If I have not taken notice of every particular argument and text of fcripture advanced by P. I hope I fhall be allowed to have selected such as were of the greatest force, and by which the main pillars of his fyftem are supported. If I have in any inftance mistaken his meaning, I hope he will excufe it. I can say I have taken pains to understand him. But whether I have always hit upon his meaning or not, and whether the confequences which I have pointed out as arifing from his fentiments be just or not; I can unite with him in appealing to the fearcher of hearts, that mifreprefentation has in no one inftance been my aim." As I did not engage in controverfy from any love I had to the thing itself, fo I have no mind to continue it any farther than fome good end may be anfwered by it. Whether what I have written already tends to that end, it becomes not me to decide; but fuppofing it does, there is a point in all controverfies, beyond which they are unprofitable and tedious. When we have ftated the body of an argument, and attempted an anfwer to the main objections, the moft profitable part of the work is done. Whatever is attempted afterwards muft either confift of little perfonalities, with which the reader has no concern; or at beft it will refpect the minutia of things, in which cafe it feldom has a tendency to edification. To this I may add, though I fee no reafon at prefent to repent of having engaged in this controversy, and were it to do again fhould probably do the fame; yet it never was my intention to engage in a controverfy for life. Every perfon employed in the miniftry of the gospel has other things upon his hands of equal importance. If therefore any or all of my opponents fhould think proper to write again, the prefs is open: but unless fomething very extraordinary fhould appear, they must not conclude that that I efteem their performances unanfwerable tho' I fhould read them without making any farther, reply. The laft word is no object with me; the main arguments on all fides of the controverfy I suppose are before the public, let them judge of their weight and importance. A reflection or two fhall conclude the whole. However firmly any of the parties engaged in this controverfy may be perfuaded of the goodnefs of his caufe, let us all beware of idolizing a fentiment. This is a temptation to which controverfialifts are particularly liable. There is a lovely proportion in divine truth: if one part of it is infifted on to the neglect of another, the beauty of the whole is defaced; and the ill effects of fuch a partial diftribution will be visible in the spirit, if not in the conduct of those who admire it. Farther, Whatever difficulties there may be in finding out truth, and whatever mistakes may attend any of us in this controverfy, (as it is very probable we are each miltaken in fome things); yet let us ever remember, truth itself is of the greatest importance. It is very common for perfons when they find a fubject much difputed, efpecially if it is by those whom they account good men, immediately to conclude that it must be a fubject of but little confequence, a mere matter of fpeculation. Religious controverfies upon fuch perfons have a very ill effect: for finding a difficulty attending the coming at truth, and at the fame time a difpofition to neglect it, and purfue other things; they readily avail themfelves of what appears to them a plaufible excufe, lay afide the enquiry, and fit down and indulge a fpirit of fcepticifm. True it is that fuch variety of opinions ought to make us very diffident of ourselves, and teach us to exercise à christian forbearance towards thofe who differ from us. It fhould teach us to know and feel what an inspired apoftle apoftle acknowledged, that here we fee but in part, and are at best but in a state of childhood. But if all difputed fubjects are to be reckoned matters of mere fpeculation, we fhall have nothing left in religion. of any real use. Nor fhall we ftop here: if the fame method of judging of the importance of things were adopted respecting the various opinions in ufeful fcience, the world would prefently be in a ftate of stagnation. What a variety of opinions are there, for instance, concerning the best modes of agriculture; but if any perfon were to imagine from hence that agriculture itfelf muft be a matter of no importance, and that all thofe articles therein which have come under difpute must be matters of mere idle fpeculation, what a great mistake would he be under. And if a great number were to imbibe the fame fpirit, and feeing there were fo many opinions, refolve to pay no attention to any of them, and to live in the total neglect of all bufinefs, how abfurd muft fuch a conduct appear, and how pernicious must be the confequences! But a neglect of all divine truth on account of the variety of opinions concerning it, is full as abfurd, and infinitely more pernicious. As much as the concerns of our bodies are exceeded by thofe of our fouls, or time by eternity; fo much is the moft ufeful human science exceeded in importance by thofe truths which are facred and divine. Finally, Let us all take heed that our attachments to divine truth itself be on account of its being divine. We are ever in extremes; and whilft one in a time of controverfy, throws off all regard to religious fentiment in the grofs, reckoning the whole a matter of fpeculation; another becomes exceffively affected to his own opinions, whether right or wrong, without bringing them to the great criterion, the word of God. Happy will it be for us all if truth be the fole object of our enquiries; and if our attachment attachment to divine truth itself be not on account of its being what we have once engaged to defend, but what God hath revealed. This only will endure reflection in a dying hour; and be approved when the time of difputing shall have an end with men. FINIS. N. B. The foregoing Reply would have appeared much Sooner, had it not been for family afflictions. CONTENTS. CONTENTS. Reply to Mr. BUTTON. Sec. I. Introduction. General remarks. II. On the nature and definition of faith III. Rep. to Mr. B.'s V. and VI. letters, on faith IV. Rep. to VII. letter, on the obligations of men V. Rep. to VIII. letter, on the causes to which the VI. Rep. to IX. letter, on punishments being threatened and inflicted for not believing VII. Rep. to X. letter, on spiritual dispositions 33 4.0 X. Rep. to XII. letter, on divine decrees, the use of means, particular redemption, &c. XI. Rep. to XIII. letter, on the tendency of these principles to establish the doctrines of human de- pravity, divine grace, the work of the Spirit, &c. 78 Sec. I. Whether regeneration is prior to our coming to Chrift-or whether it be owing to the influence of the Holy Spirit and that alone, that one finner believes in Chrift rather than another II. Whether moral inability is or is not excufable. On our moral inability being infuperable On grace being provided to deliver men from it III. Whether faith is required by the moral law IV. Whether an obligation upon all those to whom the gofpel is preached to believe in Chrift, and the encouragements held out to them fo to do, This |