Works (incl. Religious Affections, sermons, "Notes on Scripture")

The fourth thing observed in Mr. W.s method of managing the controversy, particularly considered, viz. His advancing new and extraordinary notions, not only manifestly contrary to truth, but also to the common and received principles of the christian church.

Thus it is with regard to many things which have already been taken notice of. As, that men may be ungodly, and yet truly profess to love God more than the world; that men may be professors of religion and have no true grace, and yet not be lukewarm, but serve God as their only master; that such may profess to be subject to Christ with all their hearts, and to give up all their hearts and lives to Christ, and speak true, &c. &c.

I shall now take notice of another remarkable instance, viz. That Mr. W. in his reply to my argument from the epithets and characters given by the apostles to the members of visible christian churches, in their epistles, represents, (p. 56. d.) That there "is no difference in all the epithets and characters, which I had heaped up from the New Testament" from those that are given in the Old Testament, to the whole body of the Jewish church; which he elsewhere abundantly suppose to be the whole body of the Jewish nation; yea, even in their worst times, till the nation was rejected and cast off by God from being any longer his people; as I shall have occasion particularly to observe afterwards.

That it may be the more easily judged, how manifestly this is contrary to truth, I shall here repeat some of those epithets and characters I before mentioned, to which Mr. W. has reference. This is very manifest concerning most of them; but that I may not be tedious, I will now rehearse but a few instances: viz. Being "made free from sin, and becoming the servants of righteousness;" Having "the spirit of adoption:" Being "the children of God, heirs of God, joint-heirs with Christ:" Being "vessels of mercy, prepared unto glory:" Being such "as do not live to themselves, nor die to themselves; but live to the Lord, and die unto the Lord;" and who "living and dying are the Lord's:" Being those that have "all things for theirs, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; because they are Christ's": Being "begotten through the gospel:" Being such as "shall judge the world:" Being "washed, sanctified, justified in the name of the Lord Jesus, and by the Spirit of our God:" Being "manifestly declared to be the epistle of Christ, written not with ink, but by the Spirit or the living God; not in tables of stone, but in fleshly tables of the heart:" Being such as "behold as in a glass the glory of the Lord, and are changed into the same image, from glory to glory:" Being "chosen in Christ before the foundation of the world, that they should be holy and without blame before him in love; and predestinated unto the adoption of children:" Being "sealed by that holy spirit of promise:" Being "quickened, though once dead in trespasses and sins:" Being "made meet to be partakers of the inheritance of the saints in light:" Being "dead, and having their life hid with Christ in God;" and being those who, "when Christ who is our life shall appear, shall also appear with him in glory; having put off the old man with his deeds, and having put on the new man, which is renewed in knowledge, after the image of him that created him:" Being "begotten again to a living hope—to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for them; who are kept by the power of God through faith unto salvation; who love Christ, though they have not seen him; in whom, though now they see him not, yet believing, they rejoice with joy unspeakable and full of glory; having purified their souls in obeying the truth through the Spirit; knowing him that is from the beginning; having their sins forgiven; having overcome the wicked one; having an unction from the Holy One, by which they know all things; who are now the sons of God; and who, when Christ shall appear, shall be like him, because they shall see him as he is."

Now let the christian reader judge, with what face of reason our author could represent as though there were nothing in all these epithets and characters, more than used of old to be given to the whole nation of the Jews, and that even in times of their greatest corruption and apostacy, till the nation was rejected of God! One would think, there is no need of arguing the matter with any that have read the Bible.

This representation of Mr. W.s is not only very contrary to truth, but also to the common sentiments of the christian church. Though I pretend not to be a person of great reading, yet I have read enough to warrant this assertion. I never yet (as I remember) met with any author that went the same length in this matter with Mr. W. but Mr. Taylor, of Norwich, in England, the author who lately has been so famous for his corrupt doctrine. In his piece which he calls A Key to the Apostolic Writings, where he delivers his scheme of religion, (which seems scarcely so agreeable to the christian scheme, as the doctrine of many of the wiser heathen,) he delivers the same opinion, and insists largely upon it; it being a main thing to establish his whole scheme. And it evidently appears, in the manner of his delivering it, that he is sensible it is exceeding far from what has hitherto been the commonly received sentiment in the christian world. He supposes that as all those epithets and characters belong to the whole nation of the Jews, even in their most corrupt times, so they belong to all christendom, even the most vicious parts of it; that the most vicious men, who are baptized, and profess to believe Jesus to be the Messiah, are "chosen before the foundation of the world, predestinated according to the foreknowledge of God, regenerated, justified, sanctified, children of God, heirs of God, joint-heirs with Christ, the spouse of Christ, the temple of God, made to sit together in heavenly places in Christ, being the family of heaven," &c. &c. And certainly he may with as good reason, and with the same reason, suppose this of all christendom, even the most vicious parts of it, as of the whole nation of the Jews, however corrupt, till there was a national rejection of them.

Indeed, it is manifest there is no other way of evading the force of the argument from the epistles, but by falling into Taylor's scheme. If his scheme of religion be not true, then it is plain as any fact in the New Testament, that all the christian churches, through the whole earth, in the apostles' days, were constituted in the manner that I insist on. The Scripture says ten times as much to demonstrate this matter, as it does about the manner of discipline, officers and government of the church, or about the several parts of the public worship, or the sanctification of the christian sabbath.

Instances of the fifth and sixth particulars, in Mr. W.s method of disputing, viz. his using confident and peremptory assertions, and great exclamations, instead of arguments.

We have an instance of the former, in his reply to my answer to the 14th objection, viz. That it is not unlawful for unsanctified men to carry themselves like saints. I objected against this, if thereby be meant, that they may lawfully carry themselves externally like saints in all respects, remaining ungodly; and mentioned some things which belonged to the external duty of godly men, which no ungodly man, remaining such, may do. To which Mr. W. makes no reply; but to prove the point says, "Mr. St—d knew, and all divines know, That the external carriage of some unsanctified men is to the outward appearance, and the public judgment of the church, the same with the carriage of the saints; and they know they are bound to such a behaviour." And this peremptory confident assertion is all the argument he brings to prove the thing asserted.

Again, I observe, that sometimes Mr. W. uses great exclamation, as though he intended to alarm, and excite terror in his readers, and raise their indignation; though they are perhaps never likely to know for what. We have two very remarkable instances of this, (p. 136 and 137.) where he says, "I shall further take notice of two extraordinary and surprising passages, if I understand them. And I have with great diligence tried to find out the meaning of them. One is p. 129. between the 17th and 23d lines; if it be rightly printed."—He does not quote my words; this mighty exclamation would have become too flat, and appeared ridiculous, if he had.—The passage referred to is in these words—"Indeed such a tendency (i. e. a tendency to irreligion and profaneness) it would have, to shut men out from having any part in the Lord, in the sense of the two tribes and half, Josh. xxii. 25. or to fence them out by such a partition-wall, as formerly was between Jews and Gentiles; and so to shut them out as to tell them, if they were never so much disposed to serve God, he was not ready to accept them: according to the notion the Jews seem to have had of the uncircumcised Gentiles." That is, plainly to shut them out so as to tell them, that let them have hearts never so well and piously disposed to love and serve God, their love and service could not be accepted.—This doubtless would have a tendency to discourage religion in men. And how the owning of it, is an owning my scheme to have such a tendency, I do not know. Mr. W. might as well have picked out any other sentence through all the 136 pages of the book, and called it an extraordinary postage, and stood astonished over it, and told how he was ready to doubt whether it was rightly printed, and what great diligence he had used to find out the meaning of it!

The other extraordinary passage he stands thunderstruck with, is in these words; "May it not be suspected, that this way of baptizing the children of such as never make any proper profession of godliness, is an expedient originally invented for that very end, to give ease to ancestors with respect to their posterity, in times of great declension and degeneracy?"—Mr. W. knows, that through the whole of my book I suppose, this practice of baptizing the children of such as are here spoken of, is wrong; and so does he too; for he abundantly allows, that persons in order to be admitted to the privileges of visible saints, must make a profession of real piety, or gospel-holiness. And if it be wrong, as we are both agreed, then surely it is nothing akin to blasphemy, to suspect that it arose from some bad cause.

Instances of the seventh particular observed in Mr. W's way of disputing, viz. His wholly overlooking arguments, pretending there is no argument, nothing to answer; when the case is far otherwise.

Thus in his reply to my tenth argument, which was this, "It is necessary, that those who partake of the Lord's supper, should judge themselves truly and cordially to accept of Christ as their Saviour, and chief good; for this is what the actions, which communicants perform at the Lord's table, are a solemn profession of." I largely endeavoured (in p. 75, 76, and 77.) to prove this, from the nature of those significant actions, of receiving the symbols of Christ's body and blood when offered, representing their accepting the thing signified, as their spiritual food, &c. To all which Mr. W. says,(p. 74. a.) "I do not find that Mr. Edwards has said any thing to prove the proposition, which is the whole argument offered here in proof of the point proposed to be proved, but only gives his opinion, or paraphrase, of the purport and nature of the sacramental actions."—Since Mr. W. esteems us it no argument, I desire it may be considered impartially whether there be any argument in it or no.

These sacramental actions all allow to be significant actions: they are a signification and profession of something: they are not actions without a meaning. And all allow, that these external actions signify something inward and spiritual. And if they signify any thing spiritual, they doubtless signify those spiritual things which they represent. But what inward thing does the outward taking or accepting the body and blood of Christ represent, but the inward accepting Christ's body and blood, or an accepting him in the heart? And what spiritual thing is the outward feeding on Christ in this ordinance a sign of, but a spiritual feeding on Christ, or the soul's feeding on him? Now there is no other way of the soul's feeding on him, but by that faith, by which Christ becomes our spiritual food, and the refreshment and vital nourishment of our souls. The outward eating and drinking in this ordinance is a sign of spiritual eating and drinking, as much as the outward bread in this ordinance is a sign of spiritual bread; or as much as the outward drink is a sign of spiritual drink. And doubtless those actions, if they are a profession of any thing at all, are a profession of the things they signify.¹ To say, that these significant actions are appointed to be a profession of something, but not to be a profession of the things they are appointed to signify, is as unreasonable as to say, that certain sounds or words are appointed to be a profession of something, but not to be a profession of the things signified by those words.

Again, Mr. W. in his reply to my answer to the second objection, with like contempt passes over the main argument which I offered, to prove that the nation of Israel were called God's people, and covenant people, in another sense besides a being visible saints. My argument (in p. 85, 86.) was this: That it is manifest, something diverse from being visible saints, is often intended by that nation being called God's people, and that the family of Israel according to the flesh—not with regard to any moral and religious qualifications—were in some sense adopted by God, to be his peculiar and covenant people; from Rom. ix. 3, 4, 5.—"I could wish myself accursed from Christ for my brethren according to the flesh; who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, " &c. I observed, that these privileges are spoken of as belonging to the Jews, not now as visible saints, not as professors of the true religion, not as members of the visible church of Christ, (which they did not belong to,) but only as a people of such a nation, such a blood, such an external carnal relation to the patriarchs, their ancestors; Israelites according to the flesh: inasmuch as the apostle is speaking here of the unbelieving Jews, professed unbelievers, that were out of the christian church, and open visible enemies to it; and such as had no right at all to the external privileges of Christ's people.—I observed further, that in like manner this apostle in Rom. xi. 28, 29. speaks of the same unbelieving Jews, that were enemies to the gospel, as in some respect an elect people, and interested in the calling, promises, and covenants, God formerly gave their forefathers, and are still beloved for their sakes. "As concerning the gospel, they are enemies for your sakes; but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance."

All that Mr. W. says, which has any reference to these things, is, "That he had read my explication of the name of the people of God, as given to the people of Israel, &c. But that he confesses, it is perfectly unintelligible to him. "The impartial reader is left to judge, whether the matter did not require some other answer.

What is, and what is not, begging the question; and how Mr. W. charges me, from time to time, with begging the question, without cause.

Among the particulars of Mr. W.s method of disputing, I observed, that he often causelessly charges me with begging the question, while he frequently begs the question himself, or does that which is equivalent.

But that it may be determined with justice and clearness, who does, and who does not, beg the question, I desire it may be particularly considered, what that is which is called begging the question in a dispute.—This is more especially needful for the sake of illiterate readers. And here,

1. Let it be observed, that merely to suppose something in a dispute, without bringing any argument to prove it, is not begging the question: for this is done necessarily, in every dispute, and even in the best and clearest demonstrations. One point is proved by another, till at length the matter is reduced to a point that is supposed to need no proof; either because it is self-evident, or is a thing wherein both parties are agreed, or so clear that it is supposed it will not be denied.

2. Nor is begging the question the same thing as offering a weak argument, to prove the point in question. It is not all weak arguing, but one particular way of weak arguing, that is called begging the question.

3. Nor is it the same thing as missing the true question, and bringing an argument that is impertinent, or beside the question.

But the thing which is called begging the question, is the making use of the very point in debate, or the thing to be proved, as an argument to prove itself. Thus, if I were endeavouring to prove that none but godly persons might come to sacraments, and should take this for an argument to prove it, that none might come but such as have saving faith, taking this for granted; I should then beg the question: for this is the very point in question, whether a man must have saving faith or no? It is called begging the question, because it is a depending as it were on the courtesy of the other side, to grant me the point in question, without offering any argument as the price of it.

And whether the point I thus take for granted, be the main point in question, in the general dispute, or some subordinate point, something under consideration, under a particular argument; yet if I take this particular point for granted, and then make use of it to prove itself, it is begging the question.

Thus if I were endeavouring, under this general controversy between Mr. W. and me, to prove that particular point, that we ought to love all the members of the church as true saints; and should bring this as a proof of the point, that we ought to love all the members of the church as true Christians, taking this for granted; this is only the same thing, under another term, as the thing to be proved; and therefore is no argument at all, but only begging the question.

Or if the point I thus take for granted, and make use of as an argument, be neither the general point in controversy, nor yet the thing nextly to be proved under a particular argument; yet if it be some known controverted point between the parties, it is begging the question, or equivalent to it: for it is begging a thing known to be in question in the dispute, and using it as if it were a thing allowed.

I would now consider the instances, wherein Mr. W. asserts or suggests that I have begged the question.

In p. 30. d. e. and 31. a. b. he represents the force of my reasoning as built on a supposition, that there is no unsanctified man, but what knows he has no desire of salvation by Christ, no design to fulfil the covenant of grace, but designs to live in stealing, lying, adultery,—or some other known sin: and then says, "Is it not manifest, that such sort of reasoning is a mere quibbling with words, and begging the question?" And so insinuates, that I have thus begged the question. Whereas, I nowhere say or suppose this which he speaks of, nor any thing like it. But on the contrary, often say, what supposes an unsanctified man may think he is truly godly, and that he has truly upright and gracious designs and desires.—Nor does any argument of mine depend on any such supposition. Nay, under the argument he speaks of, I expressly suppose the contrary, viz. That unsanctified men who visibly enter into covenant, may be deceived.

In p. 38. a. Mr. W. makes a certain representation of my arguing from Isaiah lvi. and then says upon it, "It is no arguing, but only begging the question." But as has been already shown, that which he represents as my argument from that scripture, has no relation to my argument.

In p. 59. in opposition to my arguing from the Epistles, that the apostles treated those members of churches which they wrote to, as those who had been received on a positive judgment, i.e. (as I explain myself,) a proper and affirmative opinion, that they were real saints; Mr. W. argues, that the apostles could make no such judgment of them, without either personal converse, or revelation; unless it be supposed to be founded on a presumption, that ministers who baptized them, would not have done it, unless they had themselves made such a positive judgment concerning their state: and then adds these words, This may do for this scheme, but only it is a begging the question. Whereas, it is a point that never has been in question in this controversy, as ever I knew, whether some ministers or churches might reasonably and affirmatively suppose, the members of other churches they are united with, were admitted on evidence of proper qualifications, (whatever they be, whether common or saving,) trusting to the faithfulness of other ministers and churches. Besides, this can be no point in question between me and Mr. W. unless it be a point in question between him and himself. For he holds, as well as I, that persons ought not to be received as visible Christians, without moral evidence (which is something positive, and not a mere negation of evidence of the contrary) of gospel-holiness.

In p. 82. of my book I suppose, that none at all do truly subject themselves to Christ as their master, but those who graciously subject themselves to him, and are delivered from the reigning power of sin. Mr. W. suggests, (p. 83. d.) that herein I beg the question. For which there is no pretext, not only as this is no known point in controversy between the parties in this debate; but also as it is a point I do not take for granted, but offer this argument to prove it, that they who have no grace, are under the reigning power of sin, and no man can truly subject himself to two such contrary masters, at the same time, as Christ and sin. I think this argument sufficient to obtain the point, without begging it. And besides, this doctrine, that they who have no grace do not truly subject themselves to Christ, was no point in question between me and Mr. W. But a point wherein we were fully agreed, and wherein he had before expressed himself as fully, and more fully, than I. In his sermons on Christ a King and Witness, (p. 18. b.) he speaks of all such as do not depend on Christ, believe in him, and give up themselves and all to him, as not true subjects to Christ; but enemies to him, and his kingdom. We have expressions to the same purpose again, in p. 74. and 91. and in p. 94. d. e. of the same book, he says, "It is utterly inconsistent with the nature of the obedience of the gospel, that it should be a forced subjection.—No man is a subject of Christ, who does not make the laws and will of Christ his choice, and desire to be governed by him, and to live in subjection to the will of Christ, as good and fit, and best to be the rule of his living, and way to his happiness. A forced obedience to Christ is no obedience. It is in terms a contradiction. Christ draws men with the cords of love, and the bands of a man. Our Lord has himself expressly determined this point. There are other passages in the same book to the same purpose. So that I had no need to beg this point of Mr. W. since he had given it largely, and that in full measure, and over and over again, without begging.

In p. 120. b. he observes, " That to say, such a profession of internal invisible things is the rule to direct the church in admission,—is to hide the parallel, and beg the question. For the question here is about the persons' right to come, and not about the church's admitting them." Here Mr. W. would make us believe, that he does not know what begging the question is: for it is evident, his meaning is, that my saying so is beside the question. But to say something beside the question, is a different thing from begging the question, as has been observed. My saying, that a profession of invisible things is the church's rule in admission, is not begging the question: because it is not, nor ever was, any thing in question. For Mr. S. and Mr. W. himself are full in it, that a profession of invisible things, such as a believing that Christ is the Son of God, &c. is the church's rule. Yea, Mr. W. is express in it, that a credible profession and visibility of gospel-holiness is the church's rule, p. 139. Nor is my saying as above, beside the question then, in hand, relating to the church of Israel admitting to the priesthood, those that could not find their register. For that wholly relates to the rule of admission to the priesthood, and not to the priests' assurance of their own right. For, as I observed, if the priests had been never so fully assured of their pedigree, yet if they could not demonstrate it to others, by a public register, it would not have availed for their admission.

Again, in p. 124. e. Mr. W. charges me with begging the question, in supposing that sacraments are duties of worship whose very nature and design is an exhibition of those vital and active principles and inward exercises, wherein consists the condition of the covenant of grace. He charges the same thing as a begging the question, p. 131. d.—But this is no begging the question, for two reasons; (1.) Because I had before proved this point, by proofs which Mr. W. has not seen cause to attempt to answer, as has been just now observed, in the last section. (2.) This, when I wrote, was no point in question, wherein Mr. W. and I differed; but wherein we were agreed, and in which he had declared himself as fully as I, in his sermons on Christ a King and Witness; p. 76. c. "When we attend sacraments (says he) we are therein visibly to profess our receiving Christ, and the graces of his Spirit, and the benefits of his redemption, on his own terms and offer, and giving up the all of our souls to him, on his call, covenant, and engagement." And in the next preceding page but one, in a place forecited, he speaks of these acts "as mockery, hypocrisy, falsehood, and lies, if they are not the expressions of faith and hope, and spiritual acts of obedience." So that I had no manner of need to come to Mr. W. as a beggar for these things, which he had so plentifully given me, and all the world that would accept them, years before.

Showing how Mr. W. often begs the question himself.

The question is certainly begged in that argument which Mr. W. espouses and defends, viz. That the Lord's supper has a proper tendency to promote men's conversion. In the prosecution of the argument Mr. W. implicitly yields, that it is not the apparent natural tendency alone, that is of any force to prove the point; but the apparent tendency under this circumstance, that there in no express prohibition. And thus it is allowed, that in the case of express prohibition with respect to the scandalous and morally insincere, no seeming tendency in the nature of the thing proves the ordinance to be intended for the conviction and conversion of such. So that it is a thing supposed in this argument, that all morally insincere persons are expressly forbidden, but unsanctified persons not so. Now when it is supposed, that morally insincere persons are expressly forbidden, the thing meant cannot be, that they are forbidden in those very words; for no such prohibition is to be found: nor are men that live in sodomy, bestiality, and witchcraft, any where expressly forbidden in this sense. But the thing intended must be, that they are very evidently forbidden, by plain implication, or consequence. But then the whole weight of the argument lies in this supposition, that unsanctified persons are not also plainly and evidently forbidden; which is the very point in question. And therefore to make this the ground of an argument to prove this point, is a manifest begging the question. And what Mr. W. says to the contrary, (p. 127. a.) that Mr. Stoddard had proved this point before, avails nothing: for let it be never so much proved before, yet, after all, to take this very point and make use of it as a further argument to prove itself, is certainly begging the question. The notion of bringing a new argument is bringing additional proof: but to take a certain point, supposed to be already proved, to prove itself with over again, certainly does not add any thing to the evidence.

Mr. W. says, my supposing unconverted persons, as such, to be as evidently forbidden, as scandalous persons, is as much begging the question. I answer, So it would be, if I made that point an argument to prove itself with, after Mr. W.'s manner. But this is far from being the case in fact.

And the question is again most certainly begged, in that other thing said to support this argument, viz. That though the Lord's supper may seem to have a tendency to convert scandalous sinners, yet there is another ordinance appointed for that. Here the meaning must be, that there is another ordinance exclusive of the Lord's supper; otherwise it is nothing to the purpose. For they do not deny but that there are other ordinances for the conversion of sinners, who are morally sincere, as well as of those who are scandalous. But the question is, Whether other ordinances are appointed for their conversion exclusive of the Lord's supper; or, whether the Lord's supper be one ordinance appointed for their conversion? This is the grand point in question. And to take this point as the foundation of an argument, to prove this same point, is plainly begging the question. And it is also giving up the argument from the tendency, and resting the whole argument on another thing.

Mr. W. again plainly begs the question in his reply, (p. 127. c. d.) That God's prohibition is an argument, that God saw there was no such tendency for their conversion. His so saying supposes again, that there is no evident prohibition of unsanctified persons. In which he again flies to the very point in question, and rests the weight of his reasoning upon it.

Just in the same manner Mr. W. begs the question in espousing and making use of that argument, That all in external covenant, and neither ignorant nor scandalous, are commanded to perform all external covenant duties. Here it is supposed, that scandalous persons, (which, according to Mr. W.s scheme, must include all that have not moral sincerity,) though in the external covenant, are expressly, that is, evidently, excepted and forbidden: and that unsanctified men are not also evidently forbidden; which is the point in question. For if unsanctified men, though in external covenant, are as evidently forbidden and excepted, as scandalous men that are in external covenant, then the argument touches not one any more than the other. So that the argument is entirely a castle in the air, resting on nothing but itself. The grand thing to be proved, first taken for granted, and then made an argument to prove itself!

In explaining the nature of begging the question, I observed, that it is begging the question, or equivalent to it, whether the point that is taken for granted, and made an argument of, be the main point in controversy, or some particular known disputed point between the controverting parties: I will now illustrate this by an example. It is a known disputed point in this controversy, whether in the parable concerning the man without the wedding garment, the king condemned the man for coming into the church without grace. Now supposing that I, because I look on the matter as very clear, should, besides using it as one distinct argument, also make it the basis of other arguments; and should use it in opposition to the strongest arguments of my opposers, as if it were sufficient to stop their mouths, without offering any proper solution of those arguments: as, in case I were pressed with the argument from the passover, if I should fly to the man without the wedding garment; and should say, It is certain, this argument from the passover can be of no force against the express word of God in the 22nd of Matt.. For there it is plain as any fact that ever the sun shone upon, that the king condemns the man for coming into the church without a wedding garment; and it is plain as the sun at noonday, that the wedding garment is grace.—And if when the argument from Judas's partaking of the Lord's supper is alleged, I should again fly to the man without a wedding garment, and say, whatever reasons Christ might have for admitting Judas, yet it is plainly revealed, in Matt. xxii. 12. that God does not approve of men coming into the church without a wedding garment. This would be a beggarly impertinent way of disputing, thus to answer one argument by throwing another in the way, which is contested, and the validity of which is denied. It is fair, that I should have liberty to use the argument concerning the wedding garment, in its place, and make the most of it: but to use it as the support of other arguments, is to produce no additional proof. And thus, from time to time, to produce the disputed hypothesis of one argument, for answer to the arguments of my antagonist, instead of solving those arguments, is flying and hiding from arguments, instead of answering them: instead of defending the fortress which is attacked, it is dodging and flying from one refuge to another.

Mr. W. acts this part from time to time, in the use he makes of his great argument from the Old-Testament church and its ordinances. Thus (in p. 8.) he takes this method to answer my argument from the nature of visibility and profession, insisting that the Israelites avouching and covenanting was a thing compatible with ungodliness; which he knows is a disputed point in this controversy, and what I deny.—Again, he makes use of the same thing, in answer to my argument from the nature of covenanting with God. (p. 23, 24.) And again he brings it in, (p. 25. e. 26. a.) answering what I say, by confidently asserting that concerning the church of Israel, which he knows is disputed, and I deny; viz. That the covenanting of Israel did not imply a profession that they did already believe and repent: as in these words, "This was never intended nor understood, in the profession which the Israelites made; but that they would immediately and from thenceforth comply with the terms of the covenant; and by the help of God, offered in it, would fulfil it. I am sure, this was what they professed; and I am sure, God declared he took them into covenant with him." And the same thing is brought in again to answer the same argument, (p. 31. c.)—The same thing is thrown in, once and again, as an answer to what I say of the unreasonableness of accepting such professions as leave room to judge the greater part of the professors to be enemies of God. (p. 34. b. c.) The same thing is cast in as a sufficient block in the way of my arguing from the unreasonableness of accepting such professions, as amount to nothing more than lukewarmness. (p. 36. d. e.) The same is brought in, and greatly insisted on, to stop my mouth, in arguing from the Epistles. (p. 56, 57.) The same is brought in again, to enervate my argument concerning brotherly love. (p. 69. d.) And this is made use of as the support of other arguments; as that from the name disciples, and about the church being the school of Christ; and to confute what I say, in answer to that argument. (p. 84. a.) The same is brought in as a support of the eleventh objection, and a confutation of my answer to that. (p. 125. c. d. e.) And again, in reply to what I say in answer to the nineteenth objection. (p. 137. b. c.)

Another thing, near akin to begging the question, is resting the weight of arguments on things asserted without proof; which, though they do not properly make a part of the controversy, yet are things not allowed by those on the other side.—Thus does Mr. W. in his arguing from the success of the Lord's supper in the conversion of sinners, (p. 137,138.) Supposing, not only that the Lord's supper has been the occasion of the conversion of many, but that their communicating was the means of it. This he offers nothing to prove, and it is not allowed by those on the other side.² And it is what would be very hard to prove: if many were converted at the Lord's table, (which yet is not evident,) it would not prove, that their partaking was the means of their conversion; it might be only what they saw and heard there, which others may see and hear, that do not partake.