Free Grace Indeed, Letter

Free Grace Indeed · Letter

Free Grace indeed! A LETTER TO THE REVEREND Mr. John Weſley, Relating to His SERMON AGAINST Abſolute Election; Publiſhed under the TITLE of Free Grace.

LONDON, Printed, PHILADELPHIA, Re-printed. BOSTON, Re-printed by ROGERS and FOWLE, for J. EDWARDS and S. ELIOT in Cornhill. 1741.

A LETTER TO THE REVEREND Mr. John Weſley, &c.

REVEREND SIR,

I Have perus'd your Sermon publiſh'd under the plauſible Title of Free Grace. If an Enemy to the Power of Godlineſs, had declared himſelf againſt the Election of Grace, by as plain Indications of implacable Hatred, as you have done in this printed Sermon, I ſhould not have been ſurpriz'd at it; when I remember, what Oppoſition that and other Doctrines founded upon it, have met with, from the Pelagians of old, Papiſts, Socinians, and the Self-Righteous Arminians of late: But to hear the Whiſpers of the Enemy, reviving from the Mouth, and Pen, of the Reverend and learned Mr. Weſley, gives me Room to apprehend, That there is none, in Time, can plead Exemption from ſinning.

p. 4I am perſuaded, That it was neither Enmity, or any other known or wicked Motive, gave Riſe to this Diſcourſe againſt Election, but a certain ill-grounded Perſuaſion, That what you have delivered, is the Truth as it is in Jeſus, and therefore found yourſelf obliged to declare it to the World.

However (humanum eſt errare) I'm far from adviſing you to venture your eternal All upon this Bottom. You'll therefore pardon me, when I ſay that I'm convinced, not only, That what you have delivered is not the Truth as it is in Jeſus, but alſo find myſelf obliged to declare ſo much to you.

And tho' in Juſtice to the well ordered and everlaſting Covenant, I cannot be of your mind, in the Point of univerſal Redemption; yet let us agree to put on Bowels of Mercy, Gentleneſs and Long-ſuffering, in Meekneſs inquiring the Way to Zion: That when the Day breaks, and the Shadows fly away, it may be reported in Emanuel's Land, See how the diſputing Children are come home, and lovingly warm their Souls under the Redeemer's Wings.

You have been at ſome Pains, Section 4, 5, 6, 7, and 8, to put the Calviniſtical Notion of Election in a clear Light. You might have ſaid all in leſs Bounds, viz.

They hold, an eternal, abſolute, perſonal Election, of a certain Number of Adam's Seed to Salvation, without an antecedent Reſpect to any Qualification in them, and they leave you to conjecture, how God ſhall deal with the reſt.

You alſo hold an Election, which (if I miſtake not) is this, § 28. An eternal unchangeable p. 5Decree to ſave all Men in the general, reſpecting this Qualification or Condition, If they ſhould ſuffer Chriſt to make them alive; That God foreſeeing who would and would not ſuffer Chriſt to make them alive, did eternally and unchangeably elect thoſe who would: And you leave them to conjecture, how God ſhall deal with the reſt.

I find, upon Examination, That the Difference between the two Schemes, as to the Conſequences, is not worth the half of your Sermon. Yes; you'll ſay, The Doctrine of abſolute Election is attended with ſeven Conſequences horrible in their Nature, hurtful in their Tendency, uncomfortable to Man, and blaſphemous towards God, and my Election upon Fore-Knowledge is not. If thoſe forced Inconveniencies have determined you againſt abſolute Election, I hope if they ſhould attend your own, you'll abandon that too. Let us ſee:

You'll admit there is a certain Diſpoſition in one Man to embrace Chriſt, that is not in another, who rejects him; for if there is no ſuch Diſpoſition, then, if ever God finds out any, it muſt be in an abſolute Way, which you will not allow. §. 3. Therefore in your own Account, they are only the Elect, who, according to the Fore-knowledge of God, would ſuffer Chriſt to make them alive; i. e. whom he did foreſee were diſpoſed to believe. You'll admit, That the omniſcient God did, from Eternity, Foreknow the Number and Names of p. 6the Perſons ſo diſpoſed, or (if you pleaſe) whom he was to diſpoſe.

You'll grant alſo, That this Fore-knowledge of God is eternal, unchangeable and infallible, to exclude all Poſſibility of Miſtake; and by Conſequence the State of thoſe elected upon it, muſt be eternal, unchangeable, and infallible alſo: And if ſo, then follows your firſt Conſequence. §. 9. Vain is our Preaching, and vain the People's Hearing, for whether with, or without theſe, God infallibly knows whom he did foreſee in Heaven, and whom in Hell; theſe ſhall unavoidably be ſaved, and thoſe unavoidably damned. For it is abſolutely impoſſible, any thing ſhould be otherwiſe than as God did foreſee it; for Inſtance, if of Forty Perſons, God did eternally, and unchangeably foreſee Twenty diſpoſed, and Twenty indiſpoſed, to "ſuffer Chriſt to make-them alive," he as eternally and unchangeably elected theſe, and over-looked thoſe; upon which, the State of both is eternally fixt; no one ſingle Circumſtance in the State of either can be otherwiſe, than as unchangeably Foreſeen.

If ſo, your ſecond Conſequence follows, §. 10. This tends to deſtroy Holineſs, by wholly taking away the firſt Motives to follow after it, viz. The Hope of Heaven and the Fear of Hell. Theſe can be no Motives to him to ſtruggle for Life, who believes God did foreſee him in Heaven, or Hell; "his Lot is caſt already," upon the Foundation of God's Fore-knowledge, who knoweth who are his: And tho' he knows not p. 7whether it is Heaven, or Hell, this helps not the Matter; for (if you judge rightly) if he knows he ſhall infallibly be in the one or in the other, it is not reaſonable for him to be holy, or practiſe any particular Branch of Holineſs; ſuch as, Meekneſs or Love. §. 11. Yea, if he believes, (according to you) ſuſpects or fears any ſuch thing, what Comfort can he have from all the precious Promiſes of God, Which is your third Conſequence, §. 12.

Again: If the Foundation of God's Fore-knowledge ſtands ſure; This deſtroys our Zeal for Good Works, for whether with, or without them, ſhall unavoidably be in Heaven or Hell; and if we happen to know that the moſt Part of Mankind ſhall be damned, this leſſens our Love to them, we believe it is the Will of God they ſhould die. Yea; tho' we ſhould not know whether they ſhall be in Heaven or Hell, only believe they ſhall land in the one or in the other, our Labour is vain, &c. Which is your fourth Conſequence, §. 17.

Alſo, By this Doctrine of a Fore-known Election, the whole Chriſtian Revelation is deſtroyed, it is not neceſſary, for known to God are all his Works. The limited Number of Perſons whom from Eternity he did foreſee in Heaven, ſhall infallibly be there, and no other ſhall, whether Revelation or none, which is your fifth Conſequence. §. 18. All I foreſee you can anſwer is, as God did infallibly foreſee ſome in Heaven, ſo he did as infallibly foreſee the Death of Chriſt, the Chriſtian Revelation, p. 8preaching, hearing and Good Works, as the Means towards their being there. So ſay I on abſolute Election, as God decreed a certain Number to Salvation, ſo he alſo decreed Chriſt's Death, the Chriſtian Revelation, preaching, hearing, and Good Works, as the Means towards that End; And where is the Difference?

Again, This Doctrine of Fore-knowledge makes the Chriſtian Revelation contradict itſelf; for Inſtance, The Aſſertors of it interpret that Text, He is not willing that any ſhould periſh, &c. as implying that God made no Man to be damned, quite contrary to that Text, Prov. xvi. 4. The Lord made All for himſelf, yea, even the Wicked for the Day of Evil; which is your ſixth Conſequence.

Laſtly, This Doctrine contains in it manifeſt Blaſphemies. §. 23, 24, 25; For inſtance, The Lord Jeſus, the omniſcient God invited every individual Sinner to him, and wept becauſe of the Hardneſs of Men's Hearts, tho' he did foreſee ſome of them in Hell, as infallibly as his Knowledge was clear and uninterrupted from Eternity, and yet (with Reverence to the Eternal, I repeat your Words) like a Hypocrite, a Deceiver, a Man void of common Sincerity, invites to Favour whom he knew would never come. You ſee that the Conſequences with which you have loaded Abſolute Election, ſo as naturally attend your Election upon Fore-knowledge, which has made ſome conſiſtent Gentlemen of your Way, ſay, That God ſuſpends his Knowledge in ſuch a Caſe i. e. deſtroys his own being; and, That God cannot p. 9know Contingencies, i. e. what depends upon the Will of another. Some Men chuſe rather to bid an open Defiance to Heaven than hold Predeſtination! I hope God will not allow you to be hurried their Length. But perhaps you'll ſay, That God's Fore-knowledge has no cauſal Influence towards the Exiſtence, or Non-exiſtence of any thing. I anſwer, juſt as much as his poſitive Decree; for Inſtance, God did Decree from Eternity I ſhould write to Day; he did eternally and infallibly foreſee that you would read to Day; it is therefore as eternally impoſſible for you not to read, as it is for me not to write; or it was as certain from Eternity, That you ſhould read and I write, as it is when we have done both: And yet it is certain, you find yourſelf free to read or not read, and I myſelf to write or not write. So that hitherto your Doctrine of Fore-knowledge, is as narrow, ungenerous and ill-natured, as abſolute Election. Let us ſee whether your next Account of it is more generous.

You tell us (§. 3.) The Grace or Love of God is free in all to whom it is given. You muſt mean Paul's Love to God, or God's Love to Paul. Paul's Love to God, is not free: Chriſt bought it, the Spirit wrought it and ſupports it. Therefore you muſt mean God's Love to Paul is free. What did conſtitute Paul's … to that Love? Chriſt's Death: That has founded a Title to every Individual of Adam's Seed, as well as to Paul; there muſt therefore be ſome diſtinguiſhing Love to Paul, to make him differ from Simon, call it a Second Love, or a more intenſe Degree of the ſame Love, or without Degrees, the ſame Love applied p. 10or what elſe you pleaſe; it is plain, the firſt would be a Cypher in Paul's Salvation, without the laſt. I aſk, What did conſtitute his Title to that Second Love? You anſwer, §. 3. Not any thing he is, or has done, not his good Purpoſes, Endeavours, good Deſires, or Intentions, theſe flow from the Grace, or Love of God, not it from them. Never Predeſtinarian made Grace more abſolute! It is then, in all poſſible Reſpects free, which others call abſolutely free; and ſince it depends on nothing in, or about Paul, it (muſt if we ſpeak Senſe) be irreſiſtable too. Thus you have got into abſolute and irreſiſtable Grace. You'll go further, and own, That God purpoſed Yeſterday, to give that Grace to Paul to Day, and what he purpoſed Yeſterday, he purpoſed from Eternity; for there are no new Acts in the Will of God, but through one Eternal Now, the ſame; So that God's Love to Paul is abſolute, irreſiſtable and eternal. You'll alſo grant, That God from Eternity, could diſtinguiſh Paul by Name and Perſon, from Simon: That as purpoſely, freely, knowingly, and eternally, God dealt with Paul; ſo with every Peter and Paul who ſhall be in Glory: And I am ſure you will not deny, that God from Eternity did know their exact Number, Names, and Perſons. And as to the Decree of God, it is his eternal, continued Thought or Purpoſe, (uſe which Term you will) knowing, fore-knowing, ſeeing, diſcerning them, without the leaſt Deſire, Intention or Endeavour on their Side, (as you have granted) to bribe his eternal Reſpect. So that by what you have admitted, you are as abſolute a Predeſtinarian as any in Town.

p. 11However, let that be as it will, you'll overturn all immediately: Grace muſt depend, in its coming and going, on ſome Power in Man, tho' at the Expence of God's Fore-knowledge, Power, and Wiſdom; yea, to the utter Confuſion of all God's Ways, and Works; and it muſt be confeſs'd, you are not Singular in this Conduct; for enquire of the Counſel of Trent, of all Papiſts (excepting a few Janſeniſts) of the Church of England (excepting the Articles, and a few ſerious Miniſters, who are rarae aves in terris) and of all other Univerſaliſts, whether Grace is free? You ſhall be anſwered; It is Free; and ſometimes front their Performances with Free Grace; when their plain Meaning is free in the general, free to all, and free to none, unleſs they bribe it with a good Diſpoſition, and a few good Works to help it up, free, as it is God's, and bought as it is ours; firſt by Chriſt for every Body, and next by every Body for himſelf: Or free at a Diſtance, which will never come unto you, unleſs you go to it; and tho' it ſhould happen to come, you may reſiſt it: Or free for the taking, i.e. if you get Faith, God will get Grace; or if you get a Purpoſe, a Diſpoſition, God will find Faith, and more Grace after that: Free in the Purchaſe, brib'd in the Application: Free in the Offer, clogg'd in the Enjoyment: Free in the Front, mercenary in the Body: Free in Sound, and bound in Fact. Now, Sir, if this was your Meaning, why was you diſingenuous, to write the firſt Part of your Sermon? And if not, why was you injurious, to write the laſt? For I defy an Angel to reconcile both together, with the Proviſo he ſpeak Senſe: However, you'll attempt it.

p. 12§. 4. "Grace is free for All;" What All? Every Child of the firſt Adam, Chriſt taſted Death for All, and procured the Love of God in the general? How then comes the Difference to be made? by God's Fore-knowledge of Something in the one, which is not in the other. What can that be? A Power to chooſe, or to refuſe. Every Man has that Power (you ſay) in virtue of Chriſt's Death, they are yet on a Level: What more? Faith in the one, and not in the other. What Faith? either the general Faith of Chriſt's coming to the World to ſave Sinners, which Devils have as well as Men; or that which purifies the Heart, and diſtinguiſhes from Men and Devils? You'll ſay the laſt; tho' the Generality of your Way are wiſe, tho' irreligious, to hold by the firſt. How does he foreſee this Faith in them; as his own, or as theirs, or as his and theirs together? Not entirely as his, for as ſuch, he is willing every Man ſhould have it; not entirely as theirs, it is the Gift of God: It muſt be his by Giving, and theirs by Acceptance and Enjoyment. How come they to accept of it, and not others; It muſt be either by a peculiar Turn in their Conſtitution, or by a certain Act of their Will? It cannot be by the firſt, that would argue Partiality in the Maker, or ſomething worſe, which you will not allow; it muſt then be by an Act of their Will, a Turn, a Deſire, a Purpoſe, call it what you will: It is very plain, that all the awful and myſterious Proceedings of God, in relation to Man's Salvation entirely depend for Succeſs, on a ſingle contingent Turn in the Will of Man. And it is as plain, that thus far the CREATOR depends on the Creature; the Creature introduced p. 13as more abſolute than he CREATOR; and the CREATOR traduc'd as the weak Creature; which may appear by the following Similitude:

An old, loving, tho' weak and imprudent Prince, paſſes an Act of Grace in favour of a Rebellious Province, and freely juſtifies every one of them; ſo did my God (you'll ſay for the World is juſtified; the Prince gives them Arms to fight, or not fight for him, as they found themſelves diſpoſed; ſo did my God give a Power to chooſe, or to refuſe; the Prince ordered Eſtates to be purchaſed, and Manſion-Houſes built for them, near his own Palace; ſo did my God provide a Heaven and there a Manſion for every of Adam's Seed: the Prince diſpatches his Servants, inviting the Rebels to enjoy the Effects of his Generoſity; ſo did my God, &c. All this is … …jected; behold the …! Moſt part of the Rebels ſcorn his … their Enmity, employ all their Power … his Deſigns; and they are reſolved, com… … come Life, never to be reconciled.

This is reported to the Prince; … ſorrowful and angry at the Diſappointment, and whom ſhall he blame? He once ſet his Love upon Objects he now hates, becauſe he was not knowing enough to foreſee the Reaſons of his Hatred; or fondly loves them ſtill, tho' he knows they ſhall never love him. His Weapons are employ'd againſt himſelf; and to the Deſtruction of his Subjects, becauſe he was unwiſe, yea cruel in giving them; ignorant, in not foreſeeing the Abuſe of them; his Treaſury is exhauſted, his Money loſt, the Eſtates unpoſſeſſed, the Houſes deſolate; and the poor p. 14Prince cannot help it, or make the Rebels better minded towards him; and tho' he ſhould attempt it, they have now Power in their Hands to oppoſe him, and effectually to reſiſt him with his own Weapons: But, tho' he cannot reclaim them, he can deſtroy them. How ſhall he deſtroy whom he is ſuppoſed to love? And how can he hate, who is all Love? Thus the Scheme, for moſt part, proves ineffectual, and it is more by Chance than good Conduct, it takes any Effect at all; for the touchy Wills of the conſenting Few, were within a Hair's Breadth of joining with the greater Numbers, only ſome lucky Minute or other caſt the Balance. The Application is eaſy.

'Tis impoſſible, Sir, upon your Scheme, to diſtinguiſh between the Characters of God, and this loving, unwiſe, and ignorant Prince; and ſhall ſuch a one be our God, who cannot reſiſt our Will, whoſe Love and Hatred are, and are not like our own; with whom we can contend in projecting, and who cannot help himſelf more then we, when diſappointed? He ſhall be our God, who is (every way) the ſame to Day, Yeſterday, and for ever; who is in one Mind, and who can turn him; and what his Soul deſireth, that he doth; whoſe Counſel ſhall ſtand, and do all his Pleaſure. And as, by your Scheme, God and that Prince carry the ſame Character, ſo your Scheme and That, are exact Parallels, plauſible in the projecting and firſt mentioning (which makes it take with thoſe, whoſe Notions of earthly Princes and Wiſdom are uppermoſt, and thoſe who ſpend more of their Thoughts upon themſelves than their God) he unfortunate in the Execution, and merely accident to its Effects.

p. 15How will the ETERNAL come off without Shame, upon this univerſal vagrant Scheme? Let him ſit from everlaſting in Conſultation with his Wiſdom; let him ſpeak an Univerſe to Being; let Heaven, Earth and Hell be ſhaken; let all Things in the Power of the Almighty be done, even to the pledging his Glory, eaſting his Honour in the Duſt, and making his Soul an Offering for Sin. Where ſhall all this vaſt Expence of eternal Knowledge, Wiſdom, and Power end? Fortune only can determine. The amazing Contrivance is entirely the Mercy of one ſingle fortnitous Caſt in the Will of Man, and the Contriver himſelf ſaid to have caſt it on this accidental Hinge, which one would think unworthy Supereminent Wiſdom. Said to have caſt it! Who ſays ſo? Not Angels, they cannot reſiſt his Will; but Men embark in Satan's Quarrel to ſay it! Men! Monſtrous! Wonder, O Heavens, he horribly afraid; the Ox knoweth his Owner—but my People know not me.

How will God come off? What if one of the pettiſh Seed of Adam ſhould in ſome Period of Eternity, riſe and attack his God thus; Now thou Lord of this higher Houſe, I am with thee, but I owe thee no more Thanks than my Brother in Hell. How ſo? Thou didſt once paſs an Act of Indemnity in his Favour as well as mine. But I loved thee freely. True; and whatſoever Freedom was in thy Love towards me, was alſo in thy Love to him. I elected thee, and not him. True; but why? Becauſe thou didſt foreſee ſome Turn in my Will to chooſe the Good, which Thou didſt not foreſee in us. It was my Grace gave that turn. Not ſo, Lord; for that p. 16was not thy Method, that would be a partial, arbitrary, abſolute Way of dealing. Not ſo Lord; Thou haſt given him and equal Power of Will with me: Thou didſt intend the ſame Favour for us both; the ſame Father loved us equally; the ſame Chriſt payed an equal Ranſom for us; the ſame Spirit worked the ſame Grace in us. For, give me leave to ſay, my Brother was once a Child of God, tho' not now, ſo that my ſtanding and his falling, can be owing to nothing but our Will. Nay your ſtanding is owing to my preſerving Grace. Sure then his Fall is owing to the Want of that Grace, which Thou mighteſt have given him, and therefore Thou mighteſt ſtill be an odd, abſolute Being, who haſt Mercy on whom Thou pleaſeſt only; or elſe, I muſt glory in myſelf. Name the Favour if thou canſt or the leaſt Circumſtance of Love intended unto me peculiarly. I ſhall then praiſe ſovereign diſtinguiſhing Grace; but till then, if ever Thou ſhould put the Queſtion again, who made me differ from my Brother in Hell? I ſhall anſwer, My well-diſpoſed Self.

Sir, would not the Heavens ſweat for Anguiſh, if there was Room for this Dialogue? Would not the Angels tremble and bluſh to hear this Language, between the uncreated Potter and his Clay? Would not awful Majeſty be over come? You'll ſay, there will be no ſuch Language in Heaven. It matters not if their will be ſuch Thoughts. Nor ſuch Thoughts. If ſo, every one of your Way of thinking and ſpeaking, will change their Thoughts before they are there. Whether they ſhall do this in Time, at p. 17Death, or in ſome middle State, I leave you to determine; for one thing is certain, That God will be praiſed in Heaven, by Subjects of eternal, unmoved, abſolutely free, diſtinguiſhing and electing Grace, each in pleaſing Trances of Wonder. What moved the ETERNAL to put a Difference between him and Judas? And if you ſhould be there, you will be as complete an abſolute Election-Man, as they ſhall have among them, tho' you believe no ſuch Thing to Day.—But, perhaps, tho' you cannot agree to the Notion of it in general, you'll admit the particular Propoſitions which make it up. You believe:

1. That no created Motive can influence an uncreated Mind, to act or not act otherwiſe than he eternally thought fit to be done. Therefore it follows, that no created Diſpoſition, &c. can influence God to ſave any, but whom he purpoſed from Eternity to ſave.

2. That there are no freſh Purpoſes in the Mind of God, as in that of Man, He is not Man that he ſhould repent, and proceed upon Reaſons to Day, unknown to him Yeſterday. His Purpoſes, and the Reaſons on which he proceeds, are as Eternal as Himſelf. Therefore it follows, That if God purpoſes to ſave John to Day, or Twenty Years hence he purpoſed the ſame from Eternity, and that upon eternal Reaſons.

3. That there is no formal, oral, judicial Decree with God, as with Men. The uncreated conſtant Purpoſe of his Mind, is his Decree, call it Thought, Purpoſe or Decree, it matters not. Therefore it follows, That God did eternally and unchangeably p. 18decree to ſave John. And if the Affirmative holds the Negative muſt, viz. If God did not purpoſe to ſave Judas, when he hanged himſelf, neither did he (God) from Eternity.

4. That if God purpoſed, to Day, to ſave John, through Chriſt, preaching, hearing, &c, He purpoſed the ſame Salvation to John, by the ſame Means from Eternity, &c. Therefore, &c.

5. That if God knows John's Perſon and Name to Day, he knew that numerical Perſon and Name from Eternity; and as truly knows the Names and Perſons of every Heir of Glory. Therefore, &c.

Now, if you deny the above Propoſitions, or any of them, you loſe your God, and have a Man in his Room: And if you own them, you loſe univerſal Redemption, and find in its Room, an eternal, unchangeable Purpoſe, or Decree to ſave thro' Chriſt, &c. a certain Number of Adam's Seed perſonally, nominally, freely, and abſolutely, without Reſpect to any Qualification in them, more than in others.

After all, tho' you cannot deny the Propoſitions you'll deny the Concluſion no doubt, viz. Abſolute Election; becauſe of the Seven Conſequences, you have drawn from it, which induce you to believe, "it is not of God." I have made the very ſame Conſequences attend your Doctrine of Fore-knowledge. Why then ſhould you believe any of them to be of God, but purſue a Third Scheme? However, fearing you ſhould throw away both, I ſhall anſwer your Objections, which ſhall be as well to reconcile you to yourſelf, as reconcile you to others.

Object. 1. (§. 9.) If Election holds, then vain is our Preaching, and vain the People's Hearing, p. 19for whether, with or without them, the Elect, ſhall be ſaved, and the Non-Elected damned. Suppoſe yourſelf with the Centurion (Acts xxvii. 24.) when Paul aſſured him from God, That not one of them in the Ship ſhould be loſt. You would ſay, no doubt, (as now) if ſo, vain is our Fear to be caſt on the Rock. Ver. 29. And vain to confine our Men in the Ship. Ver. 30. For whether with, or without ſuch Fear and Confinement, God cannot lie. Nay, ſays Paul except theſe Men abide in the Ship, they cannot be ſaved. So the Lord decreed the Salvation of the Elect, and puts the unanſwerable Queſtion, How ſhall they be ſaved without Faith? How ſhall they believe without Hearing? How ſhall they hear without a Preacher? Therefore tho' Election holds, you may preach on, there is to Danger, the Means are all decreed, as well as the End.

Object. 2. (§. 10.) This Doctrine deſtroys the firſt Motives to Holineſs in general, viz. The Hope of Heaven, and fear of Hell; if Men are unalterably adjudged either to Life or Death, theſe can be no Motives to them to ſtruggle for Life; and tho' they know not which, it is not reaſonable for them to ſtrive, becauſe it is not reaſonable for a ſick Man to take Phyſick at all if he knows he ſhall unavoidably die, or recover, tho' he knows not which.

You know, you muſt unavoidably be in Heaven or Hell, Why then do you ſtruggle for Heaven? I hope you, do not ſet up for a Third Place. Every ſick Man knows he ſhall either die or recover, yet the Phyſician, and even the ſick Man might be p. 20tempted to think your Concluſion a very odd Piece, for who knows but the Lord will be gracious: Yea, tho' the ſick Man did know he was to recover and live, it is reaſonable for him to take Phyſick. Hezekiah was aſſured by Iſaiah, 2 Kings xx. That the Lord would heal him, and add fifteen Years to his Life. Why then, ſay you, was a Plaiſter of Figgs applied to him? You heard a Man both in bodily and ſpiritual Sickneſs ſay, If I am ordained to Life I ſhall live; If to Death I ſhall die; ſo I need not trouble myſelf about it. Hezekiah might have ſaid, If I'm ordained to Health and Life, I ſhall live fifteen Years, if not, I ſhall die; therefore away with Medicines. What if Hezekiah had been profane or deſperate enough to ſay ſo, or others on the like Occaſion, and your Man with the reſt? Are we therefore to reject the eternal Truths of God? Satan told Chriſt, That God determined to care for him always, and therefore he might throw himſelf down from a Pinacle of the Temple. Was Chriſt to do it? No: He commanded the T…pter to retire. I wiſh your Man had done the ….

You ſtate this Objection more particularly, §. 11. where you ſay, abſolute Election deſtroys Branches of Holineſs, ſuch as Meekneſs and Love, and tends to inſpire a ſharpneſs of Temper, quite contrary to the Meekneſs of Chriſt; which appears in the Aſſerters of it, toward thoſe who oppoſe them on this Head

Alas, Sir! How come you to know this? Sure the Members of the eſtabliſh'd Church, who are of your univerſal Way, diſcover more ſharpneſs of p. 21Temper towards you, than diſſenting Calviniſts. Were, or are the Papiſts, who are of your Way of Thinking on this Head, more meek towards Proteſtants, than Proteſtants towards them; Were, or are the Jeſuits, more loving towards the Janſeniſts, than the Jansenists towards them? Perhaps ſome unlucky Perſon oppoſed you on this Head, with ſome Keenneſs, and you found yourſelf meek in the interim: What then? This might ariſe from his natural Conſtitution, and that from yours; or this from the Want of Grace in him, and from Grace in you: He from his Doctrine ſuppoſed me a Reprabate; and you ſuppoſed him void of "Meekneſs and Love;" and by Conſequence a Child of the Devil, ſo you was not at all behind with him. He "could not help applying his Doctrine to me;" and could you help applying yours to him? The Enemy of Souls applied it from him. True; and the ſame Enemy applied yours for you; Yea, (which is a bolder Stroke) he applied the ſame Doctrine for Chriſt, Mat. iv. So that you or the Calviniſt, need not expect better Quarters from the Devil.

Object. 3. (§. 12.) This Doctrine tends to deſtroy the Comforts of Religion. This is turning the Chace! We think the Doctrine teaching a Man, tho' a real Child of God to Day, may open his Eyes in Hell To-morrow, to be the moſt uncomfortable of the Two. However, you ſay, this is evident, as to thoſe who believe themſelves to be reprobated. As evident, ſay I, as to thoſe who believe God did foreſee them in Hell. But who can help Unbelief? None, except he who p. 22hath ſaid, I pray that thy Faith ſhould not fail. It is true of thoſe who only ſuſpect or fear it. I am ſure not true, for I ſuſpect and fear it, and enjoy many Rays of Comfort. No Comfort when you fear. Yes, if you believe me, ſometimes my Trembling and Mirth join ſo cloſe, that I cannot diſtinguiſh the one or the other.

§. 13, 14, 15. You give Life to this Objection by obſerving, The Aſſerters of Election have their Doubts and Fears; whereas many of thoſe who hold it not, have a full Aſſurance of Faith to exclude all Doubts and Fears. This is a new Turn! Univerſaliſts hitherto have tho't others half mad, to affirm Aſſurance of Salvation, to be attainable in Time. Univerſaliſts now do affirm, the oppoſite Doctrine not to be of God, becauſe it tends to obſtruct, if not deſtroy that Aſſurance. How comes this about? The Papiſts, after Abſolution, or any other Sacrament, are aſſured they have Grace, a feeling Poſſeſſion of God's Love in their Hearts, and the Willingneſs of the Spirit. The Engliſh Arminians deny not the Aſſurance of Grace, i. e. That they are Children of God now, tho' poſſibly of Satan To-morrow. The Quakers are as ſtrongly perſuaded of a feeling Poſſeſſion of God in their Hearts. You plead for Aſſurance with the reſt; Do you mean any Thing more than they? No: This Feeling Poſſeſſion of God in the Heart, or the witneſſing of the Spirit, &c. implies a full Aſſurance, that paſt Sins are forgiven, but not a full Aſſurance of our future Perſeverance. The Council of Trent, and the Popiſh Writers have told us this p. 23much, a Thouſand Times over. And as you are convinced many of them take fond Preſumption for Aſſurance; even of Grace; ſo it cannot at all endanger your after Salvation, to loſe your Comfort for a Time, in examining whether your Aſſurance be of the ſame Nature with theirs. Better to work out our Salvation with Fear and Trembling, than to enjoy a temporary one, without either.

I confeſs, the Salvation you contend for, is not worth much Fear and Doubts; for when you have got it, you are only aſſured you have a created Love or Joy, are Creature for your Portion. Are you certain you ſhall have the Creator? No: "I take no Thought for To-morrow." Chriſt intended by theſe Words, We ſhould take no Tho't for the Creature. You intend, we ſhould take no Tho't for the Creator. We feel the Creator poſſeſſing our Hearts, & his Spirit witneſſing with us. You really can never feel God in or about you. You feel only ſome created Effects of an inviſible unfelt Hand, ſuch as Love and Joy, &c. And tho' you are aſſurred of theſe Effects, (beſides the Danger of their ariſing from other Cauſes) you are aſſured of nothing material, in Time or Eternity; and yet you fear none. No: Becauſe the Holy Ghoſt ſupports ſuch Aſſurance, and needs not a ſpeculative Faith to help it. Suppoſing he did ſupport it, (which notwithſtanding may be a Deluſion.) Yet Holy Ghoſt, Love, Aſſurance, and all may turn away To-morrow, and leave you in Hell; and yet you fear none. No: Becauſe, If I abide in Him, he ſhall abide with me from Hour to Hour. I am not to believe, if his eternall. we p. 24he not engaged to keep you in Him, your created Love cannot keep him in you. It is not unſafe therefore, to doubt a little of your Strength to keep Him; for according to your own Account, one ſinful Thought, tho' on a Death-Bed, is enough to loſe Chriſt's Spirit, Grace and Glory: and yet you fear none. No: Becauſe I have the full Aſſurance of Faith, &c. If you believe the Apoſtle, Faith is the Subſtance of Things not ſeen and the Evidence of Things hoped for. Things not ſeen, not felt, not at hand, not in your Poſſeſſion. Whatever Aſſurance you have, cannot be that of Faith, but of Senſe; therefore not the chief Comfort of the Believer; (tho' you ſay it is) becauſe every created Grace in you is vitiated, by remaining Corruption, and the leaſt Imperfection in any of them, is enough to exclude the Soul from God forever; and yet you fear none.

Real Aſſurance of Faith, is a full Perſuaſion in the Soul, that neither Life, or Death, Things preſent or to come, ſhall ſeparate him from the uncreated Love of God, in Jeſus Chriſt. This Aſſurance, you ſay, is not neceſſarily implied in your full Aſſurance; therefore, ſay I, your Aſſurance is not good: Much like his who ſaid, If the bleſſed Virgin ſtands at my Bed-Side, I'm ſure to be ſaved; if not, I'm ſure to be damned. But the full Aſſurance of the Imputation of the Righteouſneſs of Chriſt, apprehended by Faith alone, is that, which others labour for with Doubts and Fear. And you appeal to them, to ſay it between God and them, whether their Fears have not returned? You ſhould rather have put the Queſtion, Whether their p. 25Fears have ever left them? For generally they cannot preſume, they are out of the Reach of Danger, till in Chriſt's Arms. They cannot be Fearleſs in their Enemies Land.

You add on this Head, (§. 16.) A Thought uncomfortable to thoſe who have put on Bowels of Mercy, &c. That Thouſands and Millions, without any preceding Offence of theirs, are unchangeably doom'd to everlaſting Burnings. Is not this as uncomfortable a Thought? That God unchangeably foreſeeing Thouſands and Millions ſhould offend, and knowing the very Perſons who would, ſhould notwithſtanding create them meerly to be damned? Does not this follow, as plain on your Doctrine, as that upon the other? But what ſhall you gain at the Almighty's Hand, to charge him fooliſhly, and to ſay, Why haſt thou made me thus? His Ways are paſt finding out. He ſhall give Account of his Matters to none.

Object. 4. §. 17. This Doctrine deſtroys Good Works, by deſtroying our Love to the Evil and Unthankful, and cutting off one of the ſtrongeſt Motives to Acts of Bodily Mercy, ſuch as Feeding the Hungry, and Cloathing the Naked, viz. The Hope of Saving their Souls from Death. This runs upon an impoſſible Suppoſition of knowing the Evil, i. e. Non-Elected. The Caſe is, Sir, I can no more know them by others, than I can be Omniſcient; therefore I take Mankind, eſpecially the Houſhold of Faith, as the Objects of my Love, and Acts of Kindneſs, in relation to their Souls and Bodies. Nay, it does, whether you know them, or not, in either Caſe; your Labour p. 26is in vain. This is more ſtrange! Election muſt be down at any Rate, per ſas aut nefas! I know not who are Elected, who not. You know not who the Foreſeen are, who not; therefore neither of us knows who the finally ſaved are, who not; and yet we both know of thoſe now on Earth, ſome ſhall unavoidably be ſaved, and others unavoidably be damned, tho' we know not which. Why then do we trouble ourſelves about any living? (if your Argument be good) "Our Labour is vain." Yea, why do we care for ourſelves; for one Thing is evident, You and I will infallibly be in Heaven or Hell, tho' we know not which. Why then may not we throw ourſelves down a Precipice? Allow me to ſay, this Piece of Reaſoning is a little Unbecoming.

Object. 5. This Doctrine tends to deſtroy the whole Chriſtian Revelation, by making it unneceſſary, according to the Deſire of the modern Unbelievers. The Lord has choſen Men in Chriſt; (the great Mean) ſaves them by Preaching, by his Word and Spirit. Theſe are the Means (as ſaid before) decreed with the End; and till you find Men ſet up for an End, without Means to obtain it, I beg Leave to think your Doctrine produces more Unbelievers. Examine the Iſle of Britain (tho' you go no further) you'll find at a moderate Computation, Three Thouſand modern Unbelievers, i. e. Deiſts, c. your univerſal Way; I dare ſay, not one abſolute Election-Man among them. And that your looſe and generous Doctrine, managed by the Enemy of Souls, is the Spring of this Evil, is too plain to be denied.

p. 27Object 6. §. 19. It makes that Revelation contradict itſelf, by being grounded on ſuch Interpretations of ſome Texts, as flatly contradict all the other Texts, and indeed the Scope and Tenor of Scripture. You inſtance in ſome Texts on the Side of Election, and in ſome on the univerſal Strain. You found them literally oppoſite. Have you reconciled them? No: You left them as you found them. You ſay, the Election-Interpretation of ſome Texts, contradicts all your Texts. And does not your Interpretations of ſome Texts, contradict the Election-Texts; and where is the Difference? Have you reconciled their Texts with your Interpretation? No: Better their Texts have no Meaning at all. Let that be as it will, I am ſure your Texts have a Meaning, tho' you have not hit upon it. What Texts prove Election to be contrary to the Tenor of Scripture.

"1 John iv. 8. God is Love." —Your Concluſion muſt be (if any) God does not hate, or is not Hatred. Does he not hate Devils? Does he not hate Men, viz. The Damned? Does he not hate wicked Men on Earth? Pſalm xi. 5. But the Wicked—his Soul hateth; therefore your Argument is not good. To whom then is God's Love? To ſome Men in Chriſt, Ver. 16. And we have known and believed the Love that God hath to us (Believers) God is Love. No Word of his Love to any other.

Pſalm cxliv. 9. God is good to all, (not loving to every Man, as you have it). And his tender Mercies over all his Works. True: Good, not only to Iſrael, but to all other Nations. He giveth Rain to the Juſt and the Unjuſt. He filleth their p. 28Hearts with Food and Gladneſs. Does this imply, that God loved the Heathen Nations, as he did Iſrael? Or, that every Man is an Object of God's Redeeming Love? If ſo; Beaſts may come in for a Share. The Text includes them. His Mercies are over all his Works. He giveth the Beaſt his Food, and the young Ravens that cry.— Whatever Love this Text implies, ſuits a Raven as well as Man.

Rom. viii. 32. He that ſpared not his only Son, but delivered him up for us All; how ſhall he not with him freely give us all Things. This Text, on which you have grounded your Negative Diſcourſe, is remarkably foreign to your Purpoſe. The Apoſtle, Ver. 33. ſays, Who ſhall lay any Thing to the Charge of God's Elect, it is God that juſtifieth them; how then ſhall he not glorify them; Yea, give them every Thing freely, ſince they are the Called according to his Purpoſe. Ver. 28. No Word of any other.

"Acts x. 34. God is no Reſpecter of Perſons." If you incline to have a literal Senſe of this Text, it will follow, That God reſpects no Perſon; no not the Perſons of the Trinity. Not ſo to be underſtood. How then? God does not reſpect one Perſon or Nation above another? Not ſo: He reſpected Abel, not Cain; Iſrael, not the Heathen Nations. Was it for any Good in Abel above Cain, or in Iſrael above other Nations, he reſpected them? No: You teach, §. 3. That all Good, in or from Man, flows from Grace; Grace then muſt preceed, and God's Reſpect preceed that; or, He reſpects now, becauſe he reſpected them before; therefore it was p. 29no Good in the one or the other, was the Cauſe of God's Reſpect; ſo far from it, That if God had the ſame Reſpect to Tyre and Sidon, they ſhould have repented.—Whereas thoſe to whom he had, were a ſtiff-necked Generation.

You'll ſay, he reſpected the Jewiſh Nation, becauſe of ſome grand Deſign he had in View, viz. The Incarnation of Chriſt, of, and among them. True; and when That was accompliſhed, He had an equal Reſpect to Jews and Gentiles, no Reſpect of the Perſons of honeſt Cornelius (a Gentile), and Peter (a Jew): The Partition Wall is broke down: In every Nation, he that feareth Him and worketh Righteouſneſs, is accepted of Him, i. e. ſuch as are inwardly, and outwardly Holy, fearing God inwardly, and working Righteouſneſs outwardly. And this, you grant, flows only from Grace, and Grace from Reſpect. Or thus; whom God reſpects, he reſpects in every Nation; and who doubts it? It is the very Language of Election, but far from your Scope.

You charge them, p. 19. with ſaying, That our being Elected, no Way depends on the Fore-knowledge of God.

Sir, this is a Miſtake; What they ſay, is, That their being Elected, does not depend on God's Fore-knowledge of any Good in them, which you have granted, §. 3. But the Fore-knowledge mentioned, Rom. viii. 30, 1 Pet. i. 1, 2. which you have brought to confute them, is the very Ground of their Election; ſuch as God did fore-know, or loved, or reſpected, them he calls, juſtifies, and glorifies. What Fore-knowledge do you mean in p. 30Oppoſition to theirs? Is it of any good Intention, Purpoſe, Endeavour, &c. You ſay no, §. 3. Is it of any Good intended for them above others? If ſo, this argues eternal Reſpect, which is the Fore-knowledge they plead for.

Rom. x. 12. The ſame Lord over all is rich in Mercy, to all that call upon him. True; Yea, adds the Apoſtle, ibid. He who calls ſhall be ſaved, whether Jew or Greek; and who doubts it? What do you mean by this; Is it, that every one who ſhall happen to ſay, Lord have Mercy upon me, ſhall be ſaved? No; not every one that ſaith Lord, Lord, ſhall be ſaved, or enter into my Kingdom. Who then? Thoſe who call from Grace for Grace; from Faith for Salvation. God muſt reſpect, and then give Grace. They ſhall then call, and he then will hear. What is this to the Matter?

Jam. 1. 5. If any of you lack Wiſdom, let him aſk of God that giveth to all Men liberally, and upbraideth not. You take the Advantage of the Word All. All, means every one that aſks. Every one who aſks, will aſk in Faith, or not. If he aſks not in Faith, the Apoſtle tells you plainly, Ver. 7. Let not that Man think that he ſhall receive any Thing of the Lord. If he aſks in Faith, he muſt do it from preceding Grace; and Grace from Reſpect. This is very true; but not to your Purpoſe. You obſerve rightly, Page 20. They ſay, Chriſt died not for All; i.e. every Man, whether ſaved, or damned. They ſay ſo. What ſay you?

Rem. xiv. 15. "Deſtroy not him with thy Meat," for whom Chriſt died, which you ſay, is a clear p. 31Proof, that Chriſt died for the Damned: A very dark one, ſay I. If Chriſt had ſaid only, falſe Prophets ſhould appear, who would deceive the Elect; you would have concluded the Elect might be damned. But he adds, if it were poſſible, to rectify your Miſtake. Why ſhould not you allow the Apoſtle to forbid a Brother act the Part of a falſe Prophet, in doing what in his Power lay to deceive, or deſtroy his Brother, for whom Chriſt died, if it were poſſible? Does the Apoſtle mean any thing more. No: He knew very well that Chriſt had ſaid; none was able to pluck any Soul he died for, out of his Hands.

For further Proof of Chriſt's vain Ranſom, you cite, Jo. iv. 42. Jo. i. 29. 1. Jo. ii. 2. 1 Tim. iv. 10, 1 Tim. ii. 6. Heb. xi. 19. Where Chriſt is ſaid to be the Saviour of the World; to take away the Sins of the World; a Propitiation for the Sins of the World; the Saviour of all Men; a Ranſom for All; to taſte Death for All. This laſt Text is tranſlated in our Engliſh Bibles, every Man. You have followed the Original, taſted Death for All (Pantes)

The Force of your Argument for the above Texts, lies in the Terms, WORLD and ALL. And if theſe Terms imply not every individual of Adam's Seed; yea, all the viſible Creatures of God, your Argument cannot conclude. What do do you mean, when you write in the Preface to your Sermon, I am indiſpenſably obliged to declare this Truth, to all the World? Do you intend the brute and irrational Creation? No: Men only. Generations gone off the Stage? No: p. 32but the Living. Heathens in unknown Parts of the World? No: Fools and Madmen in known Parts? Such as Deaf, Dumb and Blind? No: After theſe Limitations, you think we underſtand what you mean, viz. All to whoſe Hands your Diſcourſe ſhall come, and are capable to underſtand, read, or hear it. It is then ſtrange, That God who ſutes himſelf to the Manner of ſpeaking among Men, ſhould not be allowed the ſame intelligible Liberty of Speech with them, without taking him at a Catch, to intend the Salvation of the Damned; Yea, if the Humour takes us, the Salvation of Brutes too; for the Term World includes them. Eſpecially when God himſelf limits theſe Terms in Scripture, 1 Jo. v. 19. We are of God, and the whole World lieth in Wickedneſs. Here God's Children are excepted and a whole World left behind, Heb. xii. 8. If you be without Chaſtiſements, whereof ALL are partakers, then are ye Baſtards, and not Sons. Here God's Children are called ALL, (a World) and yet all Baſtards, a World lying in Wickedneſs, left behind. Shall we not then do Chriſt the Juſtice to allow him to pay a Ranſom and taſte Death for his own ALL, his own World; eſpecially, that the Nature of God, the Nature of Man, the Tenor of the Covenant of Grace, the Scope of God's Revelation from the Beginning, till now, and the viſible Courſe of his Providence, will no more allow us to think that he paid a Ranſom for the Damned, than that he intended Glory for the Brutes. Which, in Reaſon, Religion and Obſervation might be made evident, if this was the proper Place.

p. 33"2 Pet. iii. 9." The Lord is not ſlack concerning his Promiſe — but is long Suffering towards us, not willing that any (of us) ſhould periſh, but that all (of us) ſhould come to Repentance. What us? Believers, or thoſe to whom God gave, or was to give Faith as a Gift; and who are they? Thoſe among the Multitude, on whom he is pleaſed to confer it, from eternal Reſpect, not willing any of them ſhould periſh.

"Ezek. xviii. 23." In the preceeding Verſe, God ſays, if the wicked turn from all his Sins, and keep my Statutes, (that is, if renewed in Heart, and reformed in Life) he ſhall live.

I hope, you'll admit the renewing of the Heart, from which all Acts of new Obedience flow, to be God's immediate Work. May we not then underſtand God, If I renew a Sinner in Heart and Life, have I any pleaſure in his Death? No.

"Ezek. xviii. 32." God ſays in the preceeding Verſe, make you a new Heart and a new Spirit, which God himſelf promiſes to do. Ezek. xxxvi. 26. And then may not God ſay, I ſhall give you a new Heart and a new Spirit, for I have no Pleaſure in your Death.

"Ezek. xxxiii. 11." In the preceeding Verſe, the People ſay, If our Sins be upon us,—how ſhall we live? The Lord brought them to a Senſe of their Sin and Puniſhment, by giving them a new Heart, therefore, ſays God to the Prophet, Thus the People ſpeak, and thus ſhall you ſpeak to them, as I live, I have no Pleaſure in their Death. I will their Life, becauſe I brought them to the Gates p. 34of Death. I will give them Glory, becauſe I gave them Grace.

Deut. I have ſet before you Life and Death. If the Life and Death here ſpoken of, reſpect temporal Proſperity and Miſery, it is not to the Purpoſe. If to eternal Salvation, it is with the Qualification of circumciſing their Hearts, which the Lord abſolutely promiſes to do. Ver. 6. And the Lord thy God will circumciſe thine Heart. And no Body doubts that Man ſhall chooſe Life, when the Lord circumciſes, or renews his Heart. What is it you mean by theſe Texts? Is it that God really Wills, and hath Pleaſure in the Salvation of every Man? If ſo, Hell ſhall be an empty Region, for He is in one Mind, and who can turn him? (Not the Will of Devils or Men) and what his Soul deſireth, even that he doth, Job xxiii. 13. His Counſel ſhall ſtand, and he will do all his Pleaſure, Iſa. xlvi. 10. When God ſaith, What he willeth, That he will do; ſhall we contradict him to his Face, and ſay, he cannot. When He ſays, His Council ſhall ſtand; ſhall we ſay, it ſhall not? This Language becomes the Sons of Belial, not the Expectants of Glory.

Object. 7. Page. 22. This Doctrine is full of Blaſphemy. I could wiſh to have Room to turn the Chace upon you; but I am not now on the Offenſive, neither ſhall I charge you (as you have cautioned on this Head) with Blaſpheming, meerly becauſe you mention the pretended Blaſphemy of others. No: Becauſe, I believe, you ſpoke as you thought, and did not think as you ought; therefore, I pray, the Lord forgive you.

p. 35You ſay, Election repreſents Chriſt a deceiving unſincere Hypocrite, becauſe he invites Sinners to him, Mat. xi. 28. Wept over Jeruſalem, and ſaid, I would—and ye would not; —called thoſe whom he knew would not come, thoſe who were not able, whom he could make able, and will not. Your Opinion muſt be, That he did not know who were able to come to him, who not. That he could not make them able, tho' his Power was preſent. That, the Succeſs of the whole depended on the Will of Man. A ſtrange ignorant weak Creature, Chriſt muſt be in your Account! No wonder, if Univerſaliſts are Arians. A powerful Being the Will of Man muſt be! No wonder if Free-Willers were vicious: They may be otherwiſe, when they pleaſe. It is ſtrange, God did not make that ſame Will more like a Creature when he had it in Embryo. Well, you'll ſay, this muſt be true, or Chriſt inſincere. Sir, neither of them is true; Chriſt knew what was in Man; He knew who were able to come, who not; That none was able to come, except the Father did draw him; He was able to draw whom he pleaſed, and ſtill a ſincere God and Man. You ſay, it cannot be denied, he every where ſpeaks as if he were willing, that all ſhould be ſaved; and therefore called. Soon denied, and as ſoon proved; He called not the Righteous, but Sinners; not the Whole, but the Sick; not the Eaſy, but the Weary; and by Conſequence a ſmall Number. Accordingly, in your firſt Text, He invites the Weary and heavy laden. Wearineſs ſuppoſes Conviction, Conviction Grace; Grace, Eternal Reſpect. p. 36Therefore Chriſt ſays, All that the Father hath given me, ſhall come unto me; my Sheep hear my Voice. Chriſt calls them, and pray where is the Inſincerity? And can you deny the Lord to have the like Meaning, in his other gracious Invitations, excepting where he ſpeaks of Inflicting, or not Inflicting temporal Judgments, as in your other Text. And as to it, you'll remember, That as the Lord ſent Jonah a (Prophet) to Nineveh, (a Heathen City) to call them to an external Humiliation, otherwiſe they ſhould be overthrown; and on humbling themſelves, are ſpared. So Prophets are ſent to Jeruſalem, to call them to the like Repentance, under the like Threatning. Chriſt, in the Quality of a Prophet, comes to them laſt; they are Diſobedient; therefore tells them the City ſhall be overthrown; their Houſes leſt deſolate. But theſe external Calls and theſe external Judgments, have no Connection with the eternal Salvation or Damnation of Nineveh or Jeruſalem.

You may poſſibly object here; Firſt, Chriſt's Inſincerity in calling even the Elect of Life, knowing they would not anſwer till quickened by his Power: And, Secondly, In weeping over Jeruſalem, which himſelf had doomed to Deſtruction. You'll obſerve, That Chriſt is conſidered in Three Capacities: 1. Of an abſolute God, and as ſuch, Whatever his Soul deſireth, even that he doth. 2. Of Mediator, God-Man. As ſuch, Whatsoever he willeth, the Father heareth, and giveth always. 3. Of an abſolute or real Man, and as ſuch, He is touched with the Feeling of our Infirmities, Sin excepted. He may pray and wiſh in Behalf of his p. 37Brethren, and even in his own Behalf, as in the Garden; and yet ſay, not my Will, but thine be done. He may call and invite, and leave the Succeſs to God. He may as a Preacher, cry out with a loud Voice to a dead Lazarus, Come forth; tho' as God, he knows it is his Omnipotence, muſt give the hearing Ear. He may preach like Ezekiel, over a Valley of dry Bones; tho' as God, he knows it is his Spirit muſt give them Life. He may wiſh and weep, and pray over Jeruſalem with the Bowels of a Man, a Countryman, a Friend; and as God determine its Overthrow; as you know he did many Hundred Years before. And if his inviting, calling, praying, wiſhing, be a Mocking of his Creatures (as you ſay) it is a Mocking muſt hold while the World ſtands; For it pleaſeth God by the Fooliſhneſs of Preaching, to ſave his People. Therefore it is a Matter of Moon-ſhine, whether it pleaſes you or not. But if you have any Notion at all of your own Sincerity, as a Preacher, a Countryman, a Friend, you may entertain the like Notion of Chriſt's Sincerity, in the like Capacity with you, with this Difference only; He was not ſubject to Error in Judgment, and therefore not to Sin; but you are to both, if I miſtake not. From the Whole, Election ſecures the Juſtice, Mercy, Truth, &c. of Father, Son and Spirit.

To gain the Affections, as well as inform the Judgments of your Hearers and Readers, concerning the Blaſphemies contained in Election, you entertain them with a long Rhetorical Flouriſh. Pity ſo much ingenious Language ſhould carry Nothing in p. 38it. The Whole of it is this, That upon the Suppoſition of Election, and that Satan knows who the Elected are, who not, he is a Fool to tempt the one or the other; for in the one Caſe, his Labour is vain; and in the other ſupoſſitions. I have already made it appear, That Satan has as much Room to act the Fool on your Decree of Foreknowledge, as on that of Abſolute Election; and till you make the Difference appear, I beg Leave to ſay, You have widely miſtaken Satan's Caſe, in Reſpect to both. He is juſt as much in the Dark, as to the Perſons of the Elected, and Non-Elected, as you are; and therefore tempts all in the general. And tho' he ſhould know one to be a Child of God to Day; What know we, but he may be of your Opinion, to think he may be his own To-morrow, and ſay to God, as in the Caſe of Job, Stretch now forth thy Hand upon him, he ſhall curſe Thee to thy Face; tho' you and he may be miſtaken. Yea, if God ſhould point out to him the Elected by Name; Would this abate his Rage? No: He would act the ſame malicious, tho' Fooliſh Part, he did to Chriſt, who he knew was not only Elected, but was the Lord his God. He would create them as much Uneaſineſs as lay in his Power. On the other Hand, he is equally ignorant of the Non-Elected. For ought he knows, thoſe over whom he triumphs to Day, may be To-morrow in Chriſt's Arms. So that this pathetic Scene of yours, is entirely loſt upon a falſe Suppoſition. A Suppoſition of Satan's Omniſcience to raze down Election. But unleſs you had made him Omnipotent too, The p. 39Election ſhall obtain it. However, you venture ſet your Foot, and join Iſſue with every page missing of it: Every Aſſerter! Too many for one page missing unleſs he had been a Saul, to kill his Ten page missing; for, No Hercules quidam contra page missing much leſs All. I am glad you did not page missing Mathematical Q. E. D.

FINIS.

End of the text · George Whitefield, Free Grace Indeed (1741)