with some allowed principle, and not barely with the principles of our opponents.

SECTION XII.

SOME SERIOUS CONSIDERATIONS RECOMMENDED TO MR. B. AND THE READER.

THERE is great danger, in all disputes, of running to extremes. Mr. B. thinks my sentiments "the high road to Arminianism,” (p. 100.) and perhaps to "something worse.” (p. 2.) I am not convinced, at present, of their having any such tendency. However, it becomes me to watch against every thing that might lead me aside from the simplicity of the gospel, be that what it may and I hope I shall so far take Mr. B.'s advice. I hope also, in my turn, I may be allowed, without offence, to suggest a few serious hints to the same end. Mr. B. seems to think all the danger of erring to lie on one side: (pp. i. ii. Pref.) it is allowed there is danger on that side, but not on that side only. In general, then, I wish Mr. B. to consider, whether his principles do not tend to lead him farther than he seriously intends to go? Particularly,

If in the course of his ministry, he avoids giving the carnal part of his auditory to understand that God requires any thing of them which is spiritually good, whether it will not be natural for them so to understand it as to reckon themselves not at all obliged to love GOD, to be truly holy, to be the subjects of any internal religion whatever; and whether they do not, in fact, so understand it? Whatever difference there is between these things in the opinion of the preacher, I incline to think, not one hearer in a hundred makes any account of it. They understand it of every thing which concerns the heart. The generality of those who would be offended with us for enjoin

ing spiritual obedience upon our carnal auditors, would, I apprehend, be equally offended with Mr. B. were he to signify that they ought to worship God in spirit and in truth, or to love him with their whole heart. Were any thing of this sort delivered, and nothing added to explain it away, it is likely the preacher would be interrogated in some such manner as this: How can unregenerate sinners love God, or worship him in spirit and in truth? You might as well call to the dead to come forth, or bid people take wings and fly to heaven. Their business is to attend the means, and if God please to give them a heart to love him, well and good; but if not, to what purpose are all your harangues about what people ought to do? Cease this legal business, preach the doctrines of the gospel, and leave the Holy Spirit to do his own work.'

In the above, no respect whatever is had in a personal way to Mr. B. or any of his friends. What is written, is founded upon such facts as have fallen under my own observation; and, suppose, that the same causes are usually productive of the same effects, in one place as in another.

I

Farther: It may be well for Mr. B. to consider, while he professes to allow that men ought to do whatever was in the power of man in a state of innocence, whether his sentiments do not insensibly lead him to excuse men from every thing but what may be done by a wicked mind, without any true love to God, or regard for his glory? Mr. B. when asked in controversy, Whether any internal religion is now required of men towards God, or not?' answers in the affirmative. (p. 72.) But is it a matter which his views of things would ever, of their own accord, lead him to dwell upon? I am glad to see the frankness with which he expresses himself concerning the law of God being exceeding broad. "If the principles I have advanced," says he, "contradict this truth, let them for ever be discarded." (p. 95.) Mr. B's meaning, in this ingenuous sentence, cannot be supposed to amount to less than thisthat, if he perceived his present sentiments to clash with the spirituality of the law, he would disown them; and, if he found them to have such a tendency, he would, at least, suspect them. Now, I desire, in this matter, to be determined by facts; and by facts that cannot fairly be disputed. I ask, then,

In what manner do Mr. B.'s sentiments lead him to EXPOUND SCRIPTURE? How has he expounded the Second Psalm, and the Sixth of Jeremiah? What has he made these passages to require, more than external obedience? Is it not the tendency of all he says concerning the addresses of Christ and his apostles to their carnal auditors, to reduce them to the capacity, not of a right spirit, such as man possessed in a state of innocence, but of an apostate mind? Are they not, all along, made to mean no more than what may be done without any real love to God, or regard for his glory? Is not such a sense put upon Isa. xlii. 18. Look ye blind, &c. as that its requirements shall be "WITHIN THE COMPASS OF

NATURAL MEN,

WHO ARE INTERNALLY DEAF AND BLIND?" (p. 103.)

This is certainly a serious matter; and I hope Mr. B. will seriously consider it. If he does indeed believe the law to be spiritual, and to require internal religion, it is hoped he will, on all proper occasions, acknowledge it, and not attempt to bring down the precepts of the Bible to the dispositions of an apostate creature; otherwise, people may be ready to say, he holds the spirituality of the law as some others do the doctrines of grace, who never think proper to mention them, except when an occasion offers to explain them away.

If any thing in the preceding pages should be thought unkind, or exceeding the liberty we are allowed to use with a Christian brother, I hope for Mr. B.'s forgiveness. I can truly say, If there is it is unknown to me. It has been my endeavour, all along, to make him feel nothing, except it be the force of truth.

Before I conclude, I would beg leave to recommend a few serious hints to the reader. Whoever he is, and whatever his opinion may be in reference to this controversy; let me entreat him to put one serious question to his own soul, Dost THOU believe on the Son of God? Let him remember, that nothing less than his eternal salvation or destruction hangs upon the answer; that the question must be answered, sooner or later; that there is no medium between being Christ's friend and his enemy; and that it is not taking this or the other side of a dispute, that will denominate any man a Christian. Neither let him evade the question, by answering, That he has already been acknowledged as a believer in Christ; is a

member of a Christian church, perhaps a preacher of the gospel, and has long been in the habit of taking this matter for granted, and of sitting in judgment upon other men, and other things. All this may be true; and yet things may issue in a dreadful disappointment!

But, supposing the reader a real Christian, still there is great reason for prayer and watchfulness. Reading controversies may be advantageous, or it may be hurtful; and that, according to the spirit with which it is attended to. Every man had need to read with some degree of judgment of his own and yet, if he set out with a determination to receive nothing but what shall accord with his own present views of things, he is likely to derive no real good, and, perhaps, much harm. He may meet with what confirms him in his sentiments; and those sentiments may be on the side of truth: but, if he have such a determination, though his creed is right, his faith is wrong; especially if it lead him to despise others who think differently, and to glory over them, as being confuted. On the other hand, he may meet with that which contradicts his sentiments; he may reject it with ab. horrence; and, in so doing, think his heart very much established with grace, so as not to be carried away with every wind of doctrine ; and yet all may amount to nothing but a being wise in his own eyes.

We are never so safe, as when we go about these matters with prayer, fear, and trembling. The subject here discussed is not a mere matter of speculation: it enters deeply into our spiritual concerns, relating both to this life and that to come. It is a matter, therefore, that is well worthy of earnest prayer, and of serious and impartial attention. If truth is but sought in this manner, it will be found. The meek will he guide in judgment, and the meek will he teach his way.

REPLY

ΤΟ

THE OBSERVATIONS

OF

PHILANTHROPOS.

IT may appear somewhat extraordinary, that the same sen timents should be liable to opposition from two gentlemen of such contrary principles as Mr. BUTTON and PHILANTHROPOS. It may be less surprising, however, when it is considered, that there are certain points in which the most opposite extremes are known to meet. An attentive reader will perceive a great affinity in the tendency of their reasonings on various subjects. If I am not greatly mistaken, they both particularly agree in denying faith in Christ to be a duty required by the moral law; and in excusing the sinner, unless grace is bestowed upon him, in his non-compliance with every thing spiritually good.

As to the spirit of Philanthropos, he has treated me with candour and respect. Though I quite disapprove of many of his sentiments; and though I think he has written in some places (pp. 88. 92, 93.) in a manner bordering on irreverence; yet, so far as it concerns myself, what he has advanced has never, that I remember, "given me a moment's pain." He has examined with freedom what I advanced. I respect him for so doing. I can, with the less fear of offence, use a like freedom in return.

Complaint is made of the use of the terms Arminian, Calvinist, &c. (pp. 52-56.) When I have used the former of