treatise. And you have unluckily taken away all opportunity of any fubterfuge, by afserting, that between liberty and neceffity there is no medium. You therefore set aside all liberty, and reduce men to an abfolute and unavoidable neceffity. And this neceffity according to your fyftem is derived from the Deity: who by hist unalterable decrees has ordained every thing which is bad and corrupt: every species of abomination and fin. This you infift on, though you are told by the Prophet and Evangelists, that he is a God of righteoufnefs and holiness that he is alfo eminently good; fo that there is none good but one, that is God. Matt. xix. 17. The fame Deity from whom you suppose all discord and violence to have proceeded, is called the God of love and peace. 2 Cor. xiii. 11. and the very God of peace. Heb. xiii. 20. We may therefore be affured, that none of these horrid qualities could be derived from him. God is light, and in him is no darkness. 1 John i. 5. These things, Sir, I have thought proper to lay before you: that you may judge, whether the fufferance of evil be as bad as caufing it: and whether a permit be the fame as a performance. I fhall add no more, but only conclude with the words of the

Apostle,

Apostle, Let God be true, and every man a liar; as it is written, That thou mightest be justified in thy fayings; and mighteft overcome, when thou art judged. Romans iii.

4.

SECTION XI.

AVING hitherto profecuted your fyftem

HA

in theory, you try at laft to confirm it by divine authority; and accordingly you at tempt to fhew us-How far the Scriptures are favourable to the doctrine of Neceffity. p. 129. Should there poffibly be found one or two texts, which might feem to favour your notion; yet they would amount to little, when opposed to the whole tenour of the facred writings; which contain a very different doctrine. So far from being determined from the beginning by any foreign influence, we are commanded to make use of our reafon, and tó look up to God for his affiftance and direction. And if we will not make a good use of the faculties bestowed upon us; nor feek that heavenly influence, by which we may be led to the truth; we are given up to our own depraved will, and the iniquity of our hearts. All this plainly proves, when good and evil are

laid

laid before us, that we are at full liberty to. choose the one and to: efchew the other: nor. can we have been under any previous neceffity;. nor have had our purposes determined beforehand by any abfolute decrees: for then we fhould be past amendment; and all change impoffible: whereas we pray for a renewal of fpirit, and for the grace of God to effect it; which grace is a fubfequent gift; and depends upon our wishes and prayers. Supplications, and pious wishes, of this kind are enjoined to all but they would be unnecessary and prepofterous, if every thing antecedently were determined concerning us. The freewill-offering, fo acceptable to the Deity, is rendered void by the fuppofing of any prior and irresistible reftraint upon the mind and understanding. At the fame time we well know, and acknowledge, that God does not leave the world to itself: but continually interferes with a paternal care; and occafionally directs, enforces, alters, and reftrains, as feemeth beft to his Divine Wif dom. His Providence is over all his works and by this fuperintendance the whole is ultimately carried on, to the completion of those great purposes, for which it was intended. You, Sir, infift, upon previous abfolute decrees: and

that

that the world is directed by an "uncontrolled neceffity: In confequence of which you quote many paffages from the facred writings, as if they confirmed those doctrines. But they manifeftly relate to the Providence of God; and to the subsequent bleffings of Grace to those, who try by just means to obtain them. Also to the judicial blindness and infatuation, which is threatened to the rebellious; and to all, who wilfully mifapply the gifts, with which they have been favoured. For to every one, that bath, shall be given; and be shall have abundance: but from him that hath not, shall be taken away, even that which he bath. Matt. xxv. 29. But let us see the quotations, of which you are pleased to avail yourself: that we may judge how far they are serviceable to your fyftem.

Deut. xxx. 6. And the Lord thy God will. circumcife thy heart, and the heart of thy feed, to love the Lord thy God with all thy heart, and with all thy foul, that thou mayeft live.

Jerem. xxiv. 7. And I will give them a heart to know me, that I am the Lord: and they shall be my people, and I will be their God; and they fall turn unto me with their whole heart.

Jerem.

: Jerem. xxxii. 39.

And I will give them one

beart, and one way,

that they may fear me for

ever, for the good of them and of their children. after them. I will put my fear in their heart, and they shall not depart from me.

Ezek. xi. 19. And I will give them one heart, and I will put a new spirit within you; and I will take the story heart out of your flesh.

Ezek. xxxvi. 26. And I will put my spirit in you, and cause you to walk in my ftatutes; and Jefball keep my ftatutes and do them.

It is faid of Lydia (Acts xvi. 14.) whose beart the Lord opened, that she attended to the things that were spoken of Paul.

With respect to the reception of the Gospel, our Saviour fays (John vi. 37. &c.) All that the Father giveth me, fhall come to me. No man can come to me, except the Father, who bath fent me; draw him. And again,-No man can come unto me, except it be given to him of the Father.

To the fame purpose the Apoftle St. Paul fays (1. Cor. iii. 6. &c.) I have planted and Apollos watered,