I HAVE of late been entertained with strange things from the pulpit, which have caused no small uneasiness in my mind, with regard to the essentials of the Gospel, lest they should be brought down, and rendered palatable to the pride of the carnal heart.

For, in my apprehension, those scrip­tural doctrines, which serve to exalt the saviour and abase the creature, such as the depravity of the human nature, and the rich, free, sovereign grace of God, in the recovery of lost sinners to him­self, by faith in the imputed righteous­ness of Christ, are evidently struck at.

I therefore seriously ask an answer to that all-important question—"What must I do to be saved." Acts xvi. 30.

I the rather make this enquiry, as I have lately been taught the following doctrines, viz.

1. That men in a natural unregene­rate state, can do those things which are well-pleasing and acceptable in the sight of God.

[Page 4]2. That the special, effacacious in­fluences of the Holy Spirit in conversion are unnecessary.

3. Which asserts an unregenerate man has as much power or ability to take possession of the heavenly Canaan, as Israel had to take possession of the earthly Canaan.

4. Some, saith the preacher, hold to an absolute, personal, unconditional e­lection, which (adds he) is absurd and ridiculous, and blessed be God, it is false doctrine: For Christ did as much for Judas as for St. Paul.

5. I am told that the power of the will, though an Arminian tenet, is a good one; that every mans has power within himself, from means and motives held up, savingly to chuse or refuse.

6. That if I repent and believe the Gospel, God has engaged that he will give me a new heart and would cause me to walk in his statutes; and if I do not God will break his covenant. As in Deuteronomy.

From the apostle's mentioning the breaking off of the Jews, and grafting in of the Gentiles, I am told, that the [Page 5] former dispensation was a faith of pro­fession, and the present dispensation means no more, else the apostle's rea­soning is foolishness. Consequently tells me that saving grace is unnecessary for complying with any ordinance.

8. I am taught that creeds, catechisms, confessions of saith, church covenants, &c. are a long rope of which the devil has the knot-end. That the devil could not have done so much mischief without them, and that there could not be a re­formation till these were thrown aside. But then he added, that children might be taught the catechise, provided the most dangerous parts were left out.

9. I am told on account of the righ­teousness of Christ the divine attributes harmonise, justice could demand no more: Christ partaking human nature his elevated and restored it to favour; and the whole human race are upon bet­ter standing than Adam in innocency.

10. The gospel is a remedial law, brought down to our capacities, and that we are able to obey its precepts.

11. The depravity of human nature is denied, and original sin is asserted not to be damning.

[Page 6]12. I have been taught that original sin and imputed guilt is as unscriptural as the Indian's philosophy was unphilo­sophical, when he said, the world was held up by a great Indian, the Indian stood upon a tortoise and the tortoise stood upon nothing.

13. That an unregenerate man could act a divine faith, or put forth a saving act, as well as the regenerate.

14. I am taught that a saying saith is an assent of the will, founded on the understanding, but the consent of the will was no part of it, illustrated by this similitude, 'I believe there is such a place as London, because I have seen the history of it.' And the life of faith is works: And that God is not the immediate au­thor of faith, but the scriptures mediately or by means. And the faith of devils differs not from the faith of believers, but in this, one has works, the other has none.

These, Sir, are the doctrines I have been taught to believe; pray be so kind as to give me, in brief, your sentiments upon them, and you will greatly oblige one, who is searching after Truth.

BY your address you discover a de­sire to be freed turn error, and to be led into the knowledge of divine truth.

It will afford me peculiar pleasure, if I may be happily instrumental, in the hand of God, of affording you some little assistance in this most weighty concern.

Your first enquiry is, 'What must I do to be saved?' I would direct you to the apostle's answer, Believe on the Lord Je­sus Christ and thou shalt be saved. Not that any person if left to the inclinations of his own depraved heart, will ever feel a disposition savingly to close with Christ. Because the carnal mind is enmity against God. Rom. viii. 7. For by grace are ye saved through faith, and that not of your­selves, it is the gift of God. Eph. ii. 8.

Man is not born a believer, faith springs not up of itself, from some hidden seeds in our degenerate nature; but is altoge­ther of a foreign extract, it is of a su­pernatural birth.

[Page 8]None that give credit to the Bible, of even consult their own experience and observation, but must confess, that this grace of faith is a holy principle, which no man brings into the world with him, for we are born with an evil heart with­in us; are all included in the number of the many, who by one man's disobe­dience were made sinners. There is an inbred principle of infidelity, an hidden root of bitterness, in the corrupt nature, which we have all derived from apos­tate Adam. Foolishness, says the wise­est man, is bound up in the heart of a child, and nothing can effectually root it out, but the rod of his strength, who maketh his people willing in the day of his power.

Unrenewed men are as much at en­mity in their minds, against the grace of God, and the merits of Christ, in the scripture. account of them, as they are to his holiness and moral government.

This appears evident in convicted persons, when enlightened by the holy spirit, they see themselves under a brok­en law, and in extreme danger of perish­ing forever, without an interest in Christ, [Page 9] a new heart, and a change from nature to grace: Yet how great is their attach­ment to the law as a covenant of works, how does the spirit of the pharisee ope­rate and prevail within them! That however much they may express their desire toward a saviour, and a willingness to be justified by Christ; it is plain they are for compounding matters, mingling law and gospel, or else pass on in a mid­dle way between them: At best they are for washing their sins by the tears of repentance, joined with faith in the blood of Christ, or else hope to make a righteousness of their prayers and duties, thinking by these to recommend them­selves to the grace of God, to obtain Christ, and get entitled to his benefits: At most the pride of their stubborn hearts will not suffer them to come to Christ as naked forlorn sinners, wretched and miserable, trembling under fearful apprehensions of their guilt and danger, as worthless, helpless and hopeless in themselves considered, depending alone on the perfect righteousness of Christ for justification and acceptance with God.

Hence it is manifest, that holy and [Page 10] unfeigned faith, is so far from being a connatural principle in us, that by nature we are utter strangers to it, nay enemies against it.

Nor is this saith an acquired habit or the natural effect of human endeavours, which we procure to ourselves, by vir­tue of our own more improvements on natural reason and conscience: For the truly regenerate are born not of blood, nor of the will of the flesh, nor of the will of man but of God. John i, 13.

And when it shall please God to bring you savingly to believe in Christ, he will give you to see that salvation is all of grace, of pure, unmingled grace, that all boasting may be excluded from man, and all the glory redound to his great name. That the law is spiritual, but that you are carnal, sold under sin He will shew you that all works produced by human endeavours and even faith itself, as it is the act of the creature, are en­tirely set aside in the grand business of our justification before God; and that you stand in the most absolute need of a better righteousness than your own even the perfect righteousness of Christ to denominate you righteous before his en­lightened [Page 11] tribunal. That nothing short of an almighty power can take away the stony heart, and effectually renew the will. He will then hold up a saviour to view, such a saviour as is exactly calcu­lated to relieve you under your perish­ing circumstances; and will enable you to hunger and thirst after Christ: He will give you to see that in Jesus the Redeemer all fulness dwells; all fulness of merit and righteousness, of grace, sanc­tification and salvation; and this for the unworthy, for the most guilty among men, for whosoever will, even for the chief of sinners.

If you know these things by happy experience, may you stil go on rejoicing in Christ Jesus, putting no confidence in the Flesh. But if not, may the Lord give you a will, a heart, cordially to accept of Christ; may he make bear his arm, and by the powerful operations of the blessed spirit, effectually draw off your affections from the love of sin, from the love of the world, and the things of it; may he draw you to himself, and saving­ly unite you to Jesus Christ by a faith of divine operation; that you may live to God, honour his great name, and bring [Page 12] forth much fruit to the praise of his glo­rious grace, that hereafter you may join with saints and angels in sublime ascrip­tions of praise to him that sitteth upon the throne, and to the lamb forever and ever.

As to the doctrines you have been taught, viz.

1. "That men in a natural, unrege­nerate state, can do those things which are well-pleasing and acceptable in the sight of God."

This appears to me both dangerous and unscriptural. 1. Dangerous for it leads the sinner to build his hopes for heaven on a false foundation, even upon his own works: But what say the scrip­tures, Other foundation can no man lay, than that is laid, which is Jesus Christ. 1 Cor. iii. 11. By grace are ye saved; not of works, lest any man should boast. Eph. ii. 8, 9. Now if Jesus Christ be the only foundation for men to build the salvation of their precious souls upon, then to build upon works as a foundation must be infinitely dangerous. 2. It is unscriptural; for, says Christ, John iii. 6. that which is born of Flesh, is Flesh. And says the apostle, Rom. viii. 8. They that [Page 13] are in the Flesh cannot please God. By being in the flesh, must mean man in his natural unregenerate state, for being born of the flesh is directly opposed by our Saviour himself to being born of the spirit: He therefore adds, Marvel not that I said unto thee, ye must be born again. We read expressly, Heb. xi. 6. That without faith it is impossible to please God. But man in his natural state has not faith, therefore it is impossible for man in his natural state to do those things which are well pleasing in the sight of God.

2. "That regeneration, and the special effacacious influences of the holy spirit in conversion are unnecessary."

The former part of this article is di­ametrically opposite our saviour's con­ference with Nicodemus, and to the im­port of the whole New-Testament and is therefore false. And as to the special, effacacious influences of the holy spirit in conversion as unnecessary, these texts may prove the assertion unscriptural, Eph. i. 19, 20. And what is the exceed­ing greatness of his power to us ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead. [Page 14] 2 Cor. v. 17. Therefore if any man be in Christ he is a new creature. With Eph. ii. 1.10.

3. "Which asserts, an unregenerate man has as much power, or ability to take possession of the heavenly Canaan, as Is­rael had to take possession of the earth­ly Canaan."

If by power, or ability, he means a natural power, I shall not contend with him; but if he means a moral power, that men have a heart, a will, while un­regenerate, to love God, to chuse his ser­vice, to believe in Christ, and accept of salvation, as offered in the gospel through him, I must deny the assertion, and hold it unscriptural: Else why does our sa­viour complain, Ye will not come unto me that ye might have life, John v. 40. It is represented in scripture as being given unto men to believe, Philip. i. 2, 9: And says Christ, John vi. 44, No man can come to me except the Father which hath sent me draw him.

4. "Some, says the preacher, (I had almost said imposter) hold to an abso­lute, personal, unconditional election; which, adds he, is absurd and ridiculous, and blessed be God it is false doctrine: [Page 15] For Christ died as much for Judas as for St. Paul."

That there is a certain remnant that shall be saved, and this by virtue of e­lection is plain from the following pas­sages. V [...]ssels of mercy afore prepared unto glory, Rom. ix 23. The election hath obtained, Rom. xi. 7. As many as were ordained to eternal life believed, Acts xiii. 48. And 2. Thess. ii. 13. God hath from the beginning chosen you to salvation, &c. It was requisite that election should be absolute, because of the absoluteness of God's decree touching the death of his Son, unto which he was fore-ordained unrepealably. 1. Pet. i. 20. He was the lamb slain from the foundati­on of the world, Rev. xiii. 8. And it was not possible that cup should pass from him, Matt xxvi. 39, 42. Now if it be a thing below the prudence of men to lay down the price, without securing the purchase; then surely the wisdom of God could not determine the death of his son, for men's salvation, and yet leave the salva­tion of these very men at an uncertain­ty; which it must have been, if their election had not been absolute. And that election is personal, is plain from this; [Page 16] the design of God in the death of Christ could not otherwise be secured. Had the design been to purchase salvation for be­lievers, without ascertaining the persons that should believe, it had been uncer­tain whether any would be saved, be­cause uncertain whether any would be­lieve. If certain that some would believe, this certainty must be decreed. For no­thing future could be certain otherwise; and if it was decreed that some should believe, the individuals of that some must be decreed also; for faith is the gift of God, and could not be foreseen in any, but whom he had decreed to give it unto. Which laid together are a good demonstration that those Christ died for, were as well pre-ordained, as that he should die for them, and that definitely and by name.

It is also unconditional.

To derive election from any root, be­side the good pleasure of God, is to frus­trate the principal end of man's salvation, viz, the glory of God's grace, Eph. i. 6, 2, 7. This attribute of all the rest, he will not have eclipsed, nor infringed upon; it is so divinely sacred, as not to admit the least human touch; for which very [Page 17] cause, the Lord hath so contrived that bles­sed design of his glory, that all boasting is excluded, and no Flesh shall glory in his pre­sence, 1. Cor. i. 29. But if any thing in the creature, any good works foreseen, be en­titled to the causality of election, flesh will glory; and instead of excluding man's boasting, grace itself will be excluded. See Rom. xi. 6.

It is said "Christ died as much for Judas as for St. Paul:" This I deny. Judas is ac­knowledged by all, to be the son of perdi­tion, and to be eternally lost: But those for whom Christ died are appointed to ob­tain salvation through him, 1 Thess. v. 9. Christ is said expresly to die for his people, Matt. i. 21. His sheep, John x. 11, 12. His church, Acts xx. 28. Eph. v. 25. As dis­tinguished from the world, Rom. v. 8. Whence, says one, "We may surely con­clude, that Christ died not for all and eve­ry one. Not for those he never knew, whom he hates, whom he hardens, on whom he will not shew mercy, who were before of old ordained to condemnation: In a word for a reprobate, for the world for which he would not pray."

Here perhaps you will object, "How can the offers of salvation ba said to be made [Page 18] with sincerity to those for whom Christ never died?" To this I answer in the words of a learned divine. "Those to whom the gospel is preached, are obliged to believe that Christ is God, the son of God, the true Messiah, &c. according to the tenor of the revelation made to them; and may justly be condemned for not believing in him as such, even though he died not for them; for that he died for them, is not what they are obliged to believe, that being no part of the revelation made to them; nor will they be condemned for not believing that he died for them, but for their neglect, con­tempt and unbelief of him and his gospel."

5. "I am told that the power of the will, though an Arminian tenet, is a good one; that every man has power within himself from means and motives held up, savingly to chuse or refuse."

To this it may be replied, as to unrege­nerate persons they have no will, or moral power, to chuse and prefer spiritual and di­vine things; they desire not the knowledge of God's ways; their carnal minds are en­mity against God, and are not subject to his law, nor can they be subject to it, with­out the special grace of God. Thy people shall be willing in the day of thy power, Psa. [Page 19] 110.3. Who are born not of blood, nor of the will of the Flesh, &c. John i. 13.

6. "That if I repent and believe the Gospel, God has engaged that he will give me a new heart, and would cause me to walk in his statutes, and if I do not, God will break his covenant, as in Deuteronomy."

Here it may be observed, that no person does truly repent and believe in Christ, but he that has, a new heart. I hope no one will be so absurd as to assert, than an un­regenerate person, while such, can act saving faith and evangelical repentence: No, they must be created in Christ Jesus, and have the spirit of Christ put in them first. Hence faith and repentance are not conditions of the new heart, but the fruits and gracious exercises of it. These by the influences of his spirit, God will enable to walk in his statutes, and to persevere through faith and holiness unto salvation. For having loved his own which were in the world, he loved them to the end. John xiii. 1. Jer. xxxi. 31.

7. "From the apostle's mentioning, the breaking off of the Jews, and grafting in of the Gentiles, I am told, that the former dis­pensation was a faith of profession, and the present dispensation means no more, else the apostle's reasoning is foolishness. Con­sequently [Page 20] tells me that saving grace is unne­cessary for complying with any ordinance."

We may here observe, that no dispen­sation, ever given from God to men admits of hypocrisy; he always requires the heart, and even under the Mosaic dispensation, those that were ceremonially polluted, were forbidden to partake of the passover, not­withstanding their profession, And under the holy dispensation of the gospel, the church of Christ is called a spiritual house, and believers are said to be lively stones of which it is built, an holy priest had to offer up spiritual sacrifices acceptable to God by Jesus Christ, 1 Peter ii. 5. But what unfit materials, are hypocritical pro­fessors, who are dead in trespasses and sins, to make up a part of this spiritual building? The gospel therefore requires holiness of heart and life in all those that make profes­sion of their faith in Christ. And let every one, that nameth the name of Christ depart from iniquity, 2 Tim. ii. 19. God is a spirit and they who worship him, must worship him in spirit and in truth, John iv. 24.

8. "I am taught that creeds, catechisms, confessions of faith, church covenants, &c. are a long rope of which the devil his the knot-end; that the devil could not have [Page 21] done so much mischief without them as with them, and that there would not be a re­formation till these were thrown aside, &c." These though not infallible, are to be look­ed upon, so far as they agree with the word of God, to be good directories for our search­ing out the mind and will of God; and ought to be made use of as such, by us: Which to deny, is to deny the practice of the reformed churches in all periods. As to their being a long rope, &c. I think it a very indecent and unjustifiable expression. And as to there being no reformation till these are thrown aside; this we know, there have been glorious out-pourings of the spirit in the churches where these have been care­fully attended to, and we hope for still greater. Hold fast therefore the form of sound words. 2 Tim. i. 12.

9. "I am told on account of the righ­teousness of Christ, the divine attributes har­monise, justice could demand no more. Christ partaking human nature has elevated and restored it to favour; and the whole human race are upon better standing than Adam in innocency."

That the divine attributes do harmonise in the justification and salvation of them that believe in Christ, I hope none will deny. [Page 22] But to say, that Christ by partaking human nature has restored it to divine favour, &c. is contradictory to scripture and common sense: For if all men are restored to the favour of God, then all men will be saved, but say the scriptures, Many be called, but few chosen, Mat. xx. 16. vii. 14. And is it not imposing upon common sense to say, that persons dead in sin, under the wrath of God, and a moral inability to please God, which is the scripture account of the whole human race by nature, are upon better standing than Adam in innocency, who was holy, in the image, favour and enjoyment of God?

10. "The gospel is a remedial law, brought down to our capacities, and that we are able to obey its precepts."

I find nothing in scripture for this: Be­sides, as one observes, it is a great mistake, to suppose that the conditions of this ima­ginary new law are easier, than the condi­tions of the old covenant of works. The case is much otherwise; he with whom the first covenant was made, had sufficient power and ability to fulfil all its conditions, and fully to come up to all its demands. But fallen creatures are morally incapable of performing sincere though imperfect o­bedience; [Page 23] they have naturally no sincerity, no truth in the inward parts, no principle of new obedience, nor does this pretended covenant supply them with any.

11. "The depravity of human nature is denied, and original sin asserted not to be damning."

To prove the depravity of human nature see Psalm li. 5. Behold I was shapen in ini­quity, and in sin did my mother conceive me. With Psa. lviii, 3. Isa. xlviii, 8. "What is here said of David, says a learned divine, is true of all men; since every imagination of the thoughts of men's hearts, both in the old and in the new world, is evil, Gen. vi, 5, and 8, 21." And that not only the wick­ed are estranged from the womb, but the elect of God, are by nature children of wrath even as others, Eph. ii, 3. Which suppose them to be guilty and polluted as others; and indeed how should it be otherwise for that which is born of the Flesh is Flesh. That original sin is not damning appears false from this, All sin in its own nature is damning, for sin, every sin is a transgression of the law of God, and is therefore exposed to its penalty, even to eternal death, Rom. vi. 23. There­fore original sin must be damning.

12. "I have been taught that original sin [Page 24] and imputed guilt, is as unscriptural as the Indian's philosophy was unphilosophical, when he said that the world was held up by a great Indian, the Indian stood upon a tor­toise, and the tortoise stood upon nothing.^*"

To prove original sin, or that we are born sinners, and imputed guilt, see Rom. v. 12. By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned. Imputed guilt, I think is plain from the 19th verse, For as by one man's disobedience, many were made sinners, so, or in like manner, as it might he rendered by the obedience of one shall many be made righteous. Now how do men become righteous? Is it not by the righteousness of Christ, being im­puted or made over to the soul, upon its receiving him by faith? If so, then by pa­rity of reasoning we are made sinners by Adam's sin being imputed to us.

13. "That an unregenerate man could a divine faith, or put forth a saving act as well as the regenerate."

This is to say, there may be the act where the habit is not; or that there may be an effect without a cause; which are equally [Page 25] absurd: In order to act faith there must be the principle: for what says our saviour, First make the tree good, then the fruit will be good; for a corrupt tree cannot bring forth good fruit.

14. "I am taught that a saving faith is an assent of the will founded on the under­standing, but the consent of the will was no part of it; illustrated by this similitude, I believe there is such a place as London be­cause I have seen the history of it. And the life of faith is works: And that God is not the immediate author of faith, but the scrip­tures mediately, or by means▪ And the faith of devils differs not from the faith of believers, but in this, one has works, the other has none."

According to this, an historical faith, or the faith of assent, is saving. Hence the greatest profligate that barely assents to this, that Jesus is the Christ, has saving faith— O monstrous! If you set under such a ministry, I pity you, and the poor people there. The consent of the will is essential to a saving faith; how can I be said truly to believe in Christ, except I receive him with my whole heart, and most cheerfully consent that Christ with all his benefits shall be mine, and I with all the powers of my [Page 26] soul, will be his, and for him? This faith will work by love and purify the heart; and any thing short of this is but a dead faith: To them that believe Christ is precious, but to thousands that give their assent to the Bible as true, he is not precious: 'They see neither form nor comliness in him, why they should desire him:' But to as many as receive him, to them he gives power to be­come the sons of God, even to as many as be­lieve on his name, John i. 12. And have not these the faith of consent think you? He adds, "the life of faith is works." I answer, no; good works, or holiness, are the necessary effects of a saving faith; but Christ is the life of faith, hence he is called the believer's life. He is the grand object of faith; hence, says he, Ye believe in God, believe also in me.

God is the immediate author of faith; Faith is the gift of God, says the apostle, and though faith comes by hearing, yet barely hearing or attending on the means, does not produce faith, this is the special and immediate work of the spirit of God upon the soul, hence we read of Lydia, "whose heart the Lord," not men nor means, "opened." Notwithstanding it is the duty of all to attend upon the means, [Page 27] for in this way God ordinarily communi­cates this special grace: In the disposals of saving faith he acts as sovereign, he gives it to whom he will and is under no obliga­tions, but his more good pleasure to bestow it upon any. The faith of believers is es­sentially different from that of devils in this—"They have an apprehension, or sense, of the supreme holy beauty and comli­ness of divine things, as they are in them­selves, or in their own nature. This the devils and damned in hell are and forever will be entirely destitute of.