remarks on this in the reflections on the 2d chapter, (see pages 38, 39.) The answer which they pretend to give amounts to no answer at all. They say because one repents, while the other does not, &c. This is just as much of a rational answer to the question as if I in answering the question, "why does ice melt when placed before a hot fire?" should say because it melts!! and this would be wonderful to be sure. Now there is no effect without a cause; and to answer the question above, as Arminians pretend to, is only adverting to the effect to show the reason of the effect.This never will do. It is no reason to say that God has given all men powers and faculties, and all may improve them if they will; this is readily admitted. And it is readily admitted that all are justly to blame, and condemned before God for not improving all their talents and natural powers to God's glory, and that all men might be justly damned forever on this account; but this does not touch the question. This is what I admit as well as Arminians. But this does not tell

us why and how it is that one person repents and another does not; nor can the question ever be answered but by admitting that God deals differently. Men may flounce and rave, and talk about partiality and a thousand other hideous things, yet after all, this is as evident a truth as any whatever. And this I was obliged to admit. I was not brought to admit that God dealt unjustly with any; nor that he bound men to sin against him, although they were ever so willing to serve him; that he chained them by his decrees so that they could not come to him if they would, and then sent them to hell for it. I say I was not brought to admit these things, nor ever expect to be, (unless Satan has more influence over me than I trust God will ever give him,) but I was obliged to admit that God dealt differently with men; and this I found Arminians frequently did themselves, although perhaps not conscious of it. About this time I read with great satisfaction the writings of a number of divines who are styled Calvinists, but who no more believed nor

advocated that system, which the Arminians had always represented to me as the Calvinistic system, than they did the theological notions of Baron Swedenbourg. Undoubtedly the particular atonement Calvinists have given the Arminians some occasion to represent this system in the light they have, that is, they have contended that the atonement was not general, that invitations should not be given to all to come to Christ, that men were not only morally but naturally depraved; that they are like stocks and stones in one sense, &c. But men of talents and reading among the Arminians know that at the present day but very few comparatively speaking who are called Calvinists hold to the foregoing sentiments, and they are just as unfair to impute the sentiments of the particular atonement Calvinists to the general atonement Calvinists as either of those would be in imputing to Arminians the sentiments of Universalists. Now, although I had "gone through" with the Arminian system and found that there was not " strength” enough in it to save my soul; yet, I would by no means consent to what I had always understood to be the Calvinistic system. I saw clearly that the atonement was general in its nature, that is, amply sufficient for the whole world; or rather it was a way opened, through which all might come to God, if they would.' I was well assured that invitations were given in the scriptures to all indiscriminately, and that ministers were cominanded thus to invite all. I was sensible, that I was a free moral agent, and that there was no decree of God, nor extrinsic cause which deprived me of this liberty. And I could not consent to a system which taught that God bound men to sin against their wills, or rather made them sin, although at the same time, if he had let them alone, they would be very likely to serve him! and which compared the Almighty to a man chaining up a servent to a tree, and then telling him if he would come to him he would reward him, and if he would not, he would chastise him; and furthermore, which represented the Almighty as carrying

some souls to heaven just like a man carrying a child altogether against his will, &c. I say, I could not embrace such notions as these, and yet I had always been told that this was a part of the Calvinistic system; and that this system, the Arminiau and the Universalists, were all that there were strictly speaking.

Now I have no doubt but that there are tens of thousands that hold on upon the Arminian system, who at the same time see some of its difficulties; yet not knowing, or rather never having clearly seen the bible system of divine truth, and thinking that if they leave Arminianism, they must either embrace Universalism, or fall into the claws and paws of this "horrible monster," which they call Calvinism, they choose to stay where they are. I have often heard it urged as an objection to the doctrine of the saints' perseverance, that it is a branch of Calvinism; and I believe that this is the most common objection to it, and frightens many to such a degree, that they dare not take a side glance at it, for fear they shall be forced to go to heaven, whether they are willing or not. But as for me, as I have already stated, I was obliged to admit the truth of that doctrine, and I now saw that the very stone" on which rested the whole Arminian fabrick, as entirely destitute of solidity; for notwithstanding the atonement was general, the invitation general and to all, yet if it was then left with the creature, such was the willing obstinacy and voluntary depravity of man, that they would ALL WITH ONE CONSENT MAKE AN EXCUSE, and urge their passage down to hell. This is the truth, reader, and you cannot deny it.

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The writers to which I alluded just now, were President Edwards, Bellamy, Fuller, Scott, &c. and I could but be astonished when I saw how that system of Divine truth which they advocated, had been hidden from a great part of the Christian world. I did not receive what they stated, without seeing for myself that it was true. I had traded sufficiently in that way already, and to my sorrow too; but the fact was, the

general scope of their writings was in vindication and illustration of what had already been infused into my mind, and I believe, too, by the unerring Spirit of truth. Nevertheless, their writings were of great and inestimable service to me, in strengthening my mind in what I now consider the great and glorious truths of the gospel. Not that I would unqualifiedly set my seal to all which they have written; but I believe God has made them eminently useful in clearing away much of the rubbish of error and heresy which has long troubled the church. Edwards on the Will 1 clearly saw swept the Arminian arguments by the board, and demolished every fortress which I had ever seen erected by their ablest writers. The circumstance of my coming into possession of Bellamy's works I could but consider providential and a great mercy. I never had heard but a very little about them, but happening one day to call at a book auction in Providence, there was a set of them exhibited for sale, and no one seemed disposed to take notice of them, as they were religious books. I concluded to bid them off at a venture. I can really say that I consider them some of the most valuable uninspired writings which I have ever met with, and have received much comfort, edification and instruction in perusing them. On the law of God he is to me the most fruitful, clear and profoundly conclusive in his arguments, of any writer which I have ever perused. In observing the title page of his "True Religion delineated," but a short time since, and after I had been in possession of the books several years, I was forcibly struck that the privilege of a perusal of them seemed to be an evident answer to prayer. It will be remembered that I observed that years ago I was greatly distressed with the fear of being led away with error and delusion, and as I have already observed, of sitting down into a dull formal state on the one hand, or in endeavoring to avoid that extreme run into another, viz. religious enthusiasm or wild fanaticism. This led me to pray most earnestly and con

stantly to be led in the right way, that I might go to a city of habitation. (See page.) As I observed

when noticing the title page of this work, and finding it to read thus:-" True Religion delineated; or experimental religion as distinguished from formality on the one hand, and enthusiasm on the other, set in a scriptural and rational light. In which some of the principal errors, both of the Arininians and Antinomians, are confuted," &c. I could but notice that it professed to guard the reader against those very extremes which had so much alarmed me, and from which I had so long and fervently prayed to be preserved. I did not notice this until I had owned the book a long time, nor until I was fully established in that system of doctrines which I now consider to be the truth; for notwithstanding it was the title page of the 1st volume, yet the first title page in that volume, was the title page to all his works, which consisted of three volumes. So that this which I have mentioned was passed over by me at first without any particular notice. I mention this, because some might be ready to say that I received his writings implicitly, because the title page professed, that the book would guide the reader in inat "rigui wHY ་་ been desiring to walk in, without comparing its contents with the scriptures and the dictates of common sense and reason. The truth was,God by his word and spirit, drove me out of Arminianism, as I have already shewn; but at the same time I acknowledge that the writers which I have mentioned, were made instrumental of helping me much in obtaining correct views of the glorious truths of the gospel. I read, with much satisfaction the account given by Dr. Scott of his exercises, entitled "Truth Advocated," and would heartily recommend it to others. Fuller's " Gospel worthy of all Acceptation," together with his answer to Mr. Bunton; the particular atonement Calvinist on the one hand, and Philanthropis (alias D. Taylor) the Arminian, on the other, were peculiarly interesting and instructive. I could wish that this work, which constitutes the first volume of the edition of his works lately

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