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The Author's Farewel. Christ taught that any thing, besides a right disposition of mind, and a right behaviour, would render men acceptable to the Deity :

any thing, besides repentance and reformation, would be the ground of God's mercy to finners ; or that any thing, opposite to the eternal rule of right and wrong, would be the rule by which God would judge the world, such doctrines would be plainly repugnant to the nature, and to the truth of things, and, consequently, must of neceflity be false. So that it is grolly absurd to suppose, that any such doctrines were taught by Christ, whilst we admit his milfion to be divine ; because, if the former were the case, then, the latter could not be fo; that is, if Christ did teach doctrines, that are opposite to what I call his gospel, then, his mision, at least, as far as it relates to these, could not be divine, nor could ariy external evidence, how great foever, possibly prove it to be fuch. This, I think, is the true state of the case ; and my opponents are at liberty to take which side of the question they please. It is not sufficient to say, that God is at liberty to inake what he sill the ground of his favours to men, and of his crey to sinners, and įhat he may

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judge the world by what rule he pleases; because, tho' such a conduct may comport with the character of an arbitrary and absolute governor amongst men ; yet, it will not comport with the just and proper character of him who is the most perfect intelligence, and the wise and good governor of the universe. There is a rule of affection and action for all those cases, that arises from the natural and the essential differences in things ; which rule, we may be certain, God will always abide by, and make it the measure of his conduct ; and therefore, it is equally as absurd to suppose that God will add to, as that he will take from, this rule. These are some of the points that I have endeavoured to evince, and to impress upon

the minds of my readers ; not barely as matters of speculation, but, ultimately, that they may be a foundation for the rightly directing and governing our affections and actions. Alas! what will it avail us to believe, that nothing but a right disposition of mind, and a right behaviour, will render us acceptable to the Deity ; except we are prevailed upon by it to render ourselves the proper obječts of God's favour? Or what will it avail a wicked man to believe, that nothing but repentance

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and reformation will be the ground of God's mercy to finners; except he is led by it to put away from him the evil of his doings, to cease to do evil and learn to do well, and thereby to render himself the proper objeet of God's mercy ? Or to what purpose will it be to believe a judgment to come ; except we are prevailed upon by it, to live as those who must give an account of themselves to God? This, I say, is what I have principally aimed at in all my writings, notwithstanding it has been said that I have written for bread; which I have not been under a necessity of doing. And tho'I have, for some time past, been rendered capable of living independent of labour, by being enabled, without it, to procure those necefJaries of life, which are suitable to that rank in the world that God in the course of his general providence has placed me in ; yet, this is owing principally to the bounty of my friends, whose kindness to me I take this opportunity publickly and thankfully to acknowledge. And, indeed, (according to the proverb) Let every one praise the bridge he goes over ; the world, bad as it is, or as it may be represented to be, has been a kind world to me; for could an exact estimate

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be made of all the good and evil I have received from others, I dare say, it would

appear, that the former has exceeded the latter ten-fold. I mention this to do justice to the world, before I leave it; and to take off, or, at least, to lessen, the popular prejudice that has been taken up against it in this refpect.

AND, as I have offered my thoughts freely to the world, on the points before mentioned, as well as on many other subjects; so this has introduced an idle and an impertinent enquiry concerning me, namely, what I

whether a believer, or an unbeliever. This enquiry I call idle and impertinent, because it can answer no good end, and because my arguments and reasonings are just the same, that is, they are equally strong and conclusive, or the contrary, whether I am one, or the other of these. However, I think, it will be proper to state the notion of believer and unbeliever, or infidel, that so this matter may appear in the clearer light. Whoever afsents to a proposition as true, such an one is faid (according to the common way of speaking) to be a believer, with respect to that proposition, whatever be the ground of that affent ; whoever doubts of the truth of

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a proposition, so as to withhold his assent, and yet does not believe the contrary, such an one is said to be a sceptick with respect to it; and whoever, not only withholds his assent to a proposition, but also believes the contrary, such an one is said to be an unbeliever, or infidel. As thus, Mahomet was a special messenger sent from God; with respect to this proposition, whoever assents to it as true, such an one is a believer ; whoever doubts of the truth of it, so as to withhold his assent, and yet

does not believe the contrary, that is, does not believe it to be a false proposition, such an one is a sceptick; and whoever not only doubts of the truth of that proposition, but also believes the contrary, that is, believes that Mahomet was not a special messenger sent from God, such an one is an unbeliever, or infidel. So that a man may be a believer with respect to one proposition ; a Sceptick with regard to another ; and an unbeliever, or infidel, with respect to another : and thus all men, of thought and reflection, are believers and scepticks, and unbelievers or infidels, in some respekt or other. And therefore, when those terms, viz, believer and unbeliever, or infidel, are applied to me, I suppose the enquiry is, whether I do believe that

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