THE Reverend Mr. Edwards hath caused a Postscript to be tack'd to his Socinian Creed, intituled, Brief Reflections on a short Discourse of the true Knowledg of Christ Jesus, &c. That Reverend Author, amongst his other Excellencies, is taken notice of for his Skill in Critical Learning, which requires a guessing Faculty. This Talent he hath been pleased to exercise to a considerable Extent in the present Papers, termed Brief Reflections, &c. But as it is often the mishap of those who indulge much to Conjectures, that their Guesses are not always right, so it happens to Mr. Edwards in the present Case: For notwith­standing his Gatherings, and Findings, and many pro­bable Shows, there is not (to my particular know­ledg) one word of Truth in the whole Lump of his Guesses. He is every jot as much out in every particular here, as he was in his former Writings, when he both assured his Reader he could not be­lieve Mr. L. was the Author of the Reasonableness of Christianity, &c. and substituted his Reasons why he could not believe it; and yet he is peremp­tory in these Papers, that that same Gentleman was the Author of that Treatise. So that it is evident Mr. Edwards is not so sure in his Guesses, no not when he hath declared the Grounds on which they are erected, as, that either other People, or he [Page 2]himself may depend on them, as infallible Oracles, or of such Credibility, that any stress should be laid on them; tho he sincerely protests that he intends to give vent to Truth (and that only).

Mr. Edwards hath thought fit to continue his late way of Writing in these Papers, wherein (con­sidering the number of Pages) there is as much Banter, as in his Socinianism Ʋnmask'd. These parts of his Discourse I shall pass over very lightly; for whatever Impression such Passages may make on those who have not been inured to such kind of Treatment, they make very little on me, who have been accustomed a long time together, to be entertained with such sort of Reflections, not only from Persons in all Respects very much below Mr. Edwards, but from some, who wore a more sub­lime Character, both in Church and State, than Mr. Edwards doth, (I do not say than he deserves in the Church) tho I am of Opinion, if all their Reading were put together, it would not amount to one half of what Mr. Edwards is Master of. These things only respect my Person, not the Cause: and as for my self, I can bear with Peoples deal­ing with that as they please; they can hardly en­tertain more contemptible Thoughts of me, than I ought to have of my self. And if their loading me by their words, with all they have a mind to, may but help me to be duly low in my own Thoughts, I shall reap more Advantage by it, than they can from the Pleasure they feel in the exercise of that Faculty. I have met with many, very much beneath Mr. Edwards, in respect of lau­dable Accomplishments, every whit as ready and ex­pert in this sort of Talk as he appears to be, which makes me conclude, that this kind of Discourse [Page 3]doth not result from the eminency of Mens Parts, but that Mr. Edwards's having made no greater a Proficiency in it, proceeds from Nature's being under the restraint of those noble Endowments in him, which many want, who have the other in common with him.

Indeed in some Pages, Mr. Edwards doth use much softer, and more kind Expressions than I could expect from him; for which excess of Cha­rity, I return him my thanks (provided the King of Ham may not be thought to have a Hand here) as also that he hath taken such speedy Care, by altering his Tone, to prevent my being over much swoln, because of those favourable words which happened to drop from his Pen. Wherein his Pru­dence, with respect to himself, may not be alto­gether unworthy of Observation: for not know­ing but my weakness might be such, those gentle Words might from a Person of his Figure, perfectly overwhelm me with Joy, that he might not be thought to have a Hand in my Death, he hath been pleased to determine me a Felo de se, saying he hath dispatched himself. Mr. Edwards is pleased to say, any Man may discern a Mercenary stroke all along the Animadversions. This, it's true, I ought not to look upon as said to me, because Mr. Edwards is positive I did not write them; but lest all who read him, should not take his Word for it, and therefore think the Aspersion sticks on me, I may take leave to say on my own behalf, that I think I have hardly ever appeared on a fashionable Subject, or to accommodate my Discourse on any Subject to a predominant Humour. I am certain I never knew any Man write against me, who fail'd of speedy Preferment. And I heartily wish Mr. Edwards [Page 4]may meet with the same Fortune, and that in some proportion to his just Deserts, and those eminent Qualifications with which he is stored, and for which I mightily reverence him. For tho I cannot justify every Expression he useth, yet I am per­swaded he is a very good Man, as well as a Person of very much Reading. 'Tis true, there seems to be some Vinegar in his Ink; but I am sensible that Men of warm and cholerick Tempers are somewhat apt to be testy, and may need some Grains of Al­lowance, (tho they may not apprehend it) as well as those who are of such a cold and phlegmatick Constitution as I am. A pious Zeal is not always in all Circumstances Judicious. A hot Fancy, when it begins to rove, will (without a great deal of Care) take a large Compass; and when upon the re­flecting Pin, will have a fling at every thing with­in its view. And therefore I do not wonder that the Sermon, Preface, Animadversions, Author, nay a Gentleman quite unknown to me, if not to Mr. Edwards also, and Booksellers should have a share, yea that the Street or Row should be brought in, and that the Sign too, must come in for a Rarity.

The first thing Mr. Edwards lays to my charge in my Sermon is, that I have contradicted the very Proposition I had laid down. Now if this be true, I am undoubtedly guilty of a very great fault in Discourse. But tho Mode and Figure were not ne­cessary to confute what I had said, they would not have done any hurt if they had been used to make the Contradiction manifest: Nor would it have been an imputation to any Person's Ingenuity, who is professedly, and with very good Reason against Clipt Christianity, to have set down my words entirely without clipping of them.

To shew that I contradict the Proposition I laid down, Mr. Edwards doth first of all set down the Proposition it self in these words; There is but one Point or Article necessary to be believed for the making a Man a Christian. And then he produceth other words in my Sermon, which he saith do contradict that Proposition. This (saith Mr. Ed­wards) he pretends to maintain as an undeniable Truth ( viz. the forementioned Proposition) and yet he declares that other Points are necessary to be believed. Sermon, pag. 32.

Answ. My words were thus, pag. 32. Tho the belief of other Points (or Articles) is not neces­sary to constitute a Person a Christian, yet other things (or Articles) are necessary to be believed by him who is a true Christian. I did not say that other Articles are necessarily to be believed to make a Man a Christian; if I had said so, I had contradicted the Proposition before mentioned; but I only said there are other Articles necessary to be believed by him who is already made a Christian, when he understands them, and knows that Jesus Christ hath taught them.

Again, Mr. Edwards produceth part of a Sen­tence in p. 29. of my Sermon. The words I confess are all mine, but they do no more contradict the Proposition I laid down, than my words last dis­coursed of did contradict it; as the Reader may plainly see, if he will take the Pains to read the whole Sentence as it lies in that Page referred to, where he will find my Proposition, and the words Mr. Edwards quotes in the same Sentence. Af­terwards Mr. Edwards sets down some other words to make out his Charge, that I have contradicted the Proposition I had laid down, referring to p. 33. [Page 6]of my Serm. which words are not precisely mine; but I do not insist on that, for as they are set down by him, they do not contradict my Propo­sition. Mr. Edwards then adds, that I reckon up several Articles and Propositions, which are the very same which he had mentioned in his Discourses against the Conceit of one Article. I will not stay to com­pare them, to see whether they are exactly the same. The Sermon was writ before I saw his Discourses. I may have read them all somewhere or other, I pretend not to be an Original, but I did not then mind any particular Author, where I had read them altogether. Upon such Occa­sions I only set down what occurs to my Mind, so far as I apprehend pertinent, without troubling my self to try whether I can recollect where I have read any Sentence or Phrase. I am be­holden to some or other (for ought I know) for every Passage and Word I write. Now (saith Mr. Edwards) if there be other Points, and particular Articles, and those many, which a sincere Christian is obliged, and that necessarily and indispensably, to un­derstand and believe, and assent unto (he should have said, to endeavour to understand, &c.) then this Writer doth in effect yield to that Proposition which I maintained, viz. That the Belief of one Article is not sufficient to make a Man a Christian, and consequently he runs counter to the Proposition which he had laid down.

Answ. If there are more Articles, &c. which a sincere Christian is obliged to endeavour to un­derstand, and then believe, it doth not immedi­ately follow, that the Belief of more than this one Article, That Jesus is the Messias, is necessary to make a Man a Christian. It must first be pro­ved that the explicite Knowledg and Belief of all [Page 7]those Articles, any Christian may be necessarily, &c. obliged to endeavour to understand and believe, is necessary to make a Man a Christian. And then it will follow, that the Belief of this Article, That Jesus is the Messias, is not sufficient to make a Man a Christian. But the Discourse now, is not con­cerning the Truth of either Mr. Edwards's Opinion, or of mine, touching that Matter, but whether I did contradict the Proposition I had laid down. Now supposing the Proposition I had laid down were false, my declaring that there are many Ar­ticles which a sincere Christian is necessarily obliged to endeavour to understand and then be­lieve, doth not contradict my Proposition; for my Proposition was not, That a sincere Christian is not obliged to endeavour to know, and believe any more than this one Article, That Jesus is the Messias. If it were clearly proved, that Jesus Christ hath taught, that the explicit Knowledg and Belief of all those Articles, which any Chri­stian can be necessarily obliged to endeavour to know and believe, is absolutely necessary to make a Man a Christian, then it might very fairly be said, that my Proposition doth contradict the Truth; but it could not with any colour, even then, be pretended that my declaring that there are other Articles, which sincere Christians are ne­cessarily obliged to endeavour to know and be­lieve, doth contradict the Proposition I had laid down. For (saith Mr. Edwards) I bring the Busi­ness to this issue, If the believing of one single Article be enough to constitute a Man a Christian, then the Belief of something more is not necessary, and indispen­sable.

Answ. If the right Belief of this single Article, [Page 8]that Jesus is the Messias, be enough to constitute a Man a sincere Christian, then the Belief of some­thing more is not necessary, indispensably ne­cessary to make a Man a Christian. Nor hath Mr. Edwards produced any Passage out of my Sermon, which affirms that any thing more is ne­cessarily, &c. to be believed, to constitute a Man a Christian. For (saith Mr. Edwards) the knowing or be­lieving of more may be some Ornament and Embellish­ment to him, ( viz. a Christian) yet it cannot be said that it is necessary and indispensable.

Answ. True, it cannot be said to be necessary to make him a Christian, but it may be said to be necessary, and that he is indispensably obliged to endeavour to know it, and believe it, with respect to those Ends and Purposes for which it is revealed, and for which he is commanded to endeavour to know and believe it. If Mr. Ed­wards speaks here of knowing and believing Do­ctrines which Jesus Christ and his Apostles have taught and revealed, (for if he means knowing and believing other Matters, it is not to our pur­pose) the distinguishing of Gospel-Doctrines into necessary, and such as are only for Ornament and Embellishment, seems somewhat harsh to me: A Distinction in Matters of Faith, very like to that in Practicals, between Evangelical Precepts and Counsels. The Reason Mr. Edwards doth assign for his saying that the knowing and believing of more than what is necessary to constitute a Man a Christian, cannot be said to be necessary and in­dispensable, is this, because nothing is so ( viz. ne­cessary and indispensable) in Christianity, but what contributes to the making a Man a Christian, a sin­cere Christian.

Answ. We are now discoursing concerning the Articles which are necessarily to be believed (whe­ther one or more) not concerning the Faith with which they are to be believed, therefore what is necessary to a Man's being a sincere Christian is not the Subject of our Enquiry here. By this term Christianity, therefore Mr. Edwards must mean the Articles necessarily to be believed to make a Man a Christian. And the term Christianity, in this Proposition, There is nothing necessary and indispen­sable in Christianity, but what contributes to the making a Man a Christian, must then signify either a certain precise Number of Articles collected out of the New Testament, the Belief of every one of which is indispensably necessary to make a Man a Christian: Or, all the Doctrines, Propositions, and Articles, which Christ and his Apostles have taught, and are contained in the New Testament. If Mr. Edwards understands Christianity in this lat­ter Sense, then this Proposition, There is nothing indispensably necessary in Christianity but what contri­butes to the making a Man a Christian, must be un­derstood (I think) in one of these Senses.

1. There is no Doctrine, Proposition, or Article in the New Testament, but the explicit Knowledg and Belief of it is indispensably necessary to make a Man a Christian; because there is no Doctrine, &c. in the New Testament, but what contributes to the making of a Man a Christian. And if this be his Mean­ing, then the Articles he hath reckoned up are not sufficient, when believed, to make a Man a Christian, because there are a great many more Articles in the New Testament than those he hath named. And it will be very hard for any Man to prove, that no Man can be a Christian till he [Page 10]hath an explicit Knowledg and Belief of every particular Article taught in the New Testament.

2. There is no Article, &c. taught in the New Testament that is indispensably necessary to any pur­pose, but what is indispensably necessary to make a Man a Christian; and that because there is no Article there, necessary to any purpose, but what contributes to the making a Man a Christian. If this be his Sense, then no Man who is already a Christian, can (in his Judgment) be under an indispensable Obliga­tion to endeavour to know and believe any thing more of the Mind of Christ, than he knoweth already. He is not indispensably obliged to en­deavour to grow in Knowledg and Faith, at least ex­tensively: but if there be more Doctrines in the New Testament than he already understands and believes, he is perfectly at liberty with respect to them all. He may endeavour to know and believe them if he thinks fit, else not. Now if this be true, my saying that there are other Articles, which those who are Christians already are indis­pensably obliged to endeavour to know and then believe, is false, but yet it doth not contradict the Proposition I had laid down.

3. There is no Article in the New Testament in­dispensably necessary to make a Man a Christian, but what contributes to make a Man a Christian. If this is Mr. Edwards's meaning, there may be much of Truth in it, tho there seems to be more than what is true in it. There is no Article in the New Testament indispensably necessary to be be­lieved to make a Man a Christian, but what is in­dispensably necessary to that purpose. This is most true and certain. But if Mr. Edwards doth mean that there is nothing in the New Testament [Page 11]that may contribute to the making a Man a Chri­stian, but it is indispensably necessary to be be­lieved to make any Man a Christian, I think he is much mistaken. For there are many things the Knowledg whereof may contribute to make a Man a Christian, and yet the Knowledg of them doth not make him a Christian. And more things may contribute to the making of one Man a Chri­stian, and fewer to the making of another Man a Christian. There is a very great Difference be­tween what may contribute to the making of a Man a Christian, and what is indispensably necessary to constitute and make a Man a Christian. But let this be as it will, it doth not prove the Contradiction insisted on. Supposing Mr. Edwards in the right in all these Matters, they amount to no more, than that either my Proposition is false, or that what I have said in other Places of my Sermon are false; but they do not prove that those Passages do con­tradict the Proposition I had laid down, which is the thing Mr. Edwards labours to prove. If the term Christianity, in the Proposition we are speak­ing of, be taken in the first Sense, then there is supposed a certain Number of Articles necessarily to be believed to make a Man a Christian, and so the Proposition amounts to this; There is no Article amongst those which are necessarily to be be­lieved to make a Man a Christian, but what contri­butes to the making a Man a Christian. And if there be more Articles than this, that Jesus is the Messias, necessarily to be believed to make a Man a Christian, then it is granted, that every one of them must contribute as much as pertains unto it, by Christ's Appointment, to make a Man a Chri­stian. But whether the Belief of this Article [Page 12]alone, that Jesus is the Messias, or whether the Belief of more Articles be indispensably necessa­ry by Christ's Appointment to make a Man a Christian, is not the Point now betwixt Mr. Ed­wards and me, but whether the Passages he hath produced out of my Sermon do contradict the Proposition I had laid down. But Mr. Edwards's Proposition, taken in this Sense, is nothing to the Contradiction he speaks of. Wherefore (saith Mr. Edwards) it undeniably follows that when this Gentle­man acknowledges that there are more Articles than this one proposed to be believed, and that necessarily and indispensably, he must needs grant that those Arti­cles which are thus necessary and indispensable, are ne­cessary to make a Man a Christian.

Answ. If I had said there were more Articles than that one, proposed to be necessarily believed to make a Man a Christian, I had granted what Mr. Edwards doth say I must needs grant, and then I had contradicted the Proposition I had laid down; but no such Passage is produced by Mr. Edwards out of my Sermon. When I said there were more Articles necessary to be believed, I said they were necessary to be believed, when known by him who is a true Christian, not ne­cessary to be believed to make him a Christian, who is a Christian before he believes or knows them; but necessary to those Ends for which Christ hath ordained them to be believed by them who are Christians. And when I say there are many Points or Articles which Jesus Christ hath taught and revealed, which sincere Christians are indispensably obliged to endeavour to under­stand, and then believe; the indispensable Obliga­tion I speak of ariseth from Christ's exerting his [Page 13]Authority in commanding them who are Christi­ans to endeavour to know and believe those Points, and from their solemn Engagement to do so, in their resigning up themselves entirely to him. Which methinks should be very clear to every one who will acknowledg that Christ's Command, and a Christian's most solemn Engage­ment, can bring him under an indispensable Ob­ligation. And now I think the Case is plain; and if there be Prejudice on either side, let the indifferent Reader judg who is most likely to be mastered by it.

He goes on (saith Mr. Edwards) still to contra­dict himself, saying a true Christian must assent unto this, That Christ Jesus is God, p. 35.

Answ. My Words were these, When a true Christian understands that Christ Jesus hath taught that he is God, he must assent unto it. Ob­serve it (saith Mr. Edwards) He Must, he owns here that there is an absolute Necessity of this Belief.

Answ. What? to make a Man a Christian? I neither said so, nor did I say there was an abso­lute Necessity of that Belief. I was speaking of one who is a Christian; and such an one, I said, is under an indispensable Obligation to endeavour to understand what Christ hath taught concern­ing himself; and understanding that he hath taught that he is God, he must assent to it, it is his Duty to do so, he is under an Obediential Ne­cessity to assent to it. Whereupon (saith Mr. Ed­wards) I ask him, Is this Belief necessary to make a Man a Christian or not?

Answ. Seeing my Words were so very plain, I cannot understand what occasion there was to ask this Question. I will not encroach on their Pro­priety, who assume to themselves the Knack of [Page 14] Guessing, but will declare my Sense freely. I mean no Ill. And if I am mistaken, or in an Error, I am ready to receive Instruction, to be convinced by good Evidence, and to be reduced to the Truth. I think this Belief is not absolutely necessary to make a Man a Christian; and that no Man can believe aright that Jesus is God, till he is a Christian, and believes it because he knows that Jesus, whom he believes to be the Christ or Messi­as, hath taught it, at least till he knows that he who was to be the Messias is God. And in this case he must know that Jesus was the Messias, be­fore he can know he is God. If any Man pretend he can or does rationally believe that Jesus is God, upon any other account, I am pretty cer­tain he doth not believe it as a Christian ought to believe it. 'Tis well if a clamorous decrying this Notion, that the right Belief that Jesus is the Messi­as, is that which constitutes and makes a Man a Christian, does not contribute to further Socinia­nism, &c. tho contrary to the Intentions and De­signs of learned and good Men, who happen to yield a little further to their Passions than in strictness they ought. That Jesus is God, is an Ar­ticle to be believed by those who are Christians, not by those who are not yet Christians. Men cannot judg of Matters, nor believe any thing but according to the Light and Evidence they do enjoy. And if we make the Belief of this and other Articles which are peculiar to those who are already Christians, indispensably necessary to make Men Christians, they who are not Christi­ans will judg of this and those other Articles, ac­cording to that Light they have, whereby to judg of things in their present State. I do not wonder [Page 15]that many are Socinians, and that many do treat the great Articles of the Gospel so very indecently. For hearing that these Articles are to be believed to make them Christians, they will and must judg of them by the mere Light of Nature and Reason, and therefore will not admit of any thing but what lies level with, or is proportionate to the Light by which they are to judg. Let the Arti­cles necessarily to be believed be more or fewer, they will judg of every one of them by the same Rule, and must do so, till they have another Rule to judg of Matters by. And till a Man is a Chri­stian, he hath no Rule whereby to determine his Judgment and Faith absolutely, but natural Light and Reason. I think it is as unfair to exact Belief of any Man that Jesus is God, before he is a Chri­stian, as to require a Man to judg aright concern­ing an Object peculiar to a Sense, that he hath not. Did People generally heartily believe Jesus to be the Messias, I am perswaded a much greater Veneration would be manifested for the Books which make up the New Testament, and the Do­ctrines delivered in them, than is commonly dis­covered. I apprehend that the irreverent Opposi­tion that is made to some of the greatest and most momentous Doctrines taught in the New Testa­ment, proceeds more from the want of a due Be­lief that Jesus is the Messias, than from an Affecta­tion to combat those Doctrines. When a Man doth duly believe that Jesus is the Messias, he hath as satisfying Evidence of the Truth of every Arti­cle he attains to know Jesus hath taught, as the brightest natural Evidence can be, to satisfy con­cerning Matters within the Verge and Compass of Nature. The Grounds, the Motives, the In­ducements [Page 16](I speak not concerning supernatural Influences on the Mind and Heart) to believe what is indispensably necessary to be believed to make Men Christians, are accommodated to our natural and rational Powers. But I cannot say so concerning the particular Doctrines of the Go­spel, which are to be believed for this very Rea­son, Because Jesus hath revealed and taught them. Na­tural Reason is of great use in order to our being Christians, and so it is after we are Christians; but it is not the immediate Rule by which our Be­lief of the Doctrines delivered in the Gospel is to be determined; for that is to be founded on, and resolved into Christ's Authority, exerted in his declaring and teaching those Points.

He cannot say (saith Mr. Edwards) It is not, (viz. That the Belief that Jesus is God, is not ne­cessary to make a Man a Christian) because to believe him to be God, who really is so, is no indifferent thing in Christianity.

Answ. A Man must know that Jesus is God, be­fore he can believe him to be God: And if a Man cannot know him to be God, before he is a Chri­stian, then that Belief is not absolutely necessary to constitute a Man a Christian. But what Mr. Edwards doth mean by Christianity here, is as hard to understand, as in some other Places where the same Term is used by him. If he mean, that when a Christian knows that it is taught in the New Testament, that such an one is really God, it is no indifferent thing whether he believe it or no, that is, he is not left to his Liberty to believe it or not, he saith the very Truth. But if he means that a Person cannot be a Christian, till he believes that whomsoever the New Testament doth de­clare [Page 17]is really God, is so; I am so far from say­ing so, that I think he must be a Christian before he can believe them to be so, notwithstanding they really are so. Indeed no Man can be a true Christian till he believes him to be God who really is so; he must believe the true and living God: But that is so far from constituting a Man a Christian, that it is the very first Principle and Ground of Natural Religion; therefore I do not think that to be Mr. Edwards's meaning here. But (saith Mr. Edwards) this is absolutely requisite to constitute a Man a Christian; for a Man cannot be such, unless he hath a Knowledg of him that is true God.

Answ. It is absolutely requisite to constitute a Man a Christian, to know him who is true God; for otherwise, he who is a Christian, could not be under any Obligation to believe Jesus to be God. But notwithstanding Jesus is really God, and a Man cannot be a Christian without know­ing this Jesus, who is really God; it will not fol­low from thence, that the knowing him to be God, is absolutely necessary to make a Man a Christian. It is not a Man's believing that Jesus is God, that constitutes him a Christian: what can constitute a Man a Christian, but the right and due believing him to be the Christ or Messias, who really is so? It was not his being God, that constituted him the Christ or Messias; for then he would not have been free­ly, but necessarily the Christ and Saviour of Sinners. A Man cannot be a true Christian, unless he knows him who is true God; because he who is the Mes­sias or Christ, is true God; and a Man cannot be a true Christian, unless he know him who is the Messias or Christ. But it is not the knowing him to be true God, but the right knowing of him to [Page 18]be the Messias, or Christ, that doth constitute or make a Man a Christian: could a Man know him to be God, without knowing him to be the Christ, this Knowledg would but constitute him a Theist, not a Christian. Whether it doth inevitably fol­low from what I had said, that I must hold, that the assenting to this Proposition, that Christ Je­sus is God, is necessary to make a Man a Christian; and whether I have in effect positively said (as Mr. Edwards doth phrase it) that the believing of more than that one Article before mentioned, is abso­lutely requisite to make a Man a Christian, I leave the Reader now to determine. But for my own part, I am not sensible that I have yet contra­dicted the Proposition I had laid down, which is the thing Mr. Edwards is still upon.

In another Place (saith Mr. Edwards) speaking of the Account which the Scripture gives of the Holy Spi­rit, viz. That he is God, he adds, that a true Christian is as much obliged to believe this, as to believe that Jesus is the Christ, pag. 40.

Answ. What my words are, may be seen in the Page referred to. But certainly I did not say, that a Person is as much obliged to believe that, to make him a Christian, as he is to believe that Jesus is the Christ, to make him a Christian. See here (saith Mr. Edwards) the force and energy of Truth, it will make its way through the Teeth of those who oppose it.

Answ. Let the Reader consider my words re­ferred to before, and then conclude whether the Force and Strength of Prejudice doth not appear so great as to prevail sometimes with People to oppose Truth in spite of their Teeth, and Lips, yea and Eyes too.

Mr. Edwards saith I have plainly and professedly contradicted the Proposition I had laid down; for this (saith he) is the Case, If a true Christian be as much obliged to believe one as the other, then it is certain that Christianity is as much concerned in the Belief of the one as of the other; and if so, then a Man cannot be a Christian without this Belief.

Answ. The former part of that Speech may be true, or otherwise, according to the Sense in which the term Christianity shall be understood. But there is no consequence at all, that because one who is a Christian, may be as much obliged to believe that Truth, or Doctrine, as the other; therefore the Belief of it is so necessary, that a Man cannot be a Christian without it. It is as ne­cessary for me to believe that Jesus was at Cana of Galilee, and turned Water into Wine there, as it is, that he was Crucified without the Gates of Jeru­salem; because I have the same Evidence for the one, I have for the other. But I cannot say it is of as much importance for a Man to know the one, as it is to know the other; much less can I say that no Man can be a Christian, till he knows and believes that Jesus was at Cana in Galilee, &c. And tho I cannot submit to this non-sense, that a Man can be a Christian, tho he believe not those things without which he cannot be a Christian; Yet if any Man will call this non-sense, viz. That a Man may be a Christian without the explicit Belief of several Articles, which after he is a Christian, he may be obliged to believe, I can submit very ea­sily, and with a great deal of Reason to it.

Mr. Edwards having thus concluded his Proof of my self-Contradiction, is pleased in the next Page to set down these words. Tho he appears in [Page 20]the Form of a Preacher, yet he hath said nothing an­swerable to the specious Title of his Sermon, The true Knowledg of Christ Jesus; but on the contrary, hath said very ill things, to the lessening, and impai­ring, yea to the defaming of that Knowledg and Be­lief of our Saviour, and of the Articles of Christiani­ty, which are necessarily required of us.

Answ. If Mr. Edwards had affirmed that I had said nothing answerable to what he would have said on that great Subject, The true Knowledg of Christ Jesus, had he undertaken to discourse of it, I should readily agree to it: But seeing he saith I have said nothing answerable to the Title of my Sermon, it would not have been unfair to have set down the true Title of my Sermon, which was, A short Discourse of the true Knowledg, &c. And if I have said nothing answerable to the Sub­ject, yet the Sermon is something answerable to the Title; for then it must be acknowledged short with a Witness. If I have said (as Mr. Edwards affirms) any thing to the lessening, impairing, or defaming of the Knowledg and Belief of our Saviour, or of any Articles in the New Testament, I can­not be sorry enough for it. I am sure I had no Design to say any thing of that Nature or Ten­dency; I think I have expresly asserted, that all the Doctrines in the New Testament are of Divine Authority; that being known by Christians to be taught there, they must be believed by them; that Christians are obliged to use their utmost en­deavours to know them; and that Peoples attaining to a Knowledg of them before they are true Chri­stians, may contribute much to the bringing of them to be true Christians. Indeed I did not as­sert, that the Belief of them all is indispensably [Page 21]necessary to make and constitute a Man a Christi­an, but did declare it was my Opinion, that the right Belief of this one Article, That Jesus is the Christ or Messias, doth constitute and make a Man a Christian. Now whether the Belief of this one Article alone, or of more Articles, be indispensably necessary to make a Man a Christian, doth not depend on my Judgment, nor on the Judgment of any other Man. That must be learned from Christ and his Apostles: If they have determined for more than the one before mentioned, then more are necessary, let who will say the contrary. If they have determined for the one abovenamed, then that alone is indispensably necessary to the purpose spoken of, tho all the World should op­pose it, and say it is not sufficient for that end, but more Articles must necessarily be believed to make or constitute a Man a Christian. Every ho­nest and good Man, who discourses of the Point, will speak according to the best of his Judgment. And if any Persons differ in their Judgments a­bout this, recourse is to be had to the New Testa­ment, to see who accords best with what Christ and his Apostles have said upon the Matter. Now this I am certain of, that Jesus Christ, and his A­postles, do insist upon this one Article, to be be­lieved to make Men Christians, and that they have taught many other Doctrines in order to their be­ing known, believed, and made use of. Upon the best Inquiry I have been able yet to make, I cannot find that they have required the Belief of any of those other Doctrines, as absolutely neces­sary to make a Man a Christian. The Reverend Mr. Edwards, and many other very Learned and Godly Persons (whom I very greatly honour, [Page 22]and reverence for their Labours, Piety, and ex­traordinary Accomplishments) do think, they perceive that Christ and his Apostles did teach and deliver some of those Doctrines, as necessa­rily to be believed, to make a Man a Christian. There is then some mistake on one side, or on the other. Now before I entertain a disparaging Thought concerning any of those, who are of a different Judgment from me in this Matter, the Point ought to be placed in a very good Light, and be exceeding clear on my side: And an equi­table Person will perhaps reckon I may with Rea­son expect that the other Point be made very plain, before those who espouse it, do grow Stormy and Tempestuous, because I declare my Opinion, and calmly represent wherein I conceive the weakness of what any of them do offer for the Support or Illustration of their Judgment, doth lie. It is agreed on both sides, that Jesus Christ and his Apostles have taught, that the Belief of that one Article I insist on, is indispensably necessary to constitute and make a Man a Christian. They alledg several Texts to prove certain other Pro­positions, as necessarily to be believed to make a Man a Christian, as that other Article is. I acknowledg the Scriptures they quote, are full Proof that the Propositions contained in them, are Divine Truths. But that is not the thing for which they produce those Scriptures, for so far we are agreed; but they produce them as Proofs, that Jesus Christ, and his Apostles, have taught, that the explicit Belief of those Propositions, is indispensa­bly necessary to make a Man a Christian. I own they fully prove the former, but I am utterly at a loss to find how they prove the latter, which is [Page 23]the thing they are brought to prove, and the very Point concerning which we differ, viz. That Jesus Christ and his Apostles have as plainly taught (not that these Propositions are Divine Truths, but) that the Belief of these Propositions, is as necessary to constitute or make a Man a Christian, as they have taught that the Belief that Jesus is the Christ or Messias, is necessary to make a Man a Christian.

Great Care is to be taken to preserve the Do­ctrines of the New Testament, in their Purity, and in their proper Order. All the particular Doctrines there taught, are the Doctrines of Christ; they are revealed that they may be learned, and then believed upon his Authority; every one of them hath its peculiar and proper Intendment, and is to be used and improved especially for that pur­pose. If a Person insists on the Necessity of one Article, for a purpose for which Christ did not intend it, he attributes that to it, which doth not belong to it. And if a Person oppose and reject the Necessity of any Article, as to the purpose for which it was intended, he does not give it its full due. In this Case we are not only to consider, whether Christ hath taught and revealed such or such an Article, but also for what end and purpose he doth more especially require it should be learned and believed. Now it is agreed on all Hands, that the Belief that Jesus is the Messias, is by Christ's appointment, necessary to make a Man a Christian. The Notion that the due and right Be­lief of this alone, doth constitute a Man a Christi­an, preserves to all the other Articles, all the Necessity that Christ assigns them, unless it can be made out, that he hath made the Belief of [Page 24]every one of them, or of a certain Number of them necessary to this very purpose: And till that be very clearly proved, there seems no great Reason, that he who advanceth the aforesaid No­tion, should be treated presently as if he came immediately out of the Bottomless-pit, and would fill the whole World with Locusts, and worse Plagues than ever Egypt was afflicted with, if not doomed peremptorily and without delay, to bear all the invidious Characters and Epithets that an ex­alted fiery Genius can make a shift to jumble to­gether.

The Notion of the one Article, may induce those who embrace it, to esteem more Persons Christi­ans than the other Notion can allow of; for they of the former, must reckon all those Christians, who give credible Evidence that they believe in­deed that Jesus is the Messias, and accept of, and submit to him as their Lord: and thus far I fancy the Advantage is on the former's side, for I con­ceive there is no hurt in letting Charity, as well as Patience, have its perfect Work. And if I be not much mistaken, that Notion contributes most to engage People to take particular Care, that the Belief of Jesus's being the Messias, may be very well, and firmly settled in their Hearts: yea, it seems to me, to be the surest way to bring them to the sound Belief of the other Articles. But let these things pass for Suggestions, that come from a cold phlegmatick Temper; yet methinks this Notion should be acknowledged to comport best with the Honour of the Gospel, since it acquaints Christians, that by virtue of their being Christi­ans, on the account of their unfeigned Belief of this Point, they are under an indispensable Obli­gation [Page 25]to endeavour continually to encrease in the Knowledg and Belief of what Christ and his Apostles have taught. Whereas by the other Notion, (according to Mr. Edwards) when once they believe as much as is necessary to make them Christians, they need not concern themselves to know any thing more of what Christ and his Apo­stles have taught, except for Ornament-sake.

This we are sure of, that Jesus Christ and his Apostles do lay a particular stress on this one Article, for the Purpose discoursed of: And it is not so evident that they require the explicit Belief of any more Articles as absolutely necessary to make a Man a Christian.

Besides, if the Nature of the thing be well considered, viz. what we mean when we use the term Christian, it may afford some Light to this Matter. Is the true Account of a Christian, one who believes just such a number of Doctrines? or one who believes in Jesus Christ? who owns Jesus to be the Christ, and therefore hath devoted and yielded up himself entirely to learn from, and be governed and saved by him?

Moreover, if all those Articles Mr. Edwards in­sists on are not to be expresly mentioned in the Definition or Description of that Faith which justifies a Sinner, and constitutes him a Christian, then something will be left out of it, which must necessarily be explicitely believed, according to his Notion, in order to his Justification, and to his being a Christian; but if no particular Article be­sides this, that Jesus is the Christ, is to be insert­ed into it, then I conceive it must be granted, that is is only the Belief of that Article that doth make and constitute a Man a Christian. In a word, if [Page 26]the Belief of more Articles be necessary to make a Man a Christian, then those who are for the Necessity of the one Article alone as to this pur­pose, do not attribute to other Articles their full due; and if the right Belief of that one Article be all that is absolutely necessary to make a Man a Christian, then those who insist on the explicit Belief of more Articles, as absolutely necessary to that purpose, attribute more to them than Christ Jesus hath ordered. And it may be worth their Consideration, whether they do not dero­gate therein from the Honour due to Jesus as the Messias. If the Lord Jesus hath appropriated this unto himself, that the due believing him to be the Christ or Messias, shall of it self consti­tute and make a Man a Christian, so that he will own and acknowledg those for his Disciples, and to be Christians, who do so believe him to be the Messias, as to consign themselves entirely to him, we cannot introduce any other Articles (tho on­ly such as he hath expresly taught) to be Sharers with this Article in this Business, but we raise them to a Post he hath not assigned them. Believe as many Articles which Christ hath certainly taught as you can, and let them all have all the Honour Christ appoints them to have, and use them for the Purposes he assigns them to, but set not any of them without his certain Order in the Throne with himself. Jesus Christ and his Apo­stles have constantly insisted on the Necessity of Peoples believing this Article, that Jesus is the Messias, to make them Christians: And if they have not as particularly discriminated some other Articles as thus necessarily to be believed to make Men Christians, from the rest they have taught, [Page 27]Men may sooner exceed the Bounds they ought to observe, when they betake themselves to single out more Articles as necessarily to be believed to make Men Christians; I say, they may sooner ex­ceed their just Limits, than even a forward Ima­gination will suggest.

Mr. Edwards in the next place is for addressing himself more closely to me (if he can do it) than he hath done already. And here he speaks of my de­basing my self and the Post I am in. But what he hath said doth not convince me, that I debase my self, or the Post I am in, by publishing the Truth: And the Proposition I laid down may be the Truth, tho it were granted I had contradicted it in my Sermon. It is my asserting the Proposition (I conceive) which he reckons my debasing my self, &c. not the Contradiction. For he hath got over that Part of his Charge, and is to speak more closely to me (if he can) than that amounted to. Nor do I think it a debasing of my self to endeavour to set a Gospel-Truth in its true Light, let who will advance it, when I perceive any Attempts made to obscure and darken it. But if that great and eminent Person was the Author of the Reasonableness of Christianity, Mr. Edwards now affirms was the Author of it, he can be no Dispa­ragement to the Cause. Any rational Person may then be satisfied, there is more to be said for it than every hasty Opposer may be aware of. Nor do I wonder Mr. Edwards should find so much fault with my way of Writing, since he under­takes to blame some Expressions in that Author, whose Words are so accurately adapted to what he speaks of, that I thought no Man who pretended to judg of Stiles, would have re­flected [Page 28]on him on that account. As for those sorts of Sparks Mr. Edwards reckons up in the next place, I have no Acquaintance with any of them, no more than I have with the Field-Officer, whom I never heard of till now. But if any of those kinds of Folk Mr. Edwards doth speak of have been induced by reading the Reasonableness of Chri­stianity, to believe aright that Jesus is the Messias, and do therefore seriously endeavour to know and believe the other Doctrines Christ and his Apo­stles have taught, and do behave them agreeably thereunto, they do not deserve the Denominations he gives them. If they continue Deists, Scep­ticks, &c. and yet pretend to admire the main Point, the Reasonableness of Christianity hath ad­vanced, they exceedingly pervert it, and carry themselves most unreasonably. But we must not quit the Truth, because the greatest Enemies to it do pretend to approve it, but rather acquaint the World with the right and true Use they should make of it. We shall make but ill Work on't if we will quarrel Divine Truths, and sacrifice the Doctrines of the Gospel, whenever bad Men shall out of Design set up for, and cry them up. If they find they can prevail this way, it will not be long before they will get, not this Article, but every one of those Mr. Edwards has a mind should be absolutely necessary to be believed to make a Man a Christian, from us.

Mr. Edwards being in the mood, hath found out a way both to make me a Journey-man to, and to rank me with the Patrons of the same Person, in less than the space of one whole Page. But that Eminent Person he speaks of needeth not any of the Patrons he hath assigned.

As for my unknown Friends who have signified their Affection by Mr. Edwards's Pen, I heartily thank them for their Respects; and would much rather they should fear without, than with Cause. I would not willingly disoblige any Man, but be a Friend to every Man, and serve all Men to the utmost of my Power. But Friends or Enemies make little Alteration with me, when Truth is concerned. Their Expectation from one Article to none, I suppose is brought in rather for Wit than for Friendship, and therefore I must pass over that bluntly, for I pretend not to the Faculty. Yet I would tell them seriously, that those who shall insist on the Absolute Necessity of twenty Arti­cles to be believed, to make a Man a Christian, if they make but little account of that one I insist on, may sooner part with their whole score, than another who is well settled in the Belief of that one, will either part with it, or any other Arti­cle he knows is founded upon that one. How­ever, Let him that thinketh he standeth take heed lest he fall. If my Friends have by this time, in any measure recovered their Amazement, I would, in order to their better Establishment, and to pre­vent their being so easily staggered again, pro­pound a few Questions to them, supposing all along what Answers they would make to them. I would ask them: 1. Do you believe or think that you are Christians? Answ. Yes. 2. Upon what Ground, or for what Reason do you believe that? Answ. Because we do believe all those Ar­ticles which are necessarily to be believed to make People Christians. 3. What be those Articles which must necessarily be believed to make Peo­ple Christians? Answ. Here I will suppose them [Page 30]to name all those Articles Mr. Edwards hath men­tioned. 4. Upon what Ground do you assent un­to, and believe these Articles? Answ. Because Je­sus Christ and his Apostles have taught that these Articles are necessarily to be believed to make Men Christians. Very well; but not to inter­rupt our Discourse now, I will consider at pre­sent but one part of your Answer, viz. That you believe these Articles, because you know that Jesus Christ and his Apostles have taught them. For I conceive you here ground your Be­lief upon their Authority, and so believe them, be­cause you know they taught them, before you be­lieve them under that precise and formal Considera­tion, as Articles necessarily to be believed to make you Christians. For I suppose you have that Esteem and Veneration for Jesus Christ, as to look upon your selves obliged to believe what­ever you know he hath taught. Therefore I ask, 5. Were you not Christians before you believed all these Articles, because you knew that Jesus Christ and his Apostles had taught them? Answ. No, for who can submit to such Nonsense as to believe or think they are Christians, who do not believe those things, without the Belief of which they cannot be Christians? 6. Why do you be­lieve these Articles, because Jesus and his Apo­stles have taught them, rather than because any other Persons have taught them? Answ. We believe them, upon our knowing that the Apo­stles taught them, because we know the Apostles were commissioned by Jesus to publish his Mind, and Will, and Doctrines to the World. And we believe what we know Jesus hath taught, be­cause we believe he was the Christ or Messias. [Page 31]7. Why do you believe, or what hath induced and determined you to believe that Jesus is the Messias? Here I doubt, with many Persons, the main stop would be. But I will suppose my Friends can answer this Question with very good Judgment; tho they might tell me without an­swering in a Circle, and believing as the Collier did, that they believed Jesus to be the Messias, because they believed the forementioned Arti­cles: that is, they understood those Articles, and did believe them to be Truths, on other Con­siderations, distinct from this, that Jesus whom now they believe to be the Messias had taught them; and that Belief of them did contribute much to induce them to believe that Jesus was the Messias. Here I shall only mind my Friends, that that former Belief of these Articles, tho joined with the consequent Belief that Jesus is the Messias, is not pretended to be that which made them Christians; but their believing those same Arti­cles after another manner, and upon a distinct Consideration, after they did duly believe Jesus to be the Christ, from that or those Considerati­ons on which they believed them before, is that which made them Christians: for you could not believe them, because they were taught by Jesus as the Messias, till you did believe him to be the Messias, tho you might upon other Considerati­ons be induced to believe those Articles to be true. Now if my Friends think they have given very good rational Evidence, from which they may justly perswade themselves that they are Christians; I must tell them, they may be very good Christians, but they have not produced any Proof that they are Christians, according to their own Notion. Indeed if that Proposition be true, [Page 32]at which upon my laying it down Mr. Edwards saith they have been staggered, they may this way prove that they are Christians. But if the Belief of all those Articles be absolutely necessa­ry to make them Christians, the precise Belief of all of them cannot be such a Proof or Evidence that they are Christians, as we are speaking of: For we speak not of inward Sensation (if I may use that term) or Sentiment, as Monsieur Claud and some French Authors speak, but of discoursive rational Proof, and this as to Matters of Faith. A Man's believing that Jesus is the Messias, is no Proof that he believes any one of the particular Doctrines taught in the Gospel. But his believing particular Doctrines for this Reason, because Jesus whom he believes to be the Messias, hath taught them, is a good Proof that he does believe that Jesus is the Messias. And if the Belief of more Articles than this one, that Jesus is the Messias, is absolutely necessary to make a Man a Christian, it is utterly impossible that any Man should obtain a rational, discoursive, argumentative Satisfaction, that he is a Christian, with respect to Matters of Faith, tho I may safely enough extend the Asser­tion further. For let a Man believe ever so many particular Doctrines, taught by Christ and his Apostles, that Belief will prove no more, but that he believes Jesus is the Messias. The Belief of those Articles can be no Evidence with respect to one another, that is, the Belief of one of those Articles cannot be a Proof that you believe another, tho you do really believe it. Now me­thinks the Resolution of this Question, What is it that doth make or constitute a Man a Christian, ought to issue in that into which all the Evidences respecting (I will say) both Faith and Practice, [Page 33]that can be justly produced to prove a Man a Christian, must be resolved; and that is (if I be not much mistaken) a Belief that Jesus is the Messi­as. But now I return to the latter part of the Answer given to my 4th Question, and with re­gard to that I would ask my Friends, 8. How do you know that Jesus Christ hath required the Be­lief of all those Articles you have named, as ab­solutely necessary to make People Christians? Here you must take notice, that it will not serve your turn, to shew that Jesus Christ hath taught them all, and then say that they are therefore to be believed. For the very same is to be said of a great many more Points. But you must answer how you come to be satisfied, that Jesus Christ doth require the explicit Belief of every one of those Articles, as necessary to make People Chri­stians. If you answer, that such and such a learned and godly Man doth say so: You are to be minded that that Answer is feeble, in the pre­sent case; and that you build your Perswasion, that you are Christians, on a very weak bottom. What will you answer when you are told, that other learned and godly Men have insisted on certain other Articles (and I could name some of no mean Character who have been very ear­nest for some Points, which I think Jesus Christ hath not taught) as necessary to be believed to make Men Christians? If those who insist on some other Articles as necessarily to be believed to make Men Christians, be in the right, you are not yet Christians, notwithstanding you believe all those Articles most firmly, which you have named, because there are more or other Articles necessarily to be believed to make you Christians. But supposing all those Articles you have men­tioned [Page 34]are necessarily to be believed to make Men Christians, I ask you in the last place, 9. How do you know that these are all the Articles which are necessarily to be believed to make Men Chri­stians? For it is past doubt, that Jesus Christ hath revealed and taught many more Articles to be be­lieved. Can you shew now, that he hath more expresly or plainly declared that this precise Num­ber you insist on, are absolutely necessary to be be­lieved to make People Christians, than he hath that any, or all of the rest are? If not, who hath Authority to distinguish in this case, where he hath not distinguished, so as to determine this and this Ar­ticle, &c. are necessarily to be believed to make Men Christians, but that and the other Article are not ne­cessary, whenas there is the same Authority for Peoples believing the one as the other, when known?

In the next place, Mr. Edwards doth parti­cularly and with Earnestness exhort and en­treat me to attend, and apply my self to what he apprehends of great moment to me on this occasion. I shall therefore now more parti­cularly address my self to him. Reverend Sir, I receive your Exhortation and Counsel with a Grati­tude (as near as I can) proportioned to the Kindness with which you tender it; and will endeavour to make a good Use of it, depending for Preserva­tion and Stability in the Faith of the Gospel, on Je­sus as the Messias. But, Sir, it is not the first time I have met with an honest warm Exhorta­tion that hath had no Connection with what has been pretended to be the Ground of it. I receive it kindly, considered in it self. But, Sir, if any Persons who are not well-disposed shall happen to read it, and perceiving on how sandy a Founda­tion it is built, shall conclude all your, and per­haps [Page 35]other good Mens fervent Exhortations and pathetick Obtestations, are the Effects of Indiscreti­on, and stand upon no better a bottom than this, the Damage would not have been very great if this had been communicated privately, and not committed to publick view. And, Sir, having pondered John 6.67. I am not satisfied, that by going back there, is meant an unfeigned well-grounded Belief, that Jesus was the Christ or Mes­sias, and an entertaining the Doctrines and Arti­cles he taught, purely upon his Authority, but the direct contrary: Nor do I see any Reason to think, that that kind of Faith was the Cause of Judas's betraying his Lord, but that going away, and betraying, was from their want of that sort of Faith and Christianity.