aim at weakening them? Has he not paſs'd them all over in profound Silence? And can you think that ſuch a Workman at ••• uting would have been ſo • ame, when the Merits of the Cauſe lay at Stake, provided he thought it poſſible to ſay any Thing that might be plauſible? For my Part I never did, nor ever deſire to ſee a Cauſe more entirely given up than this, while it was pretended to be defended— But that you may not ſay, I boaſt without a Cauſe, I will give you an Inſtance or two, leaving reſt for another Opportunity (if GOD will) St. Peter exhorts, 2 Pet. 1.10. To give Diligence to make our Calling and Election ſure: Which Command is directed to all Chriſtians in general, and implies that they all have a Calling and an Election; otherwiſe they could not with any Propriety be exhorted to make their their Calling and Election ſure. That which is not, and has no Being cannot be made ſure in any Senſe. It is therefore evident, that St. Peter thought, they had every one of them an Election, and all were elected in his Senſe, and as he uſed the Word, for it is abſurd to exhort to make that ſure, that we ſuppoſe, has no Exiſtence, neither is, nor ever can be. Beſides, I obſerved, that GOD only could make his Decree ſure or firm, and therefore we muſt not think that the Apoſtle would exhort them to make it ſure, which was the Work of GOD alone. To this Mr. Dickinſon replies, But is it not poſſible to make it ſure to ourſelves? P. 32. To which I anſwered, By making it ſure to our ſelves, you mean, to make it manifeſt, evident and clear to our ſelves; but the Word in the Original tranſlated ſure, has no ſuch Meaning, but always ſignifies, firm, effectual and ſtedfaſt, and ſo cannot bear the Senſe you put upon it, ſo it is uſed Heb. 2.2 If the Word ſpoken by Angels was ſtedfaſt. —P. 44. Thus far we proceeded. And now I don't find that Mr. Dickinſon has taken the leaſt Notice of this, and many other Arguments which I thought, came very cloſe to the Point in Diſpute. Now if I am in an Error, I ſhould have been exceeding thankful, if he would have ſet me right: But alas he has left me juſt as he found me, only a little more confirm'd in my old Notion, that according to the Language of the Holy Ghoſt all the Chriſtians in the World are elected: They have all a Calling and an Election which by Diligence they may make ſure of, or by Negligence may looſe.

I am ſorry indeed that he has ſaid nothing to ſeveral of your pretended Arguments. But now I remember he excuſes himſelf, he was loath to be prolix.

A poor Excuſe indeed, but the beſt he could make. He was writing a Book of 143 Pages, and yet 〈◊〉 extremely fearful was he of tiring his Readers, that wherever the Argument pinches, he ſays nor a Word, but paſſes it by in profound Silence; and has ſerved his Cauſe as cruelly as the Prieſt and Levite ſerved the poor wounded and half-dead Traveller paſſing by without ſeeming to ſee him. This is not the only Point in which he has betray'd his Cauſe. I think he has abandon'd it under every Head. When the Argument comes to a Cloſe, he ſeems to have entirely forgotten that there is any Diſpute between us; but where there is no Need of his Help, he is liberal of his Words to Exceſs: And will afford us almoſt a Sermon upon a Subject wherein we are agreed.—I will give you another Inſtance I ſaid in my Sermon, Though eternal Life is GOD's Gift, yet he beſtows it after the Manner of a Reward. P. 31.—To this Mr. Dickinſon replies—Then according to my Doctrine Heaven is a Reward of their (Men's) Hir • , which is the proper Meaning of the Word Wages, whether there be or be not a Proportion between the Value of the Work and the Reward. P. 20.—Hereupon I replied, By this you muſt mean, that if ever ſo vaſt a Bounty is tender'd by a Superior to an Inferior, upon ever ſo ſmall a Conſideration, or ever ſo eaſy and trilling a Condition, when that Condition is complied with, that Bounty then ceaſes to be Bounty, and is no longer Kindneſs, Mercy, or Alms, but becomes Wages to an Hireling and the Reward of Hire. Thus if you tell a Beggar only reach hither thine Hand and take it, and I will beſtow upon thee a Thouſand Pounds; if the poor Man does but make that Motion, and comply with that Condition, and reach forth his Hand, only that ſingle Motion alters the Nature of the Thouſand Pounds, ſo that it is no longer Bounty or a Gift; but is become Wages due to an Hireling for his Works, and is the Effect of his Merit▪ So that the Beggar may boaſt and ſay, I have merited this Thouſand Pounds of you, it is the Reward of my Hire, I have earned it of you by my Works. It is not your Gift, I am no Ways beholden to you, and owe you no Thanks. — Thus the Appeal was made to common Senſe, and that in one of the grand Articles in Conteſt.— And I now renew my Appeal. If I give Food to an hungry Man, is it no Alms or Kindneſs, unleſs I open his Mouth and force it down; if I cloath the Naked, is it not Grace and Favour, unleſs I alſo put on their Cloaths, and force them to wear them. But alas, Mr. Dickinſon did not ſeem to have known any more about it, than if he had been at that Time in the Eaſt-Indies.—If I take Notice of ſuch a Conduct and expoſe it, as I muſt do, unleſs I will expoſe and betray the Truth, which I will not do for the beſt Friend on Earth, then you complain, that I treat him roughly; but how can I help it? It was not I that expos'd Mr. Dickinſon to be ridicul'd, as he complain'd; but he expos'd himſelf by engaging in a bad Cauſe. And it is very hard that I muſt bear the Blame.

But you would do well, to conſider ſome Arguments which he has advanced anew— For though he ſeems to allow that you have anſwered his argumentative Queries propounded in his Remarks, yet now he propounds more of the ſame Kind, which he thinks you can't poſſibly anſwer.P. 64. He thus calls for your Attention. Now what ſay you? Are all theſe Things applicable to all profeſſing Chriſtian i • general? Are they all begotten to a lively Hope? This is his firſt Query, now anſwer directly.

Yes, that is meant, and is true of every Member of Chriſt's Church on Earth. We may one, and all thank GOD with St. Peter and ſay, Bleſſed be the GOD and Father of our Lord Jeſus Chriſt, which according to his abundant Mercy, hath begotten us again unto lively Hope, by the Reſurrection of Jeſus Chriſt from the Dead.— Strange it is that he ſhould not know, that Chriſt's Reſurrection is the Pledge and Aſſurance of our Reſurrection, and a • l the Hope we have of eternal Life flows from Chriſt's Reſurrection. As by Man came Death, ſo by Man came the Reſurrection.

Well anſwer the next. Q. 2. Are they all begotten to an Inheritance in Heaven?

Yes, GOD by Chriſt's Reſurrection has begotten us all to the Inheritance in Heaven, and by Baptiſm this Privilege is ſealed to us, and we become Members of Chriſt and Inheritors of the Kingdom of Heaven. As Eſau had a Birth-Right but loſt the Bleſſing throught his Prophanity in ſelling it, ſo all Chriſtians have a conditional Right to Heaven, which they may either ſecure or loſe by their own Conduct. Whereas the Infidels, as St. Paul obſerves, were without GOD, without Chriſt, without a Covenant of Promiſe, and without Hope,— and when their Friends died they mourned for them without Hope.

Now anſwer his 3d Query, Are they all kept by the Power of GOD to eternal Salvation?

Yes, this is the Privilege of every Chriſtian, that they are kept by the Power of GOD in the Senſe in which St. Peter meant it. Not that GOD's Power is engaged to carry them to Heaven in Spite of all their own Oppoſition; or let them be ever ſo wicked, but GOD's Power is ſo engaged to bring them to Heaven, that neither Men nor Devils ſhall keep them out of it, if they don't wilfully leave the Way that leads to Heaven, and obſtinately chuſe the broad Road to Deſtruction. And this is as much as a reaſonable Creature can deſire, while he is in a State of Probation.

"Do they all love the Lord Jeſus Chriſt?"

They all profeſs to love him, and we muſt account and call them Friends and Lovers of the Lord Jeſus Chriſt, until their Practice gives their Profeſſion the Lie, and this was what St. Peter meant. He did not pretend to know the Heart of ſo many Thouſands.

Yes, this all Chriſtians profeſs to do, and he ſpeaks of them according to their Profeſſion. As it may be truly ſaid of Mankind, they are rational Creatures, this Character is juſtly aſcribed to Men in general, and yet ſad Experience teaches, that a great many Men are very unreaſonable. So what St. Peter here ſays, is the true Character of Chriſtians in general, as they ſtood diſtinguiſhed from the unbelieving World, though (to our Shame) it muſt be own'd, we don't all live up to our Character and holy Profeſſion.

Now anſwer the laſt Query. Are they all receiving the End of their Faith, the Salvation of their Souls? Page 65.

Yes, certainly, as faſt as they go out of the World: They that had Faith here then receive the End of it, even the Salvation of their Souls.

But Mr. Dickinſon ſay, you can't pretend to this. It is evident then, that the Word Elect here could not be applied to Infidels as you ſuggeſt. P. 65.

What Confidence! What Jumble is here! Mr. Dickinſon ſeems to be quite bewilder'd and confus'd. What he means, or what he would be at, is quite beyond my Comprehenſion. He ſeems to think that I have attempted to prove, that the Word Elect denotes Infidels. At leaſt he ſays I ſuggeſt that it is applied to them. Now certainly he never ſaw any ſuch Thing in my Sermon or its Defence. But I will not charge him with wilful falſifying, as he has me, for infinitely leſs Reaſon: No, I had rather think he dreamt it.

After all I ſhall not allow, that you have return'd a ſufficient Anſwer, unleſs you can reconcile to your Scheme ſuch Texts as that, 2 Theſſ. ii. 13. GOD hath from the Beginning choſen you to Salvation throught Sanctification of the Spirit, and the Belief of the Truth; whereunto he called you by our Goſpel, to the obtaining the Glory of our Lord Jeſus Chriſt.

This, and many other Texts are a full Proof of what I pretend to in my Sermon. And they ſignify no more than this, that GOD had of his infinite Mercy from the Beginning deſigned to call the Gentiles, into his Vineyard, the Church, and to invite them to the Goſpel-Feaſt; that they mighty enjoy the gracious Offer of eternal Life; which eternal Life they ſhould obtain, provided they heartily believed in Jeſus Chriſt, when he was preached to them, and gave themſelves up to be guided and ſanctified by the Holy Spirit.— There is not the leaſt Intimation in all theſe Texts of an abſolute Election of particular Perſons to Salvation.—Who can be ſo unreaſonable, as to think that the Apoſtles would write Epiſtles to whole Churches, in which there were many Thouſands whom they had never ſeen, and tell them plumply one and all, that they were elected in a perſonal and Calviniſtie Senſe; and that they knew this for Truth, as 1 Theſſ. i. 24. To the Church of the Theſſalonians — knowing your Election of GOD. Let who will believe this to be the Deſign of the holy Pen-Men, I ſhall not believe it, till I can ſee more Reaſon for it than Mr. Dickinſon has offer'd Did ever a Calviniſt write a Letter to all the Chriſtians of a whole Country, nay many Countries together, and tell them they, and he knew for certain, they were all perſonally and abſolutely elected?

Of ORIGINAL SIN.

When Mr. Dickinſon comes to ſpeak of Original Sin, he gives a lamentable Deſcription of the Degeneracy and Wickedneſs of Mankind, and appeals to every Man's Experience, whether be does not find his Underſtanding naturally dark, &c.— And then turns to you, and ſays, what Anſwer have you given to all this— You ſay—To which I need return no other Reply than in the Words of St. Paul, Neither give Heed to Fables, P. 70. Now tell me, did you return that Anſwer, to ſuch a Diſcourſe as Mr. Dickinſon ſays, you did?

No, indeed I did not. If I had taken ſuch a Liberty with him, as he has done with me, I ſhould have had very little Reaſon to complain, if he had called me by an ill Name, which I don't deſire to mention. But the worſt I ſhall ſay is this, he has miſtook the whole Affair. I as firmly believe all this as he did, viz. That Mankind are degenerate, and that we are naturally ſtrongly inclined to Sin— And therefore I needed not that impertinent Multiplicity of Words, either to inform or convince me.

What I called a Fable, was the Account that he gave, of GOD's entering into Covenant with Adam, which as far as I could underſtand him was to this Purpoſe, viz. That it Adam would forbear to eat of the forbidden Fruit for a Day, or a Week, or Month, or a Year, I could not learn from him how long exactly the Trial was to laſt, but he intimated, it was to be hat a very ſhort Term, and then all Danger, all Trial and Probation for Adam, and his numerous Iſſue was to be over, and none of them was to be put to the Trouble of a perſonal Probation. This he ſuppos'd was unſpeakably better than to be Probationers ourſelves. And who would not rather chuſe this Method, and leave all in the Hands of Adam, than be for ever upon Probation, in one's own Perſon? this I did then and do • ill call a Fable, it has not only no Foundation in the Word of GOD, but is there plainly contradicted; as I have proved in another Place. Beſides it is in many Reſpects a moſt abſurd Scheme. To name but one. This Hypotheſis makes Adam's Righteouſneſs infinitely more valuable and efficacious than that of Chriſt's the Lord from Heaven: For according to Mr. Dickinſon, if Adam had kept but one Precept, and that for a ſhort Time, that Obedience would have been of ſuch infinite Virtue, as to ſecure eternal Happineſs to himſelf and to every ſingle Child of his for ever. Whereas Chriſt's moſt holy Life and dreadful Death could ſave but a Part of Mankind: Neither could it ſave one of them, but upon Condition of their own Faith and ſincere Repentance, whereas Adam's Righteouſneſs was of ſuch Virtue as to ſave all, abſolutely and unconditionally: Such Whims, I confeſs, I don't believe. And I wonder, how thoſe Divines who pretend to make the Scripture the Rule of their Faith can give Heed to ſuch Fables.

The Occaſion to ſpeak of Original Sin which Mr. Dickinſon catched at in my Sermon was this, I ſaid, that it is not a ſufficient Vindication that ſuch Men make of GOD's Mercy towards the Souls of Men, to ſay as they do, that GOD leaves them without ſufficient Help, under a Neceſſity of being wicked and miſerable for ever, becauſe Adam loſt their Power to believe and repent—And this I am perſuaded is moſt true and very conſiſtent with the Church of England Doctrine of Original Sin. That GOD ſhould command us to do, what we cannot do without his Grace and puniſh us eternally for not doing it, while he was not pleaſed to give us neceſſary Help; this, I ſay, is to charge our heavenly Father with Cruelty, and therefore GOD forbid that I ſhould do it. They are miſtaken, when they ſay we loſt our Power in Adam, and that GOD may juſtly damn us for not repenting and not making ourſelves a new Heart, tho' he does not now give us Power to repent, becauſe he once have us that Power, and Adam loſt it for us. For as Dr. Whitby obſerves, Adam, when he was firſt created had no ſuch Ability that in caſe he ſhould fall he could riſe again by Frith and Repentance.—Therefore, we never loſt any ſuch Power in him. But ſuppoſing we loſt the Gift of Faith and Repentance in Adam, which is certainly falſe, yet you muſt remember, the Goſpel is a gracious Tender of Pardon to ſallen Creatures: Now to promiſe Pardon to a lapſed Perſon upon a Condition, is in Effect for GOD to ſay, he will not impute to him his former Fault, but will deal with him according to his future Carriage, to which a conditional Promiſe always has a Relation; but if he ſtill requires what he knows the firſt Fault hath render'd utterly impoſſible to be done by him he ſtill imputes that Fault, and puniſhes him at the ſame Time for it as he pretendeth to remit it; and ſurely it is no ſmall Matter to render GOD ſo deluſory and deceitful, ſo inſincere and hypocritical, as this Opinion makes him.

Should a Phyſician come to a Patient whoſe Stomach was ſo weaken'd through his Intemperance and Luſt, that it could bear no ſtrong Meat, and his Feet ſo enfeebled that he could ſcarce walk from his Couch to his Bed ſide, and profeſs an earneſt Deſire to cure his Diſtemper, and promiſe him Recovery, provided he would follow his Preſcriptions, might it not reaſonably be expected he ſhould preſcribe ſuch Means for his Recovery, that it was poſſible for him in this Condition to make Uſe of? If then he ſhould enjoin him to eat and to digeſt the ſtrongeſt Meats, and walk ſome Hours in the Fields, becauſe he formerly could do ſo, before he fell into this Diſability and Feebleneſs; would not all Men pronounce him a deluding Cheat, and one that hypocritically and inſincerely pretended his Recovery, and promiſed it with equal Vanity and Folly, intending only to inſult over his preſent Miſery; And yet this is the Repreſentation of our gracious GOD, in this Affair which theſe Men offer to us. For the bleſſed Jeſus is the Phyſician which GOD ſent to heal our Natures of the Diſability which we had contracted by the Fall, and to promiſe us a Remedy, which if we would uſe, we ſhould recover, that or a better Life than that from which we fell, and to threaten the ſevereſt Judgments if we neglect ſo to do. But then, if he only doth promiſe this Recovery on ſuch a Condition as that very Fall hath render'd us unable to perform, and which he never will enable us to perform, muſt he not be guilty of the like Hypocriſy and Inſincerity in propounding to us an impoſſible Remedy, and inſult only over the Miſery of his Creatures whilſt he pretends Kindneſs to them? And how unreaſonable is it to impute ſuch Deceit, Falſhood, Inſincerity and Injuſtice to a good and righteous GOD, which we cannot but abhor in Man? For ſure, moſt graciouſly to exhort, moſt affectionately to invite, moſt earneſtly by the greateſt Promiſes and Threats to move us to repent and believe, when at the ſame Time he is moſt firmly purpoſed to withhold the Means, by which alone we can do either, is to inſult over his miſerable Creatures in the higheſt Manner: And to deal thus with Myriads for the Sin of Adam, is, as it were, to meditate Revenge upon the greateſt Part of his Poſterity to the World's End for what was only done by the firſt Man: yet, it is to do this under Pretence of Love and kind Affection and a vehement Deſire and Concern that they ſhould eſcape the Miſery that very Sin had brought upon them, and recover the Felicity they had loſt by it, by thoſe very Means he doth preſcribe; And yet to leave them under an utter Incapacity to perform thoſe Means: Which to conceive and aſſert of our moſt gracious GOD, is highly to diſhonour and blaſpheme his ſacred Majeſty, and repreſent him ſo unto the World, as even the worſt of Men would not endure to be ſo repreſented.

Thus we are entered upon that Inquiry, whether GOD does afford the internal Aſſiſtance of his Spirit in ſuch a Meaſure to all under the Goſpel as to put them under a Poſſibility of obtaining Salvation? this I affirm, and he denies.

And what can you ſay to thoſe Texts by him cited? I will read them, and you may • ry whether you can evade the Conviction they carry with them; I will begin with 1 Cor. iv. 7. For who maketh thee to differ from another? And what haſt thou that thou didſt not receive?

In my Sermon I ſhew'd that this is nothing to their Purpoſe, now he has forgot it, and renews ſeveral Arguments which were then conſidered. But however we muſt repeat to them who have weak Memories.

Now the Chriſtians at Corinth had a fooliſh Contention about ſeveral Teachers who had been among them, they grew hot and ran into Parties and Factions, ſome preferring one Teacher and ſome another; to convince them of the Unreaſonableneſs of this Practice, the Apoſtle ſays to them, who maketh thee to differ from another? That is, it GOD only, who in his Providence gives one Man a better Teacher than another; and therefore none of you have any Reaſon to be puffed up againſt, or deſpiſe another, altho' you have a better Teacher than he hath. The Apoſtle don't ſay, that GOD alone makes one Teacher to differ from another; for different Improvements will make ſome Difference among Teachers, but he ſays, Who maketh thee (i. e. 〈◊〉 Boaſter) to differ from another, in that you have (as you think) a more excellent Teacher? Now though GOD did make one Teacher to differ from another by miraculous Gifts (in thoſe Days common) in receiving of which they were meerly paſſive; yet this is nothing at all to the Caſe in Hand. And it is a monſtrous Error to ſay, that GOD alone makes all the Difference among Mankind; and, that no Part is owing to Men's different Conduct and Improvements. When of two Men the one is temperate, and the other a Drunkard, the one a righteous Dealer, and the other a Thief or Pirate, it is not GOD who makes all the Difference, for then the Vicious would be as worthy of Praiſe and Reward as the Virtuous. GOD, its true, makes a Difference among Mankind, by giving different Talents, but then Experience ſhews, that Men having equal Talents, may differ from each other by their different Improvements of the ſame Talents.

Now, what ſay you to that, Mat. xiii. 11. Becauſe it is given to you, to know the Myſteries of the Kingdom of Heaven, but unto them it is not given.

Chriſt's Diſciples who believed him to be a Teacher ſent from GOD, and ſo were fitted to receive the plaineſt Inſtructions, aſk'd him why he taught the People in ſuch a dark Manner by Parables? To this Chriſt anſwers, Becauſe it is given to you to know the Myteries of the Kingdom of God, but to them it is not given. Now the Meaning is, You who are already my Diſciples, and have made ſome Progreſs in the Knowledge of my Religion, and are reſolved to lead your Lives accordingly, you are better fitted than this Multitude to receive plainer Inſtructions, and to be let into the Secrets of my Kingdom; but it is better for the common Sort of Hearers, that I preach to them in Parables firſt, which has a Tendency to put them upon Enquiry; and when they are fitted for it, by humbly learning and enquiring, they may hear the Myſteries of the Kingdom of GOD in the beſt Seaſon and moſt profitable to them— This is Chriſt's Meaning, viz. That he uſed a Method of Preaching beſt adapted to the Capacity and Condition of his Hearers. And pray what is this to our Controverſy? Mr. Dickinſon by citing this ••• ct on this Occaſion, ſeems to inſinuate, that Chriſt was ſo diſingenuous, as to preach in a dark Manner on Purpoſe, and for no other End, than that his Hearers might be no more wiſe or better for his Sermons. If this was not his Meaning I can't ſee how this Citation was at all to his Purpoſe. It muſt be a wretched Cauſe, that needs ſuch idle Shifts to ſupport it.

I ſhall now read a third Text. Mat. xi. 25, 26. At that Time Jeſus anſwered and ſaid, I thank thee, O Father, Lord of Heaven and Earth, becauſe thou haſt hid theſe Things from the Wiſe and Prudent, and haſt revealed them unto Babes. Even ſo, Father, for ſo it ſeemed good in thy Sight. Now what ſay you to th •• ?

By this Text Mr. Dickinſon attempts to prove almoſt every Thing Reprobation; no real Redemption for the Reprobates, and no ſufficient Grace for them; becauſe GOD hated them ſo as to hide Salvation from them, and Chriſt rejoiced and was thankful for it.

I ſhall therefore be very particular in my enquiring into the Meaning of it. St. Luke gives this Account of that ſame Paſſage, Luke x. 21. In that Hour Jeſus rejoiced in Spirit, and ſaid, I thank thee O Father, Lord of Heaven and Earth, that thou haſt hid theſe Things from the wiſe and prudent, and haſt reveal'd them unto Babes.

Now that the bleſſed Jeſus, that mighty Lover of Mankind, who came down from Heaven to ſave Souls, who left the higheſt Glory for the Depth of Miſery, and forſook the Boſom of his Father to hang upon a Croſs, to deliver us from Hell and bring, us to his Joys: That he ſhould be ſo mightily pleaſed and rejoice in Spirit, when he ſaw that Multitudes of excellent wiſe and prudent Perſons were ſo blinded and hardned as to reject the Goſpel, their ſole Remedy and the only Way to Salvation: That he who did ſo much to ſave Men, ſhould with tranſporting Joy give Thanks to his Father, becauſe he had ſo ordered the Matter that the wiſer and more prudent Part of Mankind were certainly to be loſt and damned for ever; and that the Father who had ſworn by his own Life, that he delighted not in the Sinners Death, and ſent his Son into the World not to condemn but ſave it, yet that he ſhould ſo contrive the Scheme of Salvation, as to hide thoſe M •• teries of it which were neceſſary to be believed, from the Wiſe and Prudent, the Effect of which Hiding muſt unavoidably by their eternal Damnation; this is ſurprizing! this is amazing! In this Senſe Mr. Dickinſon plainly underſtands it, or elſe when he ſo often cites it, he does it impertinently. Here then let us enquire, 1. Who are the Wiſe and Prudent, and who are the Babes? 2. What is meant by GOD's hiding the Myſteries of Chriſtianity from the Wiſe and Prudent? 3. What was the true Occaſion of Chriſt's rejoicing and giving Thanks? To begin with the Firſt, by the Wiſe and Prudent are meant the Doctors of the Law of Moſes and the Rulers of the Nation: Theſe were the moſt obſtinate Enemies to Chriſt, and deaf to all the Reaſons that could be offer'd in Defence of his divine Miſſion. Hence they ſaid, Have any of the Rulers or Phariſees believed on him? John vii. 46. Now theſe Men are called wiſe and prudent, not becauſe they were really ſo, but becauſe they vainly eſteemed themſelves wiſe and prudent; and were generally ſo accounted. But had they been wiſe and prudent indeed, they would have honeſtly enquired into Chriſt's Pretenſions, and have diligently examin'd the Teſtimonials he bro't with him from Heaven, and ſo would have been convinc'd of his being the Chriſt.— And by Babes are meant the ignorant and unlearn'd common People, ſometimes ſtiled the Poor, who had the Goſpel preach'd to them. Now the common People among the Jews were like Babes or Children, in that they were more free from Prejudices, more humble and teachable, than their wiſe Men; and ſo were better prepared to be wrought upon by Chriſt's Preaching, and better diſpoſed to receive the Goſpel.

The common People here called Babes, were in Chriſt's Time ſo well diſpos'd towards Chriſtianity, that had their Teachers and Rulers let them alone, and not violently oppos'd it, they would have readily believed in Chriſt, ſo mightily were they affected with his aſtoniſhing Works and heavenly Doctrine. But the proud and obſtinate Wretches conceiting themſelves wiſe and prudent, would neither go into Chriſt's Kingdom themſelves, nor by their Good-Will ſuffer the common People to go in. And it was eaſier to reveal the Goſpel to Babes, i. e. the humble ignorant Vulgar, than to convince them of its Truth. And now for the Second Enquiry, that is, in what Senſe did GOD hide the Goſpel from theſe Men? 〈◊〉 certainly GOD did nothing with a Deſign, or on Purpoſe to hide the Goſpel from them, for this would be directly contrary to the Nature of GOD and the Declaration of his Word, GOD is good and merciful and diſpos'd to do all that is fit to make his Creatures happy, but to do Things on Purpoſe to blind and harden Men in Sin to their eternal Ruin, is as contrary to Goodneſs and Mercy as Darkneſs is to Light, and the Scripture aſſures us that GOD would have all Men to repent and come to the Knowledge of the Truth: Not indeed that GOD wills this with an irreſiſtible Will by which he made the World, but he ſo wills the Salvation of all Men as to do all that is neceſſary on his Part, even for the bringing of every Jew, Tur • or Pagan to the Knowledge of his Truth, and that all the H • tt • nt • ts in the Bay of Soldonia have not the Knowledge of the Way to Salvation, of whom Mr. Dickinſon ſpeaks, is not from any Deficiency in GOD's Good-Will towards them, but from Men's neglecting their Part in publiſhing and ſupporting GOD's revealed Truth. But for GOD to do any Thing on Purpoſe to hide his Truth from Men, and lead them into damning Miſtakes, this is far, very far from being agreeable to what St. Peter ſays, 2 Pet. iii. 9. The Lord is not willing that any ſhould periſh, but that all ſhould come to Repentance. Thus then Secondly, Though GOD does nothing which can lay Men under a Neceſſity not to ſee the Things of their eternal Peace, yet it is certain, that no Men will ſee them, but only ſuch as love the Truth; or though GOD does nothing to hide the Goſpel from Men, yet no Men will ſee ſo much of its Excellency as to embrace it ſincerely, unleſs they are willing to know and do the Will of GOD. Our bleſſed Saviour was wont often to ſay, He that hath Ears to hear, let him hear, which denotes that though all Men have natural Capacities ſufficient to receive all neceſſary Truth, yet there were many who were ſo full of Prejudices and Self Will, that they had no Ears to hear, that is, they had no Inclination towards the Truth: They hated it becauſe it croſs'd their Humours and former Notions, ſo that their Want of Ears to hear and Eyes to ſee, was not becauſe GOD never gave theſe to them, but becauſe they would not uſe them: But when they had Ears they were like the deaf Adder who ſtoppeth her Ear: ſo they ſtop their Ears and will not hear the Voice of the Reaſoner, let him reaſon ever ſo wiſely, their Deafneſs and Blindneſs is the Effect of their own Perverſeneſs, juſt thus it was with thoſe Zealots who ſtoned St. Stephe • , they ſtopped their Ears and 〈◊〉 upon him, reſolving they would not hear what he had to ſay, leaſt it ſhould corrupt them, or in other Words, convince them of their Error. Now this was the Caſe of theſe wiſe and prudent Men in this Text. The Goſpel was hid from them! How? not becauſe it was above their Capacities to underſtand it, not becauſe GOD inflicted any poſitive Blindneſs or Hardneſs upon them, ſo that it was not in their Power to ſee the Truth; but becauſe they would not ſee, they were reſolved not to be convinced, they ſhut their own Eyes as cloſe as poſſible againſt the Truth, and hardened their own Hearts like an Adamant, left hi • Doctrines and Miracles ſhould make an Impreſſion upon them, and the ſpecial Reaſon of this their Obſtinacy was, their groundleſs Expectation of a temporal King and Deliverer in the Meſſiah; which they perceived muſt fail, if they acknowledged Jeſus to be the Perſon.

But why is GOD ſaid to hide the Goſpel from theſe Men if they al •• were the Cauſes of their own B •••• ineſs and Unbelief?

I anſwer, according to the Language of the holy Bible, oftentimes GOD is ſaid, to do ſuch Things, which he neither decreed, nor willed, nor in any Degree effected by his Power; but only ſuffered it, to come to p • ſs, when he could by his infinite Power have hindered it. Nothing can come to paſs unleſs GOD ſee • • it to permit it, not one Sparrow fails, nor an Hair of our Head falls to the Ground, without the Notice of our heavenly Father, no Event can befall us though ever ſo caſual, or ever ſo much Chance-medly, but what GOD foreſees and permits; ſeeing therefore GOD ſuperintends all Events either ordering, or permitting and over-ruling them for Good, therefore in a figurative Way ſuch Things are often aſcrib'd to GOD which he neither willed nor effected, but only ſuffered to be done when he could by his infinite Power have hinder'd them: As Prov. xvi. 4. The Lord hath made all Things for himſelf; Or to anſwer one another, as it might be rendered more agreeable to the Hebrew. yea even the wicked for the Day of Evil. Which certainly does not mean, that GOD makes Men wicked: But they make themſelves wicked, and the Lord ſo orders all Events, as that they ſhall moſt certainly come into the Day of Evil, that is, the Day of Puniſhment.

Again, It is ſaid 2 Sam. xxiv. 1. The Lord moved David to number the People. Now it is evident from other Texts, that all which GOD did, was to permit Satan and his own Vanity to move him to do it. So when it is ſaid in this Text, that GOD hid the Goſpel from theſe Men it don't mean, that GOD had not given them Grace ſufficient to enable them to ſee the Things of their eternal Peace, or that he had leſt them under an abſolute Incapacity to be convinced of the Truth of the Goſpel and to believe in Chriſt; for then they would not have been at all to blame for not ſeeing, and not believing: for who can blame a blind Man becauſe he don't ſee, or a deaf Man becauſe he can't hear, when GOD has not given them Power to do it? And yet Chriſt often reproved and upbraided theſe Men for their Unbelief and Hardneſs of Heart; which he would never have done if he had ſuppoſed, as Mr. Dickinſon did, that GOD never had given them Sufficiency of his Grace to enable them to ſee and believe; or that GOD had never put it in their Power to receive him.

3. We come now to the laſt Enquiry. What was the Occaſion of Chriſt's Rejoicing and giving Thanks; was it becauſe the Goſpel was hid from the Wiſe and Prudent, or was it becauſe it was reveal'd to Babes? Or did he rejoice in and give Thanks for both? I anſwer; No, it was not for both: It was only becauſe the Goſpel was revealed to Babes, that Chriſt rejoiced and gave Thanks. Men's Blindneſs, Unbelief and Damnation are no Occaſion of Joy to any but the curſed Fiends of Hell, and thoſe who are like them: And it is horrid Blaſphemy to ſuppoſe that our Saviour was guilty of ſo much Ill-Nature, as to give Thanks, and rejoice when he obſerved that Men were going blindly to Hell; and the Goſpel's being HID from ſome, is here put in Oppoſition to its being REVEALED to others, only that the former may illuſtrate the latter, as black ſet oppoſite to white, makes the latter appear the whiter; this is a common Thing in the Scripture. But I'll only repeat that Parallel Text I gave to Mr. Dickinſon before, but he was too wiſe and prudent, to learn from me, Rom. vi. 17. St. Paul ſays thus, GOD be thanked, that ye were the Servants of Sin, but ye have obeyed from the Heart that Form of Doctrine, &c.— Now you may as well argue from this, that St. Paul was thankful that theſe Men had ſpent all the former Part of their Life in the Servitude of Sin, as Mr. Dickinſon does from this Text that Chriſt was not willing to die effectually on his Part for ſome, nor had GOD elected theſe (Some) nor was he willing to give ſufficient Grace to theſe (Some) becauſe Chriſt thanked his heavenly Father for HIDING the Benefits of his Redemption from Some, when in Truth Chriſt never did thank GOD for any ſuch Thing, but it was his unhappy Miſtake which he too long perſiſted in. I have been the longer upon this Text, hoping I may contribute ſomething, to prevent its being ſo horribly abuſed for the future (which GOD grant) I muſt be ſhorter upon what follows.

What • y you to th • ſe Texts which he has produced to prove that Converſion is a new Creation?

Though Converſion is called a Creation; and good Men are GOD's Workmanſhip, yet this Metaphor does not imply that they are meerly paſſive in Converſion; for though it be true in a proper Creation, that GOD does all, and the Creature can neither hinder or promote its own Creation; yet Mr. Dickinſon himſelf owns, that we can hinder or promote our own Converſion: The Metaphor muſt not be forced to this Senſe, which is plainly falſe. You allow that a good Man when fallen into a particular Sin, does ſomething towards his riſing again; and his Repentance is not the Work of GOD alone. Now in holy Scripture the ſame Metaphor is applied to that Caſe, Pſal. 51.10. Create in me a clean Heart, O GOD.

What ſay you to Eph. 1.18. That ye may know what is the Hope of his Calling, and what the Riches of the Glory of his Inheritance in the Saints; and what the exceeding Greatneſs of his Power to us ward who believe, according to the working of his mighty Power, which wrought in Chriſt when he raiſed him from the Dead.

By the exceeding Greatneſs of the Power, the Apoſtle here ſpeaks of, he does not mean, that Power which wrought in their Souls to make them Chriſtians; but that Power that ſhall be exerted on their Bodies in the laſt Day, to raiſe them to a glorious Immortality, as it did Chriſt's Body; ſo that Mr. Dickinſon has frequently cited this Text very impertinently.

And what think you of 1 Cor. 2.14. The natural Man receiveth not the Things of the Spirit of GOD, for they are Fooliſhneſs to him: neither can he know them, becauſe they are ſpiritually diſcerned.

Some by a natural Man underſtand, a ſenſual Man, one who is a perfect Slave to his Luſts, whether Intemperance, Uncleaneſs or Covetouſneſs; now ſuch an Epicure is ſo beſotted with Vice, ſo infatuated with his Luſts, that he has no Heart for Religion, no Reliſh of, no Taſte for ſpiritual and heavenly Things, they appear inſipid and fooliſh to him. To diſcourſe to him of the Pleaſures of Religion, is ſinging to a deaf Man, and in ſuch Caſes we commonly ſay he can't hear you; by which we don't mean that he wants a Capacity or Power, but an Inclination, which Indiſpoſition he might cure if he would.— Or by the natural Man is meant, the Heathen Philoſophers, who acknowledged no divine Revelation; but profest to be guided merely by the Light of Nature; theſe Naturaliſts received not the Things of the Spirit, nor could they receive them, becauſe they were to be known only by Revelation, and that they renounced, therefore it appeared Fooliſhneſs to them to imagine, that GOD ſhould raiſe the Dead, and they mocked at it.— Which of theſe is the juſteſt Interpretation I need not determine, but let it be which you pleaſe, Mr. Dickinſon has impertinently cited this Text; for though this natural Man did not receive and could not receive the Things of the Spirit while he remained in this Condition, yet nothing hindered but only his own free Choice, but that he might come out of that Condition.

Again he cites Joh. 6.65. No Man can come unto me except it were given unto him of my Father, ſo Joh. 3.27. A Man can receive Nothing except it be given him from Heaven.

This is very true, but Nothing to his Purpoſe, becauſe GOD from Heaven gives it to Millions of Men to repent and believe, who never do actually repent and believe, but die in their Sins; becauſe they will not accept and, improve what GOD given them, but receive his Grace in vain. — Doth not Chriſt tell the Jews, Joh. vi. 32, 33. My Father giveth you the true Bread from Heaven; yet many of them never had it, never eat it, never believed in Chriſt, ſo never were the better for GOD's Gift. So GOD gives us our daily Bread, but many muſt ſtarve, if they don't labour for their Bread. The Scripture is moſt expreſs. GOD purges Thouſands who are never purged, becauſe they will not be purged; GOD draws Myriads, who never come, becauſe they reſiſt his Drawings. The Goodneſs of GOD leads ſome Men to Repentance, who yet are never lead, but continue to treaſure up Wrath.—I grant that ſome Times ſuch Phraſes GOD's giving a Heart to perceive, to repent or to believe, do denote the deſired Effect, and that the Perſon does actually perceive or repent, but this is not always their Meaning, that muſt be judged of by the Context.

Well what can you ſay to that? Phil. ii. 13. It is GOD which worketh in you both to will and to do of his good Pleaſure.

The next Text is Rom. viii. 7.8. The carnal Mind is Enmity againſt GOD: for it is not ſubject to the Law of GOD, neither indeed can be. So then they that are in the Fleſh cannot pleaſe GOD.

To be in the Fleſh, is to be under the Dominion of Vice, to be a Slave to Sin, and it don't import, that they who are in the Fleſh cannot come out of that wretched State, that they who are wicked can't become good Men by the Grace GOD tenders to them. It only ſignifies that ſo far as they act from a vicious or fleſhly Mind, ſo far their Actions are diſpleaſing to GOD; as when it is ſaid of a good Man, that he ſinneth not neither indeed can he ſin; it only means ſo far as he is good, and acts up to his Character, he cannot ſin. Not but that a Man who is a Child of GOD can and does ſin, but then he acts not as a Child of GOD, but inconſiſtently with his Character. So when it is ſaid, he that is in the Fleſh cannot pleaſe GOD, it means, that whatever he does by Virtue of this fleſhly or vicious Mind is offenſive to GOD, but at the ſame Time he might act contrary to the Fleſh, and mortify it by divine Help, and ſo far as he does ſo, he pleaſes GOD, and as ſoon as ever he has got the Maſtery over the Fleſh, he is a good Man and in the Spirit; but yet is ſtill liable to be too much influenced by the Fleſh, and ſo far as he is ſo, he offends GOD, although he be a good Man. So that ſuch Expreſſions in the Scripture are impertinently cited to prove that a Sinner can do nothing towards his own Converſion; or that his Converſion don't at all depend upon his concurring with Grace.

Well, but he tells you, that an unconverted State is called Death in holy Scripture. Now what 〈◊〉 a dead Man do?

So it is called a Sleep even in the ſame Sentence. Eph. v. 14. Awake thou that ſleepeſt and ariſe from the Dead. So that if you can prove from one Metaphor, that an Almighty Power is neceſſary to effect the Converſion of a Sinner; I can prove by the other Metaphor in the ſame Verſe, that an Almighty Power is not neceſſary, for it don't require an irrefutable Act to awake a Man that is aſleep. Beſides if wicked Men's being ſaid to be dead in Treſpaſſes and Sins, muſt be ſo underſtood, as to denote that they can't do any Thing towards their Converſion, then when good Men are ſaid to be deed to the Law, dead to Sin, it muſt mean, that it is as impoſſible for them to ſin, as for a dead Man to act.

Will you new try how you can evade all thoſe Texts he has produced to prove that when a Man is once converted, he can't poſſibly miſs of eternal Happineſs?

If there be any Texts now cited anew, which I conſidered in my firſt Defence, and he has not at all invalidated my Interpretation, I deſire you to omit them, for the ſake of avoiding needleſs Repetitions.

Well, what think you of that? 1 Pet. i. 5. Who are kept by the Power of GOD through Faith unto Salvation.

This only proves that all who perſevere ſo as to obtain Salvation, are kept, by the Power of GOD. And they are kept through Faith, i. e. GOD's Power is engaged to carry them through all Dangers, on Condition they continue in the Faith, and don't apoſtatize.

John vi. 37. All that the Father giveth me, ſhall come to me, and him that cometh unto me I will in no wiſe caſt out.

This Text aſſerts no more than this, that Chriſt will never caſt off any that come to him, but will give them eternal Life: but then this Condition is plainly implied, viz. provided they continue with him, and don't wilfully forſake him. He does not engage to keep any againſt their own Wills. — And by thoſe which the Father hath given him, he here means ſuch as have complied with and ſo have been effectually wrought upon by the antecedent Grace of GOD.

Well, tell me what you think of that? Joh. x. 27, 28. My Sheep • e •• my 〈◊〉 , and I know them, and they follow me; and I give unto them eternal Life, and they ſhall never periſh, neither ſhall 〈◊〉 pluck them out of my Hand.

Chriſt hereby meant to promiſe no more than this, that they who were of a teachable Temper and Lovers of Truth, and ſo became his Sheep, and believed in him, and obeyed him till Death: he would certainly give them eternal Life; and all their Enemies in Earth and Hell ſhould not be able to deprive them of it. For his Power which was his Father's, was ſuperior to all other Powers: it is evident, that Chriſt here ſpeaks of plucking them away by Violence: not a Word here of their not being able wilfully to deſert him. It is one of the moſt unreaſonable Notions that ever entered into the Heart of Man, to ſuppoſe that Salvation is promiſed to one ſingle Act of Faith without Regard to a Man's ſubſequent Behaviour.

Well, I believe you will not ſo eaſily get clear of the laſt Text, Rom. xi. 29. The Gifts and Calling of GOD are without Repentance.

This is certainly ſpoken of the Body of the Jewiſh Nation, which at that very Time were given up by GOD to Blindneſs of Mind and Hardneſs of Heart; in which they have continued from that Day to this, and it only denotes that GOD has not ſo caſt them off but that he will receive them again, upon their believing and repenting. And it will not hold always true, that GOD does not repent of, or revoke his Gifts beſtowed upon Men: how often does he give and take away. And to ſay this holds true of coverting Grace, is only to beg the Thing in Queſtion.

And now will you tell me in a few Words, the Subſtance of what Mr. Dickinſon has ſaid in Anſwer to what I urged from. GOD's ſaying to the Jews, Becauſe I have purged thee, and thou waſt not purged, and what could have been done more to my Vineyard that I have not done in it? wherefore when I looked that it ſhould bring forth Grapes, brought it forth wild Grapes?

I think the Subſtance of what he has ſaid to it is this: that GOD did not complain becauſe they did not uſe ſpecial Grace, for that he never gave them, but becauſe they did not well improve common Grace.

I am perſwaded this was his Meaning; and can you believe it is true, that GOD did not expect, that they ſhould love him with all their Heart and ſerve him with all their Souls? Did GOD expect any Thing leſs from his peculiar People, than that they ſhould be a holy People as he was a holy GOD. Theſe were the Grapes which he expected; and for Want of theſe he complains, and to produce theſe, he declares he had done all that was neceſſary on his Part.

But he aſks, How does it appear, that they had all of them received Grace ſufficient for their eternal Salvation? P. 77.

We don't ſay, they had received Grace; but they might have received ſufficient for their eternal Salvation, had they not rejected it. For GOD himſelf ſays it; I have purged thee: And what could have been done more? Which do as ſtrongly aſſert as Words can do, that GOD had done every Thing neceſſary on his Part to cauſe them to bring forth Grapes, and to purge them •• om, not merely groſs Immoralities, but from all their Iniquities, and make them pure and holy. But all GOD's Grace was loſt upon them, as Rain falling upon the Rocks and Sands, through their Perverſeneſs.

But what have you to object to their Explanation of ſpecial Grace? When they ſay to Dr. Johnſon, "the whole is greater than a Part, Three and Two make Five, Five is a leſſer Number than Five Hundred, now are you not neceſſitated to aſſent to theſe Truths? Juſt thus—When the Spirit of Grace illuminates the Sinner's Underſtanding, it neceſſitates his free Conſent to the Goſpel Call. P. 108. It is a Contradiction and impoſſible in the Nature of Things, that a good Man ſhould be willing to be wicked." P. 134.

That this is falſe, I dare appeal to your own Conſcience. Have you as full a Belief of the Goſpel, as you have that two and three make five? Have you no more Doubts about any Truths of Chriſtianity, than you have whether Five be a leſſer Number than Five Hundred? If ſo, then your Faith has no Virtue in it, is worthy of no Praiſe or Reward, and is no Effect of the Will. For what Choice of the Will is there in believing that Two and Three make Five? If this be true, then your Faith is perfect the very firſt Moment, and can never grow, and you have no Need to pray, Lord increaſe our Faith, I believe, Lord help my Unbelief. I acknowledge Chriſt could make himſelf ſo manifeſt to every one, as that we ſhould be no more able to doubt, or refuſe his Offer than to doubt of our own Exiſtence. But this would be inconſiſtent with a State of Probation, or living by Faith. This would not be Faith, but Sight, and peculiar to the Saints and Angels in Heaven. See a Specimen of the Arrogance and Pride that is cheriſhed by theſe Doctrines! With what Scorn do they look down upon us poor Wretches, who have nothing but common Grace! I confeſs if this be their ſpecial Grace, I have it not; nor do I ever expect it in this State of Probation. Nor have I ever ſeen any Signs of it among them, notwithſtanding all their Boaſting (like the Quakers of their Light within) on Purpoſe to inveigle weak People. I eſteem this nothing but playing the Mountebank with Religion. I have known ſeveral, who have boaſted that they had this ſpecial Grace; and were mounted aloft above Doubts or Fears, but I have found many of them with all their ſpecial Grace, to be deſtitute of common Honeſty.

And now will you help me to underſtand what he has ſaid in Reply to my Reaſoning from Ezek. xxxiii. 11. As I live ſaith the Lord GOD, I have no Pleaſure in the Death of the Wicked, &c.

I think the Sum of what he has ſaid is this, that GOD does not really will that all Sinners in general ſhould be converted, his Oath means no more, than that when any Sinner is converted it is acceptable to GOD. For if he did really will the Converſion of all Sinners, he would certainly convert all, for nothing can hinder GOD from accompliſhing his Will.

That is indeed his Argument: But it is a very great Miſtake, to think that GOD always by his infinite Power does accompliſh every Thing that he would have his Creatures do. If this be true, then GOD is not willing that any Men ſhould obey him, who do not actually obey him, then he is not willing that any ſhould repent, who don't repent, he is not willing that one Soul ſhould be good and obtain Salvation, who don't actually obtain it. And then what Sincerity is there in all GOD's earneſt and paſſionate Wiſhes? Pſ. lxxxi. 12. O that my People had hearken'd unto me! O that they were wiſe that they would conſider their latter End. How often would I have gathered—but ye would not! Who dare charge the GOD of Truth, with Hypocriſy and Diſſimulation, and ſay that he did not will or deſire this? Which yet he never did accompliſh by his infinite Power. If this Notion of Mr. Dickinſon's be juſt then, no wicked Man in the World does, or can do any Thing contrary to GOD's Will, for if it were contrary to his Will GOD would hinder him by his exceeding great Power. And can this Notion be true, when it contains ſuch monſuous Abſurdities? So I ſhall leave it to be determin'd by common Senſe.

You may remember, that Dr. Johnſon had ſuggeſted, that it is not impoſſible but that ſome Men who never were ſo happy, as to hear the Name of Chriſt, "yet may be ſaved by his Merits. — To this they reply, "What ſo great Cauſe of Thankfulneſs for the "Goſpel, if Men may be ſaved without the Goſpel? P. 143.

By this you may ſee the Envy and Unthankfulneſs, the ſtingy narrow uncharitable Spirit of Calviniſm; they can't bear to think, that GOD ſhould be ſo merciful to all Men, as to make it poſſible for them to be ſaved. No, they will not thank him for the Goſpel, if he has not confined Salvation to them; of the ſame cruel and envious Temper were the Jews in the Apoſtles Time, and cav • lled againſt the Calling of the Gentiles, juſt as theſe Men; Rom. iii. 1. What Advantage then hath the Jew? To which the Apoſtle replies, much every Way. The ſame Anſwer I return to theſe Men. Had not ſuch Men as Sir Iſaac Newton Reaſon to thank GOD for his great Intellectual Powers, becauſe that one who has ſcarce common Senſe may be ſaved as well as he? When a Man has received five Talents, has he no Reaſon for Thankfulneſs; becauſe the Man who has received but one, may poſſibly ſo improve it, as to be accepted? And whereas there are many Manſions in Heaven, is it no Cauſe of Thankfulneſs that you are put into a Capacity to arrive at the higheſt of them, unleſs you can be ſure that all others ſhall be ſhat out from the loweſt? It is ſo melancholy to think, that all who never heard of Chriſt ſhall be eternally damned, that I can't but ſuſpect that Man's want of good Nature, who is fond of proving it.

Of JUSTIFICATION.

We are now come to the laſt Head under which Mr. Dickinſon ſeems to be a little more calm and condeſcending. He tells me if I meant no more by ſome Expreſſions in my Sermon, than I ſeem to do in my Defence it is well, and he is willing to accept mine own Explanation, and I am vaſtly obliged to him for that. And if he had but been willing at firſt to have accepted of what was every whit as well explained and as well meant, it would have ſaved himſelf, and me a great Deal of Trouble. However a little is better than none. — Pray, tell me now what are the chief Articles of his Belief in the Point of Juſtification?

1. He ſays, If his (Chriſt's) Righteouſneſs alone will juſtify as in the Sight of GOD and make us fit to appear before GOD — then our Temper of Mind and Life agreeable to the Goſpel cannot be this Wedding-Garment that will make us fit to appear before GOD. P. 85.

This is one Error in his Divinity; Chriſt's Righteouſneſs alone will not juſtify us in the Sight of GOD, nor make us fit to appear before GOD. For if that alone were ſufficient, we ſhould need no perſonal Righteouſneſs of our own; no Repentance, no Faith, no Love of GOD, no Charity towards Men. But we muſt have a Righteouſneſs inherent in our own Perſons, or elſe we ſhall never ſee GOD, Heb. xii. 14. Follow Peace with all Men; and Holineſs, without which no Man ſhall ſee the Lord. Matth. v. 8. Bleſſed are the pure in Heart; for they ſhall ſee GOD. If Chriſt had come down from Heaven a Thouſand Times, and lived the ſame moſt righteous Life, and died a thouſand Deaths for us; yet would this never have reconciled GOD to us, and cauſed him to delight in us, or to admit us to his Preſence, unleſs we had a Righteouſneſs in our own Perſons, or a Temper of Mind agreeable to the Goſpel; Mr. Dickinſon miſtook the Tenor of the Goſpel, and the Deſign of Chriſt's Righteouſneſs. — I freely acknowledge Chriſt's Righteouſneſs is moſt perfect and abundantly anſwers its Deſign; but it never was intended to excuſe our Want of a Righteouſneſs in our own Perſons. Hear Chriſt himſelf Matth, v. 20. Except your Righteouſneſs ſhall exceed the Righteouſneſs of the Scribes and Phariſees ye ſhall in no Caſe enter into the Kingdom of Heaven. Let no Man deceive you, he that doth Righteouſneſs, is righteous. The Goſpel is Chriſt's Law by which we ſhall be judged, and finally juſtified or condemned, Chriſt never did fulfil his own Law for us; he never repented or crucified the Fleſh with its Luſts for us, but enjoined it upon us to do it by his Holy Spirit, and according as we have, or have not obeyed the Goſpel, in the laſt Day, ſo ſhall we be juſtified or condemned.

Well, but hear him explain himſelf. Though ſincere Obedience (ſays he) be a neceſſary Qualification for Heaven— Yet it is no antecedent Condition of the Pardon of Sin, and has no Hand at all in our Juſtification before GOD. P. 85.

Here is another Miſtake; a ſincere Repentance of all our Sins, a giving up our ſelves to Chriſt with a full Reſolution to obey him till Death, is certainly the antecedent Condition of the Pardon of our Sins; and no Man's Sins are pardoned before he performs this good Work: And a perſevering in Well doing till Death, is the antecedent Condition of our full and final Juſtification in the Day of Judgment; which is the only perfect Juſtification before GOD. This is the Tenor of the Goſpel, Repent and your Sins ſhall be blotted out— Be thou faithful unto the Death, and I will give thee the Crown of Life.

But hear his Reaſons. There can be no ſuch Thing as a Courſe of ſincere Goſpel-Obedience, before we are juſtified, and conſequently our Goſpel-Obedience cannot be the Condition of our Juſtification. P. 86.

This is another Error. For though a Man is in a State of Acceptance with GOD immediately upon his ſincere cloſing with Chriſt, and giving up himſelf to be ruled and ſaved by him, even before ever he has had an Opportunity to perform one external good Work, yet this cloſing with Chriſt is Goſpel Obedience begun, is a good Work of our own, and is a Condition of our initial Juſtification. And our being obedient till Death is the Condition of our full, perfect, and final Juſtification in the Day of Judgment, Mark xvi. 16. He that believeth and is baptized ſhall be ſaved. That Faith by which we are firſt juſtified, is not a meer Aſſent of the Underſtanding, but contains in it a ſincere Reſolution to obey Chriſt till Death; and as this Faith is a good Work of our own, and goes before every Sort of Juſtification, ſo it vertually contains in it all good Works: Which muſt preceed our final Juſtification.

But hear him further, Again, ſays he, we muſt either have a perfect Juſtification—or no Juſtification at all. P. 87.

I am ſure the Scripture doth not reckon after this Manner, Juſtification in this Life conſiſts in the Pardon of our Sins, and the Approbation of GOD, neither of which are perfect here. Good and juſtified Men do often offend GOD, and need a new Pardon, otherwiſe they need not repent, or pray for Pardon. Upon David's Repentance of his Murder and Adultery, GOD pardoned his Sin ſo far as to remit the heavier Part of the Puniſhment, viz. temporal and eternal Death; but yet he did not perfectly pardon him and exempt him from Puniſhment, for that Sin the Child muſt die, and the Sword muſt never depart from his Houſe, and a Series of dreadful Puniſhments muſt follow him to the Day of his Death. 2 Sam. xii. 14. The Lord hath put away thy Sin, here is his Pardon and Juſtification, Howbeit the Child ſhall ſurely die—Indeed we ſhall not be perfectly juſtified, until the general Judgment; when Soul and Body which have as a Puniſhment for Sin been ſeparated, ſhall be reunited, and the eternal Judge having compared our Lives with the Law of Faith and Covenant of Grace, ſhall pronounce the final Sentence, Come ye bleſſed.

Furthermore, ſays he, if we are made righteous by the Obedience of Chriſt, and juſtified by the Blood of Chriſt, we then cannot be juſtified either in whole, or in Part, or in any Reſpect by our own Works of Obedience. P. 88.

Here is a full Diſcovery that his Hypotheſis and Notion of Juſtification was entirely wrong. For, ſays he, we are not juſtified neither in whole, nor in Part, nor in any Reſpect by our own Works of Obedience, i. e. Nothing that we do juſtifies us in any Degree, or in any Reſpect; Whereby he has Point blank contradicted our bleſſed Saviour, who ſays Matth. xii. 37. By the Words ſhalt thou be juſtified, and the governing of our Tongues is a Part of our Goſpel-Obedience. So has he in expreſs Terms contradicted St. James. Jam. ii. 24. You ſee then how that by Works a Man is juſtified, and not by Faith only. So Luk. xviii. 14. Chriſt ſays of the Publican after his humble Prayer, I tell you this Man we • e Home juſtified, rather than the other. Now it is certain, that when Chriſt ſays this Man was juſtified; and by thy Words ſhalt thou be juſtified, and St. James ſays by Works a Man is juſtified, they meant it in ſome Reſpect or other. No, ſays Mr. Dickinſon we are not juſtified by theſe Things neither in Part, nor in any Reſpect whatſoever. When the Scripture ſo expreſly teaches that we are juſtified by our Works, it becomes us modeſtly to enquire in what Reſpect, or in what Part this is: But in comes Mr. Dickinſon like Alexander, he will not ſpend Time to untie, but immediately cuts the Gordian Knot, and plumply denies there is any ſuch Thing. But certainly ſince there is a moſt expreſs and full Contradiction between our Lord Jeſus Chriſt and his Apoſtle James on the one Side, and Mr. Dickinſon on the other; the one or the other Party muſt be miſtaken. I leave it to the World to judge which is moſt likely to be in the Error.

I now deſire to know what he has ſaid to thoſe horrid Things which I mentioned as being eſſential Parts of Calviniſm, and which I muſt embrace if I become a Calviniſt?

He ſays thus, If he (GOD) foreknew all Events as they will come to paſs, then they will certainly and infallibly come to paſs, as he foreknew they would.— And why them will not your frightful Conſequences follow as well from your own Doctrine, as from mine? P. 91.

To this I anſwer with Dr. Whitby, It is obſervable, that though this Argument be offered in Favour of the Decrees of abſolute Election and Reprobation, yet doth it plainly overthrow them, or render them ſuperfluous. For be it that theſe Decrees were made from Eternity; yet ſeeing GOD's Foreknowledge of the Events of all Men, was alſo from Eternity, muſt he not know what would be the Condition of all Men when he made theſe Decrees? And what Need then could there be of a Decree for that Event which was infallible, by Virtue of his Foreknowledge without that Decree? Either GOD foreſaw theſe Events, independently on, and in the ſame Moment that he made theſe Decrees; and then ſeeing the Objects of both theſe Decrees are the ſame individual Perſons, which he ſaw then would certainly be faved, or periſh independently upon them, what Need could there be of theſe Decrees to aſcertain that Event, which his own Foreknowledge had render'd certain and infallible? So that Mr. Dickinſon in granting an eternal divine Foreknowledge of all Events, has entirely given up the Notion of eternal abſolute Decrees, or made them altogether needleſs and ſuperfluous. — Or elſe if he pretends, that GOD only foreſaw theſe future Contingencies by Virtue of his Decrees, that they ſhould come to paſs; then muſt he hold that GOD's Decrees are before his Foreknowledge, and the Reaſon of it: And if ſo, then this Argument of his does not in the leaſt Degree leſſen the Horror of them: But leaves that Notion obnoxious to all thoſe dreadful Conſequences I mentioned and a Thouſand more. And this Sort of Foreknowledge muſt be attended with a fatal Neceſſity: Though in this Caſe it is not GOD's Foreknowledge, but his Decrees, which creates that Neceſſity; all Things upon this Suppoſition being neceſſary; that is, ſuch as cannot otherwiſe be, not becauſe GOD foreknows them; but becauſe by his immutable Decrees he hath made them neceſſary; i. e. he foreknows becauſe they are neceſſary, but doth not make them neceſſary by foreknowing them.

GOD's Foreknowledge has no Influence at all upon my Behaviour, it is no Cauſe at all of my Salvation or Damnation. Foreknowledge is Knowledge, and Knowledge depends on the Exiſtence of Things known, and not they on it." Should GOD by immediate Revelation give me the Knowledge of the Event of any Man's State or Actions, would my Knowledge of them have any Influence upon his Actions? Surely none at all, and yet my Knowledge as far as it is thus communicated, would be as certain and intallible as is that of GOD's. To illuſtrate this in ſome Meaſure by the Compariſon of our own Knowledge, we know certainly that ſome Things are, and that ſome Things will be. I know my good Friend is dead, I know certainly there will be a Reſurrection, and when I know theſe Things are, or will be, they cannot but be, yet manifeſt it is, that our Knowledge doth not at all affect the Things we thus know, or make them either more certain, or more future than they would be without it. Now Foreknowledge in GOD is Knowledge; as therefore Knowledge has no Influence on Things that are, ſo neither has Foreknowledge on Things that ſhall be. And conſequently the Foreknowledge of any Action that would be otherwiſe free, cannot alter or diminiſh that Freedom: Whereas GOD's Decree of Election [is his Will concerning the Event.] it is powerful and active, and comprehends the Preparation and Exhibition of ſuch Means as ſhall unfruſtrably produce the End. And his Decree of Reprobation (is his Will and Pleaſure) it is active, as far as Action is required, to render a Man deficient, and therefore ſinful of Neceſſity, it being a Decree of withholding from the Objects of it, that Grace which can alone enable them to do what GOD commands, or to avoid what GOD forbids on the ſevereſt Penalty. Now Sin having no efficient but only a deficient Cauſe, it conſiſting only in not doing what is commanded, and not avoiding what is forbidden, that which renders it neceſſary for me to be thus deficient muſt lay me under a Neceſſity of ſinning. — GOD's Foreknowledge renders no Action neceſſary, otherwiſe it would lay a Neceſſity upon his own Actions, for he foreknew from all Eternity that he would create a World, that he would ſend his Son, &c. but this did not make it neceſſary that he ſhould create a World or ſend his Son, why then ſhould it be conceived that it lays a Neceſſity upon human Actions, or impairs the Freedom of them? Now if Foreknowledge doth not impair the Freedom of our Actions any more than if GOD had no ſuch Foreknowledge, and it be reaſonable to give Precepts, and render Exhortations and Motives to Men free to perform what is required, and what they are exhorted and thus moved to, it muſt be reaſonable thus to deal with Men, notwithſtanding GOD's Foreknowledge of their Actions; but it is not ſo with Reſpect to GOD's Decrees, his Decree of Election comprehending not only the End, but the Means to it, as to be wrought by his ſpecial Grace and unfruſtrable Operation, which I cannot reſiſt, if I cannot have the Will to reſiſt it; and that I cannot have, if this Operation determines my Will to Act in Compliance with it: And where the Sin conſiſts in a Defect i. e. the not doing what is required, and the not avoiding what is forbidden, the Decree of with holding that Grace without which that Effect is neceſſary, is a Decree that the Sin ſhould be inevitable, and to the Objects of it neceſſary. — Moreover GOD's Foreknowledge reaches all Things, not only thoſe which will be, but alſo thoſe which may be, he foreſees not only what will be done, but alſo after what Manner it will be done, that free Actions will be done freely, and ſo his Foreknowledge muſt rather eſtabliſh than take away our Freedom; for if God foreſees that I might abſtain from what he ſees I will not abſtain, and that I might will and do, what I neither will nor do, as he muſt if he ſees I act freely, then he ſees that I might not periſh, when he ſees that I will periſh, and he ſees that I might be willing and obedient, and ſo be ſaved, when he ſees that I will not be ſaved. And then there muſt be Place and equitable Grounds for all his Admonitions, Exhortations and Motives not to periſh but to turn and live, becauſe they are only Exhortations. Commands and Motives to do, and to abſtain from that which he ſees that I may freely do, or may abſtain from, and therefore muſt have Power ſo to do. So that there is an infinite Difference between the Conſequences of GOD's Foreknowledge as held by us, and the Conſequences of the abſolute Decrees as held by the Calviniſts.

Now let me briefly take Notice of one or two Things in his concluding Addreſs. 1. He inſinuates, as though we kept Men off from an entire Reliance on Chriſt. This I eſteem very injurious, and ſlanderous. No, GOD forbid that I ſhould do any Thing like this. I rely as entirely, as wholly, as abſolutely, and as unreſervedly on my bleſſed and only Redeemer Jeſus Chriſt for Salvation, as any Calviniſt on Earth. Chriſt is all in all to my Soul, in him are all my Hopes for Aſſiſtance both to begin, continue, and end my chriſtian Courſe, to obtain a Pardon not only for the Myriads of Myriads of my Sins (which I committed while he gave me Grace to do better) but even for the Pardon of my beſt Duties, on Chriſt I depend for all I need in this Life, and all I hope for to Eternity. On him I depend not only as the Meriter but as the Beſtower of all. Only herein (perhaps) I differ from you, I think Chriſt will allow me no Intereſt in him, he will not own me as his Diſciple, unleſs I depart from all Iniquity, and obey him. Here, here is all my Fear, and all my Concern.

Well, ſay what you pleaſe, his Obſervation that practical Holineſs prevails moſt among thoſe who embrace our Principles, this goes a great Way with me.

This Gentleman has written four or five Books againſt me, in the ſpace of a few Years, in each of which (I think) he has boaſted of the great Piety of • is Party, and becauſe Compariſons are odious, I have return'd little or no Anſwer, — And now ſhall ſay but a few Words to it. This Trick, ſays Biſhop Patrick of appropriating true Piety to your ſelves, and deſpiſing the Profeſſors of the Church of England, as deſtitute of the Power of Religion; and mere Formaliſts, has always been the topping Argument of your Party — But are you the great Chamberlains of the Houſe of GOD? Are all the Veſſels of Honour in it committed to your Cuſtody? Are you Keepers of the Book of Life, wherein the Names of the Heirs of Grace are all regiſtered? Have you the Balance of the Sanctuary? Or is the Fan put into your Hands to ſeparate the Chaff and Corn▪ Speak no more ſo preſumptuouſly; and let not ſuch Arrogance come out of your Mouth, leſt it prove true upon you, which St. Auſtin ſaith to Permenian — Becauſe you have l • ſt Patience, and make Haſte before the Time to ſeparate Chaff and Corn, accounting at your Pleaſure ſome Men abominable, and ſome approved; you have declared your ſelves to be but Chaff, and moſt light Chaff carried out of the Compaſs of Charity, by the Wind of your own Pride.

But ſuppoſing you were all holy, even every one of you, yet this is not the Effect of Calviniſtic Notions, but by Virtue of our Principles, which in ſpight of all you can do, you can't help but believe, and our Doctrine is all you have to keep you back from Wickedneſs. And if any of you are wicked (as I hope not) yet this is not ſo much the Fault of the Man as of his Principles, whereas if we are vicious (as is too true) it is the Man and not his Principles that is to be blamed. — Chriſtianity is the beſt, and the only true Religion in the World: and yet ſome Chriſtians are the very worſt of Men. Will you then renounce Chriſtianity upon that Account. Never was true Chriſtianity ſet in a better Light than at this Day in the Church of England. Never was any Scheme better calculated to make Men wiſe and good Chriſtians: and if we are vicious, we are of all Men on Earth the moſt inexcuſable.

But with all I muſt obſerve, that different Sects have different Notions about Piety, and wherein it conſiſts. As you know the holy Phariſees differ'd in their Sentiments about real Holineſs from our bleſſed Lord, and accounted him a very looſe Liver. And I think learn'd Men are agreed that the Phariſees were rigid Predeſtinarians or Calviniſts, as they are now called.

They repeatedly inſiſt upon it, that Piety prevails among any People in Proportion as theſe Tenets obtain: The Reverſe of which the World knows to be true. Look back upon the State of our Nation juſt One Hundred Years paſt, in the Time of the grand Rebellion, never did theſe Principles prevail ſo much before or ſince, and never was there ſo much Wickedneſs in the Nation. It is amazing to obſerve what horrid Crimes were perpetrated by thoſe Men, who pretended to your ſpecial Grace and had their Mouths full of religious Cant. And what did theſe Principles end in but a monſtrous Variety of Hereſies, and even Atheiſm itſelf? The like will ever be the Effect of thoſe Principles, when they are zealouſly propagated without a Mixture of our Principles to counterwork them.

We are now to part, and perhaps may never have a ſecond Meeting, tell me then are you of the ſame Mind that you expreſt in your laſt, that if you became a Calviniſt, you muſt admit into your Mind all thoſe horrid Notions. And don't you think that as Mr. Dickinſon has repreſented that Scheme, it is tolerable.

I hate this painting and diſguiſing one's Sentiments in Religion. I'll receive nothing as an Article of divine Faith which I am aſham'd to ſhew naked to the World. Mr. Calvin (give him his Due) was a very great, and a very honeſt Man, he ſpoke his Opinion frankly, becauſe he believed it to be a divine Truth: But theſe Gentlemen turn into a thouſand different Shapes, ſo that it is impoſſible to know one of them when you meet him, whether he be a Calviniſt or an Arminian: I have but one Mark or Criterion to know them by, and that is, they always ſeem to bear a mortal Hatred againſt the Uſe of Reaſon and Common Senſe in Religion, and will certainly pick a Quarrel with you if you talk intelligibly about Chriſtianity. Now as to your other Queſtion, I ſeriouſly declare, that I firmly believe that all thoſe horrible Things are inſeparable from Calviniſm. I hoped, but alas my Hopes were vain! that Mr. Dickinſon would have at leaſt attempted to ſhew me how I might have ſeparated them from his Doctrines. And whereas you think you ſee clearly, that they have no Connexion with Calviniſm, I therefore beſeech you for my Soul's Sake, let me into this Myſtery, and ſhew me how I may ſee, as you do. You know it is a common Saying with your Miniſters, that every Man is naturally a Hater of GOD, and if you don't know the Time when you hated GOD, wiſhed there were no GOD, and would gladly dethrone him, you are not converted. And truly their Doctrines of Predeſtination, original Sin, ſpecial Redemption, and denying a Sufficiency of Grace to all but the Elect (as I underſtand them) make ſuch an injurious and frightful Repreſentation of GOD, that I cannot ſee how they can avoid hating him, and wiſhing there were no ſuch GOD; until they are ſure of their own Election. The Repreſentation which the Goſpel makes of GOD, is to beautiful and charming that it will captivate a rational Affection: and none but Devils and their Accomplices can hate the GOD of Chriſtians. The holy Scripture repreſents GOD as Live it ſelf, the Lord, the Lord GOD merciful and gracious, long ſuffering, abundant in Gr •• e's and Truth, pard • ning Iniquity, Tranſgreſſion and Sin. One who bears the Affection of a Father to all Mankind, and treats all as his Offspring, and his tender Mercies are over all his Works; he caſts off none of the human Race, but only for their incurable Wickedneſs: He prepared Heaven for Mankind, and Hell was originally deſigned only for the Devils: hence Chriſt, the Judge will ſay of Heaven, Come ye bleſſed of my Father, in ••• t the Kingdom prepared for you: But of Hell, Go ye Curſed into everlaſting Fire, Prepared for the Devil and his Angels: Not prepared for Mankind, as Heaven was. He ſent not his Son to condemn but to ſave the whole World, he is always ready to aſſiſt and holds out his helping Hand to every one; his Arms are open to receive and embrace every human Creature, and is always more ready to give, than we are to aſk—And though ſome Countries and Ages have, and do enjoy fewer Talents than we, and they have been deſtitute of a ſtanding Revelation; yet will he make all fair Allowances for it, and require little where little is given, and no Man ſhall ever be miſerable through any Defect on GOD's Part, but only through his own wilful Negligence and Perverſeneſs. Thus the holy Bible repreſents GOD. And who would not love and rejoice in ſuch a GOD? Who would not wiſh that it might be true, that there is ſuch a GOD, if there were any Doubt of it? But to draw the Picture of the ever bleſſed GOD according to our Idea of the very worſt of Beings; to repreſent him as an Hater of the greater Part of Mankind, as one who hated his own Offspring before they were born, and reſolved to damn them to H •• l Torments before they had done Good or Evil, or were capable of offending him, merely to ſhew his Sovereignty, and that he can do what he pleaſes with his own; as one whoſe Juſtice is ſuch, that he ſets the Childrens Teeth on Edge, becauſe their Father had eaten ſour Grapes Thouſands of Years before they w ••• born; and makes them a motly Mixture of Beaſt and Devil, as faſt as he gives them Being, becauſe Adam ſinned, which was not in their Power to prevent, as one whoſe Love to the Souls of Men is ſo very little, that when all might have been redeemed by Chriſt's Paſſion as well as a few, he of his meer Pleaſure choſe that the bigger Part by far of them who equally needed it, and would have equally improved it, ſhould be excluded, and ſhut out, and have no Part or Share in it; not becauſe it would have made any Addition to Chriſt's Sufferings, but merely becauſe GOD did not chuſe that they ſhould be ſaved And though he declares his moſt tender Love to Mankind, and his compaſſionate Concern for their Salvation, and intreats them to be happy, and ſwears to them that he does not will their Death, but their Converſion and Life, and aſks them affectionately, why they will die? and how long it will be ere they be made clean? and what could be done for them more? and wiſhes they would hearken to him, and ſays, O that thou hadſt known the Things that belong to thy Peace, yet notwithſtanding all this Show of Mercy, his ſecret Decree and unchangeable Will and Deſire is, that the moſt of them ſhall burn forever in that Fire prepared for the obſtinate Devil and his Angels. And therefore would not that his Son ſhould effectually redeem them, or his Spirit yield them ſufficient Grace, without which he knew, they could no more eſcape Hell than they could ſhun Death. Now when we repreſent GOD to our Minds ſurrounded with this amazing Horror, how can we prevent our Hearts riſing againſt him, and wiſhing there was no ſuch GOD. I profeſs for my Part, I had rather a Million Times, never to have had a Being, than to think thus of GOD.—And why this horrible Repreſentation of GOD ſhould be called A Vindication of Sovereign free Grace, is paſt my Comprehenſion, unleſs it be ironically. That any Man ſhould be found, that can think ſo unworthily of GOD, and impute ſuch cruel Things to the Father, of Mercies, is very ſurprizing! But what is ſtill more wonderful, is, that they ſhould ſo ſtrangely affront common Senſe, and the Reaſon of all Mankind, as to ſtile theſe horrible Tenets, the Doctrines of Free Grace; As if the fewer GOD was willing to ſave, the freer and richer his Grace muſt be. And if ſo it muſt follow that to preach that GOD w •• not willing to ſave any at all, or not more than one; this would be to preach the moſt precious, the moſt free, the moſt rich Grace of all. Whoever before, imagined that Goodneſs was magnified by being confined to a few; and leſſen'd by being extended to all: By this Rule he is the moſt charitable and bountiful Man whoſe Bowels of Compaſſion are contracted, and Hands ſo cloſe ſhut, that he will ſhew no Kindneſs, but only to one or •• o Favourites and Fondlings; not he whoſe Heart and Hard is open to all Men.—I have now done, and I do declare as a dying Man, as far as I know my own Heart, my real Deſign in this Diſcourſe has been to vindicate the moral Perfections of our heavenly Father, the free Grace of our Lord Jeſus Chriſt, and the liberal Communications of the Holy Ghoſt. If I have in any Thing erred (and who can know his Errors) I deſire a candid Admonition from any of my Fellow-Chriſtians, and moſt humbly pray for Par • on from GOD, through Jeſus Chriſt, to whom, together with the Holy Ghoſt, Three Perſons in one GOD, be Glory forever.