SIR, three times I have been with you here­tofore, to get my child baptized; and I am now come to make you a fourth visit, with the letter, lately printed at New-Haven, in my hand.

I am willing, Sir, and ever have been, to oblige you in all things wherein I lawfully may. And particularly, I am willing to baptize your child, if you, really understanding the true import of the action, are wil­ling to offer your child in baptism; even, to dedicate it to the Father, and to the Son, and to the Holy Ghost; in whose name it is to be baptized. But, if you do indeed love God so well, as that you are willing to give him your child, to be his for ever; why are you not as willing, to give him your self? And why should you not, first of all, give your self up to God thro' Jesus Christ; and then, after that, give your child to him? In this way God will become your covenant God and Father in this world, and your eternal portion in the next. This is all I wait for. And this is what I have, from the beginning, been urg­ing upon you, as your immediate, indispensible duty. You remember what I said to you in your first visit, ‘if you love God so, as to be willing to have him for your por­tion; if you love Christ so, as to be willing to deny your self, take up your cross and follow him; you may have your choice: you may do as you like: Come, for all things are now ready. And if you would now in fact make this choice, it would put an end to your present [Page 4] difficulties about your child. Nothing, therefore, can hinder the baptism of your child, but your continuing to reject God and the Redeemer, by which you practi­cally renounce your own baptism, and forfeit all the blessings of the covenant.’— And you remember my parting words in your last visit, ‘every circumstance of your own soul, and every circumstance of your dear offspring, calls upon you, without delay, to awake, and to turn to God thro' Jesus Christ, in sincerity and truth.—O, what joy would it give me, e're long, to admit you into full communion with the church, on a profession of a compliance with the covenant of grace, in which you should appear to act understandingly and honestly!’—And you are my witness, that, at all times, I am ready to instruct you, to pray for you, and, if need be, to rebuke you, with all tenderness and kindness.

Inspired by the spirit, which runs thro' the New-Haven letter, I must say, that I dispise your rebukes, p. 4. and do not desire your prayers, p. 18. "Could I suffi­ciently dissemble, I should give you joy, and gain a speedy, easy admittance into your church." p. 10.—But, for my part, I look upon you, as little or nothing better than the very worst of hereticks. For ‘your principles, Sir, are too near of kin to those most shocking principles, lately broach'd in the land, by several who have a fond­ness for being authors; particularly, by Mr. Sandeman and Mr. Hopkins. Mr. Sandeman says, that faith is obtained, as the most remarkable discoveries have been obtain­ed, the use of the magnet, Jesuit's-bark, and many chimical discoveries, i. e. not when these things, but some thing else was looked for.—Mr. Hopkins says, it is indeed, as great an absurdity as can be thought of, to suppose that the corrupt, vicious heart does any thing towards becoming holy. &c.— for all the exercises and volitions of the corrupt unregenerate heart are certainly the exercises of sin.’

‘These principles, Sir, I look upon of the most dan­gerous tendency, of any that were ever broach'd in the christian world, deism itself not excepted.’ p 20.

My dear Sir, be cool, and think a minute or two, who you are, and what you say, and what you have been doing. You are my parishioner. In this character you have made me three visits before this. In this character you are now talking with me. You knew my principles before you ever desired me to baptize your child. And you knew that the church under my care profess to be in the same scheme of religion with me. And would you desire, that your child should be baptized by the worst of hereticks! Or would you desire to join with such a church! Where is the honesty or consistence of your conduct! You are inspired with a spirit indeed; but I fear, you know not what spirit you are of.

As to our sentiments touching total depravity, works done by unregenerate men, and the sovereignty of divine grace in the conversion of sinners, we profess to agree with the assembly of divines at Westminister. And you know, that their confession of faith, and larger and shorter catechisms are adopted by the church of Scotland, as their test of orthodoxy; and are much the same with the Savoy confessien of faith, which is adopted, in general, by the churches in the Massachusetts and in Connecticut.—But,

These public formulas declare, as to total depravety, that "we are utterly indisposed, disabled and opposite to all good, and wholly inclined to all evil."—And as to works done by unregenerate men, that ‘altho' for the matter of them, they may be things which God commands, and of good use to themselves and others; yet, because they proceed not from a heart purified by faith, nor are done in a right manner, according to the word; nor to a right end, the glory of God; they are therefore sinful and cannot please God, or make a man meet to receive grace from God. And yet their neglect of them is more sinful and displeasing to God.’— And as to the divine sovereignty in the conversion of sinners, they say, that ‘all those whom God hath predestinated unto life, and those only, he is pleased in his appointed and accepted time effectually to call, [Page 6] &c.—This effectual call is of God's free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call,’ &c.

And the famous Mr. Stoddard, in his treatise concerning the nature of conversion, says, p. 7. ‘If men do not act from gracious motives and for gracious ends, they do not the thing that God commands; there is no obedience to God in what they do: they don't attend the will of God." And p. 9. "There is an opposition between saving grace and common grace—common graces are lusts and do oppose saving grace. Making his own salvation his end, is contrary to making the glory of God his last end: hating sin, not because it wrongs God, but because it exposes him, is resisting the com­mand of God: bringing every thing into subserviency to his own ends, is opposite to the bringing every thing into a subserviency to God's glory: The man that hath but common grace goeth quite in another path than that which God directs unto: When he goeth about to establish his own righteousness, he sets himself against that way of salvation which God prescribes. Rom. 10.3. There is an enmity in the ways of such men as have but common grace, to the ways that godly men take.’ Thus Mr. Stoddard.

And now, my parishioner, I appeal to you, to judge, whether these quotations, out of the confession of faith and Mr. Stoddard,— ‘are not as near of kin to those shock­ing principles, which you look upon of the most dan­gerous tendency, of any that were ever broach'd in the christian world, deism itself not excepted,’ as any thing I ever advanced from the pulpit or the press.

And if some of the important doctrines of christianity are more obnoxious to you than deism itself; that is, if you are nearer a deist than you are a christian; certainly you are not fit to be a church member, or to offer your [Page 7] child in baptism, or to partake of the Lord's-supper, ac­cording to your own principles: For, you say, that men must be orthodox. And you cannot deny, that the church of Scotland, and the churches in New-England have as good a right to judge for themselves, what prin­ciples are agreeable to the word of God, and of importance to be professed, as you have to judge for your self. We are willing, that those who look upon the doctrines con­tained in our public formulas, as being worse than deism, should hold communion among themselves, but we think it an inconsistence in them to desire to be members of our churches.

‘Unholy obedience is a contradiction in terms, for holiness and obedience are the same thing.’ p. 8.

In saying this, you condemn Mr. Mather's scheme of an external graceless covenant, by wholesale.—How­ever, strictly speaking, what you say, is true. And in this view Mr. Stoddard's words are exactly right, (speaking of the unregenerate) 'There is no obedience to God in what they do.' And thus it is said by the church of England in her 39 articles. ‘Works done before the grace of Christ, and the inspiration of his spirit, are not pleasant to God.—Yea, rather, for that they are not done as God hath commanded and willed them to be done, we doubt not but that they have the nature of sin.’ See article 13.—Do you, Sir, believe this?

No. Far from it. Rather I believe, that ‘all the obedience of an unconverted man is holy obedience.’ Yea, I believe, that ‘the obedience of an unrenewed man, so far forth as it is obedience, is as holy as any, that a gracious man can yield. Tho' 'tis but a partial and im­perfect obedience, yet just so much as there is of obedi­ence, just so much holiness.’—And—'a measure of strength is given him by God, to walk in all his ways and keep all his Commands, seeking his glory.' p. 8, 9. —And in any other view, I must acknowledge, that the inconverted covenanter would be 'perjured.' For to swear to obey a covenant which we cannot obey is perjury. And there­fore [Page 8] had the unconverted no power to yield a holy obe­dience, it would be perjury in them to enter into covenant engagements to do it. p. 8.

If I understand you right, and you are in earnest in this declaration, then you believe that the unconverted are, in a measure, really holy. And, therefore, are not totally depraved, as is asserted in the confession of faith adopted by our churches. And if this be so, then you are not sound in the faith. And those who are not found in the faith have no right to church privileges, according to your own principles. You, therefore, cannot consistently claim church privileges of any of our churches. — Indeed, you may think our confession of faith not agreeable to the word of God, and you may think the same of the articles of the church of England: If, therefore, you would act a consistent part, you should join, neither with us, nor them; but, rather form a new church, on a new plan, with those who think as you do. For, it is absurd for those, who differ in essentials, to walk together, as brethren. And to profess our belief of articles of religion, which we do not believe, for the sake of church privileges, is as gross dissi­mulation in the laity among us, as it is in the clergy in England, who subscribe the 39 articles of that church, in order to enjoy a benefice, when they do not believe them, as in the case with the Arians, Socinians and Arminians a­mong them.—In a word, if you really disbelieve the doc­trines of total depravity and of divine sovereignty, you can by no means consistently join with us.

‘These principles deny the present state of the unre­generate to be a state of probation: they deny him to be a moral agent: they deny the justice of punishment for any sin.’ p. 21.

So says Dr. Taylor, so says Dr. Whitby, so says Dr. Stebbins, and all other Pelegian and Arminian writers I ever read. They all agree, that the doctrines of total depravity, and of divine sovereignty, as held by the Calvinists, are abso­lutely inconsistent with moral agency. They have said it a [Page 9] thousand times, and they have been answered as often.— Thus stands the controversy.—"Because I have no heart to love GOD, therefore I cannot be bound in duty to love him."—"Because I am dead in sin, and opposite to all good;" therefore that law which says, Cursed is every one that continueth not in all things, cannot justly reach me."— "Because we all, with one consent, excuse ourselves from coming to the gospel feast; therefore we are not in a state of probation."—"Because GOD says, may I not do what I will with my own? Therefore, we may say, we are not in duty bound, to regard his law, or hearken to his gospel."— Reasoning, which, if it has weight in it, proves the funda­mental maxims of the bible to be be false; for, that book teaches, that we may be dead in sin, and yet deserve to be damned for that sin: That GOD is not obliged in justice, or by promise, to grant converting grace to any impenitent sinner; and yet it is the duty of such sinners every where to repent.—But, you may, at your leisure, see my sentiments on these subjects at large, and my confutation of Mr. San­deman's scheme of religion, both at once, in a book lately printed at Boston; entitled, An essay on the nature and glory of the gospel.—However,

I will readily grant, that there is an absolute necessity, of denying total depravity, on the one hand; or, of giving up the covenant of grace, and substituting a graceless cove­nant in its room, on the other hand; in order to open a door for the unconverted, as such, to enter into covenant with GOD, and join in full communion with the church, consistently with truth and honesty.—But, yet, so it happens, that, on either plan men cannot consistently be admitted into our churches.—For, if they deny total depravity, they must be deemed not sound in the faith, according to our approved standard; and, therefore, must not be admitted. And if they substitute a graceless covenant in the room of the covenant of grace, they go off from the plan on which our churches were originally founded; and so, consistantly, cannot be members of them.—We must have a new confession of faith, and a [Page 10] new plan of church order, and form new churches, before either of these ways will answer the end.—Besides, if the unconverted have a degree of real holiness, and do, tho' in an imperfect manner, yet really comply with the covenant of grace, then the unconverted are, in fact, entituled not only to the seals, but also to all the blessings of the covenant of grace; even to pardon, justification, and eternal life. Than which nothing can be more contrary to the whole tenor of scripture, which every where declares all such to be under the wrath of GOD, and curse of the law, con­demned already liable to be struck dead and sent to hell at any moment. John 3.18, 36. Gal. 3.10.

The unconverted Israelites made a proffession of the very covenant you plead for: Any why cannot we? p. 23.

You can, if you will do as they did, viz. Flatter him with your mouth and lie unto him with your tongue. But then, you ought not to take it ill, if the true nature of your con­duct, is from the word of God, set in a clear light before you.

But I do take it ill: indeed I do.—Particularly, the rebuke you gave me for dissimulation, in my last visit, I do not take well at your hands. For I am not the guilty man. p. 3.

The Man, I rebuked for dissimulation, was my parish­ioner, whose conversation with me was printed in the New-Ha­ven Dialogue; and who, in his first visit, told me, 'that he did not mean to profess a compliance with the covenant of grace, when he owned the covenant.'—On which, I let him know, that he, for that very reason, had no right, by virtue of that profession, to claim the seal of the covenant of grace for his child. For, this very same man, afterwards, came again to me, to baptize that very same child, and put on a bold face, and declared, that "he had entered into that covenant," and, therefore, had a right to the seal of it.

"I shall not trouble my self to defend this parishioner against the charge of dissimulation." p. 4. But I am not the same man. p. 3.

If you are not the same man, why do you take the charge of dissimulation to your self now? Or why did you [Page 11] pretend to be the same man then? Why did you call your self by the same name? And why did you begin with me in these words? "Sir, I find the dialogue which passed be­tween us the other day is printed."—Is it not evident, by this, that you intended, then, that I should consider you, as the very same man? but no sooner do I find you con­contradicting yourself, and rebuke you for it, but you cry out, "This dialogue did not pass between you and me." —To use your own words, Sir, "'tis easy to see your un­lucky mistake."—And "'tis really pleasant enough" to see you drove to a necessity, of changing your name, in order to get rid of the fault, which, otherwise, you must, even in your own judgment, be reputed guilty of. We have heard of mens changing their names, when pursued for their crimes, that they might avoid their pursuers, but did you, before now, ever hear of a parishioner, that went to his minister to get his child baptized, that did so?

Be this as it may, the grand question is this, viz. ‘Can a man, who knows he has no grace, profess a com­pliance with the covenant of grace, without wilful ly­ing?’ p. 5.—You say, he cannot.—I say, he can.— Indeed, once, I was of your opinion; and this was the reason I did not join in full communion; but I am of another mind now. And I can, tho' I know I have no grace, yet make a profession of a compliance with the co­venant of grace, as honestly as any man.—And to charge any one with wilful lying for this, is virtually to charge the ministers and churches thro' the land with that horrid crime. p. 3.

As this is a matter of importance, it deserves to be thought of seriously, and to be thoro'ly looked into. And if you will be serious, only long enough to understand the proposition, you will be forced to believe it.—For,

By the covenant of grace, we mean, that covenant which promises pardon and eternal life, to those who comply with it.—By a compliance with it, we mean, saving grace; i. e. such gracious exercises as are infallibly connected with sal­vation. [Page 12] Such as repentance toward God, and faith toward our Lord Jesus Christ: which imply supreme love to God and Christ in their very nature, and a cordial disposition to a life of sincere obedience to all God's commands. ^‡ — By one, who has no grace, we mean, one who is entirely destitute of this repentance, faith, love and new obedience, which are connected with eternal life; being dead in sin.

When, therefore, it is said, that "a man, who knows that he has no grace, cannot profess a compliance with the Covenant of grace, without wilful lying;" the truth of the proposition is as evident, as when it is said, that "a man who knows that two and two are but four, cannot say, that two and two are five, without wilful lying." And, therefore, as soon as the proposition is understood, it can­not but be believed. There is no way to avoid it.—For,

1. If you explain down the covenant of grace, into a graceless covenant, with which a graceless heart may really comply, it will not help your cause in the least. For if a graceless heart may comply with this graceless covenant, yet it still remains a self-evident truth, that a graceless heart doth not comply with the covenant of grace.—Or,

2. If you represent an unconverted graceless men, as not being dead in sin, and without strength; but as really having a degree of spiritual life, and spiritual strength, and spiritual ability to yield holy obedience to all GOD'S com­mands; and so, as complying with the covenant of grace, in reality, tho' but in an imperfect degree: it will not help your cause at all. For, this graceless man, so called, is, in fact, a gracious man, and is intitled not only to the seals, but also to the blessings of the covenant of grace. [Page 13] Because, he does, in fact, comply with it.—Rather, it runs you into the absurdity, of saying, that some unconverted, graceless sinners, are real converts and true saints, and have a title to eternal life, i. e. of expressly contradicting your self.—Or,

3. If you say, "a graceless sinner may comply with the covenant of grace, with moral sincerity, tho' not with gra­cious sincerity:" it will not help your cause, For there is but one kind of real complying with the covenant of grace; and this entitles to eternal life. For he that really complies with the covenant of grace, doth, in so doing act graciously. Thus, he who loves God supremely, with moral sincerity, does love God supremely, in reality; but this real supreme love to God is a gracious and holy love to God. And you have already said, "that obedience to God is always holy"—"and the obedience of the unre­newed, as holy as any, that a gracious man can yield." p. 8. But if so, then this obedience is performed with gra­cious sincerity, as really as the obedience of any gracious man is.—But, if your graceless man does comply with the covevant of grace, in a gracious manner, he will go to hea­ven along with true saints. And, therefore, that saying of our blessed Saviour is not true. Except a man be born again be cannot see the kingdom of God.

It remains, therefore, that this proposition must pass for a self-evident truth, which cannot but be believed, as soon as it is understood, viz. ‘A man, who knows he has no grace, cannot profess a compliance with the covenant of grace, without wilful lying.’—You may as well say, that black is white, or that a dead man is alive or that a graceless sin­ner is a real saint, as say [...] "a man, who knows he has no grace, can profess a compliance with the covenant of grace, honestly and with a good conscience."—And, there­fore, a man must either not know what he is about, or his conscience must be very much seared, or he will not dare to profess a compliance with the covenant of grace, while he knows he has no grace. Indeed, it is a full proof, that [Page 14] a man is to a great degree destitute of moral honesty, if, with his eyes open, he dare to make such a profession. It is, at least, as gross wickedness, as that, which Annanias and Sapphira were guilty of, in saying, This is all the money, when they knew that, it was not all. They lied to the Holy Ghost, and this man flatters God with his mouth, and lies unto him with his tongue. Psal. 78. 36.

To be consistent, therefore, we must vote the covenant of grace out, in our church, and vote in a graceless cove­nant in its room, or you cannot be admitted as a member. And, if we should vote out the covenant of grace, & vote in a graceless covenant in its room, we should, so far as this vote should have influence, cease to be a visible church of Christ. Nor should we have a visible right to baptism and the Lord's-supper, which are seals of the covenant of grace, and of no other covenant. For there are but two covenants, which now take place between God and man, viz. The covenant of works, and the covenant of grace. Rom. 3.27.

I am not able to think of this seriously and to answer it honestly. I have no other way therefore to get rid of the truth but to misrepresent and ridicule it. p. 5—9.—How­ever, I have two objections against this scheme, viz. (1.) The church cannot know who do really comply with the covenant of grace. p. 16. Nor (2.) can any join with the church but those who have full assurance. p. 19. ^‡

You may find a full answer to these objections in what I have already published on this subject, which you appear not to have attended to.—But pray, what rule would you have the church proceed by in the admission of members? Would you have certain evidence, that the can­didates for admission have the requisite qualifications, in­sisted on by the church?

Yes, indeed. For, ‘this is my principle, that every man (asking special ordinances) is as CERTAINLY quali­fied to partake of the Lord's-supper, as he is to breathe, unless there is CERTAIN EVIDENCE that he is disquali­fied.’ p. 16.

But one, who is, at heart, a deist, and who lives secretly in adultry, may, to answer political ends, "ask for special ordinances," and there may be no "certain evidence" of his crimes. Therefore, according to this NEW DIVINITY, this infidel, this adulterer, "is as certainly qualified to par­take of the Lord's-supper, as he is to breathe."

Shocking consequence! However, this I lay down for an infallible truth, that all who have visibly entered into covenant, as I have done, "to walk in all God's ways and to keep all his commands," are bound by their own vow to attend special ordinances. p. 10, 11, 12.

What! Bound, tho' they know themselves to be un­qualified? Is the abovementioned infidel and adulterer bound? What! bound in the sight of GOD and a well re­gulated conscience, to come to the Lord's table, as he is? Pray, who bound him? GOD never did: nor does the vow he publickly made to "walk in all GOD'S ways and keep all his commands" bind him to come as he is. For, this, is what GOD never commanded.

And it is equally evident, that GOD never commanded men to make a lying profession, in any instance, either ver­bally, or practically. But to seal a covenant is (practically) [Page 16] to profess a compliance with it. To seal a covenant, there­fore, with which we know we do not comply, is what GOD ne­ver commanded. Yea, it is what GOD has forbidden in every text in the bible, which forbids lying. So that, if the co­venant to be sealed in baptism and the Lord's-supper is the covenant of grace, as you allow it is, then those who know they have no grace are forbidden to seal it, by every text in the bible, which forbids lying. And, therefore, that command, do this in remembrance of me, is, beyond all doubt, a command which respects believers, and them only; a­greeable to the publickly professed belief of the church of, Scotland, and the churches in New-England, held forth in their public formulas.—Indeed, it is the duty, the indispen­sable duty of every one to whom the gospel comes, and their highest interest, to comply with the covenant of grace, and that on the very first invitation. As soon as the glad tydings come to our ears, come, for all things are now ready, who­soever will let him come. We ought not to delay a moment, we ought not to make one excuse, we ought not to feel the least reluctance: no, rather, on the contrary, we ought with Peter's hearers, to receive the word gladly that same day, and to make a public profession and join with the church the first opportunity. Mat. 13.44.—And to neglect this, is a sin so great and aggravated, as to expose the neglecters to be given up of GOD in this world, Luke 14.24. And to be cast off for ever in the world to come. Mark 16.16. So that your mouth is stopped, and you stand guilty be­fore GOD.—But, to return, to a consideration of your vi­sible standing.—Pray, sir, was you esteemed a church member, in full communion, in the town where you lived, before you moved into this parish?

No, sir, by no body. I never looked upon my self to be a church-member, in this sense of the phrase. I ne­ver meant to join with the church, nor did the minister or the church mean to receive me as a church-member, and accordingly I never met with the church when they had church meetings upon church business.—I never stayed, [Page 17] when the church was desired to stay, as they sometimes were, after worship on sabbaths, and at other times. I ne­ver voted when the church were called to give in their vote in any matter whatsoever. Nor had I any right to go to the Lord's-table without making a public profession over again, and thereby joining with the church, as the common phrase was. No such thing was allowed where I was bro't up. So that I did not think myself a church-member be­fore I moved into this parish, nor was I esteemed and used as a church-member. Yea, it never entered into my heart, to pretend any such thing, till my New-London patron taught me to say so, and to put in these high claims, and to deny my old principles, and contradict myself, and finally, even to deny my own name, and pretend to be another man. And since then I have felt "BRAVELY," and have looked down upon you with great contempt.

The more men mock GOD in religion, the more proud, haughty and insolent are they apt to be towards their fellowmen. A religion begun in ignorance like yours, and carried on and perfected in this shocking manner, if it may do to live with, yet will not do to die by.

Be this as it may. Yet to say, as you do, "better do nothing than lie," tends to increase the number of prayer­less persons, and prayerless families, to put an end to all means, and in the end to overthrow all religion. p. 20.

Doth not GOD himself say, Eccl. 5.5. Better is it that thou shouldst not vow, than that thou shouldst vow and not pay. i. e. in other words, "better do nothing than lie." And will you condemn the Holy One of Israel? Either give up the bible, or abide by its sacred maxims.—Besides, there is a difference between covenanting transactions and common means. And, accordingly, Christ ordered his mi­nisters to preach the gospel to every creature; but he did not order them to baptise every creature.—For,

Graceless sinners may hear the gospel preached, may hear all the truths and duties of it explained, proved and urg­ed; and may attend; yea, may be very attentive, and [Page 18] meditate on them day and night, till they are pricked at the heart: they may forsake vain and vicious company, be­come sober, serious, deeply distressed about their eternal welfare: They may spend much time in secret prayer, (and an awakened sinner cannot fail to do it) and frequently spend whole days in fasting and prayer, as Mr. Brainerd used to do, under his terrors, when he was unconverted; pray read his life:—I say, graceless sinners may do all this without making any profession of Godliness. Yea, they may do all this, and yet, in all, profess that they have no grace, no love to GOD in their hearts, but are dead in sin.

You insinuate, that the doctrines which I preached tend to licentiousness.—I appeal to facts.—Look from the re­formation down to this day—look thro' England, Scot­land and Ireland—look thro' the British colonies in Ame­rica, and thro' our West-India islands—and put the questi­on—when—and where—and among whom—has there been, or is there now, the greatest strictness maintained, and the most constant, diligent and painful attendance on means? Either, among Calvinists, who heartily agree with the Westminister confession of faith and catechisms, and where these doctrines are taught privately and preached public­ly?—Or, among Pelagians, Arminians, and Semi-Armi­nians, who are constantly teaching and preaching in ano­ther strain?—While the assembly of divines sat at West­minister, composing the formulas, which I am now vindi­cating; London, that great city, was full of sermons, and prayers, and strictness: but since these doctrines have been laid aside, and contrary doctrines introduced, they are be­come very licentious and debauched. The more you flatter the sinner, the farther will he run from GOD and all good. But tell him the truth, pierce him to the heart, and he will begin to cry, What shall I do to be saved?

But can an unconverted sinner say the Lord's-prayer, and speak true? i. e. Can he profess to GOD, that he hath all those holy and pious affections in his heart, which our Saviour designed those words to express? p. 12.

I also will ask you one question; answer me: And then, I will answer you. Is not the man, who thus says the Lord's prayer, entituled to pardon and eternal life?

No doubt he is. For, our Saviour says, If ye forgive men their trespasses, your heavenly father will also forgive you, with a design to explain in what sense he meant that pe­tition should be made, forgive us our debts as we forgive our debtors. And besides, in the same sermon, he expressly de­clares, that every one that asketh, receiveth.

It therefore follows, that no unconverted man ever said that prayer, in that sense, unless you will own, what seems to be a necessary consequence of the scheme you are pleading for, that some unconverted men are entituled to pardon and eternal life. Which is so contrary to the most plain and express declarations of scripture, (Joh. 3.18.36. Gal. 3, 10.) that, as yet, you have not ventured to own it.

Thousands, no doubt, have, after a sort, said the Lord's prayer, who have fallen short of eternal life. For the pa­pists say the Lord's-prayer oftner than protestants do, ten to one, and for every Pater-Noster they count a bead. And while sinners are secure in sin, such kind of praying, i. e. using words without any meaning, will quiet their con­sciences. For they now think they have done their duty. For without the law sin was dead: and so I was alive without the law once. But no sooner do they fall under deep con­victions, but that they find something else to do. Pray read Mr. Brainerd's Life, and there you may see how an awakened sinner feels, and how he prays.

Thus far, sir, I have acted the part of a disputant. I have passed over nothing in the New-Haven letter, that is new, and to the purpose. For this letter-writer has not said one word for my old beloved scheme, the half-way. Now therefore, I beg leave, to assume the friendly, honest character, which I sustained in my first visit, For, let o­thers do as they will, I am resolved to be an honest man. Wherefore to sum up the whole,

[Page 20]1. I believe, that there is but one covenant, of which baptism, and the Lord's-supper are seals: And that he that is qualified to offer his children in baptism is equally qualified for the Lord's-table: And therefore that the half-way practice is not according to scripture.

2. I believe, that any man, who seals any covenant, doth, in and by the act of sealing, declare his compliance with that covenant which he seals: because this is the im­port of the act of sealing.

3. I believe, that it is of the nature of lying, to seal a covenant, with which, I do not now, and never did com­ply in my heart; but rather habitually and constantly reject.

Therefore,

4. I believe, that a man, who knows he has no grace, cannot seal the covenant of grace, honestly and with a good conscience.

5. I believe, that the only point, which needs to be set­tled, in order to settle the whole controversy, is this, viz. Are baptism and the Lord's-supper seals of the covenant of grace, or of a graceless covenant.

6. I believe, that there are but two covenants between GOD and man, called in scripture language, the law of work▪ and the law of faith, but commonly called, the covenant of works, and the covenant of grace. And that the doctrine of an external covenant distinct from the covenant of grace, is not from heaven, but of men.—Thus, sir, you have my creed.

Sir, I hope the time will soon come, when you and all my other parishioners, thro' the country, will well un­derstand the controversy, and be able to judge for your­selves what is truth, and what is not so. In the mean time, remember, my friend, that he that knoweth his mas­ter's will, and doth it not, shall be beaten with many stripes. Behold now is the accepted time, and now is the day of sal­vation; therefore to-day, if you will hear his voice harden not your heart. Every moment in which you continue practically to renounce your baptism, by rejecting CHRIST [Page 21] JESUS and his gospel, you hang over hell, ready to sink under the curse of the divine law, into eternal burnings: For he that believeth not is condemned already. Wherefore, repent and believe the gospel.

Some seem to think that baptism alone makes a man a Christian, and brings him really into the covenant of grace, so as that he is no longer under the covenant of works, as the unbaptised are. But the apostle Paul did not think so. For he, speaking to the baptized Galatians, among whom he feared there were some, who were self-righteous, Christless sinners, he says. Gal. 3.10. As many as are of the works of the law are under the curse. "As many" be they circumcised, and baptised too, "as are of the works of the law" as depend on their own works for justificati­on in the sight of GOD, "are under the curse," even they are under the curse; for it is written, Cursed is every one, &c. But if baptism delivers men from the covenant of works, they cannot any one of them be under its curse. For no man is liable to the curse of a law which he is not under. Besides, in this Apostles view of things, it was peculiar to true believers to be really in the covenant of grace, and not under the law as a covenant of works. Rom. 6.14. For sin shall not have dominion over you, for ye are not under law, but under grace. For according to this scheme of re­ligion, every soul is either married to the law; and these bring forth fruit unto death; or married to Christ; and these bring forth fruit unto God. (chap. 7.) Wherefore, know as­suredly, that your baptism, altho' it increases your obliga­tions and so enhances your guilt; yet it, alone, gives you not the least right to any one of the peculiar blessings of the covenant of grace, so as at all to exempt you from the curse of the law; but you are now, this moment, in fact, as li­able to be struck dead and sent to hell, by the Divine Jus­tice; as any unbaptized sinner in the land. And should you die in the state you are now in, you would most cer­tainly be damned along with the unbaptized heathen: only your hell would be hotter than theirs. Mat. 11.20—24. [Page 22] For if thou be a breaker of the law, thy circumcision is made un­circumcision. Rom. 2.25.—Wherefore, I advise you,

First of all, immediately to repent of your sins, and re­turn to God thro' Jesus Christ, looking only to free grace thro' him for pardon and eternal life. For I testify unto you, that if you trust in your baptism to recommend you to God, Christ shall profit you nothing. Gal. 5.2. Where­fore; give up this, and all your other self-righteous claims, and apply to the mere, pure, free grace of God thro' Jesus Christ, as all your hope. For, as to acceptance with God, there is no difference, between the circumcised Jew and the uncircumcised Greek, or between the baptized nominal Christian and an unbaptized Indian. Rom. 3.22. If you will thus repent and believe the gospel, and in this way, not in falsehood, but in truth, "avouch the Lord Jehovah to be your sovereign Lord and supreme good thro' Jesus Christ," you shall, in fact, have your choice, that is, have God for your God and portion in time and eternity. This, my dear Parishioner, this is the way to take upon you your baptismal covenant, and to get delivered from the curse of the covenant of works, and to enter into the covenant of grace, in reality and in truth.—This therefore do without delay.—And having done this, then make a public pro­fession of religion, and join yourself to God's people, and bring your dear child and dedicate it to the same God to whom you have dedicated yourself. And let it be the bu­siness of your life to bring up that, and your other chil­dren, in the nurture and admonition of the Lord.

And now as you travel thro' the country, for I un­derstand you are become a great traveller and gain ad­mittance into all companies, and among men of all de­nominations and character, I advise you to use your utmost influence, to diffuse a friendly spirit every where, among all your acquaintance, in this controversy. Par­ticularly, urge it upon parishioners of your acquain­tance, to treat their ministers in a respectful manner, [Page 23] while they apply to them for light and instruction, or when they undertake to dispute these points with them, especially, wherever your influence extends, let no man, on our side of the question, treat his minister ill, because he is in the opposite scheme. It is not man­ly, it is not christian-like, it is not prudent to do it. For there is no way to promote truth so effectually, as to hold forth light in love; and to treat your oppo­nents in a kind and friendly manner.—For my part, I have an high esteem for many in the ministry, who differ in their practice in the admission of persons to sealing ordinances for themselves and for their children, from what I think is right. For it is a controversy which has not been attended to, nor is it an easy thing, at once, to get rid of the prejudices of education, and in the face of a frowning world to espouse the true scripture plan. I have great hopes, however, that, ere long, we shall think and act nearer alike, when there has been sufficient time to understand one another, to weigh and deliberate, to get rid of the prejudices of e­ducation, &c. &c. In the mean time, I most earnestly desire, that the controversy may be carried on, in the most open, fair, honest, cool, calm, friendly manner possible.

Who this letter-writer is, is not know by the pub­lic, as he has secreted his name. And whether it was on design, or thro' inadvertance, that he hath gi­ven up the doctrine of total depravity, as held forth in scripture and in our public formulas, I shall not deter­mine. Perhaps, on second thoughts, he will retract e­very thing he hath said, which hath that aspect. I wish he may. But if it should come to pass, as I fear it will, that in the course of this controversy, numbers [Page 24] should openly fall off to the Arminian scheme, in or­der to defend their lax manner of admission to seal­ing ordinances, I advise you, to keep by you, and to spread every where among your acquaintance, the Westminister confession of faith, & larger and shorter catechisms: a book, which will be of excellent service to teach people sound doctrine, and to guard them a­gainst Arminian errors.

To conclude, I shall always retain a most grateful sense of your kind treatment of your minister, when acting yourself, and be always ready to do every kind office in my power, which either you, or any other of my parishioners shall need at my hands. I esteem it among the great blessings of my life, that I live in a parish, and among a people, so well disposed to treat a minister with that respect which is due to his office. And I hope you may never find me wanting in any instance of kind and friendly conduct towards you.— I wish you the best of heaven's blessings.—My dear parishioner, adieu.