All this, as Dr. H argues, abfolutely depends on the choice, ⚫ election, or decree, of the immutable Jehovah.' This at once turns his own words, with fome alteration, against himself. God will certainly make fuch as are elected to holiness in this life, or to believe in time, by his own almighty power and ' grace, thus to believe. And he will most certainly leave all the reft in a flate of unbelief and damnation, until the end of their days. For they never were comprehended in the decree of God or the covenant of redemption and falvation, fo as to ⚫ be brought in before their death." Between Dr. H. and his opponents we fee a wide difference relative to the coming world; but as to the prefent ftate there is no difference, unless it be in favour of the latter. He extends the glorious work of God, and the covenant of his grace, fo as to take in all at death, and to eternity; but, during this life, nearly the whole of mankind are left out, and by the immutable decree of Jehovah, as he

argues.

The Doctor has, therefore, fallen into the fame thing, in the nature of it, the fame error of the first magnitude, as he calls it; and that which he every where imputes to the limitarians. It is the fame, in kind, to be dependant on our Maker alone for deliverance from the power of fin, and for every fpiritual good, relative to time, as it is with relation to eternity, or time and eternity. In the nature of things, it is the fame for God to decree that men fhall be obedient and holy, fo long as they live, or for an age, as it is for him to decree that men fhall be obedient and holy to interminable ages. That God fhould choose Pharaoh to be an example of great obftinacy, rather than Mo'fes,' either for a certain period of time, or without end, is the fame, in the nature of things. It is alfo the fame, in kind, it has the fame fort of influence upon us as to moral obligation, and lays the fame foundation for our faith, for us to know God has predeftinated us to holiness and happinefs, or to know he has predeftinated us to fin and mifery, for one day, as if it were for two days; for two days, as for four days; and fo on without end. Again, it has the fame kind of influence upon us, and lays the fame foundation for our faith, for us not to know, for the matter to be wholly a fecret to us, whether God has either predeftinated us to holy obedience or the oppofite, for one day, as if it were for two days; for two days, as if it were for four days, ten days, and fo on to eternity. These things are fo plain no one can deny them. Therefore, in order for us to have a proper foundation laid for our faith, in order for us to believe

im

in Chrift for eternal life, if, in this cafe, it be neceffary for us to know we are elected to eternal life; then for us to have a proper foundation laid for our faith in Christ and obedience to him, here in this world, it is neceffary for us to know we are elected to it, as to this world. On the other hand, if it be wholly a fecret to us, whether we are elected to inward faving confola⚫tion in this world' or not, and we, at the fame time, are under infinite obligation to believe in Jefus, and ferve him without fear, in holiness and righteousness, all the days of our life, having the most ample warrant fo to do; then we have the fame ample warrant to believe in Jefus for eternal life; although it be a profound fecret to us whether we are elected to eternal life

or not.

But Dr. H. fays, When upon the limitarian plan, I know not that one tenth part of them, or even one of them was ever included in the covenant of redemption, or given to Chrift, or that he ever died for one foul of them.' As the Doctor has reprobated fuch a vaft number of the human race, and left Satan to fhare the greateft part of the prize, until the end of this prefent world,' abiding till by his own rules, he cannot tell that even one of them he has reprobated was ever includ ed-, or given to Chrift; to be employed in his fervice, during this life. But ought I not to have known,' he adds, for whom among them Chrift did indeed die, before I gave out this doctrine; and then to have addreffed the fame to them only? or ought I not, at least, to have spoken hypothetically and faid; if you are of the number of the elect, you have full warrant and ground to believe to falvation. Otherwise there is no foundation laid in Chrift for your faith; but, on the contrary, you will make God a liar in fo believing, as you will believe what he knows is not true, viz. that every foul that hears the gofpel has a foundation for his faving faith, laid • in Chrift ?' Thus the Doctor's rule of faith: We muft know we are of the number of the ele&t; unless we have this knowledge there is no ground for our faith. Granting this to be true in one cafe, it must be granted in another, and in every case. Granting it as to our eternal falvation, as Dr. H. here intends it, and the point is given as to our prefent enjoyment of God. Therefore, do we know we are elected to fear God, and to enjoy his holy prefence, while in this life, we have then full war. rant and ground to believe it; otherwife there is no foundation laid in Chrift for our faith, as to this interefting event; nor any door open for us to feek after it. But, on Dr. H's plan, it is

utterly

utterly impoffible for impenitent finners to know they are elected to love God and to believe in Jefus, ever until the awful moment of their death. How is it poffible for any impenitent finner to know he is thus elected, and to enjoy the faving benefit of it previous to his death; fince God has, if Dr. H's words be true, pofitively ordained fo many to remain impenitent until their dying hour? How is it poffible for all men every where' to know they are predeftinated to love God, and serve him daily, while they live, when, as Dr. H. has taught us, Heaven has ordained to the contrary?

upon.

If our own previous knowledge be effential, in one cafe, to conftitute a proper ground of faith; then our own previous knowledge is effential in another cafe, to conftitute a proper ground of faith. And if our own knowledge make a part of the ground of our faith in Chrift, and there be no ground of faith in him without this knowledge, in one cafe, it must be the fame in all cafes. There is but one faith, and but one ground of faith. One and the fame faith in praying for our daily bread, as in praying for the bread of eternal life; and the fame ground of faith in both cafes. No one can fuppofe there are two kinds of faving faith. Neither can it be fuppofed there are two different grounds, or foundations, for us to build our faith Whatever this foundation is fuppofed to be, all muft grant it is unalterably the fame, and with reference to all things, whether temporal or eternal. So that, whether our faith be exercised as to temporal or eternal things, it is built on the fame foundation. Dr. H. makes it an effential part of the ground of our faith in Jefus, for eternal life, for us to have previous knowledge that we are chofen in him to eternal life. As we have feen, he afferts that there is no propriety in preaching the gospel to all men, only upon the previous affurance that all will be faved. And the above objection against the limitarians, he thinks is unanfwerable. Because they do not know all men are thus chofen in Chrift, they cannot invite all men to believe in Chrift as in this cafe there is no foundation for all men to have faving faith. And because they hold that many are predeftinated to eternal death, and who these are they cannot tell; they, of course, cannot invite any one to efcape this death, and lay hold on life. But this objection only turns against the Doctor. He must know all men are chofen to the obedience of faith, in this life, and during their lives; elfe he cannot invite all men to this obedience. For he will not prefume there are two kinds of gofpel faith, or two different foundations of faith. And becaufe

C

he

he holds that fo many are predeftinated to live in fin, all thei? days, and who they are, among fuch as are now impenitent, he cannot tell; therefore, on his own plan, he can invite to repent ance not one impenitent finner..

Thus, my dear Sir, Dr. H. has cut off every foul, who now is, or fhall hereafter be born into the world, under the damnable power of impenitence,' as he calls it, from every ground of hope, and encouragement to seek after spiritual comfort, as to this life. All who are of this character, he would have them be content to remain fo, until they have paffed through the dark valley, and the king of terrors has done for them his last office. On his plan, and making his words accord with his own scheme, they can be addreffed only in fuch language as this. If you are of the number of the elect,' or if you know, that which is now impoffible for you to know, that you are elected to holiness and happiness, for time as well as for eternity, you have full warrant and ground to believe it. Otherwife there is no foun, ⚫dation laid in Christ for your faith,' or prefent belief; but, on 'the contrary, you will make God a liar in fo believing, as you 'will believe what he knows is not true, viz. that every foul that hears the gofpel has a foundation for his faving faith,' to be exercifed immediately, laid in Chrift.'

How is it poffible for the Doctor to profefs fuch freedom and boldnefs, in urging men to the performance of every christian duty? And how can he esteem his the only confiftent plan, on which gospel obedience may be required, as an immediate duty, from every creature? Having eftablifhed his main point, as he imagines, he proceeds to fay, I can now preach the gospel to every creature; i. e. I can tell every creature under heaven, Good news to him, I can tell every human creature of a Sa'vior as complete to give him the qualification, as to make the atonement to give repentance as well as forgivenefs of fins, alike engaging and enfuring both, by covenant with his Father.' The question is, when has Chrift engaged this, or when will he give repentance as well as forgiveness to every human creature? And the Doctor's anfwer is, when they come to die, and not before. Which is the fame as telling every impenitent finner to put off repentance till that time. For the whole drift of his ar. gument is, we are not to attempt any duty, nor feek for any thing, unless we are previously certain Chriit has engaged to give it. But on this ground,' Dr. H. adds, I can charge any unbeliever with the greatest blame, for not believing immedi

6

ately.

ately to the faving of his foul, i, e. to a fenfe and enjoyment of gofpel falvation.'* Where is the blame, on this plan, for not believing immediately, unlefs every one previously knows he is chofen in Chrift, to believe immediately? And how can Dr. H. tell every human creature under heaven, Good news to him,' bringing the faving enjoyment' home to his foul this day? How can he openly declare, All things are now ready ;' when, as he has taught us, if all do not know they are of the number of the elect, and elected to prefent enjoyment of the gofpel feaft, one most effential article is wanting ?

་

Dr. H. fays again, 'On the limitarian plan, I can charge no fin 'ner with any thing amifs, for not believing to his own falvation; ⚫ unless I firít know, that he is one that is comprehended in their ⚫ partial and much limited covenant of redemption.'* He again brings in his established rule: Unlefs I firft know, that he is ' one that is comprehended,' &c. Strongly implying the neceffity of our knowing that we are elected to eternal life, and without this knowledge there is no door open for us to seek after eternal life. The confequence is undeniable, that there is then no door open for us to feek after reconciliation to God, and communion with him, in this life, unlefs we are affured God has chofen us to it. Some of the Doctor's words, however, are well chofen; that is, to be improved against himfelf.- Partial and much limited covenant of redemption!'-What plan can be found, throughout christendom, more partial and limited than his? It is granted, his plan is pretended to be fo extensive as to admit every human creature, in the world to come. But, while in this world, every impenitent finner is excluded, none have a foundation laid in Chrift to believe and enjoy the blef fing, for the prefent time, except fuch as know they are elected to it, for the prefent time. And not one impenitent finner can know this. Therefore, his plan excludes every one of this character, as far as relates to this life. And he can charge no finner with any thing amifs, for not believing immediately, to a fenfe and enjoyment of gofpel falvation.'

It will now be objected, The limitarians hold that Chrift has not died to fave all men, and that the atonement is not fufficient for all. And as they hold that many are ordained by God for endless mifery, this proves that Chrift has not died for all, and that the atonement, in this cafe, is infufficient. Therefore, there is not provifion made, in their fcheme, fo as to invite every creature to believe in Jefus. For how can every one be invited, when provifion is made only for a part?

** P. 14, 15

Answer.