Mr. W.‘s inconsistence with himself, in what he says in answer to my third and fourth arguments, and in his reply to my arguments from the Acts, and the Epistles.
The last thing observed in Mr. W.‘s way of disputing, is his alleging and insisting on things wherein he is inconsistent with himself. His inconsistencies are of many sorts. Sometimes he alleges those things that are inconsistent with the doctrine of those whose principles he pretends to maintain.—He abundantly urges those things against my scheme, which are in like manner against his own. He often argues against those things which he allows, and strenuously insists on. He denies what he affirms, and affirms what he utterly denies; laying down and urging those things which are contrary to what he says in other books; and sometimes contrary to what he says in the same book. Yielding up the thing wherein the argument lies, yet strenuously maintaining the argument.—Allowing both premises and consequence, yet finding fault, and opposing. Sometimes he urges things which are contrary to what he says under different arguments; and sometimes contrary to what he says under the same argument. Sometimes he contradicts himself in the plain sense and meaning of what he says; at other times even in plain terms. Sometimes in effect contradicting himself in the same breath, and in the same sentence.
These various kinds of inconsistence have many of them been already observed. And will further appear by a particular consideration of what he says on several heads, in what remains.
In my third argument, I insisted, that it could not be much to God’s honour, for men to profess the assent of their judgment to the true religion, without pretending to any real friendship or love to God in their hearts. Mr. W. in opposition, (p. 34. d. e.) speaks of it as an honour to God, that secret hypocrites openly declare their conviction of the truth of God’s word, &c. as in the multitude of subjects is the king’s honour. And yet he himself represents the matter quite otherwise in his sermons on Christ a King and Witness; there (p. 87. a.) he has these words, ” to promote the kingdom of Christ, is not to do that which may prevail with men to make pretences that they are Christians, or that they own Jesus Christ as their Saviour, and to call him Lord, Lord, when really he is not so.”
In answer to my fourth argument (p. 35. d.) Mr. W. says, I make great misrepresentation of the matter, in insinuating that according to Mr. S—d’s scheme, (of which scheme he declares himself to be,) they who are admitted make a pretence of no more than moral sincerity, and common grace. And yet he insists, that when Philip required a profession of the eunuch’s faith his question designed no more than an assent of the understanding, (p. 51. a. b.) which he there distinguishes from saving faith: and says, that it is morally certain that his inquiry amounted to no more. And yet in his discourse on the same head (p. 49. c.) he inveighs against me for supposing it a consequence of the opinion of my opposers, that the eunuch, in order to come to sacraments, had no need to look at any such qualification in himself as saving faith.—Certainly the eunuch in making answer to Philip’s inquiry, had no need to look at any more than Philip inquired after. In p. 50. a. he says, “It does not seem at all probable, that Philip inquired any thing about the regeneration or sanctification of the eunuch.“ And yet in the next preceding sentence, he refers me over to another judgment, for representing as though my opposers supposed, that it was no matter whether a person coming to gospel-ordinances had any grace or not, and had no manner of need to inquire any thing about his sincerity.
And though he highly blames me for insinuating, as above, that my opposers require a pretence of no more than common grace and moral sincerity; yet in opposition to my insisting on a profession of saving faith, speaking of the profession which the apostles required, he says, (p. 58. c.) “It is certain, that a profession in these words, which was wont to be required, do sometimes import no more than a conviction of the understanding on moral evidence.” So he says concerning those whose admission into the christian church we have an account of in Acts ii. (p. 45. e.) “There is not one word said about any other faith, but believing that Jesus was the Messiah.“ And if so, then certainly no more was professed.
In p. 35. e. he allows, that all visible saints who are not truly pious, are hypocrites; and yet maintains, that the profession they make is no more than what they may make and speak honestly and truly. (p. 105. d. and 47. c.) How then are they all hypocrites, if they are honestly and truly what they profess to be?