Answer. That the atonement is fufficient for the whole hu man race, and that Chrift tafted death, in a certain fenfe, and in an important fenfe, for every man for this fee in Let. I, II. Part IV. That Chrift died, however, with a pofitive determination to fave only a part, alfo that many are ordained by God for endless mifery, is no objection against the fulness of the atonement. That God hath mercy on whom he will, and whom he will, he hardeneth,'* does not argue the atonement to be infufficient for the whole. Neither does it argue that offers of grace cannot be confiftently made to every creature,

Dr. H. thinks it does. And on this ground he argues his own fcheme. But he only argues against himfelf. Granting this ob jection to be well founded, it clearly follows, if the great majority of mankind, as he fays, are ordained by God to be diftreffed with the awful flavery of fin, all their days, then Christ has not died to fave all men from this evil: Then the atonement, in this cafe, is infufficient for all: Then provifion, in this cafe, is made only for a part: Then how can every one be invited, when provifion is made only for a part? This is taking the argument in the Doctor's own line. His reafoning is, if a part of mankind be marked out, by God, for eternal death, then the atonement is not fufficient for to fave this part of mankind from this death; therefore the atonement is not fufficient for all men. The e'ternal, perfonal damnation of one human foul,' he fays, 'would caft a great reflection on the full and complete atonement of the Son of God's love.'t But hereby he impliedly fays, if God have marked out fome of mankind to be left in rebellion against him all their days, as he afferts God has, then provifion is not made by the atonement to keep these, so marked out, from this rebellion. Then this portion of mankind cannot be commanded and invited, in this cafe. And who thefe are among the impenitent he cannot tell. Neither can he felect any one, so as to apply the gofpel invitation to him. He has cut himself off from inviting every impenitent finner to turn from fin.

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For the LORD to harden Pharaoh's heart, or leave Pharaoh to harden his own heart, and punith him for it, is the fame, in the nature of the cafe, whether it be done in this or the next world. Dr. H. profeffes to agree with his opponents, in every fenfe, as to the agency and fovereignty of Jehovah; and the free agency and accountablenefs of men. But he fays, if Pharaoh's heart be hardened, and he punished, in the next world, this implies that there was not merit enough in Chrift's blood to prevent this

vil.

vil. In addition to what has been cited, Dr. H. has several expreffions to this amount, as we fhall yet fee. Which is saying, at the fame time, that Chrift's blood was not meritorious enough, and no adequate provision made by the atonement, to keep Pha raoh from fin and punishment, while in this life. Therefore, as Dr. H. ftill argues, if there was not adequate provision so as to prevent Pharaoh's fin, in this life, then there was no foundation laid for him to turn from fin and turn his heart to fear the LORD, and truft in the Meffiah. Of course, Dr. H. has releafed Pharaoh from all moral obligation. He cannot charge Pharaoh, nor any cther hardened finner, with any thing amifs.

Thus, my dear Friend, we have the effence of Dr. H's good news. All fear of punishment is taken away, and a great thew of happiness is made, as to the coming world. But no provifion is made for finners to turn from fin, and enjoy the purchase of Chrift's death, while in this world. While in this world, finners are released from all moral obligation, and left to indulge, without remorfe of confcienee, in every finful pleasure. Good news indeed! most gratifying to the wicked; but grievous to the righteous. Some further account may be given of this, in our next Letter.

I am, &c.

LETTER II.

Dr. H's foundation of faith further examined, compar ed, &c,

MY DEAR FRIEND,

R. Huntington's given rule of faith implies that we must have certain knowledge of obtaining the object, before we can, with propriety, try to obtain it, or fet our hearts to feek after it. We must also have certain knowledge that God has decreed we fhall obtain the object, whether we feek after it before death overtakes us, or not.

Regeneration, repentance, faith, love, hope, joy, every vir'tue, and every good work wrought in us, or exercifed by us, fays he, are all fo many fit and neceffary fteps, which the al'mighty Redeemer takes with human fouls, to acquaint them 'with his meritorious impetration, give them comfort in it, and 'affect them fuitably by it in their hearts and lives. There is no ftrift propriety in preaching any of these doftrines as gospel,

i. e. as news founded in facts, that ought to be believed; unless all is made true and fure in Chrift before we have any acquaintance with the tidings, or any operation from them.'* In connection with the meritorious impetration' of Christ, the Doctor enumerates, as we fee, the various graces given by the holy Spirit, and duties enjoined on men in the gofpel. This is the news founded in facts, that ought to be believed." We ought to believe that regeneration, repentance, faith, love,' and every chriftian duty required of us, is made true and fure in Chrift, before we have any acquaintance with the tidings.' Not only fo he afferts that there is no propriety in preaching any of thefe doctrines,' viz. repentance, faith, love, &c. unless all is made true and fure in Chrift before we have any operation from them.' But if there be no propriety in preaching any of thefe doctrines, then furely there is no propriety in believing them, unless all is previously made certain, or predetermined by Chrift to be wrought in us. Therefore, there is no propriety in believing we ought to have repentance, except we can firft believe that God has determined to give us repentance. All muft firft be made fure in Chrift, or the preaching of these things is in vain. Hence, it follows that the firft and great object in preaching the gofpel is to declare this affurance. The firft thing, therefore to be believed is this affurance in Chrift, and that he is determined to work in us every good work. Dr. H. here plainly teaches that it is in vain to feek after a new heart, or fet our hearts to turn to the LORD, except we can first be affured he has determined to give us a new heart.

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In connection with this, he fays, When the doctrine of repentance is preached for the remiffion of fins, this remiffion is always fure in Chrift.'+ His meaning must be, when Chrift and his minifters call on finners to repent, that their fins might be forgiven, this implies an affurance that their fins fhall be for given. To this the Doctor adds, Repentance as a fit temper of mind to receive it and enjoy the benefit, is alfo engaged by him, who orders the doctrine to be preached.'t Repentance is accordingly engaged, as well as remiffion of fins, and always engaged whenever finners are called on to repent. And Dr. H. fays, When all men are commanded every where to repent, the very command implies, that this is made fure, and all the ben efits connected with it.' But if the preaching of the gospel mift carry in it this affurance, otherwife it is not gofpel to be believed, then finners cannot profit by it except they first em brace this affurance. They must be certain God has determinદરે

ed to give them repentance before they can fet their hearts to this duty.

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Again, Dr. H. applies Rom. v. 10. to all men, without exception. By the death of Chrift, as he interprets, Every hu man creature is reconciled to God, and God to them.'*And much more being reconciled, i. e. moft evidently and certainly, ⚫ as he lives an almighty and faithful Savior, to make application of the benefits of redemption, to give repentance to his redeemed (called his Ifrael) and forgiveness of fins.' The whole human race he calls God's Ifrael,' becaufe every human creature is reconciled to God, and God to them.' So that he confiders it moft evidently and certainly' determined, and as the most obvi ous truth in the Bible, that Chrift will give repentance, as well as forgiveness of fins, to all mankind. And, as we have feen, he calls it utter inconfiftency to preach the gofpel on any other ground than this.' It is of courfe utter inconfiftency to believe the gofpel, or pay regard to it, except we can firft realize whathe terms this great and most obvious truth, that Chrift has engaged to give repentance to every human creature.

Thus far Dr. H's rule of faith: We must have certain knowledge of obtaining the object before we can, with propriety, try to obtain it, or fet our hearts to feek after it. But this rule fhuts impenitent finners out from the faith, and fixes them all in infidelity. An appeal may be made to the confcience of every man, faint and finner, for the truth of this. Who can fay, 'The very command' to faith and hope carries in it certain knowledge to his own mind, that God will hereafter, or in fome future moment, give him this faith and hope? Who can fay, and before be has ever fet his heart to it, he is certain God will give him re pentance? But, for the want of this certain knowledge, finners are here iuftructed to remain as they are, fhut out from the faith, and fhut out of the kingdom of grace. Every attempt to humble themselves before the Moft High, and implore his grace, without this certain knowledge, is utter inconfiftency. Every attempt to believe in Jefus for falvation, unless they are firft certain he has determined they fhall fo believe, is in vain. And as long as they wait to have this affurance, as a foundation for their repentance and faith, so long they will certainly remain impenitent.

It will now be objected that the Doctor's meaning is not to make this knowledge the first thing, or that there can be no exercife of repentance and faith without it. Although this certain knowledge is neceffary to make faith complete, or, more properly, to make one ftrong in the faith; yet a man may have fome low degree of faith without it. Answer.

* P. 130.

Anfwer. Then the gofpel may be preached in fome low degree without it. Which is a contradiction to the Doctor's exprefs words. Utter inconfiftency!-no degree of it can be preached, no part or branch of it can be taught, neither can finners be urged to one gofpel duty; unless all is made true and fure in Chrift before they have any acquaintance with the tidings.'

Again, it will be objected, The Doctor's meaning is that faith is a complex exercife, or feveral truths come into view to make it what it is. Several truths refpe&ting Chrift and the way of life by him, as his divinity, his humanity, and the offices he fullains as Mediator; all of which are neceffary to be received, to make faith what it is. But which of thefe muft firft ftrike the mind, is immaterial. In like manner, although this certain knowledge be neceffary, to make faith complete, yet it is not neceffarily the first thing; neither does it follow that there can be no attempts made by finners towards faith and repentance, without it.

Answer. Neither does it follow that there can be no attempts made in preaching the word, and urging finners to thefe duties, without it. Which is the fame contradiction again.

It will further be objected, That the Doctor's meaning is only to ellablifh the certainty of finners repentance, as a truth or event determined by Chrift, and which is fo clearly contained in the gofpel; being alfo one moft effential part of the gospel, without which the gofpel is not gofpel; but not fo effential and neceflary for finners to believe; it is immaterial whether they believe it, or not.

Anfwer. It is then immaterial whether it is preached or not. Of course the gofpel may be truly preached, and this doctrine wholly omitted. Which is a third contradiction to the Doctor's words. Furthermore, this objection, of itself, is a contradiction to the Doctor's exprefs words. There is no ftrict propriety in preaching any of thefe doctrines as gofpel, i. e. as news founded in facts, that ought to be believed; unlefs all is made true and fure in Chrift before we have any operation from them.' As we have feen, by thefe doctrines' he means, among other things, regeneration, repentance, every good work wrought in us, or exercifed by us.' And this news must be founded in facts;' it must be a fact or certainty that Chrift will give repentance to every finner; elfe there is no propriety in preaching or believing-elfe no finner ought to believe thefe doctrines as gofpel. However the preaching of the crofs may be flated, except it is made certain that Chrift will work in finners, in all

men,