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W A R N I N G 
 
 AGAINST 
 
 SOCINIANISM: 
 
 Drawn up ; and Published, 
 
 By a COMMITTEE of the ASSOCIATE 
 SYNOD. 
 
 IN WHICH, 
 
 Particular notice is taken, of a late Publication, intituled, 
 A Practical Essay upon the Death of Jesus Christ : 
 
 by Dr. M'Gill, one of the Minifters of Air. i 
 
 The dangerous Errors in that Essay, are pointed outj 
 and the oppofite Truths eflablifhed. 
 
 FALKIRK: 
 
 Printed & Sole! by Patrici: Mair. 
 
 Sold ai fo by MefT Duncan Ffrguson, M^rchan t , G l a s g o w : 
 
 Michael Connal, & ^lfxakder Peebi f.s Merchants, 
 
 Stirling: A;:d . :iuiled with the Sale or them, 
 
 in the different Conj -r* the Secession. 
 
 iipcc LXXX VIII. 
 
 TPrice Tenpence.^ 
 
 < 
 
New Edinburgh, 6th. Sept. 17S7. 
 
 THE ASSOCIATE Synod, taking into confideration, the pre- 
 vailing growth of Socmian Errors, efpecialiy in fome places 
 of Scotland; Appointed MefTrs.JoHN Belfrage, James Moir, 
 David Walker Michael Gilfillan, Samuel Kinloch, 
 and Alexander Pirie, as a Committee, to meet when and 
 where they find it convenient, in order to form an Overture, in 
 condemnation of fuch damnable Errors; and for eftablihing the 
 oppofite Truths : Which Overture, they are to have in readinefs, 
 to bi tranfmitted to next Meeting of Synod ; and to be paffed into 
 an Act, by faid Synod. 
 
 Edinburgh, May 8th. 1788. 
 
 THE Associate Synod being met, and conftituted; and having 
 read over the Heads of a Draught of A Warning againft 
 Socinian Errors, prepared by the Committee appointed at lad 
 Meeting. Reiblved to thank the Committee, for the labour and 
 pains they have taken, in preparing laid Warning : And to leave 
 it to the Committee, to publifh it ; hoping that, thro* the b! effing of 
 God, it will be ufeful for eftabliming Chriftians in the prefent Truth ; 
 and for preferving them from being led away by the error of the 
 wicked. 
 
 Extracted by David Greig, Syn. CI. 
 
 Falkirk, June 3d. 17S8. 
 
 The Committeee met. R*ad over part of the Draught of the 
 Warning againft Socinian ism, and made fome corrections. 
 
 Stirling, June 17th. 1788. 
 
 The Committee again met. Finifhed the reading of the Draught 
 of the Warning : And agreed; that it be publilhed, with all con- 
 venient ipeed. 
 
 John Belfrage, Comm. CI. 
 
 ADVERTISEMENT. 
 
 HPHE reader will perceive, from the Extracts above, that 
 ■*■ tho' the Synod appointed the Committee to draw up 
 A Warning againjt Socman Errors ; yet this particular draught 
 hath not come under a judicial review by the Synod, the 
 heads of it only being read over before them : So that the 
 Committee alone, are anfwerable to the public, for what is 
 contained in this publication. 
 
WARNING 
 
 AGAINST 
 
 SO CINIANISM., 
 
 INTRODUCTION. 
 
 THE Church on earth, is as a lily amorg; thorns, or a 
 lamb in th~ midft of ravening Wolves. Ker ftate is a 
 militant ftate. Many enemies are combined againlt her, 
 under Satan as their head. Noc only hath fhe enemies with- 
 out, who by open violence and perfecution attempt her de- 
 duction ; ihe hath alfo enemies within, who by fecret fraud 
 feek her ruin: of this fort are falfe teachers. 
 
 The Gofpel of Christ, is the grand engine appointed by 
 GOD, for demolishing the ftrong holds of Satan, in the heart, 
 and in the world, i Cor. x. 4. T warfare, 
 
 are not carnal, but mighty th pulling do 
 
 /hong holds, &c. Accordingly, that enemy cloth what h 
 to mar its fuccefs: and the moit effectual {'heme he hath 
 vifed for that purpofe, is by itirring up falie teachers to cor- 
 rupt the truth 
 
 We read of : ivc Chriffians, that they were of one 
 
 heart, and of one mind; but, ala 
 not long fubfift. When : lies were 
 
 te good feed of the word, th bufy 
 
 E\ en in 
 .a in the ( 
 
6 INTRODUCTION. 
 
 fnme among the Corinthians, denied the doctrine of the Re- 
 furrection, maintaining that it waspait already. Some amowg 
 the Galatiaiis, denied the doctrine of Jultirication by the free 
 
 t of GOD, rcigiiing thro' the righteoufnefs of Chrift; 
 the neceffity of per fons being circuimifed, and keep- 
 ing the Law of Moles, in order to their being jnitified. — 
 Some among thefe Chriflians, to whom James writes, denied 
 the binding obligation of the moral Law, as a rule, upon be- 
 
 is, maintaining that they might live as they lilt. And 
 Come profeiling Chriftiam, even went fo far, as to deny the 
 divinity of Chriit, againit whom the Evangelift John writes. 
 
 II wing found the fuccefs of this fcheme, Satan hath con- 
 tinued to purine it ; and, by this means, he hath done the 
 greatelt damage to the Church. The Church hath fuffered 
 more from Satan in the character of a ferpent, than flie hath 
 from him in the character of a lion. The flood of error 
 which the dragon hath caft out of his mouth, hath been more 
 deftructive to the Church, than ever the flood of perfecution 
 So lie errors, if believed and reduced to practice, are 
 klamning to the foul. Gal. v. 4. Chri/Hs become of no effecl to 
 <ou are jujiified by the law, A wound in 
 the head will kill a man, as well as a wound in the heart. — 
 The Apofllc Peter warns thefe Christians to whom he writes, 
 that fome would arife among them, who would bring in dam- 
 nable herefies % even denying the Lord that bought them; and 
 bringing upon them/elves Jwift dfrruclion, 1 Pet. ii. 1. And 
 Paul ranks herefies among the works of the fleih : Of the which y 
 faith he, / / // ytm bfore, as I have alfo told you in time paj}> 
 which do Juch things \ /hall not inherit the kingdom of 
 Gal V. 10, 21. Yea, every error is in fome meafure 
 hurtful to the foul. As (bund doctrine is the precious rain, 
 with which the flowers of grace are nourilhed, fo fa lie doc- 
 trine is the mill-dew, which blafts thefe heavenly plants. — 
 As found doctrine is the wine, which chears the heart of God's 
 e is the poifon, which injures their 
 itual health. 
 
 we confult the of the Church, we find 
 
 1 not ahvays been in the fame flourishing condition. — 
 
 perity, at other times in ad- 
 . rind her, as it were, in the bloom and 
 
 vig- 
 
INTRODUCTION. 7 
 
 vigour of youth, looking forth, fair as the morning, clear as 
 the fun : at other times we find her covered with wrinkles, 
 her countenance disfigured, her beauty defaced. The anfwer 
 which the watchman of Dumah (Ifa. xxi. 12 ) is reprefented 
 as giving to the queftion, What of the night ? namely, The 
 morning cometh, and alfo the night, is applicable to the ftate 
 of the Church in general. Her hiftory is made up of mornings 
 and nights fucceeding one another. 
 
 The apoftolic age was as the morning. Then the darknefs 
 of Jewiih fuperftition, and Pagan idolatry, was difpelled by 
 the l'ght of the Gofpel. That heavenly light which appeared 
 in Juciea, was quickly diffufed thro' the nations around ; fo 
 that, in a few years, almoft every corner of the then known 
 world was enlightned by it. But, alas! the night foon came 
 on. Before the Apoftles had finilhed their courfe, feveral 
 corruptions had crept into the Chriftian Churches : and after 
 they had quit the ftage, corruption gradually increafed, like a 
 little leaven leavening the whole lump. The darknefs of 
 error continued to advance, till at Jail it iilued in the dark 
 night of Popery. 
 
 At the bleffed Reformation, the morning again came. — 
 The light which was almoft extinguished for fome ages before, 
 then (bone forth brightly, driving Popiih darknefs before ir, 
 thro' many of the nations of Europe. By means of the 
 preaching of Luther, Zuinglius, Calvin, Sec. the eves of 
 multitudes were opened, to fee the errors, the idolatry, and 
 fuperftition, of the Church of Rome: Whereupon they boldly 
 renounced her communion, throwing off the voke of Antichrift, 
 coming out from the myftical Babylon, that thev might not be 
 partners with her in her plagues. Then there was a remark- 
 able pouring out of the Spirit, fo that the primitive age of 
 Chriltianity fcemed to return. But, alas! a black night feenis 
 again to be coming upon us! The darknefs of Armmianifm, 
 hath, for fome time paft, been overipreading the horizon of 
 the Prbteilant Churches, and now the grofler darknefs of 
 Socinian errors feenis to be following. 
 
 o 
 
 It is long fmce the Socinian hercfy firft began to trouble 
 the Church. .About the beginning oi' the hfth Cer.turv, 
 Ptbgius, who was a native of Britain, taught the lea< 
 
 Bi 
 
Q INTRODUCTION. 
 
 \ and drew away difciples after him: 
 
 : e condemned by (everal national 
 
 apd were, fully and ah I by the famous 
 
 thefe tares were lolly rooted out — • 
 
 i Popery, be errors 
 
 re openly embraced bv a number of perlons ia 
 
 .'.pleated, and caft 
 auftus So th the aififtance of 
 
 >, accordingly, this 
 fe heretics being zealous co | 
 ible doctrines, lent out miflionaries to 
 C Churches, to make prole lytes: but they 
 except among the lVanlyivanians. For 
 ■\ . lianifin feems to have gained 
 irly in the neighbourii 
 :re lorry to add, in the Church u 
 ppears from a late publication of DrM'Gill, one of 
 ftabliihed Church in Air, intituled', 
 i the Death of Jefus Ckrift ;" \vh 
 . es of $c ..; are maintained and 
 
 ied. 
 
 It pleafure, to find feveral ind viduals bol 
 
 1 to defend the truth, againft this open artacfc 
 Yet, nothwithftanding the nob! 
 
 elves, 
 as called upon, in a more public manner, to lift I p the fear 
 
 inft this enemy, who is tbn to come in 
 
 '.cod. And, ace Committee 
 
 ieir number, to draw up a Warning againit thefe danger- 
 
 ( rrors ; and thus to found a to all under their 
 
 th generation into whole hands 
 
 lg them, to be on their 
 ibl tto&rines, which are publiihed 
 
 at 
 
 * S it Letters to the Lay-rr.embers 
 
 friend to tfUth. — A Sermon on 
 ( i, by the Rev Mr John Ru! 
 
 trine of Redemption, by the 
 
 -J. &c. by the 
 
 Itorf. AnJ, DifcouTfcs on the 
 
 of Jesvs Christ, by the 
 
 Pafley. 
 
INTRO DUCT 10 N. 9 
 
 at this day : and, in oppofition to them, to hold faft the form 
 of found words, and to ftand fail in the liberty, wherewith 
 Chriit hath made them free. 
 
 It is not intended regularly to review the whole of the 
 publication referred to ; and to point forth the erroneous 
 expreflions contained in it, as they he in order. AU that we 
 intend, is to cull out fome of the leading articles of that fyftem 
 of doctrine, which is impofed upon the world, under the 
 notion of the. faith once delivered to the faints : and to (hew 
 that it is not the Gofpel of Chrift, but another gofpel, very 
 different from that which is delivered unto us in the Holy 
 Scriptures ; and which is excellently fuinmed up, in our 
 Weit ninlter Confeflion of Faith, wh:ch we profefs to have 
 eipoufcd, as agreeable to ; and founded upon the word of 
 GOD. 
 
 J) 
 CHAP. 
 
[ 10 J 
 
 C II A P. I. 
 
 A fliort Summary of the Syflem of Dottrinc, deli- 
 vered in the P radical E(fuy upon the Death of 
 Jefus Chrijl. 
 
 THE fum of the doctrine contained in the Eflay appears 
 to he this : The Scripture-revelation is perfective of 
 huninn reafon ; there is nothing in it, which, if rightly un- 
 derftoodj is not confonant to our reafon : fo that all thefe 
 mytteries, or doctrines, which cannot be fully underftood, are 
 to be rejected, as not fair interpretations of Scripture. — 
 Adam was not created perfectly holy, but was formed, as to * 
 the ftate of his foul, in a condition (imilar to that in which we 
 are : he did not reprefent hispofterity : and the death threat- 
 ned againft him, was merely natural death, or the feparation 
 of the foul from the body. 
 
 Altho' God's law is perfect, and cannot but require per- 
 fect obedience ; yet God does not expect an obedience abfo- 
 lutely perfect from men, but is willing to accept of fincere 
 obedience in its (lead; and as a remedy for the defects of our 
 obedience, he requires repentance. — Repentance and fincere 
 obedience are the conditions of falvation. God defigned from 
 the beginning to bring men to happinefs in this way; this was 
 •d's method of faving men, tho' the Golpel alone 
 clearly reveals it. All men have power to fulfill thefe terms, 
 or to repent, and give fincere obedience to God's law, if they 
 will. — Altho' the Heathen are pardoned upon their repent- 
 and accepted upon their fincere obedience, according to 
 ght which they have ; yet we Chriitians have this ad- 
 vantage above them, namely, we have a more clear revelation 
 of the rule of duty, higher motives to obedience, and a more 
 allured hope of pardon upon our repentance. 
 
 Christ 
 
Chap. I. Summary of the Dottrinc^ c£:c. n 
 
 Christ is not God equal with the Father, bat a man of 
 our own order, altho' vefted with an extraordinary office, and 
 endued with extraordinary powers. His errand into the 
 world, was not to purchafe falvation for men, but to make a 
 clear and diftinct revelation of the rule of our obedience, to 
 exemplify it in his holy life, and to allure finners of their 
 obtaining pardon upon their repentance, and of their being 
 accepted upon their lincere obedience. — The fins of an elect 
 world were not imputed to Chrift, nor did he bear the punilh- 
 ment due to them by his iiifferings and death. — Chrift's death 
 was not necefTary, in order to his accomplishing the end of his 
 million, but was merely accidental, arifing from the wickedneis 
 of the Jews, at the time in which he appeared among them. — 
 Chrift liiffered at the hands of men only, but differed nothing 
 immediately from his Father. His agony in the garden, did 
 not arife from the Father's pouring out his wrath upon him, 
 but from the profpect of his bodily torments. 
 
 Altho' Chrift did not purchafe any fining blefling to his 
 people by his obedience, yet as it often fares the better with 
 wicked men, for the fake of the faints; {o fuch regard hath 
 God, to the obedience of Chrift, that for his fake, he beftows 
 fome favours upon men. — Chrift's intercefiion is pre v. 
 with the Father, in the fame way, that the prayers of thfc 
 faints are prevalent, in behalf of others. — Chrift did not 
 properly enter upon the execution of his prieftly office, till he 
 afcended into heaven ; where he perfectly expiates all fin, 
 paft, pre fen t and to come, provided it be repeated of 
 pardoning it: altho' ftrictly fpeaking, the pardon and ju 
 cation of believers, will not take place till the hit day, v 
 their bodies (hall be raifed from the dead, and they will be 
 put in pofleflion of immortal life. 
 
 The above appears to us a genuine (ketch of the doctrine 
 contained in the Eifay referred to, and impaled upon the 
 world as the faith once delivered unto the faints. Some of 
 the articles are exprcfsly aflerted, and others of them pi 
 implied, in what is there laid down, as will afterwards app 
 And to allude to the words of the ions of facob to their 
 father, io may we fay here to all you who h 
 the Lord is gracious, This u 
 the go/pel of ( 
 
 Chr 
 
12 Summary of the Dofirine, Sec. Chap. I. 
 
 ChrifVs Divinity, of his Obedience to the Law in our room, 
 and of his Satisfaction to Juftice in our ftead, are the marrow 
 of the Gofpel : thefe make it a feaft of fat things to perifhing 
 finners, a feaft of wines on the lees, a feaft of fat things full of 
 marrow, of wines on the lees well refined On this account 
 the found of the Gofpel is a joyful found, and the tidings which 
 it brings are glad tidings of great joy : therefore when thefe 
 doctrines are taken away, the marrow of the Gofpel is gone, 
 the glory is departed from it. 
 
 We now proceed to take a more particular fnrvey, of the 
 feveral articles in the above fummary ; to point out that they 
 are contained in the EfTay under review, and at the fame time 
 to fhew, that they have no foundation in the Scriptures of 
 truth. 
 
 CHAP. 
 
13 ] 
 
 C H A P. II. 
 
 The Dofirine of the EJfay re/petting Human Reafon y 
 examined and refuted* 
 
 THE fum of its doctrine upon this article, is: That the 
 Scripture revelation is perfective of human reafon. — 
 There is nothing in it, which, if rightly underftood, is not 
 confonant unto reafon : and, therefore, theft myftcries or 
 doctrines which cannot be underftood, are to be rejected as 
 miilnterpretations. Thus faith- he. Pape 491. line 6th, 
 xc On thefe accounts it may be fafely affirmed, that no doc- 
 " trine was ever taught in the world, fo en to human 
 
 u reafon, as the Gofpel ; or {o perfective of the reafon of 
 iC man." From thefe words, taken in connection with the 
 reft of the ElTay, it appears, that, according to our author, the 
 gofpel revelation was intended to aid and affift human reafon. 
 Reafon teaches us the rule of that obedience which God re- 
 quires of us, but the gofpel teaches it more perfectly.-— 
 Reafon difcovers that G pardon fin upon Repentance, 
 
 but the gofpel difcovers this mere certainly. Whereas the 
 plan of falvation revealed in the gofpel, is wholly beyond the 
 ken of reafon. It is fuch as the reafon of man, and even the 
 reafon of angels, could never have discovered, tho' they had 
 fat in council from eternity until now. 
 
 Again, Paae 469. at the top, he obferves, u The gofpel 
 * 4 does not addrtfs itfelf to brute s, but to : 
 
 e rational. It ei cxer- 
 
 4< die of that leading f 1, which we call reafon ; 
 
 u and all its w< -ted, are perfectly conlbnant 
 
 ic thereunto. 3 ' igain, Page 532. line 12th, (peal 
 
 H It is confident, in e\ 
 u with itfelf, .."— 
 
 Thefe es of reve- 
 
 are accommodated to the lei 
 C 
 
14 boftrinc Rcfpctting Human Reafon Chap.II. 
 
 fuch, as, when propofed to reafon, it confents unto them, and 
 approves of them ; and that the dictates of revelation and of 
 reafon arc unifon. But in oppcfition to this, the apoftle 
 teaches, that the natural man receiveth not the things of the 
 : of (i',d % }jr they arc fwlifhnejs unto him; neither can he 
 know th^niy b can ft they are fpiritually difcemcd, i Cor.ii. 14. 
 And hence, not many wife men, after the fleJh, are called. — 
 The Heathen Philofophcrs, who were the greater}, mafters of 
 reafon in their day, were the moft determined enemies of 
 Christianity, becauie its doctrines did not correfpond in fome 
 things, with the notions which their reafen fuggefted. 
 
 teaches that ail the doctrines of revelation may eafily 
 be underftood. Page 469. line 15th. u This divine philo- 
 " fcphy does not amufe us with barren fpecnlations, but is a 
 * 4 popular and practical fcience, wholly intended to fanciify 
 u the heart, and govern the life: it does not require capacity 
 
 ;d penetration to underftand it, fo much as an honeft mind, 
 u which hungers and thirds after righteoufnefs." And again, 
 Page 53a. line 7th, (peaking of revealed truth, he faith, " It 
 " is addrefled to the understanding of man ; and thro' the 
 u underitanding to the heart. It is therefore intelligible, 
 44 and may with reafonable attention, and honeft views, be 
 %c underftood and known." According to this, there are no 
 myfteries in revelation. It contains no doctrines which, tho' 
 
 iled, cannot be underftood : and therefore the doctrines 
 of the Trinity, of the perioral Union of the divine and human 
 Naiures of the Redeemer, the Myftical Union between Chrift 
 and believers, the Refurre&ion of the dead, &c. are no part 
 of the divine record. Accordingly, thefe pafliges of Scripture 
 cal thefe doctriner, muft be viewed as not 
 interpreted ; and of neceflity fuch a fenfe muft be af- 
 fixed to them, as to make them conibnant to our reafon. 
 
 : i lk we maintain there is nothing in revelation, which 
 can be proved to be contrary to right reafon ; yet we frankly 
 
 i many doctrines in it, which are 
 above reafon: tiite underftanding cannot 
 
 pths. Were human reafon per* 
 primitive {late, there would tx 
 cavatlii ire-myftfcries, tho' they ftill exceed the 
 
 d above. 
 
 The 
 
Chap. II. Examined and Refuted. jy 
 
 The doctrine of onr author upon this head, feems to 
 accord with that of the Socinians, who maintain that Realon 
 is the ftandard of revelation, to which all the doctrines cf 
 revelation are to be brought ; and to be received or rejected, 
 according as they appear agreeable to this ftandard or cither- 
 wire. As the tyrant Procruftes of old, behaved towards fuch 
 as incurred his difpleafure, he meafured them by his own 
 bed ; w hen they fell ihort of the length, he caufed their bodies 
 to be ftretched out, till they arrived at the meafure : and 
 whftn they were too long, he caufed the excefs to be lopt off: 
 Juit fo do Socinians deal with the Scriptures; they meafure 
 them by the fhndard cf their feeble Reafon, and either add 
 to, or take from them, according as they feem to come fhort 
 of, or to exceed that ftandard. Many of the Socinians refufe 
 that the penmen of Scripture were infpired in all that they 
 wrote, or thnt the whole of the Scripture is from divine 
 infpiration : and that we are to judge what is from infpiration, 
 and what is not, according as it agrees or difagrees with our 
 depraved reafon. The Dr. foftens this a little, he calls it a 
 misinterpretation. 
 
 Reason, it is acknowledged, ferves various ufes refpecting 
 Revelation. Thus, Reafon is of ufe in difcovering the truth 
 of Revelation. The Bible difcovers itfelf to Reafon, to be 
 the Word of God, by the many internal and external marks 
 of its divinity : The fublimity of its myfteries, the purity of 
 its doctrines, the holinefs of its precepts, the majefty of its 
 ftyle, the admirable con fen t of all its parts, and the fcope of 
 the whole, which is to give glory to God ; together with the 
 exact accompli lumen t of its prophecies; the many aftoniihing 
 miracles which were wrought by Mofes and the prophets, 
 and by Chrift and his apoftles ; the wonderful effect which 
 the gofpel hath had, upon fuch as have embraced it, in re- 
 forming their hearts and lives ; and the amazing fuccefs with 
 which it was attended at its firft publication, notwithstanding 
 the publiihers of it were mean and illiterate men: its doctrines 
 were not calculated to humour the prejudices, and indulge the 
 corrupt inclinations of men; and the learning and power of 
 the world were combined againft it: All theie put together, 
 are a full and convincing proof to reafon, that the Bible is a 
 revelation from God. 
 
 C 2; Ft'P.Tiir u 
 
\6 Doflriric reflecting Human Retfcn Chap. 11; 
 
 Furthf.r, Reafon is of ufe, m expl 
 which Cod htth made unto us in the Scripture. ': 
 tores arc to be explained, according to the common fe 
 the words, except when it is evident from the r< 
 that 1 is metaphorical. When the m 
 
 ripture is dubious, we are carefully to co; 
 ripture, explain 
 pture fpeaks more darkly, by thole w] 
 
 The Scripture is the heft expofuor of itieif. 
 
 is of life in tracing out the analogy of 
 
 iful connection, which the fever. 
 ith one another. ! hefe doArii 
 the B lo net jar and difcord. but fweetfy hartno- 
 
 The doctrines of revelation, are not a conftl 
 anftitute a regular fyftem. They are not a loofe heap, 
 y compacted together. The nines 
 
 ^re fo many links of one golden chain, they all 
 LiDon one another. The receiving: of one of I 
 leading doftrines, in its conicquences includes the i 
 of the whole : and the denying of one of thefe le; 
 in its confequenccs inferrs the denial of tl 
 n one member of the body is cut off, the cornel iiv 
 hole is disfigured : and, in I ler, when one 
 
 f the gofpel is dropt, the beauty of the v. hole 
 1, and the glory is departed from it. 
 
 l a word, Reafon is of ufe in defending the decVines 
 
 nft the attacks made upon them bv the 
 
 ufeful, as it were, in wiping off the dufr, 
 
 upon the truth; and in pointing out 
 
 the v, ft it. 
 
 Thus our blefled Lordj when defending the doctrine of the 
 
 gainft the Sadducees, reafons from that text, 
 
 where God cie'igns himfelf /*<? God of Abraham, and the God 
 
 of Ifaac, and the God of Jacob; juftly inferring from it, rfbt 
 
 ( f thefe godly men ftil! lived, but alfo that 
 
 •:ld be railed at lair; feeing Cod . God 
 
 oftk h 'wgy Ma 
 
 Thus, Reafon is of manifold ufe, refpe&ing revelation. — 
 But w : I to revelation, we mpft be 
 
Examined and Refuted* 17 
 
 aware of exalting it above the miftrefs. While it holds the 
 place of a witnefs, to atteft what is revealed ; it muft not 
 occupy the place of a judge, to pafs fentence upon revelation. 
 Ha vino- exercifed our reafon, in di (covering that revelation, 
 which God hath made unto us; now reafon muft give place 
 to faith. It becomes ns to believe whatever God hath re- 
 vealed in his word, upon the footing of his own teftimony.— 
 Implicit faith is due to God, as well as implicit obedience. 
 As we are to do whatever God hath required, becaufe he 
 requires it ; we are alfo to believe whatever God fays, 
 becaufe he hath laid it. The divine teftimony. is a firm 
 foundation for our faith to reft upon. Seeing God cannot be 
 deceived, for he is omnifcient and knows all things ; neither 
 can he deceive, for he is infinitely holy, abundant in goodnefs 
 and in truth : we need not be afraid to let to our (eal to the 
 truth of his teftimony. \v hat tho' many of the doctrines of 
 revelation are myfteries, which fcorn the grafp of our human 
 underftandings ; it does not become us to object, and fay. 
 How can chefe things be ? We muft admire what we cannot 
 comprehend, crying with Paul, the depth I Rom. xi. 33. 
 The apoftle, as it uere, had been attempting to fathom the 
 depth of God's counfels, but he found that impofTibJe After 
 he had added line to line, till his whole ftock was exhausted, 
 he cannot yet find the bottom : and accordingly he breaks out 
 in a way of admiration, crying, the depth of the riches, both 
 tf the wifchm end knruledge of God 1 how unjlarchuble are his 
 judgments, arid his ways f aft finding out! 
 
 There are myfteries in nature. The formation of our 
 bodies is a myftery. Who can tell how the bones do grow 
 in the womb of her that is with child ? The nature of our 
 foul; the bands with which it is united unto the body; the 
 manner how it actuates it; and how foul and body mutually 
 influence one another : thefe are myfteries. Who can pre- 
 tend to explain the manner how plants and vegetables grow ? 
 Whence it is that they afiume fuch a particular form, and 
 reflect fuch a particular colour? Who can pretend to account 
 for the wonderful virtues of the Londftone ; and the aftonilh- 
 ing effects of the electrical fluid ? Yea, almoft every thing in 
 nature is a myftery. All God's works, like himfclf, are un- 
 fearchable, and pail finuing out. And is it any thing ftrange, 
 that there ihould be myfteries in revelation? — We believe 
 
 the 
 
1 8 Dcdrine of Human Reafon, &c. Chap, II. 
 
 the myfteries in nature, which we cannot comprehend, upon 
 the footing of the teftimony of our fenfes ; and is it not at 
 lead equally reafonable, we ihould believe the myfteries in. 
 revelation, upon the footing of the divine teltimony I 
 
 When we read our Bibles, we mud not view ourfelves as 
 judges of the word, but muft chearfully fubmit to be judged 
 by it. It becomes us to fit as diiciples at Jefus feet, to learn 
 of him. Our hearts ihould be as melted wax before the 
 word, to receive whatever impreilion it may make upon us. 
 Having difcovered what the Spirit faith unto the Churches, it 
 becomes us implicitly to fet to our feal to the truth of it — - 
 We muft chearfully fubmit our underftanding to the authority 
 of God's word, as well as fubjeft our will to the authority of 
 his law. We ihould aft as little children, in accounting our 
 heavenly Father's faying a thing, reafon enough for our 
 believing it ; as well as his commanding a thing, reafon enough 
 for our doing it. 
 
 CHAP. 
 
C 19 1 
 
 CHAP. IIL 
 
 A Review of the Doftrine of the EJfay^ refpefting 
 Man's Primitive State, and the Covenant made 
 with him. 
 
 THE Socinians deny, that Adam was created with original 
 righteouihefs ; or inclined only to that which is good : 
 For this, they afTert, is inconfiflent with a ftate of trial and 
 probation. They deny that he fuftained the character, of the 
 head and reprefentative of his pofterity : and maintain that 
 the death threatned againft him, was only natural death, or 
 the deftruction of his being. Thefc fentiments our author 
 feems to have adopted. Thus he teaches, 
 
 That perfect obedience was impollible for man even in 
 his beft eftate. Page 2^3. line 17th. u That a frail and 
 " fallible creature, fuch as man is in his beft eitate, endowed 
 €i with animal paffions as well as reafon, and allied, by the 
 " conititution of his nature, both to -angels, and to brutes, 
 " mould be able to fecure his happinefs for ever, by his own 
 *' perfect obedience ; he who made him, knew i: to be im- 
 " pofiible." Man's beft eftate; was furely his primitive ftate ■ 
 now, if perfect obedience was impollible for Adam, even in 
 his primitive ftate, that neceilarily implies in it, that he was 
 not created perfectly holy. 
 
 Again he teaches, that God defigned from the beginning, 
 to bring the race of men to happinefs, by the right exercile 
 of their rational powers, or in other words, by their iincere 
 obedience. Thus faith he, Page 237. at the foot, " In creat- 
 ' b ing the race oi' men, therefore, God, according to his good- 
 '* nets, defigned them for happinefs — happinels without 1 
 u noc abfolutely however, and infallibly, without any care 
 u on their part ; but in confequence of the right exercife of 
 
 " :hcir 
 
2(3 A Review of the DoCtrine of the Ejfay 
 
 u their rational power?, their free choice, and faithful en- 
 u dcavours, &c. w But if men were to be brought to happi- 
 nefs, by their own obedience, that fays, they were not to be 
 brought to it by Adam's obedience ; and fo that he did not 
 
 them. Accordingly he defcribes the 
 rion, as being now the fame, that it was to our firit parents ; 
 and that we have the fame ability, to fulfill thtfe conditions, 
 which they had : and indeed, as will afterwards appear, the 
 fcheme of his doitrine in general, is inconfiflen: with Adam's 
 federal reprefentation. 
 
 And further, he teaches that the death which was threat- 
 ned agninft Adam, is that from which men are delivered, by 
 
 the r n of their bodies at the Lift day. Thus, 
 
 Page 240. line c,th, fpeaking of the fin of cur firft parents, 
 he obferves, " They indeed from that moment became fub- 
 I to inevitable death, with all their pofterity. But it 
 as the good pleafure of almighty God, that this death 
 M ihould not be eternal, as the rigour of the law required it 
 li to be, but only temporary : that mankind mould be deli- 
 u vered from it by a refurrection, and reitored to a capacity 
 " of enjoying immortal happinefs, Sec. 77 Which plainly 
 fuppofes, that the death threatned againft Adam, was only 
 natural death, or the fcparation of the foul from the body : 
 for this is the death, from which men are tleh/ered, by the 
 refurrection. But in oppofition hereunto, the Scripture 
 teaches us, 
 
 1. That Adam was created in a fta'e of perfect holinefs. 
 
 We are told that C:d made man upright, Ecclef. vii. 29 — 
 
 When he fell from the hand of his Maker, he was all fair, 
 
 (pot in him. There was no cloud in his under- 
 
 itanding, it was a lamp of light : he had a large and extenfive 
 
 knowledge of GoJ, of his nature and perfections, of his mind 
 
 and will 5 as alfo of himfelf, and of his fellow creatures. — 
 
 There was no rebellion in his will, it was an obedient fubject 
 
 to Gcr* ; it followed God's will as the madow does the body. 
 
 And there was no diforder in his affections; they were like a 
 
 lent, every firing in proper tune, every 
 
 . ion let upon its proper ohiccc, and in a proper meafure. 
 
 God 
 
Chap. III. on Man's Primitive State y Sec. 1 1 
 
 God created man after his own image, Gen. i 76 Cod /aid, 
 Let us -make man in our image, after our likenefs: Which image 
 of God, as the apoftle explains it, conilfts in knowledge, 
 righteoufnefs, and holinefs. Col. iii. 10. Jnd have put on 
 the new mart, which is renewed in knowledge, after the image 
 of him that created hint. Compared with Eph. iv. 24.' 4nd 
 th.t ye put on the new man, which, after God, is created in 
 righteoufn fs and true holinefs. Not only was Adam formed 
 after the natural image of God, being endowed with a foul, 
 which, like God, is a fpirit, poifeffed of an understanding and 
 a will : he was alfo formed after the moral image of God ; in 
 righteoufnefs and holinefs. 
 
 As God required of Adam perfect obedience to his law ; fo 
 he provided him with (ufficient power, for the performance of 
 it. God was not to Adam an hard and auftere matter, reap- 
 ing where he had not fown, and gathering where he had not 
 ftrawed. While he required important work at his hand, 
 he was not like the Egyptian talk- mailers, who demanded 
 brick, but gave no flruw ; for he amply furnifhed him for 
 his work. 
 
 2. The Scripture teaches us, that Adam in the Covenant 
 of Works, reprefented his natural pofterity. Rom. v. 19. 
 By one m:ns dijob^dience, we are told, many w^rs made 
 Jinners. By the many here, as is evident from the whole of 
 the context, we are to underttand all Adam's natural potterity, 
 defcending from him by ordinary generation. Thefe were 
 made finncrs by his difobedience. When he finned, they 
 finned. When he tranfgrefled God's law, and io broke the 
 Covenant; they tranfgrefied, and broke the Covenant in him. 
 But how could this oe, uniefs he had been, not only their 
 natural root, but alfo their federal head. 
 
 Again, Adam's pofrerity are punifhed for his fin : a fure 
 evidence that they were reprefented by him Rom v. 18. 
 By the ojf?::e of one \ or, as it may be rendered, by one off n e, 
 judgment came upon all men to condemnation . 1 hat is, When 
 Adam offended God, by eating the forbidden fruit, not only 
 did judgment come upon himfelf to condemnation ; but judg- 
 ment came upon all men to condemnation. Not onlj 
 Adam himfelf condemned ; but all his potterity were con- 
 
 D mned 
 
A&cvicW of the Doctrine of the Effay 
 
 demned in him. Hence we are born finful and corrupt, and 
 death pafles upon all men, even upon them who have not 
 tinned, after the fimilitude of Adam's tranfgrcflion; fuch as 
 infants, Rom. v. 14. The fufFerings and death of infants, is 
 r proof, that they are Turners. It would be unjuft in 
 God, to puniih ,\n innocent perfon. Accordingly, the apoftle 
 exprefsly afcribes the univerfdity of death's empire, unto this 
 taufe, tint all have finned Now, feeing infants are not 
 capable qf actual tranfgreflion, death palling upon them, is an* 
 undeniable evidence, that they finned in Adam, as their 
 repre Tentative. 
 
 Further, Adam was an eminent type of Chrift. He is 
 exprefsly called, The figure of him that was to come } T\om.v. 14. 
 This fuppofes that there was fome thing about Adam, in 
 distinction from the reft of men, wherein he eminently re- 
 fcmhled Chrift : and what could that be, but his being the 
 head and reprefentative of all his pofterity, in the Covenant of 
 V\'orks ; as Chrift was the head and reprefentative, of his 
 fpiritual feed, in the Covenant of Grace. But how widely 
 different is the inheritance, which the two Adams tranfmit 
 to their refpective feeds. The firft Adam conveys fin and 
 h to all his pofterity; but the fecond Adam conveys 
 teoufnefs and life to all his fpiritual feed. Rom. v. 15. 
 / the offence cfone, many he dead ; much more the grace 
 tfGod, and th. gift by grace, which is by one man Jefus Chrifr, 
 biith aboufi 1 many. Verfe 17th. For, if by one man s 
 
 'jifence, death r- igncd by me ; much more th:y which receive 
 abundance ofgl tf gift of right eoufnefs, fij all reign 
 
 in life, by one Jefus Chrift . 1 Cor. xv. 22. For, as in A 
 all die, cvenfo in Chrift jhall all be made alive. 
 
 3. The Scriptures teaches us, that the death threatned 
 nft Adam, was not merely natural death, but alfo fpiritual 
 and eternal death : the one confuting in the feparation of the 
 foul from God, and the other in the feparation of foul and 
 body from God, and lying under his wrath in hell for ever. 
 The death threatned againft Adam, was the fame death 
 which is the wages of fin : but this is not merely natural or 
 temporal, but aiib eternal death. Hence it is oppofed unto 
 the eternal life, which comes to believers thro' Chrift Jefus. 
 Rom.vi. 23. 7 1 of fin is deal t gift of God is 
 
 eternal 
 
Chap. HI. on Man's Primitive State y &c. « 3 
 
 eternal life, tbrouqh Jefus Chrifi our Lord. And again, Rom. 
 v. 21. That as fin hath reigned unto death, even fo might grace 
 reign thro 7 righteoufn?fs > unto eternal Hfe, by Jefus Chrifi 
 our Lord. 
 
 The death threatned againft Adam, was the fame death 
 which the law now threatens againft the finner : for the 
 language of the law, is now the fame that ever it was. But 
 this is not merely temporal, but alfo eternal death. Gal. iii. 10. 
 Curfed is every one that ccntinueih not in all things, which are 
 written in the book of the law, to do them. And this curfe in- 
 cludes in it, not only the miferies of this life, and natural 
 death itfelf, but alfo the pains of hell for ever. Pfal. ix. 17. 
 The wicked fh all he turned into MIf and all the nations that 
 forget Cod. 
 
 And, in fine, the death threatned againft Adam-, was the 
 fame death which mall be inflicted upon all the wicked and 
 ungodly at lair : for God inflicts no greater puniihment upon 
 the finner, than he denounces againft them in his law. But: 
 this is not only temporal, but alfo eternal death. Depart ft oil 
 me, ye curf d will Chrlft fay to thefe upon his left hand, 
 into ever laj ling firt, prepared for the devil and his argAs, 
 Matth xxv. 41, Theref re let us hold faft thefe Scripture- 
 doctrines, in oppofition to the corrupt doctrine of the Eifay. 
 
 Hold faft the doctrine respecting man's primitive integi 
 It is injurious to ihe holinefc of God , to fuppofe, that he created 
 man m fuch a ftate, as he is at prefent. And, when we r 
 upon lean's original righteoufnefs, can we refrain frontcr 
 out with the prophet, Lam iv. 1 . ffoto is tie grid b 1 
 HjIu u ihe m ft fifli . from 
 
 our head : Il'o t Man's henit. at 
 
 firlt, was a fair and beautiful temple, in which God dwelt : 
 but, by the fall, this temple was del ; the holy lamp 
 
 was put out ; the holy fire was extinguished-, and the carved 
 work was broken to pieces. But, i;c juice O believer, this 
 temple fhall not always lie in ruins ; it ihall be rearer 
 again. 'J his work was begun in your regeneration, and the 
 hands of the fame Zerubabell, which have laid tiic foundation 
 of that fpiritual building, will alio, in due time, put the finiih- 
 ing hand to it. And, when the cope-ftone is pu 
 it will appear more glorious than the flrlt temple. Chrift 
 
 Da re. 
 
24 Dotfriue of Man* s Primitive State, Szc, 
 
 repairs the rums of the fell to advantage To allude to tho 
 words of the Prophet, For brafs, he brings gold ; and for 
 r wood, brafs ; and for itones, iron. 
 
 :.n faft the doitrine, refpecYing Adam's reprefenting his 
 poller . u .e Covenant made with him The federal 
 
 (hip of Adam, in the Covenantor \V orks, and the federal 
 ;irp of Chrift, in the Covenant of Grace; are doctrines 
 ked with one another: they (land and fall together. 
 The a .ice of Adam's federal heac'ihip, implies in it, 
 
 the maintainance of Chriil's federal headihip : and the denial 
 of the one, leads, in the illae, to the denial of the other. 
 Yea, thefe two articles, are the two hinges, upon which all 
 the peculiar do&rines of revelation turn They are the two 
 pillars, whi.h fupport the whole fabric of revealed truth. — 
 Accordingly, it is the great aim of the enemies of the truth, 
 to overturn thefe foundations; knowing, that if the fe foun- 
 dations be deilroyed, the whole fabric will tumble down. 
 
 And, in like manner, hold fitft the doctrine refpecling the 
 Penalty of the Covenant of Works. If the puniihinenr 
 threatned againii Adam, in that Covenant, was only temporal 
 death, as our author fuppofes ; then, it follows, that it i only 
 temporal death, which tinners have to dread : their fears of 
 hell, that Like that burns with fire and brimftone, where the 
 worm dieth not, and the fire is not quenched ; art but idle 
 fancies, and vain chimeras. And, if the punilhment threatned 
 againft Ad.m, was only temporal death, then, it feems, that 
 deliverance which Chriit hath obtained for his people, is only 
 a deliverance from temporal death. How injurious is this, 
 doctrine to the glory of the bleffed Redeemer? and what a 
 tendency muft it have, to cool the fire of the faints leve 
 and gratitude unto him? But F rtber, O believer, that debt 
 yen owe to the Redeemer, is infinitely greater, (fun that 
 which hor acknowledges You are not only indebted 
 
 unto Chrin\ for delivering you from temporal deith at laft; 
 you are alio indebted unto him, for delivering you from 
 fpiritual death, and hell, the fecond death ; even Tophet, 
 h is ordained of old, the pile whereof, is fire and much 
 wood ; and the breath of the Lord like a ftream of brim- 
 (lone, doth kindle it, Ifa. xxx. 33. What infinite obligations, 
 then, are you under, to love the Redeemer, and to glorify 
 liim, with your bodics ; and with your fpirite ; which are his. 
 
 CHAR 
 
I *!> 1 
 
 CHAP. IV. 
 
 A Review of the Dottrine of the Effay } concerning 
 the Law of GOD. 
 
 THE author grants, that the Law of God requires perfect 
 obedience. Page 251. line 1 8th " The Law of God, 
 $€ (faith he) cannot exact lefs from a reasonable and moral 
 " creature, than perfect obedience ; nor allow of any tranf. 
 u greffton." And again, Page 2^8 line 6th. from the foot. 
 u At the fame time, his law, which is the law of eternal 
 " rect tude and truth could not, in the nature of the thine, 
 " require lels of man. as the rule of his conduct:' viz. than 
 perfect obedience, fpoken of immediately before : '" that is, 
 " it could not permit him to neglect or violate his duty, in 
 4k any inftance or degree, without becoming Kable to puniih- 
 '• Blent, and forfeiting fome portion of h;S h »ppmefs. J > — 
 But, at the fane time, he teaches, 1'hat, knowing perfect 
 obedience was impoflible, from creatures filch as we are, 
 endowed with animalpiTi<»ns,and furreunded with Temptations, 
 u The fupreme lawgiver determined from the beginning, to 
 u mitigate in our favour, the rigour or law ; — and to accept 
 €% of repentance and iinctre obedience, initead of iinlefi 
 " pertccticn." ? a gc 251. near the foot. 
 
 But the apoille teaches very different doctrine to the 
 Galatians, when he tells them, Gal v. 3. I ifftify again to 
 every man that is eircumcifed, that L J is a debtor to do the 
 vshoU law. The legal teachers in Galatia, taught their dif- 
 ciples, to expect juftiHcation by the works of the law • amono- 
 which, in their opinion, circumcifion held a principal place. — 
 And, accordingly, they required the Gent:le Christians in 
 Galatia, to fubmit to circumcifion, as a principal part of that 
 righteoufnefs, by which they were to be juftificd. But the- 
 apoftle warns them, that he that is circumcifed, is a debtor 
 to do the whole hw. As if he had laid: If you will be 
 juitified by the works of the law, and fubmit to circumcifion 
 for that end, remember you mutt do the whole law. '1 he 
 haw will accept of no lefs than perfect, perfonal, and perpetual 
 obedience. Cur fed is every one, is its language, that co>;i: 
 not i?i all things^ which are written in the hock of the !uiv, t-> 
 
 do 
 
2& Revieiu of the Dofirine of the Effay Chap.IV. 
 
 do them. It is not enough, that you perform m >ny things, 
 
 written in the book of the law 5 tl. ive obedience to its 
 
 leading precepts ; but you rauft do all things, written in the 
 
 book of the law : you muft obey it in IciTcr, as well as in 
 
 greater matter it is not enough, that your obedience 
 
 be perfect for a time ; but you mult pcrfevere therein to the 
 
 You muft continue to do all things written in the book 
 
 of the lav/. Upon the leaft tranfgreiTion, it denounces its 
 
 curfe againfryou. James ii. 10. For whfover fall k ep the 
 
 fj and yet offend in one point, is guilty of all. And 
 
 therefore, would the apofrle fay, If you fet about being jufti- 
 
 fied by the law, you had need firft to lit down and count the 
 
 coft ; confidering v. hither you can come up to its tcrmb, or 
 
 not? The law knows not what it is, to c impound with iinners, 
 
 and to take a pare, when they cannot pay the whole. Perteft 
 
 \cncc mult be given to i's precepts, and fall fatLfacton to 
 
 its penalty; otherwise there is no juilification by it. Mat:h. 
 
 \ For verily J fay unio you, till h^av.n *i 
 
 /, or eve tittle, jhall in no wife p oj s from the /.if, U 
 
 filled. It is owing to perfons ignorance of the law, that 
 
 they defire to Be under it, as a covenant. Gal. iv. 21. Tell 
 
 ?}ie ) ye that defire to be under the Jaw, do ye not hear tne L 
 
 Again, the Author teaches us, Page 251. at the foot, 
 thatGcd" makes allowance for human error and imperfection " 
 And again, Page 2^8. line 9th That he is " willing to over- 
 
 u look involuntary frailties, and fmaller blemiihes but de- 
 
 u termined to puniih with everlailir.g deiiruction. t. e ol 
 i* nately wicked and impenitent. ?> The Socmians, as \\ .. 
 the Papiits, maintain that there are fome 1ms which arc vt 
 
 >thers are mortal : and this diitincuon our Author fecins 
 
 to adopt. He muft admit, that thefe frailties, and iinaller 
 
 blemiilies, of which he fpeaks, are tranfgrcihonsof God'b 
 
 lor he grants, that it requires perfect, obedience : and feeing 
 
 thefe leffer blemiihes, are tranfgreflions of the law of God, 
 
 they mull be fins; for the apoftle tells us, 1 John iii. 4. I hat 
 
 tranfgreffion of the law* Now, how harih does it 
 
 Vound in pious ears, to affert, that God gives allowance for 
 
 iins. 
 
 This doctrine cafts a high reflection upon the holinefs of 
 ; and is a laying, upon the matter, that God is fuch a one 
 a, ourfelves, andean approve our [\ 11 As God necessarily 
 lb he neceilarily hates iin. Every (in is con- 
 trary 
 
Chap. IV. concerning the Law of Cod. 27 
 
 trary to his nature, and is a tranfgreffion of his holy law * 
 and therefore he cannot but be difpleafed with it. He is of 
 purer eyes, than to behold evil ; or look on iniquity, but with 
 deteftation and abhorrence, Hab. i. 13. And this doctrine is 
 very unfriendly to morality. If God overlook our involuntary 
 frailties, and fmaller blemifhes; certainly we may warrantablv 
 overlook them too. It is fafe to follow God's example. If 
 no guilt is contracted, and no puniihment incurred, by thefe 
 fmaller blemiihes ; then, it feems, we may fin a little, withouc 
 danger; we may indulge the fleih a little, without hazard. — 
 But the Dr. does not inform us, how far we may go on, in 
 the path of fin, with impunity; 
 
 The doctrine of our Author here, feems to be much the 
 fame, with that of the Scribes and Pharifees, in the days of 
 Chrift's tabernacling among us. Thefe learned Rabbies had 
 but loofe notions of morality. They imagined, that if they 
 did not tranfgrefs the letter of the law, they were not criminal. 
 So was it with the certain ruler, of whom we read, Luke 
 xviii. 18. who came to Chrilt, faying, Good M after, what /ball 
 I do to inherit eternal life? When our Lord faid to him, 
 Thou know eft the commandments; do not commit adultery, do 
 not kill, do notfteal, do not bear falfe wilnefs, honour thy father 
 and thy mother. He anfwered. All thefe have I kept from my 
 youth up. He had not rranfgrefled, it may be, the letter of 
 thefe precepts, and accordingly he looked upon himfeif, as a 
 righteous man, who needed no repentance. But, in oppoii- 
 tion to this doctrine, our Lord teaches us, that every finful 
 defire is criminal, tho' it do not ripen into action. Matth. v. 22. 
 But I fay unto you, that who/o is argry with his brother , without 
 a cauf, fail be in danger of the judgment, Sec. Again, 
 Verfe 28th. But I 'fay unto you % th.it wlrfoever lookeih upon a 
 woman, to lufr after her, hath i adultery with her 
 
 already iyi his heart. Verfe 19. Wbofoevtr^ therefore, (hall 
 break one of thefe leaf} commandments, and fall tea 
 be fballbe called the leaf in the king. lorn cf heaven The w 
 of fin, the apoltle allures us, is death, Rom. vi. 23. No: 
 is death the wages of fome fins, but of tin in general. Not 
 only is it the wages of great fins, but alfo of Utile fins, which 
 the Author calls involuntary frailties, and lefler blemiihes. 
 
 Beware, O Chriftians, of having (light thoughts of fin. 
 Remember there is an infinite evil in it, as it ftrikt 
 an infinite God. You know an offence rifes in its cr 
 
 in 
 
2 8 Review of the DoCtrinc, &c. Chap. IV* 
 
 in proportion to the dignity of the perfon, againft whom it M 
 committed. An injury done to a fuperior, is more criminal 
 in the eye of the law. than the fame injurv done to an equal. 
 To aflaolt and wound an equal, may expofe a perfon to fome 
 corporal puniihment ; but to afTault and wound a king, would 
 be death without mercy. And, therefore, every (in being 
 an ot: oft an infinitely holy God, hath an infinite evil 
 
 in it. Further, every fin breaks thro' an infinite obligation. 
 Our efteem and love to perlbns. ihould correfpond with the 
 meafure of their worth and excellence The more excellent 
 any perfon or thing is, the higher obligation are we under to 
 eftecm them : and, therefore, feeing God's excellencies are 
 infinite, we are under an infinite obligation to love him, and 
 to evidence this love, by keeping his commandments There- 
 fore, (in is an infinite evil, as it breaks thro' an infinite obli- 
 gation : and, accordingly, it deferves an infinite puniihment. 
 It deferves a puniihment infinite, objectively, or the lofs of an 
 infinite good ; and it deferves a puniihment infinite, extenfively, 
 or the lofs cf this infinite good; with a lying under the effects 
 of his difpleafure, for ever. 
 
 Altho' fome fins in themfelves, and by reafon of feveral 
 
 aggravations, arc more hainous in the fight of God than 
 others : yet, remember, that no fin is little in itfelf. Every 
 iin deferves God's wrath and curfe, both in this life, and that 
 which is to come. For the lead (in, you juftly deferve to be 
 excluded from the kingdom of heaven, and to have your 
 portion with the devil and his angels. We fhould be daily 
 coming to the blood of CbriJ/y for the pardon, not only of our 
 great fins, but of our little fins. And we ibould be daily 
 mourning before God, on account of our /mailer^ as well as 
 on account of our greater tranlgrefliuns of God's law. The 
 greateft faint on earth, has reafon to mourn, on account of the 
 imperfection of his fervices ; becaufe he does not render unto 
 the Lord, according to the benefits received from him ; be- 
 caufe he makes filch a poor return of love to God ; and 
 becaufe God gets fuch poor fervice at his hands. JYe are all 
 its an unci, an thing , (faith the Church) ; and all cur rightcouf- 
 nejfts are as flthy rags y ifa. lxiv. 6. * % 
 
 * I r defires further fatisfacYon upr n thii point, be may 
 
 confult the Scrip Lure- Doctrine of Redemption, from pape 45, to 
 page 57. \ ble nature or the Law ; in its precept 
 
 and GlocViqDj is very fully cftaU'AcJ. 
 
 CHAP; 
 
C *9 ] 
 
 CHAP. V. 
 
 A Review of the D.clrine of the EjJay-> refpeding 
 the Way of Salvation* 
 
 NO queftion, of greater moment to men, can be propofed, 
 than that which we have recorded, Mich- vi. 6. W here- 
 with /ball I come before the Lord P and byju t&yfelf befpr 
 high God P How a guilty (inner may obtain pardon, and Co 
 efcape the wrath and curfe of God, due to him for fin ? and 
 how a loft finner may be reftored to the favour of God, and 
 to the begun enjoyment of him here, and the full enjoyment 
 of him hereafter ? — Thefe are queftions of the utmoft im- 
 portance. An error here, is certainly fundamental. We 
 may err in other things, and yet our falvation be lure ; but, 
 if we miilake the way of falvation itfelf, how dangerous muft 
 the miilake be. Let us hear what our Author (kith 
 this head. 
 
 Page 237. at the foot. u In creating the race of men, 
 u therefore, God, according to his goodnefs, de{\: 
 " for happinefs, — happnefs without end : not abfolutely, 
 u however, and infallibly, without any czre on their part : 
 u but in confluence of the right exercife of their rat 
 " powers, their free choice, hftd endeavour 
 
 '* practice of true piety, and virtue ; and a ftedfaft adherence 
 u thereunto, amidit all the tentations incident to their (late : 
 " He being willing to overlook kit , frailties, 
 
 " fmaller biemiihes; and even to allow the benefit of 
 '* pentance, in cafe of wilful fins : but determined to | 
 " with everlafcng deitruc:. : ; 
 
 " impenitent. In this way, we are taught to look for • 
 i i tion, by the gofpe] ; q of our kind, fa 
 
 V could ever \}$ laved on an : :11s." We h.id occ 
 
 to quote part of t) 
 Page 2j. $ext the foot : ** Tl 
 
 E 
 
30 Review of the DuClrine of the Efl'uyi Chap.V. 
 
 " from the beginning to accept of Repentance and fincere 
 
 u obedience, mftead of finlefs perfection. This was always 
 " God's method of faving men, tho' the gofpel alone hath 
 " clearly revealed it." Page 350. line 8th. from the foot; 
 he explains the doctrine of thrift, to be, " The new Cove- 
 <( nant, promifing the rcmiflion of fins, and eternal life, to all 
 u finners, who repent and live virtuoufly." Page 240. 
 line 1 6th. he tells us, That it was the good pleafure of God, 
 that mankind mould be " reftored to a capacity of enjoying 
 u immortal happinefs ; of which they lhould, in due time, 
 u be put in the actual pofTeiiion, if they fought it by fincere 
 <c Repentance, and a patient continuance in well-doing, tho* 
 " attended with imperfections." Page 401. in a foot note, 
 he fays: When the firmer repents, " in that cafe, his Juftice 
 a is fni fied." And Page 348. lj ne 12th from the foot, 
 he calls Repentance, " the haven of reft/' to which finners 
 are to fly. 
 
 The fum of the doctrine of the EflTay, upon this head, is i 
 That the way of falvation is now the fame that ever it wr.s. 
 That from the beginning, God determined to bring men to 
 happinefs, by repentance and fincere obedience : which con- 
 ditions, as v. ill afterwards be Ihown, he takes for granted, arc 
 in every man's power to fulfill. As this is a point of Inch 
 magnitude, it might reafonably have been expected, that the 
 Author would have been at fome pains to eftablifh it, by folid 
 Scriptural arguments But, as if confeious that this was a 
 plan of human devifing, which could not ftand the teft of the 
 unerring rule, he does not attempt to bring it to that touch- 
 And that this way of falvation, laid down in the 
 , hath no foundation in the Scriptures of truth, will 
 rly appear, if we confider, 
 
 1 . This doctrine of the Eifay is injurious to the divine 
 ctions. The glory of God requires, that fin be not 
 pardoned, without a fatisfaction. God's holinefs requires 
 ftion for (in. God hath revealed himfelf in the word, 
 as an holy God, who is infinitely free from, and hates all fin. 
 But, did he not teftifv his difpleafure againft fin, by punilhing 
 ic, his creatures might be ready to conclude, that he did not 
 hate I'm fo much as be hath declared. God's juftice requires 
 for fin, Every fin, upon the matter, is a renoun- 
 cing 
 
Chap. V. . re/petting the Way of Salvation. 3 1 
 
 cing God's authority ; it is an attempt to degrade him from 
 his throne, and to pull the crown from his head. It is an 
 arraigning God's Wifdom, a provoking hisHolinefs, a challeng- 
 ing his Goodnefs, and bidding defiance to his Power, ajid a 
 thurft at the very Being of God himfeif. Hence wicked 
 men are reprefented in Scripture, zs—ftretching out their hands 
 againj} God :—flrengthning themfelves agaiv.fi the Almighty: — 
 as — running upon him, even on his neck; upon the thick bojfcs 
 of his buckler, Job xv. 25, 26. And, therefore, juirice to 
 himfeif, requires that he give it a due recompenfe of reward. 
 
 Every fin is a violation of God's holy law. It is upon 
 the matter, a trampling God's law under our feet, and a 
 calling it behind our back : and, therefore, juftice to his law, 
 and a regard for the honour of it, requires that the threatning 
 againfi: (in be executed, either upon the (inner, or upon a 
 furety in his ftead. It would be unjuft in an earthly judge, 
 to fuiFer the open violators of the law, to efcape without 
 punishment. Were the law fuffered to be trampled upon, 
 with impunity, its authority would loon be brought into con- 
 tempt, every one would be encouraged to tranfgrefs; and thus 
 government would he unhinged ; confufion, and every evil 
 work, would prevail. And, therefore, certainly fuch injuftice 
 mult be far from the Judge of all the earth. And, in a word, 
 God's faith ulnefs, requires fatisfaction for fin. The language 
 of the law is, The Joui that finneth, /ball die. Cwfed is every 
 one, -who continueth not in all things, written in the book of the 
 law, to do them, Gal iii. 10. And, therefore, if the threat* 
 ning were not executed, God's faithf ulnefs would fail. 
 
 The very light of nature, Teems to have taught the Heathen, 
 the necefiity of a fatisfaction for fin ; as appears from the 
 almcft univerfal cultom of offering faennces, which obtained 
 among them. True, indeed, it may be fuppofed, that this 
 cuftom was handed down to them, by tradition, from Noah : 
 but it would foon have been loft, along with other traditions, 
 had it not been fuppqrted by the dictate of nature, which 
 taught them the necellity of a fatisfaction for iin. 
 
 Axd, as the glory of God requires, that fin be not pardoned 
 without a fatisfaction ; fo, Repentance is no due fatisfia 
 On. In human governments, tho' criminals be penitent, 
 
 £ 2 tiiis 
 
32 R i\ DoflriAtojFtk Ejfay Chap.W 
 
 not vie wed as' a fufiicient atonement foi 
 The punifhment they ha\ I, muft be inffifted ; 
 
 otherwife the I t d 1 . Fir left cart the repertt- 
 
 I by God, as a iufficient atonement 
 The ii .c to God, cannot be repaired ar 
 
 inch an i ling lefs will (athfy juftice, thaa 
 
 that the t. ', be endured, 
 
 FURTHJ rious to the divine Perfections, to 
 
 that God v. ill accept of fmcere obedience, as the 
 
 Inners title to eternal life, in the room of 
 
 obedience. It is injurious to God's wifdom, to 
 
 •ic that he hath delivered to man, a law, as the n. 
 
 his government over h e, at the fame time, he is 
 
 :cording to it. What refle 
 s wifdom, to fuppofe that he infills upon terms 
 his creature?, h terms he is refolved to recede : 
 
 that he demands more from them, than I is to take: 
 
 and that he denounces threatnir it them, which he 
 
 o execute. God is the Judge of all the earth, 
 j4nd j ° And, there- 
 
 fore, how injurious is it to God's juitice and faithfnlnefs, to 
 fuppofe that he pronounces a (inner righteou is un- 
 
 righteous : that he accounts him a fulhller of the law, who 
 is, in reality, a tranfgreffor of the law : and that he adjudges 
 
 - > be entitled to the reward prcmifed, who, in real: 
 expoled to the curfe thrcatned. 
 
 i. The way of ; in the EfTay, is juft a 
 
 It is of the fame nature with the 
 
 Covt in a ftate of innocence; with this 
 
 differ ; fincere obedience <d, in the room of 
 
 iedience : but greater or left in the degree, do not 
 
 denies, that it 
 be called a Covenant of Works; I God hath 
 
 I his grace, in accepting of fincere, inftead of per- 
 fect obedience. But, upon the fame principles, the Covenant 
 in his primitive itate, was not a Covenant of 
 inifefted his grace, in promifing eter- 
 life to Adam and his poiterity. upon his giving perfect 
 obedier.ee to the law ; which perfect obedience, was due by 
 him, as God's creature : Co that by p: - it 3 he merited 
 
Chap.V. rcfpefiing the IVay of Salvation. 33 
 
 nothing, being merely an unprofitable fervant, who had done 
 on : y what was his duty to do. 
 
 What makes a Covenant, to be a Covenant of Works, is, 
 when the reward is promifed, upon condition of Work to be 
 performed; fo that the performance of the work, intitles to 
 the promifed reward And thus the way of Salvation, pub- 
 lifhed in the ElTay, is precilely a Covenant of Works; wherein, 
 according to our Author, God promifes to us eternal life, 
 upon condition of pur repentance, and fincere obedience: bv 
 the performance of which condition, 'we obtain a title to the 
 reward promifed. Yea, in confequtnee of his (entiments, 
 refnecling man's primitive (late, he maintains, that the way 
 of falvatien now propofed to us in the gofpel, is the very fame, 
 which was propofed to Adam at firft. ' w This (he fays) was 
 " always God's method of laving men." Page 252. line 2d. 
 And, agaiii, he tells us, " It never was the intention of 
 k * almighty Gcd, to fave men by what is called a Covenant 
 " of Works, without grace.*' That is, (as he explains 
 himfelf) not by perfect obedience, but by fincere obedience. 
 But, in opposition hereunto, the Scripture reprefents the plan 
 of fal ration thro' Chrift, as a new way, which is come in the 
 room or the old way of the Covenant of works, Heb. x. 20. 
 
 i ) . Th v . doctrine cf the EfTav, refpecting the waj&of fa! va- 
 ns to be much the fame, with the doctrine of the 
 legal aachers, in Rome and Galatia ; againft whom Paul 
 writes, in his epiffiestti the Romans and Galatians. The (nm 
 or their doctrine was, That men are justified by the deeds of 
 Thefe works by which they expected to be jqftj 
 ot only l of obedience to the Cerem 
 
 La\* ,but alio ih c ir afts of obedience to the Moral Law. While 
 maintained, that the Ceremonial Law was ftill in force, 
 : :he Moral Law was abrogated. And 
 that obedience upon w / founded their hopes ot ac- 
 
 ceptance, v rfect,but a fincere obedience. 
 
 We have no evidence, that they laid claim to perfection. — 
 The (aerifies which they pre tented from time to time, ac- 
 cording to the precepts of die Ceremonial Law, contained a 
 confelhon that they were finners : and while they looked for 
 justification by their works they did not wholly renounce 
 Chrift. Thus the doctrine contained in the Effiy, r< 
 
34 Review of the Doclrine of the EJjfay Chap. V. 
 
 the way of fal vat ion, is the fame with that of the legal teachers 
 in Rome, and Galatia. And, therefore, what the apoltle, by 
 the Spirit of God, faith againd thefe falfe teachers, may be 
 viewed as equally directed, againlt the doctrine of the ElTay. 
 
 4. The way of falvation laid down in the EflTay, is ex- 
 prrfsly contrary to Scripture. The Author teaches us, that 
 we are laved by Repentance and fincere obedience: that is, 
 111 other words, by Works. But, in exprefs contradiction 
 hereunto, the apoflle afferts, that we are not faved by works. 
 Eph. ii. 8, 9. For % by grace are ye faved , thro' faith; and 
 mi rf yourfilvcs, it is the gift of Cod: not of works. — 
 Gal. ii. 16. By the works of the law, /hall no flffij he jujt'.fied. 
 And, again, Rom. iii. 20. Therefore, by the deeds of the law, 
 /hall no flefh he f ft fed in his fight ; for, by the law is 
 the knowledge of fin. Thefe words in the laft claufe of the 
 verfe, contain an argument, to prove the doclrne in the 
 preceding claufe. The Law declares to all who are under it, 
 that they are finners; that they have fallen ihort of that 
 obedience, which it requires of them; and, therefore, they 
 cannot be juftified by it. 
 
 Let it not here be objected, That by the Law, by the 
 deeds whereof, no flefh mall be judified in God's fight; is 
 meant the Ceremonial Law. For the Law, of which the 
 apodle (peaks, is that by which we fhall be judged at the 
 great day, Rom. ii. 12. It is that Law, the work wherof, is 
 written upon the hearts of the Gentiles ; fo that they do by 
 nature, the things contained in it, Verfes 14, 15. It is that 
 , which the Jews tranfgrefled, by dealing, committing 
 adultery, and facrilege; on which account, the name of God 
 was blalphcmed among the Gentiles, Verfes 21, 22, 24. — 
 And, in fine, it is that by which every mouth is dopped, and 
 the whole world rendered guilty before God, Rom. iii. 19. — 
 All which characters belong to the Moral Law. It is not 
 denied, that the Law, of which the apoflle fpeaks, includes in 
 it, the Ceremonial Law: But, it is no lefs evident, from what 
 hath new been laid, that it alfo includes the Moral Law. — 
 Thefe works upon which the carnal Jews, and Judailing 
 teachers, built their hopes for falvation, included not only 
 their acts of obedience to the Ceremonial, but alfo to the 
 Moral Law. God, I thar.k thee, faid the Pharifee, that I am 
 
 not 
 
Chap. V. re/peeling the IVay of Salvation. gy 
 
 not as other men are, extortioners, unjufl, adulterers, or even 
 as this Publican. I fft twice in the week; 1 give tithes of 
 nil that I pffifs, Luke xviii. n, 12. There we find the 
 Phsrifee boafting of his moral duties; of his juftice, his chafti- 
 ty. &c. as well as of his ceremonial dudes; that he gave tithes 
 of all that he pofTeffed ; &c. 
 
 Again, let it not be objected, That by the works of the 
 Law, by which no flefh can be juftified, we are to underftand 
 perfect works ; as if all that the apoftle had intended in thefe 
 Scriptures, was to reach us, that no man can give perfect 
 obedience to the Law. For, it will not be denied, that the 
 apoftle, in the paflages quoted, is condemning the doctrine of 
 the carnal Jews, and Judaifing teachers among the Chriftians: 
 and, therefore, unlefs we fuppofe, that he is combating with 
 a man of draw, we muft conclude, that he denies jollification 
 by works, in the fame fenfe, in which the carnal Jews, and 
 Judaifing teachers, maintained it. Now, we have formerly 
 iliown, that thefe legal ills made no claim to abfolute perfection . 
 That obedience, upon which they founded their hope for 
 falvation, was their fincere obedience. And, confequently, 
 when the apoftle afferts, in oppofition to them, that by the 
 deeds of the law, ro fleih living can be juftified ; we muft 
 underftand him as averting, That no man can be juftified by 
 his fincere obedience to God's law. Thus it is evident, that 
 the doctrine of the EfTay, and the doctrine of the Scripture, 
 refpecting the Way of of Salvation, are directly contrary to 
 one another. And, when this is the cafe, it is eafv to deter- 
 mine, which of them we are to believe. Whither it be right 
 in the light of God, to believe God rather than men, judge ye. 
 
 5. The way of falvation, by Repentance and fincere obe- 
 dience, laid down in the Eflay, is everfive of free grace. — 
 By grace are jt faved y faith the apoitle to the beliewno- 
 Ephefians, Eph. ii. 5. And, again, Verfe 8th, By grace are 
 yefaved, thro* faith ; and that not of yourfelves^ it is the gift 
 of God. The building of men's falvation, is wholly a building 
 of rich mercy, and free grace, Pfal. Ixxxix. 2. Mercy f half 
 be built up for ev:r. The foundation of this buildino- was laid 
 by free grace; the fiipc rftructure is reared up bv free grace; 
 and the capcftonc will be put upon it at hit, with Ihoutings, 
 All the perfections of God are exalted 
 
 iu 
 
36 Review of (he DcClrinc of the E/fty Chap.V. 
 
 in the plan of falvation by Chrift : but, in a fnecbl manner, 
 the free grace of God is exalted by it. There £?\ 
 
 . I u tiii v. hit Grace reigns in the con- 
 ^e; it reigns in the purchafe ; and it reigns in the 
 application of falvation. But, the way of falvation, laid down 
 in the Effay, is everflve of free grace. 
 
 If men be faved by their repentance and fincere obedience, 
 then their falvation is a debt due unto them: for, faith the 
 apoflle, Rom. iv. 4. To him that nvorktth, is the reward not 
 reckoned of dbt. That is, when the reward is 
 
 obtained by working ; when it is work performed, which 
 gives a title to the reward promifed; in that cafe, the reward 
 is not of grace, but of debt. Salvation by grace, and falvation 
 by works, are reprefented by the apoflle, as perfectly incon- 
 iiitcut. Rom. xi. 6. Aad y if by grace, then it is no more cf 
 works; Otttrwj/e % grtt? is no more grace. But, if it be of 
 -works, then is it no more grace ; Qtherwlje work is no more 
 work. If men be laved by their repentance, and fincere 
 .nee, or in other words, by their works, as the author 
 afferts; then, the apoflle bein^ judge, falvation is no more of 
 grace. And thes the way of ialvation, laid down in the!'.. 
 is evcrfive of free grace. 
 
 6. To teach that men are faved by their repentance, and 
 re obedience, is to introduce boailing. The apoille in- 
 forms us, that boafting is wholly excluded, by the law of faith, 
 Rom iii. 27. Pride feems to have been the firft fin of the 
 fallen angels, 1 Tim iii. 6. And it was alfo a chief ingredient 
 in the fin of our firft parents. The tempter affured them, 
 that upon their eating the forbidden fruit, they fhould be as 
 Gods, knowing good and evil: that Was the bait which caught 
 them. And, therefore, in laying the plan of falvation, God 
 bath con:; ived i: £b, thai there is not the lealt handle for the 
 tin of pri( 
 
 These two 1 he apoltle propofes. are fuffi- 
 
 cient, for ever, to ftop the mouth of boailing. Who mahetb 
 erj And what haft thou, that thou diicft 
 tiot t: There is a great difference, be- 
 
 twixi 1 of the people of God in this world, and 
 
 reii ol : and there will be a greater diffe- 
 
 rence 
 
Chap. V* re/petting the Way of Salvation* 37 
 
 tence between th~m in the other world. There, God's 
 fervent s Jhail eat, but the wicked /hall be hungry : God's 
 :nts (hall drink, but the wicked Jha.. v, Ifa. lxv. 13. 
 
 But it is God's free grace alone, that maketh them to differ. 
 The people of God have much 5 they are a!! rich, in a fpirkual 
 fenfe : ail things are theirs Yet they have nothing, but 
 what they have received. He that glorieth, mufl glory in the 
 Lord. When the faints are introduced into tie heavenly 
 city, they will have no ground to fay concerning it, as Nebu- 
 chadnezzar, of old. faid concerning Babylon, Is not this cr at 
 Babylon^ that I have built ? For its builder and maker is God. 
 
 But, if men be faved by repentance and fincere obed : e 
 boafting is introduced. Hence the apoftle afilgns this, as one 
 reafon, why men are not faved by their works, that there 
 may be no room for boafting. Notofworks % frth he, left 
 any num/hotdd boait, Eph. ii 9. Which plainly implies in it, 
 that, if men were faved by works, they would have occaiion 
 for boafting. Again he cb ferves, that, if Abraham were 
 jujtified by works, be hath whereof to glory, Rom. iv. 2. In 
 theie words, the apoftle adduces this as one argument, to 
 prove that Abraham was not juftified by his works : that, in 
 this cafe, he would have fome thing to glory in. According 
 to the plan of falvation laid down in the Eilay. if that queftion 
 be put to the righteous man, What b:<J? thou, that ti 
 
 ved P He may boldly anfwer, I have received not 
 as a free gift, from God, more than others have received. — 
 Whatever diftinguilhing bleflings I pofiefs, are a debt due to 
 me, upon the footing of my repentance, and fincere obedience. 
 And, if the queftion be put, Who maketh the>> ' He 
 
 may anfwer, I made rnvfelf to differ. Whatever difference 
 there is between mv condition, and that of others, is owing 
 to this ; that I made a right uie of my natural powers, 
 which they did not. 
 
 7. If men be faved by their repentance, and fincere obedi- 
 ence, then there was no need for the death of Chrift. The 
 work of our falvation, was coftly and expenl ',. It 
 
 wascoftly work to the Father. John iii .6. ( 
 !, that he gave bis only begotten Son, that wb 
 in him, fnould not perijh, I ever I aft in \xt6 it 
 
 expensive work to Chrift. It coft him his mean birth, 
 
 F his 
 
38 Review of the DoClrine of the Effay Chap. V. 
 
 his forrowful life, and bloody death. But, according to the 
 pian of lalvation laid down in the Eifay, this coil and expence 
 was needlefs. If men can fave themielvcs, as the Author 
 fuppofes they can, in this cafe, there was no need for God to 
 provide a Saviour for them. If men can pay their own debt, 
 which they owe to law and juftice, there was no need for a 
 furety, to pay ir, in their room. If men can work out a righte- 
 oufnefs of their own, in which they can appear with accept- 
 ance before God; there was no need for Chrift, to work out 
 a righteoufnefs for them. If men can obtain a title to eternal 
 life, by their own fincere obedience; there was no need for 
 Chrift to obey the Law in their Mead. And, if men can atone 
 for their own fin, by their repentance ; there was no need 
 for Chrilt, to fatisfy juftice in their room. If righteoufnefs 
 could have come by the law, then Chrilt is dead in vain. 
 
 True, indeed, while the Doctor maintains, that men are 
 faved by their repentance and fincere obedience ; he ftill finds 
 need for Chriit's coming into the world : namely, to give us 
 a clear revelation of the rule of our obedience ; to exemplify 
 it in his holy life; and to confirm his doctrine by his death.-— 
 But he can never adduce a fufficient reafon, why thefe ends 
 might not have been as w r ell gained, by the life and death of 
 any holy man, as of the Son of God. To teach that men are 
 faved by their repentance and fincere obedience, iffues, in its 
 confequences, in a denial of the Godhead of Chrift ; of his 
 fubftitution in our room ; and of his making atonement for 
 our fin, by his fufFerings and death : Which doctrines are the 
 marrow and fubftance of the gofpel. Accordingly, as will 
 afterwards appear, the Doctor gives up with thefe precious 
 doctrines. 
 
 Thus we have ihewn, that the doctrine of the Effay, 
 refpecting the way of falvation, is injurious to the divine 
 Perfections. — It is, itrictly, a Covenant of Works — It is the 
 fame, for fubftance, with the doctrine of the carnal Jews, and 
 Jodaifing teachers; againft whom Paul writes, in the epiftles 
 to the Romans and Galatians. — It is expreiUy contrary to 
 Scripture. — It is evcrfive of free grace. — It introduces boaft- 
 ing : and renders the death of Chrift needlefs. 
 
 Accord- 
 
Chap.V. r efpeding the IV ay of Salvation. 39 
 
 Accordingly, We find the great apoftle of the Gentiles, 
 folemnly renouncing this way of falvation, Philip, iii. .7, 8, 9. 
 But, what things, faith he, were gain to me, tbefe I counted 
 lofs, for Chnfl t Yea^ doubt left ^ and I count all things but lofs, 
 for the excellency of the knowledge of Chrft Jefus my L&rd ; 
 for whom I 'have juff&td the lofs of all things; and do count 
 them hut dung, that I may win ChriJ}, and he fund In him, not 
 having mine own righteoufnefs, which is of the law ; but that 
 which is thro* the fat th of thrift ; the right ecujnefs which is of 
 Cod by faith. While Paul was in his unconverted ft:*?, he 
 fet an high value upon his carnal privileges, as a Jew :-— 
 Circumcifed the eighth day ; of the flock of lfratl ; of the tribe 
 of Benjamin; an Hebrew of the Hebrews ; as touching the law, 
 a Pkarifse, Ver. 5. And, he alfo fet an high value upon his 
 fincere obedience unto the law : Ver. 6. Concerning zeal, 
 ferfecuting the Church ; touching the righteoufnefs' which is in 
 the law, blamelefs. But, when it pLafed God to reveal his Son 
 in him, he faw things in another light. Tiiefe things which 
 he formerly counted gain, he now counted lofs. his carnal 
 privileges, and his fincere obedience, which he had before fix 
 fuch an high value upon, now appeared bafe and contemptible 
 in his eyes. Inftead of meriting any bleffing at God's hand, 
 he faw that his beft works, juftly expofed him to God's wrath 
 and curfe. Inftead of rendering him lovely and amiable in 
 God's eyes, he faw that they polluted and defiled him, as 
 dung. He faw all his righteoufnefles to be but filthy rags ; 
 and, accordingly, he renounced them ail, in point of any de- 
 pendance upon them ; and delired to be found in Chrift, not 
 having on his own righteoufnefs, which is of the law, but 
 that which is thro 5 the faith of Chrilt Jefus, the righteoufnefs 
 of God by faith. Here the apoftle diftinguifhes between his 
 own righteoufnefs, which is of the law, and that which is 
 thro' the faith of Chrilt Jefus ; the righteoufnefs which is of 
 God by faith. The firft of thefe he renounces, as his juftify- 
 ing righteoufnefs, in whole, or in part : and, in the laft of 
 them, he defires to be found before God. 
 
 And, the fame mind which was in Paul, was in all his 
 fellow faints. Hence is that exprcllion, Gal. ii. 16. Knowing 
 that a man Is not jufiified by the works of the taw, but by the 
 faith tf Jefus Chrift, even we have bAieved In J ejus Chr'iji, 
 that we might be juJHfied by the faith cfChrlf/ y and not by the 
 
 F 2 works 
 
40 Rcvitvj of the DoCtrine of the Effay Chap. V, 
 
 works of the Laws for, by the works of the law. fhall no flcfi 
 hejuftified. That a man is not justified by the works of the 
 h of Jeiiis Chriit, was a truth which Paul 
 and his i us believing J^ws, as well as he... 
 
 Gentiies, were per loaded of. Accordingly, they believed in 
 Chrifl Jelbs, that they might be juftmed by the faith of 
 Chriit. Inftead of looking to their own repentance and 
 fincere obedience, by faith; they looked to Chriit alone, for 
 fa lv.it ion. Inftead of building their confidence, on any works 
 of rigtiteoufnefs which they had done, they fled to Chrift, 
 who is the end of the law for righteoufnefs, to every one who 
 belie veth prefented Chrift's righteoufhe fs, alone, to 
 
 , as the foundation of all their hope, and or* their plea for 
 every bleifing. They prefented it to law and juftice, as an 
 anfwer to their ch irg . iliey prefented it to ^atan, as an 
 anfwer to his acat fat ions. And they prefented it to confeu 
 ence, as an anfwer to its challenges. 
 
 We folemnly warn all, into whofe hands this publication 
 Buy fall to be on their guard againft this dangerous doctrine 
 of tht As Paul laid to the Galati 
 
 cf no effeft to j fbtv< t of you are jufHfitd bv tin law ; 
 
 ye are fallen from grac , Gal. v 4. So we would fay unto 
 you : If you feek to be jufti ( ied by your repentance, and 
 iincere obedience, Chrift is become of no effect unto you — 
 If you look for falvation by your own works, in Co doing, you 
 renounce falvation by Chrift 1 and thus Chrift ihall profit 
 nothing. Be affured of it, that the law is now become weak 
 thro' the flcfh. — It is become weak to jultify; weak to confer 
 life upon the (inner: and that by reafon of the fleih; by reafon 
 of our inability to come up to its terms. The way to life by 
 ting, is (hut up fince the fall. 
 
 Christ, in his incarnation, obedience, ?nd death, is the 
 
 , by which a (Inner can have accefs to God ; to the 
 
 enjoyment of him here, and to the compleat enjoyment 
 
 of him hereafter. / am the way, and the truth and the life t 
 
 faith he : nnio the Father, but by mc, John xiv.6. 
 
 Such as think to get to heaven, by any other road, will meet 
 
 1 an awful di (appointment. They ihall never fee that 
 
 better country, except it be afar off. Chrift is the only 
 
 foundation, God hath laid in Zion, for finners to build upon, 
 
 few 
 
Chap. V. re [petting the IV ay of Salvation, 41 
 
 for eternal life. Another foundation can no man lay, than 
 
 ; laid which u CLriJl Jsfus, i Cor. iii. ri. Such as build 
 
 foundation, are wife builders ; they build upon a 
 
 and the gates of hell fliall never prevail againft them. 
 
 But fuch as build upon their repentance, and fmcere obedience, 
 
 they build upon the fand; and. at laft, their building will fall. 
 
 Thai hope, which hath no other pillar to fupport it, will prove 
 he hope of the hypocrite, which iLall perifti, and ihali be 
 
 as the giving up of the ghoft. 
 
 Christ's righteoufnefs is the only robs, in which you can 
 
 appear with acceptance before God. O then, fiibtnh to this 
 
 righteoufnefs. — Lay the weight of your falvation upon it. — 
 
 Let this be the foundation of all your and the ground 
 
 of your plea for every bleffing. When you contemplate your 
 
 enormous guilt, let this give you comfort, that //; blo r d of 
 
 Jefus cleanfes from all fin: and this fountain of a Redeemer's 
 
 blood, is not a fountain fealcd, but a fountain opened. — 
 
 } y. prefent that blood to God, as the atonement for 
 
 your nil. When you contemplate your worthleflhefs, that 
 
 you have r.c money, no price ; let this give you comfort, that 
 
 ihe Lamb that was fain. There is an infinite 
 
 [hine(s in Chrift's obedience unto the death; and prefent 
 
 that to God, as the price of your falvation. 
 
 When law and juftice take you by the throat, fay 
 Pay what tbouow/i : Iniiead of foolifhly anfwering, with him 
 in the parable, Have patience with me, and I will pay thee all .- 
 prefent to them, the payment which the Surety made, and the 
 difcharge which he got up. Seek not to divide the glory 
 Chrift, by joining your filthy rags, with his fpotlefs robe: 
 but be content thai he mould have all the glory of your 
 falvation. Paul, in the name of all his fellow faints, is not 
 afhamed to own, that they were indebted to God's free gr^ce, 
 reigning thro' the righteoufnefs of Chrift, for all. 
 works of righteoufnefs which we have done, but a 
 mercy,hefaveius, by the wafbing of Regeneration^ an 
 ing of the Holy Ghoft; which he Jhed on us abundant 7v, thro % 
 Jefus Ckrijt, our Saviour, Tit. iii. 5, 6. And, the glorified 
 faints can: their crowns at ChnnVs feet, in token of their 
 acknowledgment, that they are indebted to him, for all the 
 glory to which they are advanced. They (in ion tc 
 
 cur God, who fit nth upon the throne; and unto the Limb. 
 Rev. vii. 10. 
 
 C II A P. 
 
[ 4* 3 
 
 C H A P. VI. 
 
 u4 Review of the Dofirine of the EjJ p.y . n *ng 
 
 Original Sin, and the Natural Powers QJ Afajf* 
 
 AS we have formerly fhown, cur Author denies the im- 
 putation of Adam's fin to his pofterity. In confequence 
 hereof, he denies that we derive a corrupt nature from Adam. 
 According to his account of the matter, mankind are now in. 
 the fame condition, as to the ftate of their fouls, in which 
 they were at their creatioa. See Pages 238, 239. He ac- 
 knowledges, that an obedience abfolutely perfect, is impoflible, 
 from creatures fuch as we are, endued with animal paflions, 
 as well as reafon; and allied, by the conftitution of our nature, 
 both to angels, and to brutes. But feeing, according to his 
 doftrine, God determined from the beginning, to mitigate, in 
 our favour, the rigour of law ; to make allowance for human 
 error and imperfecTion ; and to accept of Repentance and 
 iincere obedience, in room of finlefs perfection : he maintains 
 that it is in our power, if we be willing, to fulfill thefe terms. 
 Thus, 
 
 Page 231. near the foot, he tells us 1 " In obedience to 
 
 f* the command of Chrift, and by his afliftance, we can repent 
 
 '- and believe the gofpel : put off the old man, and put on 
 
 M the new : and do fuch other things as are requilite to- 
 
 H wards our lanclification : without which, it would have 
 
 H been in vain to command them.'' Here, indeed, he fpeaks 
 
 of the afliftance of Chrift ; but, we muft remember, that, 
 
 agreeably to his fyftem, all the aififtance which Chrift gives 
 
 us, is in a moral way ; by fetting before us, the rule of our 
 
 duty, recommended by his example, and inforced by the 
 
 promife of pardon and eternal life, upon our repentance and 
 
 fincere obedience. Hence, faith he. Page 404. near the foot, 
 
 " God hath already faved you, fo to fpeak, Co far as depends 
 
 iC on him; I mean, as far as can be done in a moral way: that 
 
 11 * 
 
Chap. VI. DoClrine of Original Sin^ Sec. 43 
 
 €i is, confidently with your freedom of will, and with the 
 " nature of that holinefs and happinefs, to which he defires 
 " to bring you. ,? According to this, all the aiFiftance which 
 Chrift gives us ; is given already in the Scripture. 
 
 He tells us, Page 460. line 2d. " That God expects nothing 
 " from us, which he hath not given us ability to perform/ 7 
 To the fame purpofe, Page 252. at the foot. " We are 
 " caDable, by proper exertions, of making proficiency in virtue 
 " and goodnefs : and, while we keep the higheft ftandard of 
 " perfection in our view, and aim at it continually, We ihall 
 " attain to greater excellence, than we could have done, by 
 
 u forming ourfelves upon a more imperfedt model. ft 
 
 Page 253. near the foot. u Without a faithful endeavour 
 a to fulfill God's law, in its utmoft extent, we cannot approve 
 
 * ourfelves iincere in his fervice: but, with it, tho' we have 
 
 * come fhort and offended in many things, he will gracioui!/ 
 ic account and treat us as holy and unblameable, and irre* 
 m proveable in his fight." 
 
 Page 291. line nth. he tells us, God a hath put it in our 
 u power, by the practice of righteowfnefs, to be happy our- 
 €c felves, and bleflings to others : — certainly to gain inward 
 u peace and comfort in every fituation here below, and 
 
 <c to deliver our own fouls in the day of the Lord." 
 
 Page 389. line 12th. fpeaking of faith, he fays, u Nor can 
 " it ever be wanting in us, or die in us, but by our own fault." 
 Page 406. line 13th. fpeaking of the love of God, he faith : 
 u It is the leaft return we can make : It is what the worft of 
 u men are capable of." Page 438. line 8th. he fpeaks of 
 fome, who, for the fake of fpeculative truth, u have facrificed 
 u Chriftian love ; which was certainly within their reach, 
 i( and would not have failed to make them virtuous and 
 " happy." See to the fame purpofe, Pages 463, 475, & 476. 
 But, in oppofition to this do&rine of the EfTay, the Scrioturc 
 teaches us, 
 
 1/?. That, we bring corrupted natures into the world 
 with us. It is faid, upon occalion of the birth of Seth, That 
 Adim begat a fin in his own Hkenefs, after his image, and 
 called bis name Seth, Gen. v. 3. Here, the image of Adam, 
 after which, Seth was begotten, is oppofed to the im \ 
 
 God, 
 
44 Review of the Doilrine of the EJftty Chap.VL 
 
 God, after which, Adam was created. When lmn finned, 
 he loft the image of God ; he fell from his original purity, 
 and became corrupt ; and, accordingly begat a ion, corrupt 
 like himfelf. Who can bring a clean thing* out 'f an unci 
 
 ne. It is an univerfal law in nature, that like begets its 
 like. Adam, our natural root, being corrupt, the branches 
 which fpring from him, mull be Co too '7 h*t which is born of 
 
 Jo, is fi"Jh 9 faith our Lord to Nicodemus, John iii. 6. 
 By the fleih in thefe words, we are to underftand human 
 nature, as corrupted and defiled : hence, it is oppofed to the 
 Spirit, or to our nature, when fa notified and renewtd — 
 Accordingly, our Lord affiires us, that corrupt men tranfinit 
 
 .?d nature to their children. True, indeed, the Socinians 
 aliedge, that by jLfo, in the paflage now quoted, is meant frail 
 
 g creatures ; and that the fenfe of the words is, That 
 thofe who are born of frail dying parents, are themfelves frail 
 
 aortal. Bnt, whatever we are to underftand by flcjh 
 here, it is undeniable, the Saviour mentions it as that which 
 renders regeneration indifpenfably necefl'ary. That which is 
 born rftheflejhy isficjh. Marvel not that I faid unto thee, ye 
 mujl be born again^ Verfe 7th. Now, it certainly is not 
 frailty and mortality, but corruption and depravity, which 
 renders regeneration necefTary. 
 
 / was fhapen in iniquity ', faith David, and in fin did my 
 
 me % Pi;d. h. 5. In that Pfalm, we find the 
 Pfalmift confefling before Cod, his fin in the matter of Uriah, 
 I its aggravating circumllances ; and he traces up the 
 impure ftreams to their corrupt fountain; not with a delign to 
 alleviate his (in, but with a view to affeel: his foul more fenlibly 
 with a fight of its fiithmefs. 
 
 This corruption of nature, hath overfpread the whole foul. 
 The Understanding, is a dungeon of darknefs. The Will, is 
 an iron finew, which will not bow to the Will of Lod. The 
 Affections are full of diforder and confuiion. The Confcienc^ 
 is, in a great ineafure, blind and unfaithful. The Memory 
 quickly forgets what is good, and firmly retains what is evil 
 and trifling. The whole head is fick> th -whole heart is faint ; 
 from th: crown of the h:dd } to Xte fole of thefoot, there is no 
 tnefs. 
 
 And, 
 
Chap»VI. concerning Original Sin y Sec. 45 
 
 And, now early does this corruption of nature difcover 
 itfelf ! Even a child, Solomon tells us. is known by his doings, 
 Prov. xK ii. We are tranfgrefTors from the very womb, 
 and go aftray, as foon as we are born, fpeaking lie^. — 
 Gen. vi. 5. And G:dfaw that the wickednefs rfmen w as great 
 in the earth; and that every imagination of the thoughts of his 
 heart, was only evil, continually . How ftriking is the expref- 
 fion ! every word i< emphatical. It is not faid, fome imagi- 
 nations of the thoughts of the heart are evil ; but, every 
 imagination of the thoughts of the heart is fo It is not faid, 
 every imagination of the thoughts of the heart, is partly evil ; 
 but, it is evil only* And, it is not laid, every imagination of 
 the thoughts of the heart is at fiine times evil only ; but it is 
 fo continually. And, leaft we ihould think, that this horrid 
 picture, was only applicable to the wicked generation before 
 the flood ; the fame charge is brought againil men, after the 
 Hood. Gen.viii. 21. And, the Lord f aid in his hart , I will 
 not again curfe the ground any more, for man s juke ; for the 
 imagination of man s heart, is evil from his youth. 
 
 This melancholy truth is not confirmed from Scripture 
 only, but alfo from experience. What is the hiftory of the 
 world, but jait a hiftory of the corruption of human nature ; 
 or of the wickednefs of man. The godiy, in all ages, have 
 been but a fmall handful, compared with the reft of mankind : 
 and, even with thefe few, many fins have been found, againil 
 the Lord their God. 
 
 An, men, in all ages, have finned. The apoftle, in the 
 ■2d. and 3d. Chapters of the Epiftle to the Romans, proves, 
 that the whole world is guilty before Cod : that all men, 
 both Jews and Gentiles, are under fin, Rom. iii 9, 19, 23. — 
 What a melancholy defcription does the Pialmiit give us of 
 human nature ? Pfal. xiv 23. The Lord (faith he) looked down 
 jrom heaven, upon the children of men, to fee if there were any 
 that did under/land, and fetk C J. i all gone i 
 
 they are altogether becime filthy: thee is nine that doth i> od 7 
 r.o, not one. Which words are not to be :s defcrip- 
 
 tive of that generation only, in which the Pfalmift lived ; but 
 they are to be confidered, as delineating the character of all 
 men, by nature. Hence we find th< (torn, iii 12. 
 
 j ing them, to prove, that all have finned, and come ihort 
 he glory of God. G 
 
 And, 
 
 I 
 
ij5 Review of the Doflrinc of the Ejjay^ Chap .VI. 
 
 And, feeing all men have finned; that implies, that there 
 is an inclination or difpofition in all men to (in ; Which difpo- 
 fition is io flrong, that it hath anally prevailed in all men, 
 to lead them to fin ; and that notwithstanding the ftrong 
 barriers which have been erected to oppofe it, by all thefe 
 means which have been ufed to reftrain men from iin : and 
 this inclination and difpofition, muft be allowed to be a corrupt 
 one. Thus the Scripture teaches us, that we bring corrupt 
 natures into the world with us. 
 
 2dly n The Scripture teaches, That, till we be renewed 
 and changed, we can perform no acts of acceptable obedience. 
 Our natural irate, is reprefented in Scripture, as a ftate of 
 v eaknels and impotence. Natural men are unable to under- 
 ftand fpiritual truths, i Cor. ii. 14. But, the natural man 
 rec civet h not the things of the Spirit of Cod ; for they are 
 fooltfhnejs unto him; neither can he know them, becaufe they are 
 fpiritually difecrned. Natural men may know the words, by 
 which fpiritual truths are exprefled, fo as to be able to talk 
 and converfe about them ; but they cannot know the truths 
 themfelves, becaufe they are fpiritually difcerned: And, alas! 
 they are fpiritually blind, and fo want a viiive faculty. Their 
 fpiritual light, is not merely weak and feeble, but it is quite 
 extinct. And, as they are unable to underftand fpiritual 
 truths ; they are alfo unable to perform fpiritual obedience. 
 Rom. viii. 7. The carnal mind is enmity a gat nj} God, for it is 
 not fubjeel to the law of Cod; neither indeed can be. As they 
 want the fpiritual eye, to difcern fpiritual truths ; fo they 
 want the fpiritual arm, to perform fpiritual duties. Natural 
 men may perform fuch actions, as are good in themfelves, as 
 to the matter of them : thus, they may pray in their clofets 
 and families; they may read, and hear, the word preached; 
 they may give alms to the poor, &c. but thefe works are not 
 performed from right motives, they are not done in a right 
 manner, nor directed to a right end ; and therefore they 
 cannot pleafe God. 
 
 Yf.a, cur natural ftate is reprefented, as a ftate of death. 
 The apoftle defcribes the believing Ephefians, before con- 
 verfion, as being dead in trefpafles and fins : and, left we 
 fhould think, that this was peculiar to the Gentile converts, 
 he alfo applies it to the believing Jews ; and to himfelf among 
 
 the 
 
Chap. VI. concerning Original Sin^ Sec. 47 
 
 the reft, Eph. ii. 5- Before Paul was converted, lie was, in 
 the eye of the world, touching the righteoufnefs which is of 
 the law, blamelefs ; yet, he was dead in trelpaiTes and in fins : 
 and there mull: be fpiritual life, before there can be fpiritual 
 action. The natural heart is deceitful ab:ve all things, and 
 defperately wicked. It is a corrupt fountain : And, Can a 
 corrupt fountain fend forth pure Jit earns. It is a bad tree : 
 And, Can a had tree bring forth good fruit. Do men gather 
 grapes off thorns, or figs off thiflbs. The fountain muft firft 
 be cleanfed, before the ftreams can be pure. The tree muft 
 firft be made good, before the fruit can be good. 
 
 Further., before finners can bring forth fruit to God, 
 they muft be dead to the law, and married to Chrift, the better 
 Hufband. Rom. vii. 4. IV here fore, my brethren, ye aljb ere 
 become dead to the law, by the body of Chrift; that ye fhould be 
 married unto another, even to him who is raifed up from the 
 dead; that we fhoidd bring forth fruit unto Cod. We muft be 
 dead to the law, as a covenant, in order to our being con- 
 formed to it, as a rule. Gal. ii. 19. I, thro the law, am dead 
 to the law, that I might live unto Cod. Not only does the law, 
 as a covenant, communicate no ftrength to fuch as are under 
 it, to enable them to perform duty ; but it prevents ftrength 
 from being communicated unto them. It is as a wall around 
 the (Inner, which obftrucls any gracious fupplies from beino- 
 conveyed unto him. The ftrength of Jin, is the law, 1 Gor.xv.56. 
 \V h;!e the curfe of the law, is in force upon the (inner, it 
 maintains fin, in its ftrength and vigour, in his heart. And, 
 in like manner, we muft be married to Chrift, in order to our 
 bringing forth the fruits of holinefs. We muft be cut off 
 from the old ftock of the firft Adam, and ingrafted into Chrift, 
 the true vine, in order to onr bringing forth fpiritual fruit. 
 Thus the Scriuture teaches us, that, till our natures be renewed 
 and changed, Tie can pcrforrn.no acts of acceptable cbedie. 
 
 ydly, The Scripture teaches us, that the renewing of the 
 heart and nature, is God's peculiar work God takes all the 
 of this work to himfelf. £zck. x be art % 
 
 aijb % will 1 give you; and a new Jpirit will I put within 
 And I will take away the /tony heart rr ?d I 
 
 will give you an beat t offlefb. And all the* faints chear 
 afcribe the glory ol him. 2 Tim, i 9. ,7'i; bait 
 
 G 2 
 
4$ Review of the DoClrine of the Effay Chap.VI. 
 
 us y and called us, with an h!y calling ; not according to our 
 rk$ t but according to his pwpofe end grace \ which was given 
 us in Chri/r Jefks r fire the world b: -pan. Tit. iii 5. Not by 
 works of 'riiht: -ou fnefs which we h ve done ; but. according to 
 his mercy, h- fav. d us, by the wafhing of Rtgt nerathn, and the 
 renewing of the holy Ghofl, uh'fh he jfhed on us abundantly, thro 7 
 : 7 7 I us. Eph. ii. 4. 5 But 3 God, who is rich in mercy , 
 fir his gr at 1>vp wherewith be loved us, even when we were 
 dead injr- r. bath qukfoii d us together with Chriji . Gal i. 15. 
 When it pleat vto/eparated mi from my mother's womb, 
 
 end called me by his grace, to reveal his Son in me, &c. 
 
 That change which pafles upon the foul, in converfion, \% 
 reprefented, in Scripture, by a nem birth - and, ns the ch'Iil 
 
 paffive, in the natural birrh,; fo, the (inner is paffive, in the 
 ipiritual birth. James i. 18. Cf his own will, btgat fa. us, with 
 the word of truth* As the word is the means of regeneration, 
 G i is the author of it. Believers are torn^ not of blood, nor 
 of the will cf the fief by nor of the will of man, but } cfGod, 
 John i. 13. 
 
 The change which paflTcs upon the foul, in the day of 
 converfion, is reprefented in Scripture, by a quicknmg. — 
 Eph. ii. 1. Tou hath he quickned, who were dead in tre/pafps, 
 and in fins. And, as Lazarus was paffive, in the quicknmg 
 of his dead body; fo, the finner is paffive, in the quickning 
 of his dead foul. No lefs power, than that which will be 
 exerted in raifmg the dead, at the laftday; is fufficient to, 
 convert a finner. 
 
 And, finally, the change which paflfes upon the foul, in, 
 the day of converfion, is reprefented by a n^w creation. — . 
 
 • are bis workmanfh'p, faith the apoftle, created in Chriji 
 Jefus y unto good works, Eph. ii. 10. And, again, If any man 
 be in Chrif}, he is a new creature, 2 Cor. v. 17. No lefs 
 power, than that which was put forth, in creating the world, 
 is fufficient to renew the heart. No lefs power, than that 
 which was displayed, when God faid, Let there be light! and 
 there was light/ is fufficient to inlighten the darkned Under- 
 standing. Hence is that expreffion, God, who commanded th 
 light to fhine out of darknefs, hathfhinedin our hearts ; to give - 
 the light of the knowledge of the glory of God, in the face ofl 
 
 Jefus ^ 
 
Chap. VI. concerning Original Sin, &c, 4$ 
 
 Jefus Chrift, 2 Cor. iv. 6. No lefs power, than that which 
 was manifefted, in reducing the primitive chaos into order ; 
 is fufficient to regulate the difordered affections, and to bring 
 every thing, in the foul, into its proper place. Thus the 
 Scripture teaches us, that the changing and renewing of the 
 heart ; is God's peculiar work. 
 
 4////V, The Scripture teaches, that faith, repentance, 
 love, &c. are God's tree gifts. They are not flowers, which 
 grow in nature's garden ; but are plants of a heavenly original. 
 Thus, more particularly, 
 
 Faith is God's gift. But, cur Lord affures us, John vi. 44. 
 No mzn can come' unto me, except the Father, which hath feni 
 me, draw him. Eph ii 8. By grace are ye faved^ thro' faith; 
 and that not of your/elves^ it is the gft of Cod. There the 
 apoftle puts the believing Ephefians in mind, that the faith, 
 thro* wh'ch they were faved, was not of themfelves, it was 
 the gift of God To the fame purptffe, is that Scripture, 
 Philip, i. 29 For, unto you it is given, in the behalf cf Ch ift , 
 not only to believe on him, but alfc y to faff cr for his fake. The 
 apoflle puts the Chriftians in Philippi, in mind, that their 
 believing was a gift given them ; and it was given them, in 
 the behalf of Chrift, or for his fake. Thus, tho' faith be our 
 duty, it is God's work: And herein he manifefts the exceeding 
 greatnefs of his power*. Hence is that expreflion, Eph.i. 19, 
 And what is the exceeding gr.atncfs of his power, to us-ward, 
 who believe. Ifa. liii. 1. Who hath bJieved onr report? cries 
 the Prophet : And, to whom is the arm of the Lord revealed? 
 It is only when God's arm is revealed, that the gofpel report 
 is revealed. 
 
 Again, Repentance is God's gift. Chrift is Hud to be, 
 a Prince and Saviour txalied. 10 give Repentance unto Urael % 
 as well as frgiv-m fs of fins. A&s v. 3 1 . Not only does Chrift, 
 in the word, call iinners to repentance ; but he gives the 
 grace of Repentance, to whom he will according to his promife, 
 Zech. xii. 10. Th.y fnall look upon me, whom thry have pierced ; 
 and they f?atl mourn for hint, as one mourneih for his only fon; 
 andjhalt be i>i bittt mefs for him. as one that is in bittern- fs for 
 his jirfi born. When Peter rehearfed to the Chriftians in 
 Jerufalem ; die fuccefs of his miniltry in the houfe of Cornelius, 
 
 They 
 
50 Review of the DoCirinc of the Effay Chap. VI. 
 
 They ghrified God ; faying, Then hath God alfo, to the Gentiles, 
 granted repentance unto life, AQs xi. 18. We find the apoftle, 
 directing minifters, 2 Tim. ii. 25. In meeknefs to injlrucl thefe 
 who oppofe themflves : If, adds he, God, per adventure will 
 
 five them repentance, to the acknowledgment of the truth — 
 t is God's work to melt the frozen heart of finners, and to 
 diflblve it into the tears of Godly forrow : and the way how 
 he accomplices this work, is by difcovering himfelf as pacified 
 towards them, for all that they have done. Hence is that 
 promife, Ezek. xvi. 63. That thou mayejt remember, c.nd 
 ve confounded, and never open thy mouth any more, hecaife 
 cf thy Jhame; when I am pacified towards thee, for all that 
 thou baft done. 
 
 In like manner, Love to God, and to our neighbour, is 
 God's gift. It is not a fpark of our own, but of God's kind- 
 ling. As tiie carnal mind is enmity againft God, fo it is God's 
 work, to fubdue the enmity of the heart; and to circumcife 
 it to love himfelf. Hence runs the promife, Deut. xxx. 6. 
 And y the Lord thy God, will circumcife thine heart, and the heart 
 cf thy feed, to love the Lord thy God, with all thine heart, &c. 
 Gal. v. i%. The fruit of the Spirit is love. 
 
 Thus it clearly appears, that the doclrine of the Eflay, 
 reflecting Original Sin, and Man's natural power, hath no 
 foundation in the Scriptures of truth. And, therefore, we 
 folemnly warn all into whole hands this publication may 
 come r to be on their guard againft that doctrine. You have 
 deftroyed yourfelves, O finners ; but you cannot recover 
 yourfelves, by your own power and ability. You have defiled 
 your fouls, but cannot cleanfe them, by the nitre and foap of 
 your own endeavours. As foon may the /Ethiopian change 
 his Ikin, or the leopard his {pots. Put the work, therefore, 
 into God's hand, crying, with the Pfalmift, Create in me a 
 clean heart, God; and renew a right fpirit within me, Pf li. 10. 
 
 And, remember, O believer, -to whom you are indebted 
 for the laving change wrought in you. This is the doing of 
 the L'rd. \ ou would, to this day, have been going on head 
 long in the broad way, had not God gracioufly ftopped you 
 your career, and turned you to himfelf. You would, to v. 
 , have remained in Satan's prifon ; loaded with his chain, 
 
 and 
 
Chap. VI. concerning Original Sin, Sec. 51 
 
 and employed in his drudgery ; had not God burft afunder 
 your fpiritual chains, broke open your prifon doors, and 
 brought you into the glorious liberty of the fons of God.— 
 To this day, you would have been rotting in the grave of a 
 natural ftate, had not God quickned you by his Spirit.- To 
 this day, you would have remained in unbelief, had it not 
 been given to you, in the behalf of Chrift, to believe. It is by 
 the grace of God, that you are what you are. O then, give 
 all the glory to God, to whom it is due. Wonder at the 
 riches and fovereignty of his grace, manifeiled towards you. — 
 / was a blafphemer, and a perfecutor^ and injurious , (faith Paul) ; 
 but I obtained mercy \ 1 Tim. i. 13. Who am I % and what is 
 mine boufe, that thru haft brought me hitherto ! Truly > this is 
 not the manner of man, Lord God. 
 
 CHAR 
 
I 5 2 1) 
 
 CHAP. VII. 
 
 j4 Review of the D oil r hie of the Ejjay^ concerning 
 the Divinity of Christ, 
 
 THE Socinians maintain, That thrift is a mere man; 
 who had no exiftence, till he was conceived in the 
 womb of the virgin. They deny, that he is the Son of God, 
 by eternal generation : But affirm, That this title is given to 
 him, upon account of his miraculous conception ; his refur- 
 reftion from the dead \ and his exaltation at the right hand 
 of God. 
 
 These fentiments our Author appears to have adopted. — 
 Accordingly, he reprefents Chrift, as a perfon of our order ; 
 that is, in other words, a human perfon. Page 487. at the 
 foot. " That almighty God deigned to tabernacle with men, 
 u in a perfon of their own order ; and to manifeft his power, 
 u wifdom, goodnefs, and holinefs, in a man like themfelves. 
 " This was doing great honour to the whole human race/'&c. 
 But, if Chrift be a perfon of our own order 5 that is a human 
 perfon ; it neceflarily follows, he is not a divine perfon : unlefs 
 we efpoufe the ablurd opinion of the Neftorians, viz. that 
 Chrift hath two perfons. 
 
 He defcribes Chrift, as being the chief of all the fons of 
 God: as if his fon-lhip were of the fame nature, with that of 
 angels and believers, only fuperior in degree. Page 522. at 
 the foot. M But, when we fee that our blefled Saviour, the 
 * 4 firft and chief of all the fons of God, hath, before us, and 
 u for our fakes, undergone various fevere affliftions, in the 
 44 caufe of truth and virtue ; fubmitted to the death of the 
 4 ' croft, and attained, by that means, immortal blifs himfelf, 
 44 with the power of conferring the fame on his followers : 
 44 the troubles we are born to, do not difcourage us,*' 
 
 Hi 
 
Chap. VII. Of the Divinity ^/Christ. 53 
 
 He fuppofes, that Chrift is called the Son of God, on account 
 of the high regard which the Father hath unto him ; and, on 
 account of the kingdom conferred on him. Page 165 line 8th. 
 
 * He was to demonftrate his title to God's favour, and to the 
 
 * character of his only Son, not by feizing the honours and 
 4t pleafures of this world ; but by patiently enduring its 
 " lharpeft afflictions." Here he feems to view Chrift's title 
 to God's favour, and to the character of his only Son, as ex- 
 preffions of the'fame import. And, again, Page 136. line 5th. 
 " For Jefus pretending to be the Son of God, was really no 
 u more than what he had already confeiTed to Pilate, without 
 H giving him any offence, when he avowed himfelf to be the 
 u King of the Jews/- 
 
 Instead of diftinguiihing betwixt Chrift, and mere men ; 
 the Doctor only diftinguilhes betwixt him, and ordinary men : 
 as if he were only a man fomewhat extraordinary. Page 181. 
 line 1 ith. " Thus died Jefus Chrift : and from the conclud- 
 w ing fcenes of his life, when his virtue and piety were put to 
 ** the fevereft teft, — who is there, but muft acknowledge the 
 4t perfection of his character V 7 And, a little after : " Had 
 fl an ordinary man, tho' of efteemed probity and religion, 
 1,1 been expofed to fo long a combat with the powers of dark- 
 " refs, and to fuch varied aflaults of malice and cruelty, we 
 " ihould not have been furprifed to hear him utter fome 
 u complaints and murmurings/' See alfo Page 285. L17.&C. 
 
 He infifts, that the merits of Chrift, are of the fame nature 
 with the merits of the faints, tho' fomewhat higher in degree ; 
 as will be ihown afterwards. And, we find him attempting 
 to undermine the arguments adduced by the orthodox, to 
 prove the deity of Chrift. 1 hits he explains thefe Scriptures, 
 in which the work of creation is ufcribed to Chrift, as if it 
 was only the fpiritual creation, which was there fpoken of. 
 See Page 304 & 305. He adledges, that the divine worfhip 
 which is paid to Chrift, is founded upon his exaltation at the 
 right hand of God. Page 310. in a foot note, from Sher1ock*s 
 Difcour/cs, which he quotes with approbation, it is afli . 
 That the power and authority exercifed b; Jefus, " in 
 
 l< and over the Church of God, are derived from his exalra- 
 tfcn : and consequently, that the honour and wc 
 to Chrift, in und by the Church of God, are founded in his 
 
 H 
 
 11 
 
54 Review of the Doflrinc of the EJfay Chap.VII. 
 
 w exultation. M And, in a word, he adopts the corrupt and 
 abfurd glofij which the Socinians put upon that noted text, 
 Philip, ii. 6. — 8. fuppofing that by thrift's being in the form 
 of God, is meant, that God-like power and honour, which 
 belonged to him as God's reprefentative on earth : and 
 rendering thefe words, He thought it not robbery, to he equal 
 with Go J : He did not hold it for a prey, to be as God, &C 
 See Pages 413, 414. 
 
 If all thefe things be viewed together, there is no room to 
 doubt, that our Author is of the lame fentiments with the 
 Socinians, re (peeling the perfon of Chrift ; namely, that he is 
 a mere man, tho' veiled with an extraordinary commiffion on 
 earth, and now exalted to extraordinary power in heaven. — 
 And, indeed, the plan of falvation which the Dodor lays 
 down, naturally leads to this doclrine. If men are faved by 
 repentance and fincere obedience, and if it be in their power 
 to fulfill thefe conditions when they pleafe ; then, certainly, 
 there was no need for the great God to aflume our nature, 
 and to obey and fuffer in our room. 
 
 But, in opposition to thefe doclrines of the EflTay, the 
 Scripture teaches us. that Chrift is the Son of God, in another 
 fenfe than that in which angels and believers are fo. Angels 
 are God's created fons ; but Chrift is the Son of God, by 
 eternal generation. His goings forth, from the Father, were 
 from of old, from evcrhjtir.g, Mic. v. 2. As Chrift exifted 
 from eternity, lb, from eternity he exifted in the relation of 
 a Son to the Father. Believers are God's adopted fons ; but 
 Chrift is the Father's begotten Son, his only begotten Son. 
 John iii. 16. God fo loved the "jjoi Id, that he gave his only 
 begotten Son, &c. Magiftrates are the fons of God, by office; 
 but, Chrift is the Son of God, by nature. He is God's Son, 
 r.ot in a figurative, but in a proper fenie. Hence he is called 
 Ills proper Son, Rom. viii. 32. He that fpared not his OWN" 
 Son, or, as it Ihould be rendered, his proper Son ; hut de- 
 livered him vf for us all, &c. In vain do fome pretend to 
 explain the manner of the Son's generation from the Father : 
 in fo doing, they darken counfel, by words without knowledge. 
 We muft not attempt to be wife above what is written. 
 
 The 
 
Ch. VII. concerning the Divinity o/C h ris t • 55* 
 
 The Scripture teaches, that Chrift is Immanuel, God with 
 us, Matth i. 23. As he is true man, he is alfo true God ; 
 the fame in fubftance, equal in power, and in glory, with 
 the Father, and the Holy Ghoft. And, accordingly, 
 
 1/?, The fame divine Names, which are given to the 
 Father, are alfo given to the Son. Thus he is called God, 
 John i. I. In the beginning nvas the Word, — and the word was 
 Cod. 1 Tim. iii. 16. Great is the my fiery of Godlinefs, God 
 was manifeft inthefiejh. Acts xx. 28. Feed the Church of 
 
 God y which he hath purchajed with his own blood. 
 
 1 John iii. 16. Herein perceive we the lave of God, becc.ufe he 
 laid fawn his life for us. He is called Lord, Pfal. ex. The 
 Lord/aid unto my Lord, Sit thou at my right band, until I make 
 thine enemies thy fcotfiooL 1 Cor. iv. 4. He that judgeth me, 
 is the Lord ; therefore, judge nothing before the time* till the 
 Lord come Yea, this is the Redeemer's common title, thro* 
 the whole of the New Teftament. He is called, the Lord of 
 glory, 1 Cor ii. 8. For, had they known it, they would not 
 crucified the Lord of glory. And, he is called, the Lord of 
 Lords. This is the name written upon his veiture, and upon 
 his thigh, King of kings, and Lord of Lords , Rev. xix. 16. 
 
 Here it may be objected, That thefe divine Names, are 
 fometimes given to mere creatures in Scripture ; fuch as to 
 angels, to magiitrates, to the idols which the Heathen worfhip- 
 ped, &c. And, therefore, may it be (aid, this being afcribed 
 to Chrift, is no proof of his Godhead. We anfwer: When 
 thefe divine Names are afenbed to mere creatures, there is 
 always fomething annexed, to difcover that they are applied 
 to them ; in an improper fenfe ; and, to put us in mind, that 
 they are not Gods by nature. Thus, when magiftrates are 
 
 called Gods, it is added, But they jhall die, like m n. 
 
 Pfal. Ixxxii. 67. I have J aid, ye are Gods ; and all cfyou. are 
 the children of the Moft High: But, ye jhall die like men, Sec. 
 When angels are called Gods, at the fame time, they are 
 commanded to worihip Chrift. Pfal. xcv '\foip him, 
 
 all ye Cuds. Compared with Heb i. 6. When the idols of 
 the Heathen are called Gods, it is added, that they ha: 
 made the heavens, and the earth : and, They jhall p 
 from the earth, and from under theft heavens, Jer. x. 11. 
 But thefe divine Names, are given to Chrift abfolutelv, 
 
 H2 with* 
 
56 Review of tie Doilrinc of the Effay Chap.VIf* 
 
 ition : or they hive fome epithet annexed, 
 which difcovers that he is God, in a Uriel and proper fenfe. 
 Thus he is callc ly wife Cod, \ Tim. i. 17. The great 
 
 ', Tit. ii. i j. And, the true God f 1 John v. 20. 
 
 THE name JEHOVAH, is God's incommunicable name, 
 
 h is never applied to any creature Pfal lxxxiii. 18. 
 
 . know, that thou, whops name alone is Jehovah, 
 
 art the Mo// High ever all the Curth. Compared wi:h 
 
 Ma. xlii. 8. / am the Lord, (in the original, Jehovah) that 
 is nt) and my gloi y will I not give to mother , &x\ 
 
 3 name is alfo frequently given to the Redeemer, in 
 Scripture. lie is called, Jehovah our righteoufnef , ]er .xk\u .6. 
 And this is t by he ft) till be called. The Lord 
 
 (in the original, Jehovah ) our righteou/kefs. John the 
 Baptiil, who was ths forerunner of Chrift, is prcphelied of, 
 under the defignation of, The f one crying in the 
 
 rnefs, Prepare j e the way of the Lord, (in the original, 
 Jehovah) Ifa. >:1. 3 compared with Matth. hi. 3. We have 
 an account of a viilon, which the prophet Ifaiah got. of the 
 Lord high and lifted up, and his train filling the temple, 
 Ifa. vi. 1. Upon the back of which, he cries out, Mini 
 
 feen the King, the Lord (in the original, Jehovah) 
 of hofts 9 verfe 5th. Which words, are exprefsiy applied ta 
 Chrift, John xii. 41. See, to the fame purpofe, Ifa. viii. 13. 
 compared with 1 Pet. ii. 8. Numb. xxi. <j, 6, 7. compared 
 1 Cor. x. 9. Ifa.xlv. 21. to the end, compared with 
 Rom. xiv. 10, 11, 12. Thus the fame divine names, which 
 are given to the Father, are alfo gisen to the Son. 
 
 '/, The f ine Attributes, which are afcribed to 
 
 "/ather, are alfo afcribed unto the Son, Is the Father the 
 
 eternal God? So is the Son. Not only was Chrift before 
 
 Abraham, as he tells the Jews, John viii 58. but he was in. 
 
 the beginning, John i. 1. From the beginnings or ev^r the 
 
 earth was; when there were no depr' • there were no 
 
 fount. ,:dmg with water ; before the mountains were 
 
 fettled, Sec. Ke was by the Father, as one brought up with 
 
 him; he was daily his delight, rejoicing always b fore him, 
 
 in the habitable part* of the earth, and his delight 1 
 
 were ninth the /bus cf men, Prov. viii. 23, 24, 25. 3O; 31. 
 
 Yea, His goings forth } were from cf old, from evcrla/Hng % 
 
 JVhc. 
 
Ch. VII. concerning the Divinity ofC hrist, 57 
 
 Mic. v. 2. Hence he is called, The everlafllng Father, or the 
 Father of eternity, Ifa. ix. 6. 
 
 Is the Father the unchangeable God ? So is the, Son. — 
 He is Jefus Chrift, the fame ycjierday, and to-day, and for 
 evir, Heb. xiii. 8. The heavens J hall pet if h, hut he fhall 
 endure; yea, all of ihcm fhall wax old like a garment , and 
 as a vefture fhall he change them, and they fhall be changed; 
 hut he is the fame. Pial. cii. 26, 27. Compared with 
 Heb. i. ic, 1 i, 12. 
 
 Is the Father the omniprefent God? So is the Son. Even 
 when he was converting with Nicodemus on earth, lie allures 
 that Matter in lfrael, that the fame moment he was in heaven. 
 John iii. 13. No man hath afc ended up to heaven, but he thai 
 came dcwn from heaven, even the Son of man, which is in heaven. 
 When Chrilt commiflioned his difciples, to go and teach all 
 nations, baptizing them, &c. for their encouragement, he 
 promifes, Z0, / am with you alway, even to the end of the 
 world, Matrh. xxviii. 19, 20. Where two or three are 
 gathered together, in his name, he hath promifed to be in 
 the midft of them, Matth. xviii. 20. Wherever the faints 
 are fcattered up and down the world, Chrift dwells in them, 
 and abides in them, in virtue of the myiiical union between 
 him and them, John vi. 56. 
 
 Is the Father omnifcientl So is the Son. Lord, thou kntobfft 
 all things, faid Peter to him, thou krnwejl that I love thee, 
 John xxi. 17. Chrift claims this prerogative to him f elf, that 
 he ftarcheth the reins and the hearts, Rev. ii. 2^. We muft 
 ill appear before the judgment feat of Chrift. He will call us 
 to give an account of all our thoughts, Iio:n ii. 16. as wrell 
 as of all our words, and of all our actions. But, if he d ; d 
 not know them, he could not call us to an account for them. 
 And, certainly, he who knows all the thoughts, words, 
 actions, of all the men that ever have been, that prefi 
 are, or ever will be, upon the face of the earth, muft be the 
 omnifcicnt God* 
 
 Is the Father omnipotent? So is the Son. He is cnlled the 
 mighty God, Ifa. ix 6. And he ftiies himfelf, the Alpha, the 
 
 i'wega, the Almighty, Rev. i. 8. In the 4th verfe ; the Fa 
 
 1 
 
58 Review of the Doiirine of the Effay Cbap. VII. 
 
 ?> defigncd, He who is ; importing felf-exiftence : He who was; 
 importing unbeginning exiftence : and, He who is to c 
 implying eternal cxiltence. And, in Verfe 8. we have all 
 this afcnbed to the Saviour, together with Omnipotence — 
 Under this title, the heavenly inhabitants praile him, faying, 
 Great and rnatvellous are thy works, Lord God almighty. 
 Rev. xv. 3. 
 
 Is the Father the mtfi high and evsr-bleffed God? So is the 
 Son. Rom ix. c. Whofe are the fathers ; and, of whom, as 
 rning the fle/bj Chrift came ; who is* over ail, God hlejpd 
 ver: Amen. And, in fine, all that the Father hath, 
 is h^. Whatever divine Perfections belongs unto the Father, 
 the fame, in its full extent, belongs unto the Son : fo that 
 He who hath feen the Son, hath feen the Father, John xiv. 9. 
 He is the brightnefs of the Father's glory y and the exprefs image 
 cf his per/on, Heb. i. 3. 
 
 ^dly, The fame divine works which are performed by ihe 
 Father, are performed by the Son. Thus the work of creation 
 was Chrift's work. Pfal. cii. 25. Of old he// thou liid the 
 foundation of the earth 1 and the heavens are the wo, k of thy 
 hands. Which words are exprefsly applied to Chrift by the 
 Spirit, Heb. i. 10. All things were made by him, John tells us ; 
 and without him f was not any thirg made, that was made. 
 John i. 3. By him, the apoitle informs us, were all things 
 created, that are in heaven, and that are in earth, vifihle and 
 invijlble ; whither they be thrones > or dominions; or principalis 
 ties, or powers: all things were created by him, and for hhn 
 Col. i. 16. It is abfurd, as the Dr. does, to confine thefe 
 words to the Spiritual creation. It is believers who are the 
 els of the fpiritual creation; but the creation of which 
 the apoitle fpeaks, extends to all things. And, as the creation 
 of the world was Chrift's work, fo is alfo the prefervation of 
 it. By him, we are told, all things confijt, Col. i. 17. 
 He upholdeth all things by the Word of his power, Heb. i. 3. 
 
 Further, The raifing of the dead at the laft day, is 
 
 afcribed to Chrift. John vi. 54. JVhofo eateth my fir/I?, and 
 
 \ th my blood, hath eternal life ; and I will raife him up at 
 
 7. And, in like manner, the quickning of the dead 
 
 ioul; in converfion, is Chrift's work. John v. 2^. The hour is 
 
 com- 
 
Ch.VII. concerning /^Divinity ofCn ris T. 59 
 
 coming, and now is, when the dead Jh all hear the voice if the 
 Son of Cod ; and they that hear, Jh all live. Hence Chrift is 
 called the life of the faints. What is their life, but juft Chrift 
 living in them ? Gal. ii. 20. 
 
 qthly, The fame divine worfhip, which is paid to the 
 Father, is alfo paid to the Son. Thus, Is the Father the object 
 of prayer? So is the Son. Lord Jefus (faid dying Stephen) 
 receive my Spirit, Acts vii. 59. When the mefTenger of 
 Satan was fent to buffet Paul, he befought the Lord thrice, 
 that he might depart, 2 Cor. xii, 8. And, from the connection, 
 it is evident, it was the Redeemer to whom Paul prefented his 
 {applications. The primitive Chriftians are denominated 
 they that in every place, call upon the name of Jefus Chrift our 
 Lord, 1 Cor. i. 2. 
 
 Is the Father the object of praife ? So is the Son. The 
 glorified faints praife him, crying, Thou art worthy to open the 
 book, and to toofe the feals thereof; for thou wajf flair. } and baft 
 redeemed us unto God by thy blood, Rev. v. 9. And, again, 
 verfe 12th. Worthy is the Lamb that was [lain, to receive power f 
 and riches, and wifdom, and flrength, and honour \ and glory, and 
 bleffing. In like manner, he is praifed by the faints on earth, 
 Jude concludes his Epiftle thus : Now, unto him that is able to 
 keep you from falling, and to pre fent youfaultlefs, before the 
 pre fence of his glory , with exceeding joy ; to the only wife God 
 our Saviour, be glory, and majejly, do?ninion, and power, both 
 now and ever. Amen. We find many fuch doxologies, or 
 afcriptions of praife, to Chrift, fcattered up and down the 
 New Teftament : Such as, 2 Pet. iii. 18. 1 Tim. v. 15, 16. 
 and 1 Tim. i. 17. 
 
 Is Baptifm adminiftred in the name of the Father? It is alfo 
 rulminiftred in the name of the Son, Matth. xxviii 19. Is the 
 Father the object of divine faith ? So is the Son, John. xiv. 1. 
 Let not your heart be troubled, ye believe in God, believe alfo in 
 me. Hence the grace of faith, is commonly defigned faith in 
 Jefus Chriit. 2 Tim i 12. / know whom I have believed \ 
 or, as in the margin, trujled ; and amperfuaded, that he is able 
 to keep that which I have committed unto him, againfk that day. 
 Is the Father the object of our fupreme love ? So is the Son. 
 Grace be with all them, (faith the apoitlej that love cur 
 
6i Review of the Dofirine of the Ejfay Chap VII. 
 
 Jcfus Cbrift in Jlncetiiy. Epli . vi 24. And, again, If any 
 
 man love not ! Jcfus Cbrlfi $ let him be anathema , 
 
 amatba, 1 Cor. xvi. 22. 
 
 It is folly, to fuppofe that divine worfliip ts paid to Chrilt 
 
 upon account of his exaltation, to the right hand of God . 
 
 To worihip a mere creature, however highly exalted, is idolatry. 
 ReIig ; ous worihip is due to God alone. This is one of the 
 choiceft jewels of his crown, which he will not give unto 
 another. Thm Jhalt worfhip the Lot 4 thy God, and him only 
 fhJi thoufcrvt, Matth. iv. 10. And, feeing the fame divine 
 nam«S, attributes, works, and worihip, which are afcribed unto 
 the Father, are alfo afcribed to the Son ; it nccellarily follows, 
 that he is true God, the fame in fubftance, equal in power, and 
 in glory with the Father. 
 
 This important doctrine may farther be proven, from 
 Col. ii 9. where the apoitle informs, that in Chr'tfl dwelleth 
 all the fulnefs rf the Godhead bodily. It is not merely faid, 
 that God dwelleth in Chriit, but the Godhead dwelleth in 
 him : further, the fulnefs of the Godhead, yea, all the fulnefs 
 of the Godhead dwelleth in him. What can we understand 
 by this, but that every perfection of the divine Nature belongs 
 to him : and this fulnefs of the Godhead, dwelleth in hiin 
 bodily : That is, (i ) Really. God dwelt in the temple of 
 old, fymbolically, in that bright cloud which covered the 
 mercy-feat, a remarkable emblem of his prefence : but he 
 
 dwells in the temple of Guilt's human nature really. 
 
 Or, (2) The meaning is, that the fulnefs of the Godhead 
 dwells in Chrift's body, or human nature, in virtue of the 
 hypoftatical union. 
 
 We find our Lord, in the days of his fleih, frequently af- 
 ferting his deity ; while he acknowledged, that, in refpecl of 
 his human nature, his Father was greater than he : and alfo, 
 that as Mediator, he was the Father's fervant, who was fent 
 by him into the world, to fmiih the work of our redemption. 
 At the fame time, he informed the Jews, that, in refped of 
 nature, he and his Father were one, John x 3a — 
 The meaning is not, that they were one perfon ; but they 
 were one effence, one fubibnee, one God. He tells them, 
 that he was in the Father, and the Father in him ; fo that he 
 
Chap, VII. concerning the Divinity of Christ. 6 l 
 
 who had feen the Son, had feen the Father alfo, John xiv 9, 10. 
 And when the Jews, from thefe expreilions, concluded that 
 he had made himfelf equal with' God he does rot contradict 
 the inference which they drew: which he certain!/ would 
 have done, had it been falfe. 
 
 And, to name no more. The divinity of Chrift is clearly 
 proven from that noted Scripture, Philip, ii 6 Who being in 
 the form of God, thought it not robbery to bs equal with Go4,-&Cm 
 In the preceeding context, we find the apoitle exhorting the 
 believing Philippians to humility; and. as a motive to influence 
 them to the exercife of this grace, he puts them in mind of 
 the aftoniihing condefcenlion of the Son of God : Who b trig 
 in the form of God, and thinking it not robbery to b: equal with 
 God) yet mad- himfctf of no reputation y &c. He was in the 
 form of God ; that is, true and proper God. As by hi* being 
 in the form of a fervant^ we are tuunderfland his being really 
 clothed with that office 5 fo by his being in the form of God, 
 we are to understand his being really God : and, in conic* 
 quence hereof, he thought it not robbery, but claimed it as 
 his juft right, to be equal with God Yet, fuch was his love 
 to an elecl world, that, in order tc accompliih their falvation, 
 lie condefceiuied to become a bond-iervant to his Father to 
 affume their nature, and in that nature, to humble himfelf, 
 and to become obedient unto death, even the death of the 
 crofs. 
 
 The fenfe which the Sociniarts, with our author, put upon 
 this text, when they explain Chrift's being in the form of 
 £od, to mean his being vetted with Ccd- like honour, that is, 
 the power of working miracles : and explain his thinking ic 
 not robbery to be equal with God, by his not holding it for 
 a prey, to be as God : We fay, that glofs of theirs, 
 the apoftle's argument. V. hat great matter is it for a mere 
 man to humble himfelf, and to become obedient unto death, 
 for a ihort time, when hereby he i* to procure a glorious 
 reward } But, what infinite condefcenlion i^ it, that the great; 
 Jehovah, who h*th the heaven for his throne, and the earth 
 for his footitoul, iliould itoop, to afllime our nature, to be 
 found in (alkion as a man ; and, in that nature, to humble 
 himfelf to the duft of death I Further, The Socinians, by 
 the comment which they make upon this pa&ge, invert |he 
 
 1 
 
6l Review of the DoClrine of the Ejjay Chap.VII. 
 
 order of the things in it. The God-like power, with which 
 Chrift was inverted to work miracles, &c. which they under- 
 stand by his being in the form of God, was pofterior to Chrift's 
 birth : whereas the apoftle mentions his being in the form of 
 God, and thinking it not robbery to be equal with God, as 
 being prior, or going before, his taking on him the form of a 
 fervant, and being found in fafhion as a man. * 
 
 And, as the divinity of Chrift is a doctrine clearly revealed 
 in the Scriptures of truth ; fo it is one of the fundamental 
 doclrines of our holy religion. What the apoftle faith in 
 another cafe, concerning Ch rift's re fur rection, iCor.xv. 1417. 
 may be equally affirmed concerning his divinity : If the 
 Redeemer be not God, our preaching is vain, your faith is 
 vain ; and you are yet in your fins. 
 
 The divinity of Chrift is the grand fburce of the Church's 
 comfort : Ifa. liv. 4, 5. Fear not \ for thou /halt not be a/ham. <f f 
 neither be confow.d' d ; fir thou /halt not be put to fhame : for, 
 (it follows) thy Maker is thine hufband, the Lor4 ofhofis is his 
 ngmt; ani thy Redeemer, the holy One of Ifrael ; the God of the 
 whole earth (hall he be called. The blood of Chrift, is tlie 
 blood of God; and therefore, can pardon the moft aggravated 
 guilt. His power, is the power of God ; and fo can fubdue 
 the moft ftubborn lulls, and give being to all his promifes.— 
 And his fulnefs, is the fulnefs of God ; and fo can fupply the 
 greateft wants. To deny this truth, therefore, is to dalh all 
 the comfort of the Church to pieces, with one blow. 
 
 The divinity of Chrift is the main pillar, which fupports 
 the fabric of our ialvation : and if this foundation be deftroyed, 
 the whole fabric muft tumble down of courfe. This is the 
 jewel which inhanced the value of Chrift's obedience and 
 death. This is the fweet perfume, which hath diffuled a 
 iweet favour, over all that he did and fuffered. Upon this 
 account, his obedience magnified the lav/, and made it honour- 
 able : and his fufferings and death, fatisficd juftice to the full. 
 Upon this account, his facrifice was a facrifice of afweet- 
 f melting facrifice unto God- Had Chrift been a mere man, his 
 
 obe- 
 
 * See Socinianism Unmasked, Page 115- 119. And, 
 
 The ScRirruRE Doctrine of Redemption, Page 1 4 — 17. 
 
Chap.VII. concerning the Divinity ofCn kis t. 63 
 
 obedience and death, could have been of little avail to us ; 
 they could have had no intrinfic worth in them, to merit our 
 Redemption : and, therefore, to truft to them for falvation, 
 muft be to truft to a thing of nought . Curfei is the man^ 
 (we are told) vjho trujleth in man, and makethflefh his arm. 
 Jer. xvii. 5. 
 
 The divinity of Chrift is his chief glory, whereby he is 
 exalted above all other beloveds. On this account, he is 
 fairer than the fons of men; white and ruddy ^ the chief efl among 
 ten thoufanis: So that if the queftion be put to you, O believers, 
 concerning Chrift, What is thy beloved more than another belwed? 
 You may boldly anfwer, What is a king more than a beggar? 
 What is an angel more than a worm ? Yea, What are all the 
 nothings of the world, compared with God over all, blefftdfor 
 ever. As much as eternity exceeds time, as much as infinite 
 exceeds finite, as far as trie Creator exceils the creature, fo 
 far is our beloved above all other beloveds Hence, when 
 the fpoufe is about to defcribe the glory of her beloved, ihe 
 begins with his divinity : His head, faith ihe, is as the mojt 
 fine gold, Song v. 11. And therefore to deny the deity of 
 Chrift, is to bereave him of his glory, and to degrade him to 
 the rank of other beloveds. 
 
 €i Take heed^ fays the great Dr Owen, of thofe who 
 would rob you of the divinity of Chrift : Were there no more 
 grace for me, than could be treafured up in a mere man, I 
 would rejoice my portion were under rocks and mountains.' ' 
 And what matter of lamentation is it, that any who are called 
 by Chrift's name, ihould offer fuch an indignity unto him ! — 
 Yet this is no more than what the Scripture hath forwarned 
 us fhould happen. 2 Pet. ii. 1. There finill be falfe teachers 
 among you, who privily Jh all bring in iamnablt herejies, even 
 denying the Lor d thai bought tb cm } and bting upya themfelves 
 faift ieftruclkn. 
 
 CHAR 
 
C «4 J 
 
 C II A P. VIII. 
 
 j4 Review cf the Dodrine of the Ejj'ay^ concerning; 
 the End c/Chhist's Corning into the IVorld. 
 
 SOCINIANS maintain, that the end of Chrift's co~ 
 into the worWi Was to make a clear revelation of the law 
 of God, and to exemplify it in his holy life. And with them 
 our author per ees. Thus faith he, Page 244. next 
 
 K>t, li Up hole, to fuller many indignities in the 
 
 r * world, and to die on a crofs, were net the chief and u!tx- 
 <c mare end-, of uur Saviour's miffioo, nor any direct ends of 
 u it at all , but only incidental liich could not 
 
 u fail to come upon him, i ir g' n g t ' ie duties of his 
 
 tc million , amidft an eul and adulterous genera- 
 
 u tion. The direct: and immediate end of his million. 
 u to preach, the gofpel of the kingdom, or reveal the will of 
 tl God ; to confirm his, doctrine by proper evidences ; to Cet 
 i( an example of what he taught ; and, in ihort, to promote 
 l< the ialvaticn of finners in the moll effectual manner, what- 
 * k ever filterings the doing Coj might hring upon him, and tho* 
 u it mould cofi him his life. This was the will of God with, 
 u regard to him, and the work which he had given him tqk 
 *• do." See alfo Pages 4. & 5. 
 
 He feJTerts, that the death of Chrift was only accidental-, 
 owing to the wickednefs of the Jews, ar the time of his ap- 
 pearing among them : and that the ends of his million would 
 have been fully anfwered, tho' he had not died. Page 243. 
 line 5th. fcv Nor have we any reafon to think, that theie 
 u defigns of love would have been fruftrated, if the Jews 
 u had been lei's wicked than they were, when our Saviour 
 " lived among them, and more difpofed to do their duty. — 
 si Had tliev received Jefus, with the refpect and fubmiffiou 
 u due to the Meffiah, as they ought to have done; it is cer- 
 in, he would not have fullered at their hands, in the 
 
 u man- 
 
Chap .VIII. JEW 0/ Christ's Coming , &c. 6$ 
 
 (i .marmc r he did : and who will fay, that he would have 
 u been thereby prevented from being a Saviour to them, 
 u and to the reft of mankind V } 
 
 It is not denied, that Chrift, in the days of his flefh, e::e- 
 cuted his prophetical office. He taught the law to men, in 
 its fpirituality and extent ; as it reaches, not only, to the out- 
 ward, but alfo, to the inward man : in oppofition to the cor- 
 rupt glofTes, which the Pharifeea put upon it. And, as he 
 taught the law, Co he preached the goipe! to men. He went 
 about fang good, a>: 4 p> caching the g r >fpel of the kingdom. 
 Matth. ix. 35. He preached rigbteoufnefs in the great con- 
 gregation, Pial. xl. 9. And never was there fuch a preacher 
 as Chriffc : His very enemies were aftoniihed a: his doctrine, 
 and confefled that never man (pake like him. But we re- 
 fufe, that this was the main end of his coming into the world; 
 far lefs the Cole end of it. Had that been the cafe, any 
 prophet could have anfwered the fame purpofe. 
 
 The Scripture teaches us, that the great end of Chriftti 
 coming into the world was not to publiih the law of God, 
 but to fulfil! it, by obeying its precepts, and : c r its 
 
 penalty. And, by this means, he magnified the law, and 
 made it honourable. He hath not only repaired the dishonour 
 which was cone to the law, by the Tin of man; but hath 
 conferred an higher honour upon it, than ever it had before. 
 Never did the law appear Co glorious, as when its Lord be- 
 came its fubjecT: ; when its Muter became its i'ervant ; 
 when the Law-maker became the law-fuifiiLr. 
 
 The great end of Chrift's coming into the world, was not 
 to reveal the terms of falvation unto men ; which, according 
 to our auchor, are repentance and fincere obedience : but it 
 was to purchafe falvation for men. Hence heaven is called 
 a purchafed poffeflion, Eph i 14. And coftly was u\e price 
 which the Redeemer paid for it. We were not with 
 
 corruptible things, as fiver and gold ; but with the precious 
 blood of Chrift, as of a limb without blemjfh any ' l}' ! * 
 
 1 Pet. i. 18, 19. It is in this channel of Chrift's blood , that 
 eternal life is communicated unto men. The gift of \Gj4 3 is 
 eternal Ufe } thro 1 Jefus c Lcrj, Rom, vi 23. 
 
66 Review oftheDoclrim of the Effay Chap.VIII- 
 
 The great end of Chrift's coming into the world, was not 
 to publilh the new Covenant ; which our author fuppofes to 
 be God's promife of pardon and eternal life to men, upon 
 their repentance and fincere obedience : but it was to fulfill 
 the new Covenant, by his holy nature, righteous life, and 
 fatisfaftory death. The Scripture reprefents the Covenant 
 of Grace, as being made with Chrift. Pfal. Ixxxix 3. I have 
 made a Covenant with my Choftn. Which words, as is evident 
 from the reft of the Pfalm, are not only to be applied to David 
 the type, but to Chrift the antitype. We have an account of 
 the condition and promifes of this Covenant, Ifa.liii. 10. When 
 thou fj alt make his foul an offering for fin ; he /hall fee bis ft ed 9 
 be fhall prolong his days, and thepleafurc of the Lord/halt pro/per 
 in his hand. He f mil fee the travail of his foul, and fh all he 
 fatisfied. And to ratify thefe promifes, by fulfilling the 
 condition, was Chrift's great errand into the world. In the 
 gofpel, God reveals the new Covenant, not as a Covenant to 
 be fulfilled by us, but as a Covenant already fulfilled by the 
 Surety : and he reveals it unto us, that we may approve of it, 
 and heartily acquielce therein, for ourfelves in particular. 
 
 The end of Chrift's coming into the world, was to do what 
 facrifice and offering could not do. Heb x. 5, 6, 7 . Sacrifice 
 and offering thou wouldej} not, but a body hajl thou prepared me. 
 In burnt offerings, and facrifices for fin,thou hafi had no pleafure ; 
 then J aid I, Lo I come, in the volume of the book it is written of 
 me. &c. The apoftle informs us, what it was which facrifice 
 and offering could not do, Verfe 4th For it is not pojfible, that 
 the blood of bulls and of goats, fhould take away fin. The blood 
 of thefe victims, could not make a proper atonement for fin. 
 It removed ceremonial guilt, but it could not remove moral 
 pollution : it fanctified to the purifying of the fleih, but it 
 could not purge the conscience from dead works, to ferve 
 the living God. And therefore Chrift came into the world, 
 to put away fin by the facrifice of himfelf. Heb ix 26. But 
 now y once in ths end of the world, hath be appear ed y to put 
 away fin by the facrifice of himfilf. 
 
 The end of Chrift's coming into the world, was to do what 
 
 the law could not do. Rom viii. 3. For what the law could 
 
 r. r A do, in that it was weak thro 1 the fief h, God fending his own 
 
 Son in the likenefs offinfulflefb, and for fin condemned fin in the 
 
 fiefhy &c, The law is now become weak; weak to juftify or 
 
 con* 
 
concerning the End ofChriJVs Coming, &c. 67 
 
 confer life upon the finner, tho* ftrong to condemn him. And 
 it is thus become weak thro' the fleih, or by reafon of our 
 inability to come up to its terms. Therefore Chrift came 
 into the world, to purclfafe life for his people, by fulfilling the 
 law in their room. And, in a word, 
 
 The end of Chrift's coming into the world, was to deftroy 
 the works of the devil. 1 John iii. 8. For this purpofe, the 
 Son of God was mnniffted^ that he might deftroy the works of 
 the devil, Satan's great delign in tempting our firft parents, 
 was to rob God of his glory, and to rob man of his happinefs. 
 Accordingly, Chrift's errand into the world, was to defeat this 
 defign of the enemy ; by reftoring glory to all God's attributes 
 and perfections, which had been diihonoured by our fm ; and 
 by reftoring happinefs to ruined men. Hence fang the angels 
 at Chrift's birth, Glory to God in the higheft^ and on earth p?ace % 
 goodwill towards men, Luke ii. 14. Thus the Scripture re- 
 prefents the ends of Chrift's coming into the world, as being 
 very different from thefe which are laid down in the Eflay. 
 
 Again, the death of Chrift is reprefented in Scripture, as 
 being moft certain and neceffary, and not merely accidental^ 
 as the Dr. fuppofes. 
 
 The Scripture teaches us, that Chrift's death was fore- 
 ordained before the world began. 1 Pet. i. 20. Who verily 
 was fore-ordained before the foundation of the world , Sec. — 
 Herod and Pontius Pilate, with the Gentiles and people of 
 Iirael, did nothing to Chrift, but what God's hand and council 
 determined before to be done. A&s iv. 27, 28. Yea, the 
 death of Chrift, was the moft important event, in all the book 
 of God's purpofes. Upon this hinge, all the divine counfels, 
 refpefting man's falvation, turned. Therefore it was necef- 
 fary that Chrift ihould die 5 otherwife God's decree would 
 have been fruftrated, and his purpofes would have been 
 broken off. 
 
 The Scripture teaches, that Chrift's death was predicted 
 by all the Prophets. For, to Chrift gave all the prophets 
 witnefs. They all fpake of his fufferings, and of the glory- 
 that ihould follow. Ada x. 43. 1 Pet. 1. 1 1. He pointed 
 out to the two difciples going to Emmaus ; that, according to 
 
68 Review of the Dodrine of the E (fay Ch.Vttt* 
 
 the prophets had fpoken, Chrifl: ought to have fuff -red 
 • f, Luke >. Therefore, it was necdlary 
 
 I thrift fhould Jie^tlKrwife God's word would have fallen 
 to the ground. 
 
 The death of Chrifl was typified by the death of all the 
 ficririces under the law. All thefe were fliadows of good 
 tilings to come. They were types, of which Chrifl is the 
 . pe. Shadows, of which he is the fubiiance. Therefore 
 i: was neceflary that Chrifl ihould die, otherwife thefe types 
 would have been of no avail. 
 
 The Redeemer told his difciples, in the days of his flefh, 
 1 hat he w come to give his life a ranfom for men. Matth. 
 mx. 28. The Son of man ram: not to be miniftred unto, but to 
 ur; and to give his life a ranfom for many. And he lets 
 them know, that he had received this commandment from his 
 Father, John x. 18 Had there been no neceihty for the 
 death of Chriit, it would never have happened. God did not 
 foiily feed the blood of his own Son. Chrifl died not as 
 a fool dieih. 
 
 The Doctor alledges, that tho' the Jews had not crucified 
 Chriftj none will affirm, that this would have prevented him 
 from being the Saviour. We are very little concerned, what 
 ivould ; or would not have been the cafe, if what God hath 
 foreordained, had not come to pafs. But we are certain, if 
 Chrift's blood had not been died, there would have been no 
 redemption, no juftification, no cleanfing from fin by his blood. 
 And therefore, altho* he might have been fuch a Saviour as 
 ihe Dr. dreams of. he could not have been the Saviour which 
 the Scripture reprefents him. We find the death or blood of 
 Chriftj frequently put for the whole end of his million, 
 h xx 28, We find, 1 kewife, the whole of our falvation 
 ailribul to ir. We are laid to be icd^emcd by his blood. 
 Rev. v. p. Juftified by his blood, Rom. v. 9. S and} i fed by 
 1 i 12. &c. From all this, we may fafely 
 
 1 that the death of Chrifl, was the principal end of 
 
 his million. Otherwife we mull conclude, the Spirit of God 
 intended to deceive us, by reprefenting that as nhe whole 
 ) ) of his mifiion, and alcribing the whole of our falvation 
 tj which was no end of Ills million at all. 
 
 CHAP, 
 
t *s> 1 
 
 CHAP. IX. 
 
 x£ Review of the Do&rine of the Effay, concerning 
 the Subftitution of Christ in the room of his 
 People 3 and the Atonement which he made for 
 their Sins by his Death. 
 
 THE Socinians deny that thrift gave fatisfa&ion to juftice 
 for the fins of his people, by his death : maintaining, 
 that he died merely to confirm his doftrine, and to leave us an 
 example of patience and refignation. And in this, as well as 
 in other things, our Author discovers himfelf a faithful fol- 
 lower of Socinus. 
 
 • . •• 
 He refufes, that Chrift obeyed the Law, in the room of 
 
 his elect According to his fyftem, every one muft (land upon 
 his own bottom ; and muft procure a title to eternal life, for 
 himfelf, by his repentance and fincere obedience, as hath al- 
 ready been fhown. While he allows, with the Socinians, that 
 the^ Saviour died for our good ; he will not grant, that he died 
 in our ftead. Page 419. in a foot note, obierving that when 
 Chrift is faid to die for us, in Scripture, it haihbeen a queftion, 
 what is the precife import of the word for P whither it means 
 en account of or inftead of? The former of thefe opinions he 
 efpoufes, and attempts to adduce a reafon in fupport of it — 
 And, in another note, Page 339. he aims to turn the doctrine 
 of an innocent perfon fuffering in the room of the guilty, into 
 ridicule. He denies tint Chrift bore the puniihment due to 
 the fins of an elect world, and thereby made fatisfaclion to 
 juftice for them : yea, he refufes, that the Redeemer iuifcred 
 any puniihment at all, at the hand of his Father, as will be 
 Jhown afterwards. And aflerts, that the f.ifferings which he 
 underwent from the Jews, were only incidental, as was al- 
 ready obferved. K No 
 
jo Review of the Doctrine of the Effay Chap. IX, 
 
 No fatisfaction, according to him, is necefliry to juftice, for 
 fin: Our repentance pacifies Cod's wrath. Thus, Page 252. 
 ifl a foot note, winch he quotes with approbation from 
 IVhichoCs Aphorifms. " Any man may take lefs than his 
 u right, may pardon upon any fatisfacYion, upon no fatisfaction. 
 " We all fay we have this right; and will we deny it to God?" 
 And, in another foot note, Page 401 . he faith, u The punim. 
 * 4 raent of (in is not reprefented in Scripture, as the necefTary 
 iC eiFect of the juftice of God ; but rather of his fe verity, wrath, 
 " vengeance, <$cc. When the finner repents — in that cafe, 
 u his juftice is pacified, and he delights to grant pardon." — 
 And, Page 346. 348. line 1 8th. from the foot, he reprefents 
 repentance as the haven of reft, to which finners are to fly. — 
 " But God, (faith he) in his goodnefs, hath ufed every pre- 
 n caution to invite and encourage the repentance of finners, 
 *< and to make them fly to it, as their haven of reft." 
 
 But, in oppofition to thefe corrupt doctrines, we mall eflay 
 to prove, more generally, That Chrift, in his obedience unto 
 the death, fuftained the character of the head and reprefenta- 
 tive of his elect or fpiritual feed: And, then, more particularly, 
 (1.) That he obeyed the Law, in their room; and, (2.) That 
 he fuffered and died in their ftead; and thus made atonement 
 for their fin. 
 
 SECTION I. 
 
 In his Obedience unto the death, Chrift fujlained the character 
 of the Head and Reprefentative of his elecl. 
 
 This will clearly appear, if we confider the following 
 things. 
 
 1/?, He is called the Surety of the better Teftament, 
 Heb. vii. 22. By fi much was Jefus made a furety of & better 
 Tcllament. It is abfurd to fuppofe, with the Socinians, that 
 Chriit became furety for God to us, by engaging that God 
 will fulfill his promifes. God needed no furety. — There was 
 no danger that God would fail in accomplifhing what he hath 
 promifed. That his people might have ftrong confolation, 
 he hath confirmed his promife by his oath. Heb. vi. 17, 18. 
 Cod willing more abundantly to foew unto the heirs of promife 
 
 the 
 
Seel. I. concerning Chris t's Subjiitution^&c. 7 1 
 
 the immutability of his counfel, confirmed it by an oath ; that by 
 two immutable things, in which it was impojfible for God to lie, 
 we might have a/trong confolation, who have fled for refuge, to 
 lay hold upon the hope fet before us. But, on the other hand, 
 we needed a furety ; for, by the fall, we are become fpirit- 
 ually bankrupt, and are wholly unable to pay that enormous 
 debt, which we owe to law and juftice : yea, we cannot fo 
 much as advance one farthing, of the ten thoufand talents 
 which we owe. Therefore, Chrift became furety for his elect; 
 not by engaging to the Father, that they would pay the debt, 
 and perform the duty, which they owed ; but by undertaking 
 to pay the debt for them, in his own perfon. And he hath 
 been faithful to his furety-engagements. When the term- 
 day of payment came, he made his appearance at the place of 
 payment, and laid down every farthing of the immenfe fum, 
 till he could fay, it was fimjbed .• and, as an evidence hereof, 
 in his refurrection, he was taken from prifon, and from judg- 
 ment, and got up the difcharge of the debt. 
 
 idbj> Christ is defigned the lafl Adam, 1 Cor. xv. 45. 
 The fi ft Adam was made a living foul, the Uift Adam was made 
 a quichiing Spirit. Upon a former article, we quoted this 
 text, to prove that Adam was a federal head, or that the 
 Covenant of works was made with Adam, as the head and 
 reprefentative of his natural pofterity. And it is equally 
 ftrong to prove, that Chrift was a federal head in the Covenant 
 of grace, or that this Covenant was made with him, as the 
 head and reprefentative of his fpiritual feed. When Chrift is 
 called the lafl Ad.wi, and when the firft Adam is faid to be 2 
 figure, or type of Chrift, Rom. v. 14. this neceflarily fuppofes, 
 as was formerly obferved, that there was fomething about 
 Adam, in diftinction from every other perfon, wherein he 
 refembled Chrift: and what elfe could this be, but his federal 
 headlhip. As an evidence, that this is not merely conjecture, 
 we find the apoftle, in the 15th. chapter of the ift. Epiftle to 
 the Corinthians, and alio in the 5th chapter of die Epiftle to 
 the Romans, running the parallel between the two Adams, 
 by pointing out, that what each of them did, is imputed to 
 their refpective feeds ; fo that they are dealt with by God, as 
 if they had done it themfelves. Thus the fin of the hrit 
 Adam is imputed unto his pofterity; in confequence whereof, 
 death palies upon them. And, on the other hand, the righte- 
 
 K 2 ouihefs 
 
72 Review of the Dodtrine of the Effay Chap. IX* 
 
 pufnefs of Chrifl i^ imputed to his fpiritual feed ; and, in con- 
 fequence hereof, they become heirs of eternal life. 
 
 ' v, That Chrift, in his obedience nnto the death, 
 fufbained the chara&er of the head and representative of his 
 cleft, appears from this, that believers are laid to be railed up 
 together with Chrift, and to be fet together with him in 
 
 : w. Eph. ii- 6. And hath rafed us up together, and made 
 ui fit together in heavenly places in Chrifi Jcfus. There the 
 apoftle (peaks of himfdf, and of his fellow- believers, a^ if they 
 had been railed from the dead, when Chrift was raifed ; and 
 a if thev had fat down in heaven, when he fat down there : 
 which plainly implies in it, that he is their head and repre- 
 fentative. In conlequence whereof, what he did, they virtu, 
 ally did in him. When he rofe from the dead, they virtually 
 rofe in him. When he ale ended into heaven, and took pof- 
 (effipn of its glories, they afcended and took pofTeffion along 
 with him. Even while they are here upon the footftool. >n 
 their own perfons, they fit in heaven reprefentatively in Chrift. 
 And feeing the Redeemer is the head and reprefentative of 
 his people, in his exalted ftate; it follows, he was alfo the 
 reprefentative of his people in his humbled ftate. In the 
 fame capacity in which he rmilhed the work, he now enjoys 
 the reward. 
 
 4//;/)', What Chrift did and fuffered, (as will be mown 
 afterwards) is imputed to believers : and, upon the footing 
 hereof, they are pardoned, and accepted in God's fight. This 
 is a convincing proof, that in his obedience and fufftring, he 
 fuftained the character of their head and reprefentative. -33 
 But, more particularly, 
 
 SECTION II. 
 
 Christ obeyed the La^ y in the room of his Elefh 
 
 The Redeemer had no need to give obedience to the Law, 
 in order to purchafe heaven for himieJf 5 for the human nature , 
 in virtue of its union to the divine, was hereby intitled to all 
 poflible gk>ry and happinefs. Nor did he give obedience mere- 
 ly to leave us an example and pattern of holinefs ; but he o- 
 beyed in the room of his elect. This may be proven, 
 
 1/?, From 
 
Seft. II. concerningCn r i ST f sSub/litution^3cc. 7 j^ 
 
 1/?, From that pafTage, Gal. iv. 4, 5. When the fulnefs of 
 the time was come, Cod fent forth his Son, made of a woman, mads 
 
 under the law, to redeem thtm that were under the law. 
 
 Believers are not delivered from the law, as a rule of life : 
 In this refpeft they are ftill under it. and will continue fo 
 thro' eternity. But they are delivered from it as a covenant; 
 In this refpect they are dead to the law ; dead to its precept, 
 as well as to its penalty. And, it is in confequence of Chriit's 
 being made under the law, in its covenant-form, that they are 
 delivered from it, in that relation. That is a clear proof, that 
 the Redeemer was made under it, in their room ; and, confe- 
 quently, that he obeyed it in their room : for, in the fam^ 
 capacity in which Chrift was made under the law, he obeyed 
 the law. 
 
 idly, That Chrift obeyed the law, in the room of his elect, 
 may be proven from Rom. viii 3, 4 For what the law could 
 not do, in that it was weak, thro 7 the flefh, God fending his 
 Son in the likenefs of Jin ful flefh, and for Jin. condemned (in in ire 
 fiijh, that the right eoufnefs ofihe law might he fa filed in 
 us, &c. That which the law could not do, is to juftify, and 
 confer life upon the (inner. It is thus weak, thro' the fleih, 
 or by reafon of our inability to come up to its terms, by ful- 
 filling that righteoufnefs which it demands, as was formerly 
 obferved. Accordingly, the apoftle inform-: us, God Tent his 
 Son into the world, to do what the law could not do ; that is, 
 to purchafe life for an elect world : which he hath done, by 
 fulfill in or the righteoufnefs of the law in th^ir room, or by 
 becomino- a facrifice for them. And for fin, faith the apoftle, 
 (or, as in the margin, by a facrifice for fin) he condemned jm 
 in the flfh. Bv ChriiVs becoming a facrifice, we are to urtj 
 derftand, the whole of that righreoufnefs which he fulfilled in 
 his people's ftead ; including his obedience, as well as his 
 fuffering. The death or facrifice of Chrift, is commonly, in 
 the New Teftament, put for the whole of his righteoufnefsJ 
 by a common figure in fpeech, by which a part is put for the 
 whole Thi c being placed to their account, in this wny the 
 righteoufnefs of the law is fulfilled in them. But how coujl 
 this be ? How could Chrift's fulfilling the righteoufnefs of the 
 law, be accounted their fulfilling it i uiilefs he had fulfilled i^ 
 in their room. 
 
 ylly, Thai 
 
74 Review of the Do£lrine of the EjJ'ay Chap. IX. 
 
 3^/v, That Chrift obeyed the law in the room of his elect, 
 may be proven from that expreffion, Rom v. 10. For. as by 
 one mans dij obedience, many were maue firmer* ; fi, by the 
 obedience of one, Jhall many be made righteous. In the paflage 
 from which thefe words are taken, the apoftle is running the 
 parallel between the firli and fecond Adams. Tims, in the 
 verfe quoted, he obferves, that by the difobedience of the firlr. 
 Adam, many were made finners ; namely, all his natural 
 pollerity, defcending from him by ordinary generation : And, 
 by the obedience of the .fecond Adam, many mall be made 
 righteous, even all his fpiritual feed. All believers are righte- 
 ous in the eye of the law. In their julnfication, God accepts 
 them as righteous in his light. And they are thus conftituted 
 righteous, not by their own obedience, for all their righteouf- 
 nefs are as filthy rags, their bell duties are ftained with tin ; 
 but they are made righteous by the obedience of Chrilt, im- 
 puted unto them That is an undeniable evidence, that he 
 obeyed the law in their room. 
 
 Let it not be objected, that feeing Chrift, as man, owed 
 obedience to the law for himfelf; confequently, he could not 
 obey it in the room of others. For, tho' the firft Adam owed 
 obedience to God for himfelf, yet that did not hinder him 
 from obeying, in the room of his poller ity ; fo that, had he 
 given perfect obedience to God's law, hereupon all his pofte- 
 rity would have been intitled to eternal life. Befides, it was 
 in the form of a Covenant, that Chrift obeyed the law, in his 
 holy and righteous life ; but, in this form, he owed nothing to 
 it. He had no need to give obedience to the law, as a cove- 
 nant, to purchafe eternal life for himfelf; feeing the human 
 nature, in virtue of its union to the divine, was hereby intitled 
 to all poffible glory and happinefs. And, further, tho' the 
 human nature of Chriit, was fubjecl to the law, as a rule ; yet 
 the obedience which he performed to the law, in his holy and 
 teous life, is to be viewed as the obedience of his perfon, 
 anufl, God-man Now, if we view Chrilt, in refpecl 
 of his perfon, he is the law's Lord, and not its fubjecc; the 
 law's Mailer, and not its fervant. 
 
 Thus the law is no lofer, by this method of falvation. — 
 Do we make void the law, thro' faith, faith the apoflle ; God for- 
 hid .* yea> we cfiablijh the l«w } Rom. iii. 31. As we have been 
 
 fliow- 
 
Sect. III. concerning Christ's Atonement. 75 
 
 ftiowing, Chrift fulfilled the law, as a covenant, in the room 
 of his people, by giving a perfect obedience unto its precepts. 
 His obedience was perfect, as to parts ; it was perfect, as to 
 degrees ; and as to duration. God's commandment is ex- 
 ceeding broad ; but the obedience of the Redeemer, Was no 
 lefs extent! ve. As God's law was written upon his heart ; 
 fo he wrote out a fair copy of it, in his holy life ; in which the 
 omnifcient eye of God, could not difcern the lea ft ftain or 
 flaw. And, having fulfilled it, as a covenant, he hath alio 
 purchafed grace for his people, to enable them to obey it, ia 
 ibrne meafure, as a rule of life. 
 
 SECTION III. 
 
 Christ fuffered and died in the ftead of the Elefl, and 
 thereby made Atonement fir their fin. 
 
 As Chrift obeyed the law, in the room of his elect; he alfb 
 fufFered and died in their ftead. This may be proven, 
 
 (1.) From all thefe expreffions in Scripture, where Chrift 
 is faid to have fufFered and died for us. Chritt's death was a 
 vicarious death. The prophet Daniel, (chap. ix. 26.) foretells 
 that the Mefliah ihould be cut off, but not for himfelf. And, 
 if you afk for whom he was cut off? the apoltle gives us an 
 anfwer, Eph. v. 25. Chrift loved the Church, and gave himfelf 
 for it. And our Lord himfelf tells us, it was for his iheep he 
 laid down his life, John x. II. I am the good Shepherd ; the 
 goo I Sh pfcrd giveth his life for the f he cp. More particularly, 
 thefe perfons for whom Chrift died, are defcribed in Scripture, 
 as being fmners, Rom. v. 8. But, God commendeth his love to- 
 wards us, in that, while we were yet finners, Chrift died for us. 
 They are defcribed, as being ungodly, and without ftrength, 
 Rom. v. 6* For, when we were yet without ftrength, in due time, 
 Chrift died for the ungodly . And they are defcribed, as unjuft, 
 1 Pet. iii. 18. For Chrift, alfo y hath once fuffered fir Jins, the ju/i 
 fir the unjuft, that he might bring us to Cod, 
 
 Here 
 
75 Iteficiu of the Doftrine of the Ejjay Chap.lX,- 
 
 Here the Socinians, with our author, contend, that when 
 iii thefe, and fuch like expreiIions > to have died 
 for us ; the meaning is not, that he died in our ffacl ; but, 
 only, for cur rood : as, by his death, he hath confirmed his 
 clcttrine, and hath left us an example of patience and religna- 
 tion. But, if that be all the meaning of thefe exprefiions, 
 then the Old Telbment faints could receive no benefit from 
 the death of Chrift ; for they had not his example to copy 
 after : whereas, the Scripture repre Tents the efficacy of Chrift** 
 death, as reaching backward, as well asforeward. Hence he 
 is called, the Lamb Jinn from the foundation of the world. 
 Rev. xiii. 8. And he is (aid to have died for the redemption 
 of the tranfgreflions that were under the firft teftament ; that 
 is, for the fins of the Old Teitament faints; as well as for the 
 (ins of New Teftament believers, Heb. ix. 15. Again, was 
 the meaning which the Socinians affix to the above Scriptures 
 juft, then it might be faid of all the martyrs, that they died 
 for us, in the fame fenfe that Chrift died for us : feeing, by 
 their death, they confirmed their teftimony, and left us an 
 example of patience and refignation to the will of God. — 
 Paul tells the Corinthians, that he was in deaths oft ; bonds 
 awaited him in every city ; he was often in imminent danger 
 of his life, for the gofpel's fake; which fufFerings of his, were 
 for the good of the Chriftian Churches, as hereby he confirmed 
 his teftimony, and gave them an example of patience and 
 fubmiffion to the will of God. So that, in the fenfe of the 
 Socinians, Paul might have told the Corinthians, that he died 
 for them : but he rejects fuch a thought with abhorrence. — 
 Was P„ul crucified fir you? faith he, 1 Cor. i. 13. The 
 Greek prepofition, which is ufed in all the Scriptures quoted 
 above, is neceifarily rendered, inftead of y in fonie other places. 
 Such as 2 Cor. v. 20 IV e pray you, IK Christ's stf.ad, be 
 ye reconciled unto God And, again, Philemon, verfe 13th. 
 {peaking of Oncfimns, Paul faith, Whom I would have retained 
 with me, thai, IN THY stead, he might have miniftred unto mc* 
 And why ought we net to explain this prepofition in the I 
 i'enfe, when applied to the death of Chrift? Which will farther 
 appear, if we ccnlidjr, 
 
 (2.) That the death of Chrift is reprcfented in Scripture, 
 under the notion of a facrifice. Eph. v. 2. Walk in love, as 
 Chrift alfo hath loved us; and hath given himfefi for us } an offer* 
 
 ing 
 
Se&.III. concerning Christ's ^tenement. 77 
 
 in% and a f aerifies to God, for a fweet fmelling favour. Chrifi: 
 himfelf was the prieft ; his human nature was the facrifice ; 
 the divine nature was the altar, which fancYified the gift, and 
 made it acceptable; the fword of juftice was the knife, which 
 (lew the facrifice ; and the wrath of God was the fire which 
 con fumed it. This facrifice was laid upon the altar, in the 
 moment of his incarnation ; it continued burning upon the 
 altar, thro' the whole of his humiliation ; altho' it was not 
 compleated, till he expired upon the crofs. This implies in it, 
 that Chrifi; died in our fie ad ; for the facrifices for On, under 
 the law, were offered up in the room of the guilty perfon ; 
 or perfons, for whom they were (lain. 
 
 Sacrifices, in general, under the law, were typical of 
 Chrifi : as the apoftle ihows at great length, in the epiitle to 
 the Hebrews. What was done figuratively, by thefe facrifices, 
 was done really, by the death of Chrift. Thus, were facrifices 
 of old, offered up for the confirmation of covenants? this end 
 was obtained by the death of the Redeemer. Hereby he 
 confirmed the new Covenant, not merely in the fenfe of the 
 author, by confirming his doctrine ; but in a far higher fenfe. 
 By his death, he fulfilled the condition of the Covenant, and 
 thus he confirmed it, and rendered all its bleffings fure unto 
 all his fpiritual feed. Were facrifices oifered, to obtain bleff- 
 ings from God, which were called peace-offerings ? th^s end 
 was obtained by the death of Chrifi", hereby he purchafed all 
 the bleffings of grace and glory for his people. And were 
 facrifices oifered, to make atonement for fin, which were called 
 fin-offerings? this end alfo was obtained by the death of Chrift. 
 When the death of the Saviour is represented under the 
 notion of a facrifice, it appears, that the allulion is chiefly to 
 facrifices of this lait fort, or to fin-offerings. Heb. ix. 26. But 
 mw y onee in the end of the world, hath he appeared, to put aw iy 
 jin % by the facrifice of him fi If There, you obferve, the apoftle 
 reprefents Chrift's death, as a facrifice to put away fin, or as a 
 fin-offering. The morning and evening facrifices, under the 
 law, were fin- offerings : and, in allulion to thefe, Chrift is 
 called, the Lamb if God, which takcth away the fin of the world. 
 The facrifice which was offered upon the great day of atone- 
 ment, in the room holecongr Ifrael ; the 
 blood whereof, the high prieft carried into the moft holy place, 
 
 he mote remarkable ' jndec 
 
 L 
 
7^ Review of the Dodrine of the Effay Chap. IX. 
 
 the legal difpenfation. And, in allufion to this, the apoftle 
 tells us, Heb. ix. 12. Neither by the blood of gnats and calve s, 
 but by his own blood, hr entered in once into the rnoft holy place. 
 Now, in facrifices for fin, under the law, there was a fubftitu- 
 tion of the facriticc, in the room of the perfon for whom it 
 was offered. The fins of the guilty perfon, were transferred 
 to the facriftce ; and being thus rendered ceremonially guilty, 
 it was offered up in his (lead. And, therefore, when the death 
 of the Redeemer is reprefented as a facritice for fin, this clearly 
 points out to us, that he died in the room and ftead of his 
 people. 
 
 (3.) The death of Chrift is fpeken of in Scripture, under 
 the notion of a ranfom An elect world, were lawful captives 
 to law and juftice ; fo that they could not be delivered, with- 
 out the payment of a price. 1 Cor. vi. 19, 20. Ye are not 
 your own, fir ye are bought with a price, therefore glorify God 
 with your bodies, andjpirits, which are his. And, the redemp- 
 tion of the foul was precious : filver and gold would not do ; 
 IV e are not refcemci withfuch corruptible things. The blood 
 of bulls, and of goals, could not do. It was not poffible for 
 the blood of bulls, or of goats, to take away fin : but, We were 
 redeemed with the precious blood of Chrift^ as of a lamb without 
 bhmijh, and without fpot, 1 Pet. i. 19. Thou waft jlain % fings 
 the Church triumphant, and haft redeemed us unto God by thy 
 blood, Rev. v. 9. In order to deliver his people from their 
 fpiritual bondage, Chrift had to become a bond fervant unto 
 his Father ; and, in this character, to perform the hard fervice 
 which they owed. He gave his body a ranfom for their bodies ; 
 his foul a ranfom for their fouls; and his life a ranfom for their 
 life. Matth. xx. 23. The fon of man came not to beminiftrei 
 unto, hut to min'fter; and to give his life a ranfom fir many 
 Now, the death of Chrift being thus reprefented in Scripture, 
 under the notion of a ranfom ; this plainly implies, that it was 
 not only for our good, but in our ftead. 
 
 The Socinians object, that the word redemption, is applied 
 in cafes, where there was no paying of a price. Thus the 
 deliverance of the Ifraelites from their Egyptian bondage, is 
 exprefleJ by a redemption, Deut. xiii. <;. We anfwer : There 
 is no room to fuppoie, that the word is ufed in an improper 
 icnfe, in the cafe before us ; feeing the fpiritual redemption 
 
 of 
 
Sc&.III. concerning Ch r i s t 's Atonement. 7^ 
 
 of believers, is exprefsly faid to be, by paying a price for them : 
 and we are told what that price is, as was juft now obferved* 
 Farther, the deliverance of the Ifraelites, from their captivity 
 in Egypt, had a reference to that ranfom, which Chrilt was, 
 afterwards, to lay down for his people ; therefore, it is called 
 a redemption. Whereas, we never find any deliverance, which 
 God wrought for his enemies, who had no concern in Chrift'r, 
 redemption, called by this name. Thus the Scripture teaches 
 us, that Chrift fuffered and died, not only for our good, but 
 alfo in our ftead. This will more fully appear, if we confider 
 the following things. 
 
 1/?, The fins of an elect world, were imputed to Chrift. — 
 Having voluntarily become their furety, their debt was placed 
 to his account. The Lord hath laid on him, the iniquities cf us 
 ally Ifa. liii. 6. All the fins of the Old Teftament fainrs, to- 
 gether with all the lins of New Teftament believers, were, fo 
 tofpeak. gathered into one bundle, and laid on the moulders 
 of the blefled Surety : and fo heavy was this burden, that, if 
 he had not been the mighty God, it would have cruihed him 
 to the loweft hell. It was the Father, who laid our iniquities 
 upon his dear Son. In the work of redemption, the Father 
 fuftains the character of the representative on heaven's fide, 
 who ftands up for the rights of the injured Trinity. By him, 
 the terms of falvation were propofed to the Son, in the council 
 of peace ; and, by him, the iniquities of an elect world, were 
 placed to Chrift's account. And, there was no injuilice in 
 this tranfachon, feeing it was with the voluntary confent of 
 the Redeemer. 
 
 To the fame purpofe fpeaks the apcltle, 2 Cor. v. lad. 
 He hath made him to be Jin for us y -who knevj no (in ; th.it we 
 might he made the righieoufncfs of Cod in him. Chrift knew 
 no fin of his own ; for he was holy, harmlefs, undefiled, and 
 feparate from finners. But he was made tin for us, that we 
 might be made the rightcoufncfs of God in him. Believers 
 are made the righteoufhefk of God in Chrift, by having his 
 righteoufhefs imputed unto them : for it is to all y and ui 
 them that believe. And, in like manner, Chrift was made fin 
 for them, by having their fin imputed unto him. O what a 
 blefled exchange is this ! Chrift took and gives us his 
 
 ;eoufnefs. He took our tr nd gives pt his 
 
 L 2 
 
8o Review of the Doclrine of the Effay Chap. IX* 
 
 (atisfa&on. He took our criinfon guilt, and gives us his 
 cG robe. 
 
 Oi'R Autlior gives us the following parnphrafe, upon the 
 e text, He hath made him to be Jin for us : namely, u In 
 " him; (potksfi innocence was given up to be treated like fin 
 " itfelf." Page 447. line 17. He means, that Chrift was 
 ted as a (inner, by the Jews ; which is a truth, but not 
 ruth contained in this text. For the apoftle, here, dees 
 not (peak of the deed of the Jews, but of God's deed. He 
 hath nude him to be fin for us. If, by Chrift's being made fin t 
 the Dr. will underftand, his being treated as a finner, accord- 
 ing to the text, it was the Father who thus treated him. And 
 how could the Father of mercies, treat his beloved Son as u 
 finner, if our fins had not been imputed unto him. When 
 believers are laid to be made the right eoufnefs of God in Chr'tJ}, 
 the meaning is not, that they are treated as righteous perfons 
 by the world ; but they are conilituted righteous in God's 
 light, by having Chrift's righteoufnefs placed to their account : 
 And, accordingly, on the other hand, Chrift was made fin for 
 them, not by being treated as a finner by the world ; but by 
 being conftituted guilty in God's fight, in virtue of their fins 
 being imputed unto him. 
 
 idly, As the fin of an elect world, was imputed unto Chrift, 
 fo he bore the puniihment due to their fin. Ifa. liii 5. He 
 was wounded for our tranfgrejpons ; he was bruifed for cv.r 
 iniquities ; the cbiftifement of our peace was upon him ; and 
 with his/irip.s we are healed. He was wounded in his eftate, 
 in his reputation, in his body, and efpecially in his foul. His 
 foul-fufferings, were the foul of his fufferings. And, it was 
 for our tranfgremons he was thus wounded. Our fins were 
 the procuring caufe of his fufferings. We committed the 
 offence, he was chaftifed for it. He was bruifed for our ini- 
 quities. Our iniquities were the load which bruifed him ; 
 which prefTcd his blood out of his veins ; and, at laft, his foul 
 out of his body. God /pared not his own Son, Rom. viii. 32. 
 He did not (pare to pnnifli him, when he flood as our Surety. 
 He did not abate one farthing of the debt, one groan, one 
 figh, one tear; but exacted to the utmoft ; and Chrift anfwered. 
 
 Thf. 
 
SeA. III. concerning Chri st's Atonement. 8 f 
 
 Th« Suretv bore the fame punilhment, for fubftance, which 
 an elect world fnould have born. Tho' there was an ex- 
 change made, as to the perfon fuffering, there was no miti- 
 gation of the law, as to the punilhment endured. The eter- 
 nity of the punifnment of the damned, arifes from their ina- 
 bility to give fatisfaction : they are always paying that debt, 
 but are never able to difcharge it ; and, therefore, they arc 
 never releafed from the prifon of hell. But the Redeemer 
 being God. as well as mail, his temporary fufferings had in- 
 finite value in them ; and ib gave full fatisfaction to juftice. 
 And that defpair which the damned in hell feel, arifes from 
 their knowledge of the eternity of their punilhment : But 
 Chriit knew that his fufferings were foon to come to an end ; 
 fo that there was no room tor defpair in bin That punilh- 
 ment which is due to our fin, is the fame which is contained 
 in the curfe of the law. Well, Chrift was made a curfe for us 3 
 Gal. iii. 13. The curfe was executed upon him, in its utmoil 
 extent. All the vials of the Father's wrath, were poured out 
 upon him. He drank off the bitter cup, from brim to bottom. 
 Juitice emptied its quiver in his heart. He was born under 
 the curfe; he lived under the curfe ; and he died under the 
 curfe : and, as an evidence hereof, he died the curfed death 
 of the crofs. The apoitle mentions ChrilVs hanging on a 
 tree, Gal. iii. 13. not as the whole of that curfe which he 
 underwent, as the Doctor fuppofes ; but he mentions that, 
 as an evidence, that the Redeemer died under the curfe. 
 
 That the wrath due to our fin, was inflicted upon Chrift ; 
 is further evident, from Pfal. xxii. 1. where the Redeemer is 
 defcribed by the prophet, as crying out, My God! my God ! 
 Why haft thou for J akm ms P If he had not exercifed faith, in 
 ail its perfection, our redemption-work would have been 
 marred. Accordingly, in the midll of his greatelt fufferings, 
 his faith remained unihaken. My God! faith he. His human 
 nature, however, was denied the comforting icnCc of his 
 Father's gracious pre fence and love. Why haji thou for fuken 
 me ? Why art thou f far from helping me/ His Father always 
 fulfilled his promife, Aline arm /hall frrtngthen him t But, 
 Chrift's human nature was denied the comfort of his Father's 
 aid. And, to exprefs the more ftrongly, how diitrefling this 
 was unto him, he calls his prayer, T&C words of my roaring. 
 Ver. 2d. / cry in the djy-t;me } and thou hcarejt not. His 
 
 Father 
 
82 Review of the Doctrine of the Effay Chap.IX. 
 
 Father heard him always ; but his human nature was alfo 
 denied the comfort of his prayer being heard. In this awful 
 feaibn, then, the Redeemer was denied the comfort of his 
 Father's gracious pre fence, help, and hearing his cry. 
 
 He adds, ver. 3d. But thai art holy. How could it ever 
 be holy, juft, or righteous, in the Father, to expofe the Son 
 of his boibm-love, to fuch fufferings, as made him thus to cry 
 out, and roar ; if his people's fins had not been charged to his 
 account ; and the wrath due to them, inflicted. It is true, 
 God is infinitely holy and juft, and will by no means clear the 
 guilty, without fatisfaction . But, if he is infinitely holy and 
 juft, neither will he ever expofe the innocent, the perfectly 
 innocent, to the molt excruciating fufferings. Wilt thou, aljo y 
 faid Abraham, flay the righteous -with the wicked ? Shall not 
 the Judge of all the earth do right? What would we think of 
 an earthly judge, who would condemn the perfectly innocent, 
 (if there were any fuch) to the fevereft tortures ; while the 
 wicked and abandoned were infulting him with impunity ? 
 Would we hefitatc a moment, to pronounce him a monfter of 
 unjuftice and cruelty! And fhall we afcribe any fuch thing, to 
 the Judge of all the earth ? This would, undeniably, be the 
 cafe, if the Saviour had not his people's fins, ftated to his 
 account. Every one who reads this paffage of Scripture, 
 muft be convinced at once, that our Saviour had his people's 
 fin imputed, and the wrath it deferved, inflicted ; unleis he 
 wilfully ihut his eyes, or is given up to ftroug deluiion ; to 
 believe a lie. 
 
 3^0'j As Chrift bcre the puniiLment due to the fins of his 
 people; fo, thereby, he fatisfied juftice : or, in other words, 
 made full atonement for their fin. This follows, of courfe, 
 from what hath been faid in the two preceeding particulars. 
 Seeing the fins of an elect world were imputed by his Father 
 imto Chrift, and feeing he bore the puniihment due unto 
 their fin ; it necefiarily follows, that thereby he fatisfied divine 
 juftice for them. So that now juftice hath nothing to object, 
 why mercy may not be vented towards guilty men. The 
 crofs of Chrift is the meeting-place, where all the perfections 
 of God harmonioufly affemble. Here, Mercy and truth have 
 met together ; right eoufnefs and peace have hijfed each other. 
 Sin is puniihed, and yet the (inner pardoned. The honour 
 
 of 
 
Seft.III. concerning Christ's Atonement. 83 
 
 of the law is preferved, and yet the tranfgrefibr of the law, 
 efcapes. Mercy is vented, and yet juftice is fatisfied. God's 
 righteoufnefs or juftice, as well as his mercy, is declared in the 
 remiflion of fins. God is now juft, when he justifies the 
 finner, which beiieveth in Jefus. As the expreflibn is, 
 Rom. iii. 26. More particularly, 
 
 [1.] This may be proven, from all thefe Scriptures, 
 where the death of Chrift is reprefented under the notion of 
 a facrifice for fin : Some of which, were quoted above. — 
 By the fin-offerings, under the law, a typical atonement was 
 made, for the fins of the perfon or perfons, for whom they 
 were offered ; and a typical remiflion of their (ins obtained. 
 Thus, in the 4th. Chapter of Leviticus, we find the Lord 
 appointing, that when the whole congregation of Ifrael had 
 iinned thro' ignorance, they were to bring a young bullock, 
 for a tin- offering. The elders of the congregation were to 
 lay their hands upon the head of the bullock : the prieft was 
 to kill it, and to fprinkle its blood before the vail, &c. And, 
 it is added, Ver. 21. And the priefi f null ?nake atonement for 
 them; and it /hall be forgiven them. The fame is faid, con- 
 cerning the trefpafs-offerino;; which was to be made, when 
 a perfon had committed a fin wittingly. Lev. vi 7. An 
 prieft {ball make an atonement for him, before the Lord ; and it 
 J hall be forgiven him. Accordingly, this is affigned as the 
 reafon, why the Ifraelites were not to eat blood. Lev.xvii 1 1. 
 For the life of the flejh, is in the blood; and I have given it to 
 you upon the altar, to make an atonement for your fouls : For, 
 it is the blood which maketh an atonement for the foul. And, a>; 
 a typical atonement was thus made, by the facriSces for fin, 
 under the law ; fo by the death of Chrift, a real atone. 
 was made for the fins of his people. 
 
 [2.] This is proven, from all thefe paiTages in Scripture, 
 where Chrift is reprefented under the notion of a propitiation. 
 Such as, i John ii. 12. If any man fin y -we have an advocate 
 with the Father, J (Jus Chrift , the righteous; and he is the pro- 
 pitiation for oar fins. I John i v. 10. Herein is Uve y not that 
 iv e loved Cod ; but, that he loved us ; and fent his Son to b 
 propitiation for our fin r. Rom. iii. 24, 25. Being juflified / 
 by his grace , thro' the redemption which is in Jefus Ch 
 whom Cod hath fet forth t) b: a propitiation , thro' faith i 
 
 blood. 
 
84 Review of the DoCirine of the Ejjay Chap.IX. 
 
 hlood. The Greek word which is rendered a pr o pk j t ikn, is 
 applied to the mercy-feat under the law. The mercy-feat 
 covered the two tables of the law, which were in it : In like 
 manner, in Chriit, the law as a covenant with its curfes, is 
 rovcrcd from his people ; To that it hath no power to curfe 
 or condemn them. There is no condemnation to thtm which 
 are in Chi// Jefus. And, from the mercy- feat, God gave 
 forth gracious anfwers unto his people of old : lb, in Chrift, 
 God fpeaks peace to guilty men. 
 
 [3 ] This may he proved, from all thefe Scriptures, 
 where Chrift is re pre fen ted as the Mediator between God 
 and man; and is deilribed, as having made peace. A mediator 
 is one who intcrpofes between two parties at variance, to 
 bring about a reconciliation This office Chrift hath under- 
 taken between an offended God and offending Tinners. 
 
 1 Tim ii. 5. Thrre is one God, and one Mediator between God 
 6r>d men, the man Chrift Jcfus. And he hath accomplifhed 
 what he undertook . Not only hath he fet on foot, a treaty 
 of peace between God and men ; but he hath accomplilhed 
 the bufmefs. The prophet Daniel (Chap. ix. 24.) foretells, 
 that the Meffiah, by his death, ihould make reconciliation for 
 iniquity. And the apoftle affures us, that Chrift hath made peace 
 by the blood of his crofs^ Col. i. 20. Hence God is now reveal- 
 ing himfelf as, in Chriit, a pacified and reconciled God. He 
 is ftiling himfelf. the God of peace, who hath brought again from 
 the dead our Lord Jefus Chrift. And he is befeeching finners 
 to be reconciled unto him. Now then, faith the apoftle, we 
 are ambujfadors for Chrijt, as tho 9 God did hefeech you by us, 
 we pray ycu, in Chrift' s ft cad y be ye reconciled unto God. 
 
 2 Cor. v. 20. 
 
 Therefore, Let us hoid faft thefe important doctrines, 
 in oppofirion to the cruel attempt of the author of the Eifay, 
 to rob us of them. The doclrine of ChrihVs fubftitution in 
 t>ur room, and of his obeying the law, and fatisfying jufticc 
 in our (lead ; is the peculiar glory of the Bible. Take that 
 doctrine out of it, its glory is departed, and Ichabod may be 
 written upon it. Many of the ancient philoibphers fpoke 
 excellently concerning the perfections of God, and the duties 
 of morality : but thefe wile men, after the fleih, knew nothing 
 of the atonement ; and, therefore, in their writings, there is 
 
 no 
 
Se&. III. concerning Christ's Atonement* £5 
 
 tio provifion for the periling foul. The light of nature tells 
 us, that we are tinners ; and that, by our fin, we have expofed 
 ourfelves to God's wrath and curfe : but it is the peculiar 
 glory of the gofpel, that it difdvers unto guilty men, how 
 they may efcape the wrath and curfe of God, due un:o them 
 for fin, and may be reft-jred to his favour and fellowfhip again. 
 The law requires a perfecT. righteoufnefs at our hands, as the 
 condition of our entering into life ; but it is the peculiar glory 
 of the gofpel, that it discovers where this righteoufnefs is to 
 be had. Upon this account, Paul was not afhamed of it. — 
 I am not afkamrd, faith he. of the goffel of Cbrift ; for tfiereirt 
 is the righteoufnefs cf God revealed } from faith to falh.— 
 Rom. i. 16, 17. 
 
 The way of falvatfori, thro* the incarnation, obedience, and 
 death of Chrift, is the chief of the yays of ilod. It is the 
 inafer-piece of infinite wifdom, udkr./V: God 
 towards us, in afliuifdom uk . \ And, wo unto that 
 
 man, who fees no glery in this ^vonderful device. If our 
 gofpel be hid, faith the apoftle, it is hid to tbefn it. I are loft } 
 in whom the god of this world bath blinded the minds r fth m 
 which believe riot, 2 Cor iv 3,4. Wkfctevfcr the doftrine of 
 a crucified Chriii be to others, to them that h ii ve, it ts the 
 Hvifdom of God, frith, pander of God, Cod forbid faith the 
 great apollle of the Gentiles, that 1 fhzui: gi ry 
 crofs of our Lord Jefui thrifts Gal. v. 14. By the crofj of 
 Chrift, in thefe words, We are to tiriderftand his com] 
 righteoufnefs, which he entered upon at his birth 
 not finiihed, till he bowed his head, and gave up the ghoit. — . 
 And good reafon have the faints to glorj 111 it 
 
 By the crofs of Chrift, the feemlngly jarring attrriburts of 
 God, are reconciled; and the (eemin :e inter I 
 
 God's glory, and man's (alvation, are niutually advanced. — 
 Hereby juftice was fa tL fied to the full, Satan's He d mini d 
 fin finiibed, and tranfgreflion elided ; reconciliation made tor 
 iniquity, and an eve rl ailing r ht in C 
 
 crofs, is the faints fecurity fr< :\\k\ it i their paflpoH :o 
 
 heaven. Chrift's blood is the key which hath opeaed he 
 gates of Paradife for all his followers Thou wtj Jl 
 the Church triumphant, and h ft / I us tpttc i 
 
 blood; and bafl made us } unto our God } kings . — - 
 
 M Chrifft 
 
3(5 Review of the Dofirhie of the EJfay Chap.IX. 
 
 ChrinVs crofs, is the channel ha which all the faints mercies 
 flow. It is the ground cf their boldnefs, in all their ap- 
 proaches to God ; and the foundation of their plea, for eveiy 
 blefling. ChrinVs crofs, is the provifion, on which the fouls 
 of the faints feed. And, O what fweet feeding for faith is 
 here ! Chr ill's fiefo is meat indeed; and his blood is drink indc, d. 
 This is the medicine which heals their fpiritual wounds. This 
 is the honey which fweetens the bitter cup of their fufferings. 
 This is the cordial which chears their hearts in the day of 
 trouble. And it is this which gives them courage in the 
 profpect of death and of judgment. 
 
 And, therefore, what mall we think of thefe men, who 
 attempt to rob the faints of this precious doctrine ? They may 
 fitly be compared to the madmen, of whom Solomon ipeaks, 
 who cajieth fire-brands ^ arrows, and death , Prov. xxvi. 18. 
 But their attempt is vain : It is not poflible, fo far to deceive 
 the elect. This truth, is the life of the faints fouls. They 
 have feen the divine glory, which mines in it ; and they have 
 experienced its powerful efficacy, in allaying the florin of their 
 awakened conferences ; in giving refl to their hearts ; in mor- 
 tifying their lulls; and crucifying them unto the world. And, 
 therefore, fooner may you perfuade the fordid mifer, to part 
 with his beloved hoard ; fooner may you perfuade the tender 
 hearted mother, to part with her fucking child ; yea, fooner 
 may you perfuade the faints, to part with their lives, than to 
 part with thefe comfortable truths. 
 
 Be concerned, O believers, to live more and more under 
 the influence of this heart-chearing doctrine. Live by the 
 faith of the Son of God, who loved you, and gave himfelf for 
 you. Let the love of Chrift conftrain you. When you find 
 your love, at any time, waxing cold, look, by faith, to the 
 crofs of Chrift; and this will warm your cold heart, and blow- 
 up your fmoking flax into a flame. When confeience is, at 
 any time, wounded by fin, look, by faith, to the crofs of Chrift; 
 this will be as balm, to heal its wounds. When iniquities 
 prevail, when corruption rages within you, look, by faith, to 
 the crofs of Chrift ; this will be as a fword, to flab corruption 
 to the heart. When Satan affmlts you with his temptations, 
 look, by faith, to the crofs of Chrift : and this will be as a 
 fliield, to ward off his fiery darts. When born down with a 
 
 heavy 
 
Se&.IH. concerning Ch ri s t's Atonement. 87 
 
 heavy weight of affliction, look, by faith, to the crofs of Chrift; 
 this will make you to Ting, in the midft of forrow. When 
 death flares you in the face, look to the crofs of Chrift ; this 
 will make you to triumph cv^r it, as a conquered enemy ; 
 crying, death! where is thyflingP gravel where 'is thy 
 viftory P And, in a word, when you fet about the performance 
 of duty, look to the crofs of Chrift ; this will be as oil to your 
 chariot- wheels, cau r mg them to run nimbly. What /hall I 
 render to the Lord, for at I his benefits towards me P faith the 
 Pfalmift, Pfal. cxvi. 12. Let the grace of God teach you to 
 deny ungodlinefs, and worldly lufts ; and to live foberly, 
 righteoufly, and godly, in a prefent evil world. 
 
 Ma. CH A,?. 
 
C S3 J 
 
 CHAP. X. 
 
 if Review of the Dc&rine of the Effay^ refpefiing 
 Christ's Agony in the Garden. 
 
 AS we have formerly cbferved, our author denies that 
 Chrifl fufFered any p\mifhment immediately from God. 
 And, particularly y he denies fchat he fuffered the wrath of his 
 Father, in the garden of etbfrnnne. Page 15th. line 3d. 
 {peaking of the Redeeiserti prayer, that, *f i* -<)tre pojjible, 
 the cup flight fafs from Mm i the Doer or obferves* « This 
 " prayer betrays no diiixuft of God's love, or fen fe of his 
 u difpleafure n And, again, Pagt 33d line 9th. from tie 
 foot : u Thus (faith he) we have mentioned divers p. o'vble 
 44 caufes of our Saviour's agony in the garden ; but have 
 <c faid nothing 01 God's withdrawing his countenance from 
 <f him, or inflicting fecret torments on his foul; becaufe that 
 %i feems injurious to the character of God, and not agueeable 
 *' to the truth of the gofpel-hiitory ." He pretends to account 
 for our Saviour's agony, from the four following caufes — I 
 (j.) 1 he clear forefight which he had of the fufferings he 
 was about to undergo from the Jews ; and, particularly, of 
 the tormenting death of the crofs, which was awaiting him. 
 Page 19. line 7. " Firft, then, (faith he) if wc conlider the 
 4< Sufferings themfelves, which were to be endured by our 
 u Lord, together with his clear and diibncl foreknowledge of 
 4 < them, we fliall fee, that his great uneafinefs on their near 
 u . approach, and his earnelt prayers to be exempted from 
 " them, if agreeable to the will of Qod, were not without 
 €% loft caqfe.^ Whereupon he proceeds to enumerate thefe 
 fufferings : From which enumeration, it appears, it is only his 
 bodily luiferings he hath in eye. (4.) " An apprehcnlivenefs 
 " about the difficulty of maintaining a becoming temper and 
 €t deportment, under fuch unexperienced and awful trials." 
 Page 24 line 7th. from the foot. (3.) The fiate of his 
 animal fpirits ; which the Doctor fuppofes to have been very 
 
 low 
 
Chap. X« Of Christ's ^gony % <Jec. 8? 
 
 low at that time ; owing to the great fatigue he had under- 
 gone fince he came up to Jerufalem, by his inceffant preach- 
 ing. Pages 29, & 30. And, (4 ) The profpeft of the fufter- 
 ings which were to befall his difciples ; the miferies which 
 were a-coming upon the nation of the Jews ; the offence 
 which the world would take at thedoclrine of thecrofs; and 
 particularly, the ftrife and contention which wa< to take place 
 among his followers, which hath fometimes iffued in their 
 mutual perfections. Pages 31, 32, 33. 
 
 With refpecl to thefe caufes which our author adigns for 
 ChriiVs agony, We uould obferve, That the 2d. of them, 
 v an apprchenfivenefi about the difficulty of maintaining 
 a bee raring temper and deportment under his iufferings ; can- 
 net dc admitted, without charging the Redeemer with fome 
 ure of unbelief and diltruft of his Father's promife. The 
 father had promifed to Chrift, Thai his arm would ft rertgtbfH 
 i l — Thai 1 ? fhouid n f jt fail, nor be difcouraged, till he hud ft t 
 judgment in the earth. Pjil. lxxxix. 7.1. Ifa. xlii 4. Oi\ 
 nromifes, the Redeemer firmly relied : Hence is that 
 . exoreilion, Ifa. 1. 67. J gave my hack to the /miters? and my 
 s to than that -plucked off the hair. I hid mi my face 
 (home and fpitting. Fo* the Lord Cod will help me* 
 \ : I /ball not be confounded. Therefore have I Jet my face 
 
 1 And I kno-ju, that I fhail not he ajliam?d m So 
 
 r e 'vas no room left, for that uneafy apprehenGon, 
 
 ithor fuppofes, Chrifi: h:id of the difficulty of his 
 : lining a becoming temper and deportment under his 
 
 rings. 
 
 AGAIN the 3d. caufe of our Saviour's agon/, aligned by 
 the Doftor, namely, the flare of his animal Ipirits ; is equally 
 inadmiflible with the former ' When our animal fpirits are i'o 
 weak, that fuia 1 difficulties appear unfurmountable ; or, in other 
 words, our fear from the apprchenlion of impending evils, i* 
 exceflive and unreafonable : this is certainly a fmful infirmity* 
 JLxcelhve an J unwarrantable fear, is iinful : and that ihue of 
 the bodily frame, which occaiions it, of courie is a iinful in- 
 firmity. And, therefore, this cannot be afcribed to Chrift, 
 without afferting, that he took our nature, not only with its 
 finlefs infirmities, but, alfo, with fome that are iinful. Our 
 bodies, by realbn of the fall, are i'o cQiiftkuted, that, in many 
 
 1 
 
$0 Review oftke DoClrinc of the EJJay Chap. X. 
 
 cafes, they are tempters to the foul, and are often fnares to it : 
 but, it was otherwife with that holy thing which was born 
 of the Virgin. Befides, we have no reaibn to fuppofe, that 
 Chrift's body was in a more weak and exhausted itate. when 
 he entered die garden of Gethfemane, than it was often 
 before. 
 
 As to the 4th. caufe of our Saviour's agony, mentioned by 
 the author ; namely, the profpect of the fuffenngs, which 
 were to befall his friends and enemies. Chnit knew thefe 
 things from the beginning : and, therefore, it is unreasonable 
 to fuppofe, that this knowledge ihouid throw him into ^n 
 agony, in the garden ; when it had no fuch dkSt at oner 
 times. And, when thefe three caufes are fet alide, I 
 remains only, according to our author's account of the matter, 
 the profpecl of his bodily torments, as the fource of his agony. 
 It is not denied, that, as the Redeemer was true man as well 
 as true God ; fo pain and Suffering were net joyous, but 
 grievous to him : his holy human nature had an averiion to 
 luffering, in itfelf. But, to fuppofe, that the profpect: c 
 mere bodily torments which were awaiting him, fhouid 
 had fuch an effect, upon him, as to throw him into an agony ; 
 when he was fore amazed, and did Jweat great drops f j 
 falling down to the ground : We fay, to fuppofe tlrs. is a 
 thought infinitely unworthy of the Saviour. Doth tin 
 think, that the King of faints had lefs courage, than many of 
 his fubjects. Many of the martyrs, of old, have gone tr 
 phantly to a gibbet or a itake. What heroic boldnefs (fid tl • 
 three children manifef:, in the fight of the burning fiery fan 
 nace, into which they were to be caft : and if the imperfect 
 faith of thefet martyrs, infpired them with fuch courage and 
 magnanimity ; much more muft the faith of the Redeemer, 
 which was perfect, have produced the fame effect in him. — 
 If the profpecl: of the glorious reward, which was awaiting the 
 martyrs, made them to rejoice in the profpect of the cruel 
 and tormenting deaths, which were awaiting them; muft not 
 the profpect of the glorious reward which was awaiting the 
 Redeemer, have caufed him, much more, to triumph in the 
 profpect of his death ? Not to fpeak of the inceffant iupport 
 peculiar to itfelf, which the human nature of Chrift had, from 
 r.ion to the divine. 
 
 The 
 
Chip. X. rcfpeCting Ch ri-st's Agony ^ Sec. 91 
 
 The Scripture gives us an account of the fufferings of 
 Chrift, very different from that laid down in the EiTay. I: 
 informs, that there were far more bitter ingredients in his 
 cup, than thefe which the Doctor mentions. Thus, more 
 particularly, 
 
 1. The Scripture teaches, that Chrift fuffered not only 
 in his body, but alfo in his foul. The prophet Ifaiah foretells, 
 That he fhould make his ful an offering for fin : and reprefents 
 his fufferings, under the notion of, the travail of his foul. 
 Ifa. liii. 10, 11. We find the Redeemer himfelf, complaining 
 of his foul-trouble. Now is my foul troubled, and what f hail 
 I fay? John xii. 27. And, in the garden, his foul was ex- 
 ceeding for rowful, even unto death, Matth. xxvi. 38. Thefe, 
 and fuch like Scriptures, plainly imply, that the foul of Chriil 
 fuffered, not only from fympathy' with the body ; but, alfo, 
 that it fuffered immediately in itfeif, or had fufferings ci 
 its own. 
 
 2. The Scripture teaches, that Chrift fuffered not only 
 from men, from his difciples, and his avowed enemies ; but, 
 alfo, from his Father. Ifa. liii. 10. Yet, it pleafed the Lord to 
 bruife him ; he hath put him to grief. Not only did devils and 
 wicked men join together in bruifing Chrift ; but the Father 
 himfelf bruifed him, by laying the puniihment due to our fin, 
 upon him : yea, he took pleafure in doing fo. Not only did 
 devils and wicked men caufe grief to the Redeemer, but the 
 Father put him to grief. The arroius of the Almighty were 
 'within him, the poifen whereof drank up his fpirit. The 
 Father commanded the (Word of juftice to awake againft the 
 Surety. Zech. xiii. 7. Awake, Ofword! aga'vif} my fhepherd; 
 and againft the man that is my fellow, faith the Lord cf ho/ts ; 
 
 fmite the fhepherdy and the fheep fhall be fatter ed. Hitherto, 
 as it were, the fword of juftice had been afleep. All the 
 manifeftations of God's juftice, which had been given, before 
 the coming of Chrift, in cafting the angels, which finned, out 
 of heaven; in turning Adam out of Para dife ; in drowning 
 the old world with a deluge of water ; in raining fire and 
 brimftone from heaven upon Sodom and Gomorrah : all thele 
 were like the hiding of this attribute. But, when Chrift 
 appeared as the forety of his elecr, the fword of juftice a 
 againft him : It fmote him, and refted not, till full fatisfaclion 
 
92 Re Vieto of the BoArirtt of the Ejfay Chap. X, 
 
 was receive J. It is a debating the meaning of thefe exprefliotis, 
 tofuppofe, with the author, that all that is intended by them, 
 is, that God in his providence, permitted the Jews to vent 
 their rage-againft the Redeemer. They certainly imply, that 
 the Father himfelf immediately afllicled him : Which will 
 further appear, when we confidcr what Chrift differed from 
 his Father. Thus, 
 
 i. He fuffered the hiding of his Father's face: Hence 
 we find him crying out upon the crofs, My God! my God.' why 
 haft thou forfaken me? Not only was there an ecclipfe of the 
 
 natural fun, while the Saviour hung upon the crofs ; but 
 there was a far more dreadful ecclipfe, of the light of the 
 Father's countenance. Not only was Chrift then forfaken by 
 his difciples ; but, what was infinitely more grievous, he was 
 forfaken by his Father. This defertion does not imply in it, 
 that there was a diffolution of the union between the human 
 and divine natures. No \ that union was, and is, indiffolve- 
 ab!e. Nor dees it imply, that then the Father forfook Chrift, 
 as to fupport. He had promifed to the Redeemer, That his 
 arm Jhould ftrengthtn him- and he was faithful who had 
 promifed. But, then, the Father forfook him, as to comfort. 
 Never did the Redeemer ftand fo much in need of comfort, 
 as when he hung upon the crofs ; but, for your fake, O be- 
 liever, all comfort was with-held from him. Not one drop of 
 comfort was allowed him, to alleviate his fufferings. Defer- 
 tion is grievous to the faints. When God frowns upon his 
 people, all the imiles of the world cannot lift them up. In 
 luch a cafe, their eye trickleth down y and ceafeth not y without 
 any intermijfion, till the Lord look down, and behold from heaven. 
 .' hat is your defertion, O believer, compared with ChriJl y s 
 defertion ? Your defertion is fatherly ; his was penal : Your 
 defertion is partial ; his was total : All comfort (as we juft 
 now ohferved) was withheld from him. And, as he fuffered 
 the hiding of the Father's face, lb 
 
 2. He fuffered the preffure cf the Father's wrath. We do 
 rot mean, that Chriil was the object of the Father's hatred. 
 He always was v d Son, in whom he was well f leafed 4 
 
 Never did the Father love the Mediator more, than when he 
 was bearing the punifhment of our fin. Therefore doth my 
 r love ms^ (faith he ) becaufe I Ly down my ///>, John x. 1 7. 
 
 The 
 
Chap. X. refpefiing Ch rist's dgony, &c. 93 
 
 The time in which the Redeemer was accomplishing Gur 
 redemption, was an acceptable time to the Father. With 
 what pleafure did the Father behold him, rejoicing as aftrong 
 man to run his race J chearfully going thro' with the work 
 which he had undertaken? But, while the Father loved- the 
 perfon of Chrift, yet, viewing him as the furety of his elect, 
 he carried as an incenfed Judge towards him, by pouring out 
 his wrath, and inflicting upon him, all the effects of his indig- 
 nation againft the fins of an elect world. The Fatner bent 
 his bow, and difcharged all the arrows of his vengeance into 
 Chrift's heart. Who knowetb the power of God's wrath P Who 
 can tell, in what channels God, if he pleafe, can pour torment 
 into a foul? As the treafures of God's goodnefs cannot be 
 numbered ; neither can the treafures of his vengeance. Yet 
 all thefe treafures were emptied upon the Redeemer. All the 
 vials of the Father's wrath were poured out upon h;m No 
 wonder tho' the holy human nature did Ihrink, at the fight 
 of the bitter cup : yet Chrift's concern for his Father's glory, 
 and his love to his chofen ones, made him chearfully to drink 
 it off. Then there was no farrow like unto Chrift's forrow. 
 Not only did his fufferings exceed thofe of his people, under 
 their heavieit afflictions ; but they exceeded thofe of the 
 damned in hell. The damned in hell, only bear the punifh* 
 ment due to their own iins ; but Chrift had to bear the puniih- 
 ment due to the fins of a whole elect world. That Jefus 
 iiiffered the wrath of God, in the garden, may further be 
 proved. 
 
 1. From the account itfel-f, which the Evangelifts gives us 
 of his fufferings, on that occafion. Thus, we are told, thajC 
 be was fore amazed, Mark xiv. 3 \. That his Jbul was rx- 
 ceeding for r awful. Ver. 34. 1 hat he was in an agony* — 
 That his fweat was, as it were, great drops of bLod falling 
 drjjn to the ground. Luke xxii. 44 Now, how can this be 
 accounted for, in a coniiftency wirh the dignity of his perfon, 
 without fuppofmg, that he was then encountering with his 
 Father, as an angry Judge? 
 
 2. This may be proved, from all thefe Scriptures, where 
 the Redeemer is delcribed, as bearing the punifhment of our 
 iins: feveral of which were - ipon the former article. 
 Every fin deferves God\ not only in this life, 
 
 N but, 
 
94 Of Christ's slgony, Sec. Chap. X. 
 
 but, alio, in that which is to come. By our fin, we have ex- 
 pofed ourfelves, hot only to the mifcries of this life, and to 
 death itfelf ; but to the wrath of God : that is the principal 
 part of the puniihment clue to our fin. Now, how could it 
 be laid, that Chrift bore the puniihment due to our fin, if the 
 principal part of that punifhmeht never touched him ? How 
 could it be (aid, that he drank off that bitter cup, which ihould 
 have been put into our hands, if he never tafted the molt 
 bitter ingredient in that cup? 
 
 3. This may be proved, from all thefe Scriptures which 
 teach, that Chrift fatisfied jultice, by his fufferings and death. 
 That fatisfaclion, which jultice requires, is, that the curfe 
 threatned, be endured. Now, how could the fufferings and 
 death of Chrilt, have fntisfied juftice; had he not endured the 
 principal part of the curfe ? The wrath of God, is the leading 
 article in that debt of fatisfaclion, which we owe to the juftice 
 of God. Now, how could juftice have difcharged the furety, 
 had the chief article of our debt, been left unpaid i 
 
 Had not the Saviour born the wrath of God for you, 
 O believer! you mull !*ave born it : it would have lien upon 
 you thro' eternity. Had not the fword of juftice awoke 
 againft him, it muft have hewed you to pieces ! But rejoice, 
 O beiiever ! Chrift drunk off the bitter cup of his Father's 
 wrath, from brim to bottom ; and hath not left fo much as 
 one drop of it for you to drink ! By your fin, you may, and 
 often do, ekpofe yourfelves to God's fatherly anger ; but you 
 are fafe from vindictive wrath. God hath iworn, that he will 
 no more be wroth with you, nor rebuke yen. Ifa. liv. 9. Chrift 
 endured the pains of hell for you. The forrows of decth com- 
 foffed him, and the -pains tf hell gat hold upon him: He endured 
 the puniihment of hfs f arid the puniihment of fenfe ; and, 
 therefore, you (hall never fee that place of torment, except it 
 be afar off. 
 
[ 9S ] 
 
 CHAP. XL 
 
 A Review of the DodJrine of the EJay^ refpt cling 
 the Merits, and Intcrceflion of Christ, 
 
 THE Author denies, that Chrift hath purchafed any 
 faving bleffing for men. He acknowledges, that, for 
 ChrinVs fake, the means of repentance are bellowed upon 
 Tinners ; and their fpace for repentance is lengthened out : 
 but whatever fubftantial good any enjoy, is, in his view, the 
 fruit of their own repentance and fincere obedience. Thus 
 Page 282. line 8th. from the foot. " But, let it be carefully 
 u obferved here, as it was alfo remarked in the former cafe, 
 a that the holinefs and righteoufnefs of Jefus Chrift, can 
 " procure fubftantial good to none, but fuch as are difpofed 
 ic to improve the grace conferred on them thro' him : It can 
 a fecure the (lability of the righteous, only on condition of 
 u their continued watchfulnefs and fidelity ; and obtain pardon 
 u for fmners, only by bringing them to repentance." Again, 
 Page 283. line 12th. from the foot. " Thus our Lord's 
 " intcrceflion may avail to procure a refpite for Turners, and 
 " further means of repentance, till all proper methods be tried 
 " for their converfion : and fuch benefits may be granted to 
 " them, partly out of refpeet to the worthiness and excellence 
 " of his character, and that heroic virtue difplayed by him in 
 " his death." 
 
 According to this, all that Chrift doe?, in the building of 
 falvation, is only to furniih a few materials unto men. It is 
 the tinners own work, to make proper ufe of thele materials* 
 By his own arm, he muft lav the foundation of the fpiritual 
 building, he mull rear up the fuperftructure, and put the cope- 
 ftone upon it. 
 
g6 Review of the Doctrine of the Effay Chap.XI. 
 
 But the Scripture gives us a very different account of 
 
 matters. It informs us, that in the bufinefs of our falvation, 
 
 Chrift is all. Col. iii II. Chrift purchalrd every faving 
 
 ing for his people. He pnrchafed his Church with his 
 
 1 'f God. (faith the apoflle to the elders 
 
 of Ephefns) which he hath pur chafed with his own blood. 
 
 Acts xx. 28. And, by his purchasing his Church, we are to 
 
 understand, his purchafing falvation for it. Believers are 
 
 indebted to Chrift, not only for the revelation of the gofpel, 
 
 the object of faith ; they arc alio indebted to him, for their 
 
 frith itfelf. Philip, i. 29. For unto you it is given, in the 
 
 f of Chrift, 7i r it only to hclievi on him ; hut aift to 1 
 
 In thefc words, the apoftle puts the Philippians 
 in mind, that their believing was a gift conferred upon them ; 
 and this gift was conferred upon them, in behalf of Chrift, or 
 for his fake. Hence he is called, the author and finijher cf 
 faitb,lleb. xi'1.2. Having nurchafed this bl effing for his people, 
 he works it in them by his Spirit. Believers are indebted to 
 Chrift, not only for lengthning out their fpace of repentance ; 
 but alfo, for their repentance itfelf. Therefore, he is called, 
 a prince and a Savhur exalted, to give rep ntance unto IfraeL 
 Aftsv. 31. Chrift, in his exalted ftate, is not only vefted 
 with power, to call finners to repentance ; but he gives the 
 grace of repentance, to whom he will. When he touches 
 the rocky heart, by the rod of his power ; then, and not till 
 then, do the waters of repentance flow out. When he turned 
 and looked upon Peter, Peter went out and wept bitterly. 
 
 Yea, believers are indebted to Chrift. for all that they 
 have, and for all that they hope for. Eph. i. 3. B effed be 
 the God and Father of our Lord ]ef its Chrift ^ who hath blcfftd us 
 with all fpiriiual hteffings, in heavenly places, in Chrift Jefus. 
 As God's free grace is the fpring of every faving blefling ; fo 
 Chnft's blood is the channel in which they all flow. In this 
 channel, their regeneration flows. Tit. iii. 5, 6. Not by works 
 of righteoufnefs which we have done ; but according to his mercy 
 he fkved us ; by the wafhing of regeneration, and the renewing 
 of the holy Ghoft, which he fed on us abundantly, thro* Jefus 
 Chrift our Saviour. Here we have an account of the moving 
 caufe of their new birth : not any good works they had done 
 before converfion, but the rich mercy and free grace of God : 
 or, as the apoille expreiles it, Net by works of righteoufnefs 
 
 which 
 
rcfpeCting Christ's Merits £;;iIntercc!ISon. 97 
 
 vjhtch we have done, hut according to his mercy he farjed us. 
 We have an account of the efficient caufe of their new birth, 
 in thefe words, by the wafhing of regeneration y and the renz 
 of the holy Gho/L What he calls, the wafhing of regeneration* 
 in one claufe, is called, the renewing of the holy Ghoft, in the 
 other And we have an account of the meritorious caufe of 
 this privilege, in that claufe. Which he foe d on us abundantly \ 
 thro' Jefus Chnft. Their pardon flows in this channel.— 
 Col. i. 14. In whom we have redemption thro' his blood, the for - 
 givenefs of our fins. The bleffing of pardon, is here exprened 
 by redemption, becaufe therein believers are redeemed from 
 the yoke of the law's curie ; the full weight of which, no 
 mere creature is able to bear : and this redemption come- to 
 the believer, thro* Chrift/ s blood. Bv the llieddino- of his 
 blood, Chrift made atonement for the fins of his people; and, 
 upon this footing, the bleffing of pardon is conferred upon 
 them. To this they are indebted for their acceptance. — 
 He hath made us accepted in the beloved, faith the apoftle, 
 Eph. i. 6. Believers are accepted as righteous in God'^ fight. 
 God beholds them with a pleafant countenance : and it is in 
 Chrift, rhe beloved, they are thus accepted. It is only in th^ 
 robe of Chrift's ricrhteoufnefs, that raiment of their elder 
 
 ley obtain the blefiing To Chrift's blood they 
 arc'. : for their adoption. Gal. iv. 4,5. IVhcnthcful- 
 
 nejs ' te was come % God fent forth his Sw, made of a 
 
 worn ndet ibt la\ . — that we might receive the adoption 
 
 cf ' - vers are brought into the glorious liberty of 
 
 .1 : and, with a great fum, Chrift obtained their 
 freedom for them. \\\ order hereunto he bad to become a 
 bend-ftrvant unto his Father, and to perform that hard iervice 
 which they owed, Chrift behoved to be m :de under the law, 
 in their room, and to fulfill it in the:r itead ; that they mio-ht 
 be put a nong God's children, and get the gee tage of 
 
 the hcjt of nations It is in this channel, their Sanctirication 
 flows. This is one of the fruits, which grows upon the tree 
 of Chrift's crofs. tie ga might 
 
 fanctify and cleanfe it, with the wjfhin . r, Eph. v. 26. 
 
 He gave himfeffor h':s pi Qp/e f that he ;. : hem from 
 
 all iniquity, Ga!. ii. 14. ' Hence they are defigned, the /'Until- 
 fied in Chrift Jefus, 1 Cor. i. 2. And, thev arc (aid to be 
 fanclified, as well as jufttfied % m the Lord j 
 
 j Cor. vi, 1 1. And, in hue, Glorification comes in the channel 
 
 of 
 
98 Review of the DoClrine of the Ejjay Chap. XI. 
 
 of Chrift's blood. Rom.vi. laft. The is death, 
 
 but the gift rf God is t 1 rnal lift % thro" Ci 
 Accordingly, the glorified faints are repreieuted, as c 
 their crowns at Chrift's feet; in token of their acknov. 
 ment, that to him they are indebted far 
 which they are advanced. It is the burden of their long, 
 Unto him tbut loved us, and ivaftjed us f rem our (ins in his hi 
 and hath made us kings and fricfts unto Cod % and his Kit her : 
 To him he glory, and dominion, for ever, and ever. Am,n m 
 i. 5, 6. Not only do they praife Chrift for their pardon, 
 they alio praife him for their compleat falvation ; or for his 
 making them kings and priefts unto God. 
 
 But here, more particularly, (1.) We (hall take a view of 
 the reafons, which the author afligns, why falvation is afcribed 
 to the death of Chrift. (2.) We ihall examine the companion 
 which he ftates, between the efficacy of the righteoufiK 
 Chrift, and the virtue of good men in general And, 
 (:>.) Confider the parallel which he runs, between the inter- 
 ceilion of Chrift, and the prayers of the faints. 
 
 SECTION L 
 
 A Review of the Reafons, rffigned by the Author, -why our Salvation 
 is afcribed, in Scripture, unto /AHDeath o/Christ. 
 
 While our Author denies, that the Redeemer purchafed 
 any ftving blefling for his people ; he gives us two reafons, 
 why our falvation is afcribed to the death of Chrift, in 
 Scripture. 
 
 The firft is, becaufe the death of Chrift paved the way to 
 his exaltation ; wherein he is veiled with power, to confer 
 falvation upon penitent finners. Thus, faith he, Page 324. 
 line 2d. " But becaufe the attainment of that power was the 
 " fruit and reward of his obedience unto the death, and was 
 c: neceflarily connected with it 5 therefore, our redemption and 
 u falvation, are frequently afcribed in Scripture, unto the 
 11 more remote caufe of them, the death and pailion of Chrift; 
 " as well as to their immediate and efficient caufe, which is 
 <• his immortal life and power : nay ; ofiener afcribed unto 
 
 " the 
 
SecXI. rcfpc fling Salvation by Chris t's Death. 99 
 
 46 the former, than to the latter. " Again, Page 315. line 5th. 
 * % How the fufferings and death of Chrift, tend to fave men 
 iC from the guilt of fin, — their efficacy towards this happy 
 " end, flows chiefly from their leading the way to that cele- 
 H dial aggrandifement and power, whereby he is able to lave 
 ff them to the uttermoft, who come unto God by him.'* 
 
 But, if the death of Chrift, be only the remote caufe of our 
 falvation; how comes it to pafs, that the Spirit of God, in 
 Scripture, afcribes it oftener to the remote, than to the im- 
 mediate caufe? Mud not this have a tendency, to miflead men 
 in this important matter; and to induce them to lay a greater 
 (trefs than they ought, upon the death of Chrift ? Yea, ac- 
 cording to our author's fyftem, the death of the Redeemer, is 
 not fo much as even the remote caufe of our falvation. -He 
 maintains, that the honour to which Chriit is advanced, "now 
 in his exilted (late, is conferred upon him, nor as the re 
 of his fufferings and death, but as the reward of his obedience : 
 of which, he acknowledges, his patience and refignation, dif- 
 covered under his fulFerings, were a leading part. 
 Page 498. He after ts, (as was formerly obfeiwed) that the 
 death of Chriit was merely accidental, owing to the wickednefs 
 of the Jews, at the time of his appearance among them: 
 and, that he would have anfwered all the ends of his million, 
 tho' he had not died. So that, according to this, the death 
 of Chriit is no caufe at all, of our falvation ; not fo much as 
 a remote one. And how ablurd is it, to fuppofe, that the 
 Spirit of God, in Scripture, ihould fo often afcribe our falva- 
 tion, to that which is no caufe of it at all ? 
 
 The Doctor attempts to illuftrate the above reafon, P. : 
 line 7th from the foot ; by the example of a patriot hero, 
 who u delivers his country from oppreilion or l! 
 u gaining a deciiive victory over its enemies ; but iofes his 
 U own life, in the conflict, as it hath (onetimes happened : 
 " (the world hath feen fcveral inftances of men, who devoted 
 " their lives to inevitable deftruction, for the good of their 
 ** country) we fay very truly, that he faved his country with, 
 " and at the price of, his blood ; tlto' the ihedding of his 
 " blood, was not the thing, that did directly and immediately 
 " procure its fafcty; but rather the vigour of his arm. 
 €i wife and refolutc conduct. ,} 
 
 Wjb 
 
loo Review of the Doctrine of the Ejjay Chap. XL 
 
 We anfwer, in the fuppofition here made ; when the patriot 
 hero is (aid to lave his country bv his blood, there is no danger 
 of miftaking the meaning. Every one muft know, that the 
 lofs of his blood, was not the true and proper caufe of the 
 deliverance of his country ; for this, it was indebted to his 
 wifdom and courage. But the cales are not parallel. We 
 will ibppofe another inftance, namely, That the inhabitants 
 of a city had provoked their king to wrath, by their rebellion; 
 that he had come ngainft them, with a large and powerful 
 army, to deftroy them ; that, in his clemency, he had offered 
 to pardon their crime, upon condition that the principal peri on 
 in the city, mould voluntarily confent to be off. red up a 
 facrifice for them. Let us further fuppofe, that that perfon, 
 from a fmcere love to the city, had chearfully accepted of the 
 terms propofed ; and, accordingly, had been put to death, in 
 the room of his fellow citizens. (Something fimilar to this, 
 hath fometimes happened among men.) In this cafe, it might 
 juftry be faid, that that patriot citizen had delivered his city by 
 his blood : and, when it was fo faid, every one who knew the 
 circumftances, would understand, that his blood was the true 
 -and proper caufe of their deliverance. This may ferve as a 
 limiEnsde to illuftrate the important point in hand. An eleel: 
 world were guilty before God : Ke might juftly have taken 
 vengeance upon them all, by giving them their portion with 
 the devil and his angels. Chriir, by his Father's confent, 
 jrave fatisfaAion to juitice, for their offence, by offering up 
 himfelf a facrifice for them : upon this footing, God delivers 
 them from going down to the pit : They /hall never per if h^ but 
 Jhdl bene evi r lulling life. And, therefore, qur falvation is 
 afcribed to the death of Chrift, as the true and proper caufe 
 cf it. 
 
 Christ is reprefemed in Scripture, as a Pudeemer by price. 
 The elect were lawful captives to juftice ; they could not be 
 delivered without payment of a price ; and no other ranfom 
 would fatisfy, but the precious blood of the Redeemer. And 
 it is upon the footing of Chrift's being a Redeemer by price, 
 that he is a Redeemer by power : taking the elect, by force, 
 out of Satan's hand ; binding the ftrong man, and fpoiling 
 him of his goods. But, while we maintain, that the death 
 of the Saviour, including his com pleat righteoufneft, is the 
 alone meritorious caufe of cur falvaticn ; we acknowledge, 
 
 that 
 
Seel. I. re/pefling Salvatic7i by Christ's Deatft. ior 
 
 that the bleflings of falvation, are fometimes afcribed in 
 fcripture, unto his refurrection, his inrerceflion, and exaltation. 
 The fenfe, however, in which they are afcribed to thefe, is 
 very different from thai, in which they are afcribed unto the 
 death of Chrirt. 
 
 Thus, our Juftincation is afcribed unto the Reiurrecrion 
 of Chrirt, Rom. iv. 25. becaufe this was a mod convincing 
 proof, of God's having accepted of the facrifice of Chrift ; and 
 of his be in 3 well plea fed, for his righteoufnefs fake. It is a 
 fure evidence, that God is, the God of peace ; or, in other 
 words, that Chrirt hath mr.de peace, by the Idood of lis trofs * 
 feeing God hath brought him again from the dead. The 
 Surety's being discharged from the prifon of the grave, is a 
 fure evidence, that he hath compleated the payment of our 
 debt, and hath laid down every farthing of the immenfe fum. 
 Chrirt's being put inpoffeflion of the glorious reward, promifed 
 liim by his Father, is a fure evidence, of his having finiihed his 
 work, to his Father's content and Satisfaction. 
 
 Again, cur Salvation is afcribed to the Exaltatien of Chrift, 
 Rom. viii. 34 becaufe, in his exalted irate, he is verted with 
 authority, to con f err the bleflings of falvation upon his people. 
 As he is the Truftee of the New Covenant, in whole hand all 
 its fulnefs is lodged ; he hath alfo the clifpenfjng of this fulnefs 
 committed unto him. He is a Prince and Savi 
 give repentance unto f/rael end r nv.jfrm ofjins. He is the 
 Steward of his Father's houfe, who gives the children their 
 portion of meat La due feafon. 
 
 And, in like manner, our Salvation is afcribed nnto the 
 Intercellion of Chrirt Heb. vii. 25. becaufe, as his people's 
 advocate with the Father, he inaketh interceflion for thefe 
 bleflings, winch he hath pnrchafed. Which interceflion, does 
 Slot cor.liir, in his fupphcating in a way of mere favour; but 
 rdthet in his claiming, in a way of right, that thofe bleflings, 
 which he hath purthafed for them, be conferred upon his 
 people. And feeing he ever liveth I intercefli. 
 
 his people, this fecures their o falvation i 
 
 the Father I v. hat he 
 
 Not only, is his will, as & the v. ill of the 
 
 r ; but he aiks ihv J, in a 
 
 4J full 
 
102 Review of Rcafons afjlgnedin the E [fay Ch.XI. 
 
 full confiftency with the ftrid His mterceiTion in 
 
 n, is founded upon the facrifice, which he offered up on 
 
 earth. His being our Advocate, reiults from his being our 
 Propitiation. i John ii. 1,2. // any man fin, zue have an 
 
 ite with the Father, Jefus Chrijt the right ecus ; and 
 the propitiation for cur fins. Thus, tho' our falvation be 
 afcribed in Scripture, to the refurrcction, exaltation, and 
 interceffion of Chrift ; it is not afcribed to thefe, in the fame 
 fenfe, that it is unto his death. The death of Chrift, includ- 
 ing the whole of his righteoufhefs, is the alone meritorious 
 caufe of our falvation: and if his refurrection, exaltation, and 
 interceffion, be viewed as caufes of it at all ; they are caufes of 
 a different kind. 
 
 A fecond reafon which the Doctor adduces, why our fal- 
 vation is afcribed to the death of Chrift, is contained in thefe 
 Words, Page 350. line if. from the foot. " Since Jefus 
 i% Chrift, therefore, became a willing facrifice for the truth, 
 u and laid down his life, in confirmation of his doctrine, 
 i: which is the New Covenant, promifing the remiffion of fins, 
 <; and eternal life, to all finners, who repent and live virtu- 
 u oufly : it was very natural, efpecially when {peaking to 
 u perfons educated in the Jewifh religion, to reprefent the 
 u blood cf Chrift, as ;he blood of a Covenant- victim ; and to 
 '•' afcribe all the bleflings of the Covenant, to that blood, by 
 \* which it was ratified and fealed.'' See, to the fame 
 purpofe, Page 349. at the top, &c. 
 
 According to this view of the matter, the death of Chrift 
 is merely to be viewed, as the death of a martyr. He died to 
 confirm his doctrine ; of which, as our author teaches, God's 
 promifing remiflton of fins, and eternal life, to fuch as repent, 
 and give fmcere obedience, is the principal part. But, if the 
 
 1 of Chrift, was a confirmation of his doctrine ; the Dr. 
 will not furely deny, that his miracles were a ftill higlur 
 confirmation of it. The death of a martyr, is rather a con- 
 firmation of his own faith, of the doctrine which he taught; 
 than a confirmation of the doctrine itfelf. It is a fure evidence 
 1 hat a man believes thefe doctrines which he teaches, when 
 he is willing to lay down his life for them. But, after all, 
 the man may labour under a miftake. Perfons may fuffer for 
 
 fe religion, as well as for a true. But the miracles of 
 
 Chrift, 
 
Se ft. I. for afcribing Salvation to Chrijl's Death. 103 
 
 Chrift, were a full and convincing proof of his doctrine irfelf : 
 thefe being fo many feals appended to it, by heaven, for its 
 confirmation. And we are fure, it is contrary to God's 
 holinefs, his goodnefs, and faithfulnefs, to fet to his feal^to a 
 falfehead. Hence we find our Saviour, in the days of his fleih, 
 frequently appealing to his miracles, to the works which he 
 did, as a proof of his million and doctrine, John x. 25, 37, 38; 
 Now, if our falvation be afcribed to the death of Chriit, 
 merely, becaufe, by his death, he confirmed his doctrine ; is it 
 not ftrange, that it is not oftner afcribed to his miracles, which 
 were a ftill higher confirmation of it? And how furprifing is 
 it, -that our falvation. mould be always afcribed to the death 
 of Chrift, which was the weaker ; and never afcribed to his 
 miracles, which was the ftronger confirmation of his doctrine. 
 
 Further, if our falvation be afcribed to the death of Chrift, 
 merely becaufe thereby he confirmed his doctrine ; then it 
 follows, that, for the fame reafon, it may be afcribed unto the 
 death of the apoftles, and other martyrs, which have followed 
 Chrift. Their doctrine was the fame, for ftibftance, with his 
 doctrine ; and their death was a confirmation of it. And, 
 therefore, upon the fame principles, upon which our author 
 fuppofes, that falvation is afcribed to the death of Chrift ; it 
 may be equally afcribed unto their death : And thus the glory 
 of our falvation, is not peculiar to Chriit ; but this honour is 
 to be parcelled out among the martyrs, who have gone before, 
 or have followed after him. Upon the fame grounds, upoa 
 which believers glory in the crofs of ChriiL * according to our 
 author's principles, they ihould glory in the crofs of the 
 martyrs But Paul was otherwife minded : God forbid, 
 (faith he) that I fhoutd glory ,favc in th: crefs of our Inrdjeftfs 
 Chrift ; by whom the world is crucified unto me, and I ui; 
 world, Gal.vi. 14. When faith is in lively exercife, the faints 
 find meat to their fouls in the death of Chriu, which (we are 
 afraid) our author knows nothing of. ChiiiVsfie/b, to them, 
 is meat indeed; and his bhod is drink indeed. By faith they 
 fee Chrift's crofs to be the atonement for their lin, and the 
 ranfom of their fouls. They fee it to be the payment of 
 their debt, and the price of their falvation, &C, Good reafon 
 then ry in it. 
 
 O2 SECT. 
 
io4 ?b$ Met its cf C u n i s t , and the Chap.XI. 
 
 SECTION II. 
 
 The ComparipM which the Author fates y between th: efpcaey 
 cf the Righteoufnefs 7 Christ, and the Virtue of goed 
 
 .ntd. 
 
 Our Author acknowledge*, that Godblefies menforChrilVs 
 fake : but at ihe fame time, lie maintains that there is nothing 
 extraordinary in this part of the divine procedure ; feeing it 
 is God's or in the courfe of his providence, to 
 
 conferr be .en, for the fak'* of the good. Thus 
 
 (as he obferves) ...t God, of old, bltifed Laban for 
 
 Jacob's fake : and bieffed the houle of Potiphar for Jofeph's 
 fake, &c. According to the Doctor, the righteoufnefs of 
 Chriit is t with God, fur procuring bleffmgs, in the 
 
 lane way, that the piety and holinefs of good men, are. — 
 , Ciith h- , 75. line 6th. from the foot. u Next 
 
 u to the mercy of God, which is never to be forgotten, the 
 " benefit of our redemption by Chriit, flow chiefly from the 
 i( righteotjfnefs and holinefs of his life : and particularly from 
 <c the eminent patience, piety, fubmiifion, and benevolence, 
 u displayed at the clofe of it; which avail with God in favour 
 *< of (Inners, in the fame manner, as do the piety and virtue 
 u of good men in general : only the effects of fuch lingular 
 44 excellencies are proportionally greater, and more exten- 
 z. H To the fame purpofe, fee Page 27$. line 1.4th. 
 from the foot. 
 
 From this it appears, that the Doctor fees no difference in 
 kind, between the merits of Chriit, and the merits of the. 
 faints: in his view, they differ only in degree. And if fo, 
 then the faints may be (aid to be the Saviours of the world, 
 in the fune fenfe, that Chriit is the Saviour of it : differing 
 only in degree. Men are bltifed for the fake of the faints, 111 
 the fame way, that they are bleifed for Chriit's fake : only, it 
 feems, a greater number, are bleifed for the fike of Chriit, 
 than for I of any other faint. Thus, initead of one 
 
 Saviour, and Mediator between God and man; there are 
 millions of Saviours, and Mediators ; even as many, as there 
 have been, and will be faints, unto the end of time. But, in 
 oppoikion to this doctrine, the Scripture teaches, that the 
 
 rights- 
 
Sed.II. pretended Merits of Saints, compared, icy 
 
 righteoufnefs of Chrifl: is efficacious with God, in a very diffe- 
 rent manner, from that, in which the piety, and holinefs, of 
 the faints is Co. Thus, 
 
 (i.) God fometimes conferrs temporal bleffings upon wick- 
 ed men, for the fake of the faints : but he bellows fpiritual 
 bleffings, even grace here, and glorv hereafter, upon men, for 
 the fake of Chriil. Eph. i. 3. Bkffcd be the God, and Father 
 of our Lord Jefus Chrifl, who hath bl?ffed us -with all fpiritual 
 kleffings, in heavenly pLices, in Chrifl . True, indeed, the 
 Doctor denies this. He grants, that for the fake of Chriil, 
 God be [tows on men, the means of repentance, and lengthens 
 out their fpace of repentance ; but he refufes, that God be- 
 ftovs any laving bleiiing upon them for ChriiVs fake. See 
 Pages 282, 283. According to the Doctor's creed, wicked 
 men receive the very fame benefit from the faints, which they 
 receive from Chrifl. The very fame bleifings are conferred 
 upon tlvm. for the fake of the faints, which are conferred {or 
 the fike of Chriil. But the contrary of this, we have proved 
 If] the proceeding part of this Chapter. 
 
 (2.) When God is faid, in Scripture, to blefs wicked men 
 for the fake of the faints ; the meaning often is, for th> & 
 
 ts Thus of old, God wonderfully multiplied the 
 flocks and herds, of Laban, and Co increafed his wealth, for 
 Jacob's fake. Gen. xxx, 27 that is, for Jacob's benefit; that 
 here >y Laban might be excited to (how kindnefs unto him. — 
 GoC\ profpered Putiphar, in all his affairs, for Jofeph's fake • 
 that i- , for Jofcph's benefit ; that hereby Potiphar might be 
 ltirred up, to deal kindly with Jofeph, who was a ftr anger in a 
 id, (Jen xxxix. $. But when God is faid to con- 
 ferr oiciimgs upon men, for Ciinft's fake ; the fame meaning 
 Cannot be affixed to the words. The Redeemer necdb no 
 ailiitance from us. — Our goodnefs cannot extend unto him. — ■ 
 We can make no addition to his glory and bltUednefs. 
 
 (3.) Be it fo, that God fometimes rewards the obedience 
 of his faints, by conferring temporal bleffings upon others, for 
 their fakes : yet thefe rewards, are not re \ hue 
 
 of grace. The faints do net merit the leail blclling to them- 
 felvcs. Thus Jacob confefles, Lord, Iamnofiuon 
 Icafl of J- tkt and f all the truth, which 
 
io6 The Merits ^/Christ, and the Chap.Xf. 
 
 Jbewtd unto thyfttv.mt, Gen. xxxii. 10. As the firft Melting 
 God beftows upon tlie Cunts, is of grace ; lb, alio, are ail the 
 r blewags, he con fe its upon them. It is by the grace of 
 arc -what they are. And if they do not merit any 
 blefling to themfelves, far lefs can they merit bleflings unto 
 others. The rewards conferred upon them, in the way of 
 duty, we fay, are not rewards of debt, but of grace. They 
 are not rewards to the work, but to the worker And they 
 are rewards to the worker, not for his work's fake, but for 
 ChrifVs fake. It is for Chrilt's fake, that God blefles the 
 faints, in themfelves ; and it is for Chrift's fake, that he 
 bleffes them, in inch as are connected with them. Hence, for 
 Gcd to bkfs wicked men, for the lake of the faints, is mate- 
 rially the Line, as to blefs them for the lake of Chrifl : it 
 in this at lail. But, on the other hand, the rewards of 
 Chrilt's obedience, arc not rewards of grace, but of debt — 
 Our author, indeed, denies, that merit, in a proper fenfe, can 
 be afcribed to Chrifl. See Page 284. This necefTariiy fol- 
 lows, from his denying the divinity of Chrifl. Were Chrifl 
 a mere man, a perfon of the fame order with ourfelves 5 in 
 that cafe, there could be no intririlic worth in his obedience 
 unto the death, to merit our falvation. But feeing he is God, 
 as well as man ; the fame in fubflance, equal in power and 
 in glory, with the Father ; upon this account, there is an 
 infinite worth and value in that righteoufnefs which he 
 wrought out ; fo that it truly and properly merits the reward 
 promifed him. 
 
 Ix order that a work may be ftrictly and properly meri- 
 torious, it is necefTary, (1.) That it be perfect; otherwife it 
 is a tranfgrefficn of God's law, and fo expofes the perfon to 
 God's wrath and curie. (2.) That it be not due by the 
 perfon ; otherwife he is but an unprofitable fervant, who 
 hath done what was only his duty. (3 ) That it be per- 
 formed in his own flrength ; otherwife, inftead of God's 
 - a debtor to him, he is a debtor to God. And, (4.) That 
 ar a proportion to the reward promifed : In as far, as the 
 reward exceeds the work performed ; in fo far, it is of grace, 
 pot oi debt. Now, if we examine the good works of the 
 f»mts, by this rule, it will appear, that they are in no fenfe 
 .orious. For, 
 
 (1.) They 
 
Sect. II. pretended Merits of SairJi^ compared. 107 
 
 (1.) They are not perfeA. Their beft duties fall fhort of 
 tint perfection which the law requires. The bed cf the 
 faints, do not love and obey God, with all thejr heart, with 
 all their foul, ivith all their ftrength % and vjiib o.U their mind. 
 There is much unbelief, mino-Jed with their faith : there is 
 much colJnefs, mingled with their love : much pride, with 
 their humility : much hypocrify, with their Sincerity, &c. — 
 There is an iniquity, which cleaveth to their rnoft holy things; 
 and which needs to be purged away. This the people of God 
 are fenfible of : Hence confefies the Church, IV e are all as an 
 unclean thing ; and all our right l eou fr.effes, are as filth? rags, 
 Ha. lxiv. 6. Not as tbo* I had already attained, faith Paul, 
 eithjr were already perfect, Philip, hi. 12. Again, 
 
 (2 ) Their good works are due by them. Obedience is 2 
 debt which the faints owe to God. This debt is due by them, 
 as they are creatures. Every creature, by the law of its 
 creation, is bound to obey the will of the Creator. And i: is 
 due by them, as they are redeemed creatures. The obliga- 
 tion, which the faints are under, to the performance of duty, 
 inftead of being weakned, by what Chrift hath done for them ; 
 it is hereby ftrengthened. Others are bound to obey God, 
 becaufe he is the Lord : the faints are bound to obey, pot 
 becaufe he is the Lord ; but becaufe he is their God a:: I 
 Redeemer. So that, after they have done all, they have clone 
 only what was their duty; yea, they have fallen far ihort of it, 
 
 (3.) Theih good works are not performed in their own 
 ftrength; but in the ftrength of promifed grace. They are 
 ftrong, not in themfelves, but in the Lord, and in the f&wer cf 
 his might. God is the ftrength of his people's heart, and he 
 is the ftrength of their hands. Their I ftrength is 
 
 from God. 2 Cor. iii. 5. Not that we arefvfjicient cj' 
 t-) THINK any thing as ofourfelvcs; but ourfufjici.ncy is oj 
 And their willing, and working, ftrength is from him — 
 Philip ii. 12, 13. IV ark out your own falvation, . 
 and trembling; fir it is Gjd which WORK FT U in yott t huh to 
 WILL, and to do, of his good pltafure. This the Cunts arc 
 fenfible of: hence ib that resolution of the Pialmilt, P&l, 
 bi\\. 16. / \\ ILL go it the ftrength of the L:rd Cod: 1 WILL 
 ition of thy rightemfnefs % even oj thine only. Accord- 
 y, thev give God the glory, of whatever good they ^\o \ 
 
 I 
 
Io3 The Merits c/Cu R I s T, and the Chap. XI C 
 
 I laboured more abundantly than they all ; (fiith the apoftle) 
 I /, />/// the grace ofCnd whit l \ n:e y i Cor. xv. 10. 
 
 The more good they perioral, they are. the deeper in debt to 
 free grace. And, 
 
 (.;.) Thk good work? of the faints, do not bear proportion 
 to the reward proHiifed j as necefFarily refults from what harh 
 been now obferved. The faints, by their heft duties, defer ve 
 nothing from God ; no, not fo much as the leaft of all his 
 mercies : far lets do they deferve that glorious reward which 
 is awaiting them Our light affliction, -which is but for a 
 w', work th for US, a far more exceeding, and an eternal 
 iveigl i %f ri:ry y £ Cor. iv. 17. And again, faith Paul, 
 fan thai the Jiiffc 'rings of this prcfint time % are not -worthy 
 to be ccrnpared with the glory which Jh all he revealed in us, 
 Rom. viii. 18. 77; if fin is death; hut THK GIFT OF 
 
 God is eternal life, thro* J e jits Chrijl our Lord } I\om vi. laft. 
 True, indeed, the faints, in Scripture, are fometimes repre- 
 fented, as being worthy, Rev. iii. 4, &c. But, we muft re- 
 member, that their worthinefs is not inherent, but imputed. 
 They are not worthy in themfelves ; but they are worthy, 
 thro* the worthinefs of the Lamb put upon them. In them- 
 Jelves, they deferve God's wrath and curfe : but. viewed as 
 in Chrifr, and as covered with the robe of his righteoufne fs, 
 they have a juft and legal title to eternal life ; to grace here, 
 znd glory hereafter. 
 
 But, on the other hand, if we confider what hath been 
 above ; it will appear, that ChriiVs obedience unto the 
 death, is, flrictly and properly, meritorious of the reward 
 promifed him. For, 
 
 (1.) It was perfect. That obedience which he gave fo the 
 by his holy and righteous life, was perfect, in the higheit 
 iVnfe. Gods commandment, v^e are told, is exceeding broads 
 and the Saviour's obedience was no lefs extenfive. It 
 perfect, as to parts ; perfect, as to degrees ; and perfect, as 
 to duration. And, in like manner, the fatisfaction which he 
 gave to juftice, by his fuffermgs and death, was a perfect 
 . action. He bore the v hole of the punifhment, due to us 
 for fin. The curfe was executed upon him, in its utmoft 
 extent. He completely finiilied the work, which the Father 
 gave him to do. 
 
 (a-) Ckp. 
 
Se&.IK pretended Merits of Saints ^ compared. 109 
 
 (2.) Christ's obedience unto the death, was not due by 
 him. for himfelf. Juftice had no claim upon him, for fatif- 
 faciion, on his own account ; for he never o;re:;ded it : He 
 hi zv no fin^ neither was guile found in his mouth. And, ia 
 like manner, the law, as a Covenant, had no claim upon him, 
 for obedience, on his own account. As was obferved, upon 
 a former article, it was in the form of a Cove lat the 
 
 Redeemer obeyed the law, in his holy and righteou 
 and, in this form, he owed nothing unto it. And, altho' the 
 human nature of Chrift, was fubject to the law, as a rule ; 
 yet, the obedience which he performed, in his holy and 
 righteous life, is to be viewed, as the obedience of his perfon, 
 God-man Now, if we view Chrift, in refpeel of his perfon, 
 he is the law's mailer ; and not its fervant. 
 
 (3.) Christ's obedience unto the death, was performed 
 in his own itrength : we mean, in the ftrength of his divinity. 
 The divine nature, ftrengthened the human, in running the 
 courfe of his obedience ; and, alio, fupporred i:, under the 
 infinite load of wrath, which lay upon it. It is true, Chrift, 
 as man, is reprefented in Scripture, as being ftrengthened by 
 his Father, and by the Holy Ghoft. But, feeing ?M rhe peribns 
 of the Trinity, are one GOD, one Being, one EiTence, one 
 Subftance ; accordingly, the fame divine power, is common 
 to them all. And, 
 
 (4 ) Christ's obedience unto the death, bore a full 
 proportion to the reward, prom; fed him. The righteoufnefs 
 which he wrought out, is the righreoufnefs of God • and lb 
 hath an infinite value and worth in it. Upon this account, it 
 ftri&ly and properly merirs the falvation of an elect world : 
 Yea, it hath worth in it, to merit the falvation of the v. 
 human race ; and even of millions of worlds, had it been lb 
 appointed. And, e thus, j cribe true and 
 
 proper merit, to Chriit's obedience unto the death; this by 
 jio means derogates from the freedom of Gocl's grac 
 Doctor fuppofes. For, the Redeemer 1 ate price, 
 
 for our falvation ; we pay n< ' ' .t : tho' of debt to him, 
 
 it is of grace to us. 'j innel, in which our 
 
 falvation fiows, magnifies the e:t, jrace. 
 
 When a frier- d bel 
 
 as a mark of his kindnef , tho' it nothing : Bur, 
 
 hath been at great expence, to procure that favi ch he 
 
 confers; we coniider thia, c , eis. 
 
 P 
 
 SECT. 
 
I io The Intcrceffton a/Christ, and Chap. Xf t 
 
 SECTION III. 
 
 The Paralell which the Author runs, In twcen the IntercefTion 
 (j Christ, and the Prayers of the Saints, conjidered. 
 
 The Doctor maintains, that the Interceffion of Chrift, is 
 prevalent with the Father, in the fame way, that the prayers 
 and interceffions of the faints are. The tjfeclual fervent prayer 
 rf the right our, we are told, avaUetb much,, James v. 16. 
 We have fo:ne remarkable inftances of this, in the cafes of 
 Mofes, Samuel, and Elijah. And, our author teaches, that 
 the fuccefs of their prayers, arifes from the refpeft which God 
 hath, to their pifcty and obedience. Thus, Page 262. line 9th 
 from the foot. Having mentioned feveral inftances, of the 
 fuccefs of the prayers of the faints, he adds: " Many other 
 * examples might be produced ; but thefe are fufficient to 
 u fhow, that God is plea fed, to have refpect unto the piety 
 " and obedience, of his fervants ; and, on their account, to 
 " beftow, in many cafes, important benefits on thole, who 
 u are yet in a ftate of enmity with him." 
 
 But, herein our author errs, not kftowlng the Scriptures. 
 As we obferved, a little ago, all the righteoufnefs of the faints, 
 are as filthy rags : their heft fervices, are ftained with fin ; 
 and, upon this account, they deferve God's wrath and curfe. 
 There is an infinite evil in im ; and, therefore, the finfulnefs 
 which adheres to the bed duties of the faints, infinitely down- 
 weighs the goodnefs which is to be found about them. When 
 the faints have lively views, of the evil nature of tin, and of 
 the imperfection of their fervices, they cannot refrain from 
 lothing and abhorring themfelves. I have heard of thee, by 
 the hearing of the ear; (faith Job) hut row mine ey e feet h thee : 
 tVbereforc, I abhorr my/elf and repent in dufr, and in afhes. — 
 Job xlii. 5, 6. And, how much more lothfome, mud they 
 appear, in the eyes of the infinitely holy God, who is of purer 
 eyes, than that he can behold iniquity ; did God view them, as 
 in themfelves? 1 John iii. 20. For, if our heart condemn us, 
 God is greater than cur heart, and know eth all things. Hew 
 abfurd, then, to talk of God's having fuch a refpecl, to the 
 piety and obedience of the faints, as to bellow bleffmgs upon 
 
 others, 
 
Sett. III. the Prayers of the Saints^ co?npared. 1 1 1 
 
 others, on their account ? Can that which deferves a curfe, 
 procure a blefling ? Can that which renders a perfon lothfome 
 in God's fight, be a motive to influence him to beftow import- 
 ant benefits, upon thofe who are at enmity with him ? 
 
 Accordingly, the faints do not put up their prayers to 
 God, in their own name ; but in Chrifl's name. Did they 
 come to a throne of grace, in their own name, they would find 
 no accefs there : No regard would be ihown to their petitions : 
 God would turn a deaf ear to their cries. This they are 
 fenlible of, therefore they come to God in ChrilVs name; they 
 bring him with them, in the arms of their faith. When they 
 draw near to God in prayer, they draw near to him, as in 
 Chrift. They prefent Chrifl's righteoufnefs to God, as tbf 
 foundation of their plea, for every bleflmg crying. Behold, 
 God, ourfnield; and look upon the face of thine anoint ecL God 
 gives a gracious anfwer to the prayers of his faints, not for 
 their own fake, not from a refpect to their piety and obedience ; 
 but for Chrifl's fake : or, from a refpeel to his meritorious 
 righteoufnefs. The prayers of the faints, as they come from 
 them, are polluted and defiled ; but the Redeemer walhes them 
 in his blood ; he takes away the iniquity, which cleaves unto 
 them: and, what is good about them, he prefects that to God, 
 perfumed with the incenfe of his merit and interceihon ; and 
 thus procures a gracious anfwer. 
 
 Yea, as fome have expreffed it, thefe prayers of the faints, 
 which are put up, for things agreeable to God's will, and in a 
 right manner, are Chrifl's prayers. Not only are they indited 
 by his Spirit ; but, Chrift, as it were, prays them over again ; 
 willing that thefe bleilings which they have afked, be conferred 
 upon them: and, upon this footing, they are bellowed. So 
 that the prevalence of the faints prayers, is founded upon the 
 prevalence of Chrift's prayers. When thefe" things are am- 
 fidercd, it will clearly appear, that the interceflion of Chrift, 
 is prevalent with God, in a fenfe, quite different from that, in 
 which the prayers of the faints are prevalent. 
 
 According to the Doctor, there are many advocates with 
 
 God, for men. All the Hants, in his view, are advocates with 
 
 God, in the fame fenfe with Chrift. But the apoftle (peaks 
 
 as the onlv Advocate with \' .:. i John ii. i . 
 
 Pa 
 
1 1 2 The Inter ccjfion ^/Christ, nnd Chap. XT* 
 
 ! with the Father i Chrift 
 
 According to the doctrine of the Elfay, 
 
 millions of t! . sc indebtc m, to the 
 
 piety and obedience, cf thefe good men, who were related 
 
 u. Bur, in pppofirion hereunto, we find all the 
 
 triumphant company, afcribing the whole glot r f«d- 
 
 vation, to the Qain Lamb. Thou art worthy, ling thev, tj 
 
 the book, and to open fhe 4 reof: for thou waj}flain f 
 
 and haft t *a\ emi d us unlo Go J, by thy blood.. 
 
 Ti; E, let us hold faft thefe important doftrines, 
 
 reflecting the: efficacy of the merits and intercefiion of Chrift j 
 in oppo(it:on to the corrupt doclrines of the Eifay . Remember, 
 O believer, that you are indebted to the Saviour, not only for 
 the means of repentance, an.! for the fpace for repentance, you 
 have enjoyed ; but, you are alio indebted to him, for all that 
 you have, and for all that you hope for. There is not a 
 blefling comes to yen, from a cup of cold water, to a feat with 
 Chrift, upon his throne ; but comes in the channel of his blood. 
 The t rice of blood, is the inscription, upon every article in the 
 treafury of your blefiings. All things are yours, becaufe ye 
 ar$ Chrjt's. And ; therefore,, let him have all the glory. 
 
 Can it fail to fill you with indignation, to hear the death of 
 the great God your Saviour, represented, merely, as a motive 
 to influence God, to difplay his mercy, in conferring bleffings 
 upon men : and to hear his infinitely meritorious righteoufnefs, 
 degraded lo far, as to be laid upon a level, with the righte- 
 oufnels of the faints; which, in their own confeiiion, is but 
 filthv rags? While others boaft of their own righteoufnefs, 
 let our tongues (ing aloud of the righteoufnels of Chrift: and 
 let our refoiution.be, with the Pfalmift, that we will -make 
 Ion of bis righteoufnefs ; even of his only. If others will 
 upon the fimdy foundation of their own good works, and 
 of the good works of other men ; who can hinder them? But 
 let us build upon the fure foundation, which God hath laid in 
 Zion : And, other foundation can no man lay, than that is laid, 
 ivbich is Chrift Jefus, i Cor. ill. II. If the Doctor, and his 
 followers, will venture their ialvation, upon their own pre- 
 tended merits, and the pretended merits of the faints; they 
 muft abide the confequenccs : But let us, with Paul, commit 
 our fouls, with all our concerns, into Chrift's hand; and here? 
 
 they 
 
Seel. III. the Prayers of the Saint r y compared. 1 1 3 
 
 they will be fafe. 2 Tim. 112. Ik :ow, wham I have believed; 
 a>'.d am perfuaded, ihut he. is able to keep that which I have com- 
 mitted unto him, again/} that day. 
 
 God forbid, O believers, that we mould difcourage you 
 from the practice of good works. In obedience to the divine 
 direction, I'hefe things nve aifirm confiantly, that they which 
 have believed, fhould be careful to maintain good works. Your 
 obligation to duty, inftead of being weakned, is firengthened, 
 by what Chrift hath done for you. Your holinefs, was one 
 great end of your election, of your redemption, of your effectual 
 calling ; and of all the ordinances, and providences of God f 
 towards you, whither of a fmiling or frowning nature. By 
 a holy walk and converfation, you will glorify God ; you wiil 
 honour Chrift ; you will adorn the profeflion of the gofpel ; 
 you will edify your fellow faints ; you will (top the mouths of 
 enemies; you w ill recommend religion, to all around you ; 
 you will manifeit the reality of your faith, and the fincerity of 
 your love, &c. But, be aware of building any thing upon 
 your good works . Look for no mercy, but in the channel of 
 Chrift's blood. We exhort you/ particularly, to abound in 
 the exercife of prayer : You are commanded to pray always; 
 to pray without ceajing: In every things by prayer and /applica- 
 tion, to make your requffts known to God Sec. But, be aware 
 of thinking, that God will hear you. for your own fakes. If 
 you do fo, your prayers will be an abomination unto God. 
 Look for a gracious anfwer to your petitions, only for Chrift ? s 
 fake. When you contemplate the worthleflhefs of your 
 prayers ; let this comfort your heart, that you have an Advo- 
 cate with the Father,, Chrijt Jefiis the righteous: who ever 
 (ivetk, to make ir.tercejfwnfor you : And him the Father hearetb 
 always, 
 
 CHAP. 
 
C "4 ] 
 
 CHAP. XII. 
 
 A Review cf the Doflrine of the Effay^ concerning 
 Christ^ Prieflly Office ', and the Pardon of Sin. 
 
 OUR Author mains, that Chrift was not a proper Prieft 
 on earth: and that he was not confecrated to his prieflly 
 office, till he afcended into heaven ; where he expiates fin, by 
 remitting it, upon our repentance. Thus faith he, Page 345. 
 at the top. *' Moreover, what Jefus does for us, as a pricif, 
 u was not completed, by his fuffc rings on the crofs, when he 
 " was not yet properly confecrated to his prieflly office ; but, 
 4 < having become obedient unto death, and being afterwards 
 lc railed from the dead, and inverted with all power in heaven 
 ¥ and earth, he officiates, as an high prieft, over the houfe of 
 " God; and expiates, perfectly, all fins whatever, part, pre- 
 " fent, and to come; provided they be truly repented of. — 
 " He not only grants penitent finners, the remiflion of their 
 " (ins, in this world, as the law of Mofes did, and the free 
 cc enjoyment of the privileclges of God's church; but, will 
 <: finally deliver them from death, and crown them with 
 ¥ immortality. And, as his fufferings were the neceffary 
 i: means of preparing him for the great office of expiating, or 
 4< making atonement for the fins of men; it is evident, he 
 " could not effectually and completely execute xhat office, 
 ie until he afcended into heaven, and fat on the right hand 
 " of God." 
 
 Here we may obferve, (1.) That the remiflion of (ins, in 
 which (as is evident from the words now quoted) our author 
 places the principal part of Chrift *S pricftly office, is no part of 
 it at all. It is not as a Prieft, but, as a King that Chrirt gives 
 unto Ifracl the remiffion cf fins , Acts v. 3 1. Among men, it is 
 an act of royal power, to pardon condemned criminals : And, 
 in like manner, it is an act of the royal power, with which 
 Chrift is inverted, as King in Zicn, to pardon condemned 
 
 finnenv 
 
Chap.XII. 0/ Christ's Priejlly Office, &c. i T 5 
 
 f luncrs. As a Prieft, indeed, Chrift purchafed the bleffmgs 
 of the New Covenant, for his people ; but, it is as a King, 
 that he beftows them, upon thofe for whom they were 
 purchafed. 
 
 (2 ) If the exercife of Chrift's prieftly ofnee, ly (as our 
 author teaches) in the remiflion of fin ; then it follows, that 
 the Father, and the Holy Ghoft, are Priefts, in the fame fenfe 
 in which Chriit is a Pried. For the pardon of fin, is repre- 
 fented in Scripture, as the act of the Father, and of the Holy 
 Ghoft, as well as the act of the Son. Hence the apoftle ufes 
 this as a motive, with the believing Ephefians, to influence 
 them to forbear, and forgive one another ; namely, Becaufe 
 God \ for ChrifFs fakty had forgiven them, Eph. iv. 32. And 
 he puts the believing Corinthians in mind, what a great change 
 the grace of God had made upon them. Before conversion, 
 they had been the chief of finners; But, now, faith he, ye are 
 ivajhed ; ye are jufiified ; ye arefan&ified; in- the name of 
 th? Lord JefuSy and by the Spirit of our God, i Cor. vi. 1 1. 
 There they are faid to be jnftified, as well as fanctitied, by the 
 Spirit of God ; which bleiling of jufiification, includes in it, 
 rhe priviledge of pardon. Again, 
 
 (3.) If the exercife of the prieftly office of Chrift, ly in trie 
 remiflion of tin ; then, according to the doctrine of the EfTay, 
 as will be (hown afterwards, the Redeemer is not yet veiled 
 with the office of a Prieft : nor will he be confecrated to that 
 dignity, till the laft day. t For it is not till that time, according 
 to our author's fyfte'm, that the fins of the penitent are re- 
 mitted them, by their being railed from the dead, and put in 
 pofleflion of immortal 1 i ! "e . 
 
 In oppofition to this doctrine, the Scripture teacl 
 Chriit was a Prieit en earth. Here he executed the principal 
 part of his prieftly office. Every one who knows any tl 
 of the work of a pried, undcritanJs, that his chief bulinefs is 
 to offer facrifice. To this purpofc, is that expreflion,Hcb. v. 1 . 
 Fur every high fr'ujr, taken from among m -fir 
 
 men , in things pertaining to Cod; that be may vffzr Ir Ah gifts 
 and facrificet for fins. Now, it was on earth, where 
 Saviour performed this part of his prieftly work, by l 
 himfdf a facrifice, in the room of his people. T! 
 
 in* 
 
1 1 6 Review of the DoClrinc of the EJJay Chap.XII. 
 
 indeed, under the law, were confecrated, and fet apart to their 
 office, by the offering of facrifices. They were (infill men, as 
 well as others; and, therefore, before they entered upon their 
 prieftly work, a ceremonial atonement behoved to be made 
 fur their fin ; to put them in mind, of the holinefs of that God t 
 before whom they were to minifter ; and, alfo, that it is only 
 thro' the blood of Chrift, which was typified by the blood of 
 thefe facrifices, that their fervices could be accepted. But 
 Chrift had no fin of his own. Heb vii. 26. For fuch an High 
 Priejl became us, who is holy, harm!:/}, unit filed, ftp ar ate from 
 Jimu rs. So that there was no need for his being confecrated 
 to his prieftly office, by the offering up of a facrifice. Accord- 
 ingly, he entered upon his prieftly work, from his birth. He 
 ill to lufFer, fofoon as he began to live. His facrifice was 
 laid upon the altar, in the moment of his incarnation ; it con- 
 tinued burning upon the altar, thro' the whole of his humilia- 
 tion ; and was completed, when he bowed the head, and gave 
 tip the ghoft. 
 
 Under the law, after the high prieft, on the great day of 
 atonement, had offered up a facrifice, in the room of the whole 
 congregation of Ifrael, he entered into the moft holy place, 
 carrying the blood of the facrifice along with him ; with which 
 he fprinklcd the mercy, feat. And, id like manner, after Chrift 
 had finifhed his facrifice on earth, he entered into heaven, at 
 his afcenfion, carrying, as it were, the blood of his facrifice 
 along with him. In the fanctuary above, he now minifters 
 within the vail, prefnting his blood unto his Father; and 
 willing, upon the footing of it, that thefe blefiings, which he 
 huh purchafeel, be applied unto his people. There is this 
 difference among others, between the type and the antitype ; 
 namely, When the high prieft, under the law, entered into 
 the moft holy place, he did not fit down there, but flood, for 
 the ihort time he was officiating; and foon returned from that 
 iacred habitation. But, on the other hand, when Chrift had, 
 ■fit/, or, by the facrifice of himfelf, purged our fins, he 
 bath for < ver fat down on the right hand of the Majefiy en high, 
 Heb i. 3 . 1 he facrificing part of his prieftly office, was finifhed 
 long ago, and will never be repeated. Heb. ix. 26. New, 
 OlfCff, in the end of the world, hath he appeared* to put away fin, 
 by the facrifice of him ft If Again, Verfe 28. So thrift was 
 Qnce offered, to bear the fms of many. But the intcrceeding 
 
 part 
 
refpeding C H R I s T *s Pricfily Office^ 8cc. 1 1 7 
 
 part of his prieflly cfTice ftill continues, and will hever have 
 an end. He ever liveih to make inter ceffion, Heb. vii. 25. 
 
 Furthfr, the Doctor maintains, that by pardon and jufti- 
 fication, ftriclly fpeaking, we are to underftand, our refurreo 
 tion from the dead, and being put in pofleffion of immortal life. 
 Thus, Page 231. line nth. (peaking of the remiffion of fin, 
 or of tak'ng away the guilt of it ; he obferves, It " is purely 
 u the effect of divine grace, the work of God, and our Saviour, 
 " wherein we can, directly, have no mare." For, as he adds, 
 line 1 8th. u We are not able, by any power of ours, to open 
 u the prifon of the grave; to difingage our (elves from death, 
 u the wages of fin; and feize on eternal life. This is the 
 u gift of God, thro' our Lord Jefus Chriit. ,> There you fee, 
 he explains the remiifion of our fins, by our being brought 
 from the prifon of the grave. And, again, Page 232. line 
 nth. " The truth now is, tho' we are often fiiid, in the New 
 " Teftament, to be juftiiied, faved, redeemed, delivered, and 
 " the like, becaufe we are put in the fure way of obtaining 
 li thefe benefits; and cannot fail of them, but by our own 
 " fault: yet, ftrictly fpeaking, we are, at prefent, faved from 
 u the guilt of fin, in hope and expectation, rather than in 
 u actual poflelTion.^ 
 
 The texts which he adduces, in fupport of this wild opinion, 
 fuch as, We walk by faith, and not by fight \ 2 Cor. v. 7. — 
 We are faved by hope, Rom. viii. 24. &c. prove, that the 
 compleat falvation of believers, is the matter of their hope. 
 But it by no means follows, that their pardon and jollification 
 are fo. The Scripture uniformly reprefenrs the pardon of (in, 
 as a blefling, actually conferred upon believers, in this life. — 
 Blefftd is the man, faith the Pfahnift, whofe tranfgreffion is 
 forgiven, whofe Jin is covered, and to whom the Lord aoth not 
 impute iniquity, Pfal xxxii. 1. He does not fay, Bleilbd is 
 the man, whofe tranfgrtffionsyfta// be forgiven ; whofe fin 
 frail be covered ; as if this were a privilege to be conferred 
 upon the faints, in fome future period : Bur, Bleiled is the 
 man, whofe tranfgrellion /'/ forgiven ; whofe fin is covered : 
 pointing out, that this is a privilege already conferred upon 
 them. He charges his foul, to blefs the Lord, for conferring 
 this privilege upon himfelf, Pfal. cm. 3. Blefs the Lord, my 
 fiul, who fard truth all thim i j. Matt, thy Ji':s are 
 
Ii8 Review ofthcDoflrinc of the Eff ay Chap.XII. 
 
 forgiven thee, faid Chrift to him, which had the palfy, 
 v. to. And, faith John to thefe young Chriftians, to 
 whom he writes, i John ii. 12. I write unto you, little child- 
 ren, becaufc your fins are forgiven you , fr his name's pike. — 
 In like manner, the Scripture uniformly reprefents juftification, 
 as a blefling actually enjoyed by believers in this lite. By him, 
 ell that believe, are juflified from all things ; from which ye 
 could not be juflified by the law of Mofes, Acts xiii. 39. Again, 
 Bt'ing juft'h-d by faith, we have peace with God, thro 9 our Lord 
 Jefiu Chrijt, Rom v. 1 But ye are wafhed, but ye are juflified, 
 in thi name of the Lord J( /us Chrift, and by the Spirit of our God, 
 faith Paul to the believing Corinthians, 1 Cor. vi. 11. True, 
 indeed, as fome exprefs it, There is a declarative juftification 
 cf believers, which will take place, at the laft day: that is. 
 Then the fentence of juftification, which was formerly parted 
 in their favours, will be declared, and publifhed before an 
 aflembled world. But the declaration of a fact, fuppofes the 
 prior exiftence of it. And, feeing the Scripture uniformly 
 reprefents pardon and juftification, as blefhngs actually enjoyed 
 by believers, in this life ; how ftrange is it, that the Doctor 
 ihould fo positively aflert, that thefe benefits will not be con- 
 ferred, till the laft day ! 
 
 As was obferved on a former article, our author fuppofes, 
 that the death which the law threatens againft the tranfgreflbr, 
 is only temporal death. This led him to maintain, that, by 
 the pardon of fin, or the removal of the curfe, we are to un- 
 deritand, our Refurreclion from the dead. One error leads 
 to another. He fays nothing of the happinefs which the fouls 
 of the flints enjoy, from the time of their feparatton from the 
 body, till the refurrection : into which happinefs, Chrift 
 promifed to admit the penitent thief; and the profpect of it, 
 made Paul long to depart. It feems to be part of his fyftem, 
 that the foul dies with the body, and will be raifed with it, 
 at the laft day. Yea, this feems to follow, from the paffage 
 quoted above. If believers be not juftified, faved, and re- 
 deemed, till the laft day : then, certainly, they are not admitted 
 into heaven, till that time. Thefe fouls which are entered 
 into glory, and admitted to the beatific vifion and fruition of 
 God, are certainly delivered from the wrath to come : but, 
 according to our author, falvation from the wrath to come, is 
 a bkffiag, not to be enjoyed, till the refurreclion. Hence, 
 
 fakh 
 
refpe Cling C if R I s T *s Priejlly Office, Sec . 1 1 9 
 
 faith he, Page 323d line 6th from the foot. " Upon the 
 6 whole, our refurrection from the dead, and falvation from 
 1 the wrath to come ; or, in one word, our final deliverance 
 1 from the guilt and puniihment of fin ; is a work to be effected 
 i only by the operation of that mighty power which Godjiath 
 c given to our Lord Jefus Chrift, whereby he is able to fub- 
 4 due all things unto himfelf." There, you obferve, he 
 
 mentions our refurrection from the dead, and deliverance from 
 
 the wrath to come, either as exprciiions of the fame import; 
 
 or, as blemngs, which go hand in hand. The abfurdity of 
 
 which, we have mown already. 
 
 &2 
 
 C O V- 
 
C I** ] 
 
 CONCLUSION. 
 
 TIT E occafion of this Warning, fuggefts to us, various 
 melancholy reflections. Thus, 
 
 (r.) We have reafon to mourn over the ftate of the re- 
 formed Churches in general. It is not with them, as in 
 months paft. The reformation caufe, hath greatly declined. 
 Antichrift hath recovered much of that ground ho had formerly 
 loft. Popery hath overfpread many countries, where the 
 Reformation once fiouriihed. There were once famous 
 Proteftant Churches in Poland, Hungary, and Bohemia ; but 
 they have, long ago, been laid in rums. A great part of the 
 French nation, once embraced the reformed religion: in the 
 reign of Henry the 3d. of France, there were no lefs than 
 2500 reformed Churches, in that kingdom ; in fame of which, 
 there were 7000 Communicants, and feveral minifters. Many 
 famous national Synods were held in France ; but, alas! the 
 Proteftants which are now to be found in that extenlive empire, 
 are but an handful, in comparifoa of what they once were — 
 Some of the princes of Germany, whofe anceftors were pillars 
 of the reformation, have now returned to the Romifli 
 communion. 
 
 And, where the Proteftant Religion is frill profefTed, alas! 
 how greatly is it corrupted ? The Proteftant Churches were 
 once diihnguiihed, for their founcinefs in the faith. It is 
 pleafant, to obferve the harmony of the feveral public Con- 
 fcffions of the different Reformed Churches. 1 hey all agree, 
 in the grand diftinguiihing do&rines of the gofpel ; particularly 
 in that fundamental dcclxine, of ialvation by free grace, 
 reigning thro' the righteoufnefs of Chrift As the Cheruoims, 
 of old, which covered the mercy-feat, were graven with their 
 faces pointing towards one another, and both of them looking 
 towards the mercy-feat; in like manner, the feveral Proteftant 
 Churches, in refpect of the harmony of their public Creeds, 
 
 point. 
 
CONCLUSION. !2i 
 
 pointed towards one another, while they all looked towards 
 the mercy-feat, pointing out Chrift, as the grand Propitiatory, 
 in whom, alone, God is well pleafed ; and, in whom, alone, 
 our perfons and fervices, can be accepted. But, alas ! how 
 have the Proteftant Churches, fallen from their former purity? 
 True, indeed, as far as we know, they (till retain the fame 
 orthodox public ConfeiTions ; but, herein, they are like w hi ted 
 fepulchres, which are fair without; while within, they are full 
 of rottenuefs and dead men's bones. As the ferpent beguiled 
 Eve, with his fubtilty, Co, the minds of a great part, if not 
 the greater part of Protectants, are corrupted from the fin 
 city which is in Chriit. The pure doctrine of the Reformation 
 is corrupted by many impure mixtures. Much chaff is mingled 
 with the wheat; much drofs is mingled with the sold : and 
 much poifon is mingled with the generous wine. And, as 
 they have fallen fro n their purity in principle, they have 
 fallen frofi their purity in practice . They have left their fint 
 love. That holinefs of walk, and zeal for the truth, which 
 fhone {q much in the firft Reformers, is rarely to be met \ 
 Thus, the glory is, in a great mealure, departed from the 
 Proteftant Churches. 
 
 (2.) We have reafon to mourn over the ftate of the Church 
 of Scotland, in particular. The Church of Chriil. in- this land, 
 had arrived to a higher pitch in reformation, in doctrine, 
 worihip, difcipline, and government, than many of her filter 
 churches. Some have compared the Reformation of the 
 Church of England, to the refurrecron of Lazarus, who came 
 forth from the grave, with his grave clothes upon in 
 
 allufioc to the many Popifh rites and eremonies, me ftil 
 tains: whereas they have compared the Reformat: 
 Church of Scotland, to the reliurcction of Chriil, who, v 
 he rofe from the dead, left his grave clothes behind him . 
 And, to hold fait what they had attained, our godly ferefal 
 oftener than once, entered into a folemn Covenant with ( 
 But, alas! how greatly is this Church now corrupted: J 1 
 former times, the temple of the Lord, in this land, . 
 tifully reared up. according to the pattern ihown in the mount 
 of divine revelation ; but now, alas ! the enemy hath 
 the ianctuary, and all at once, with axes, and w 
 they are breaking down the carved work ! For a tin* . 
 vineyard of the Lord ; in this land; did thrive 
 
 the 
 
122 CONCLUSION. 
 
 the vines flouriihed, her hedge was carefully kept up, and the 
 beaits of prey excluded : but now, alas ! her hedge is broken 
 down; The bear out of the wood, doth wajie it ; art the wild 
 
 : of the field, doth devour it ! It is long fince the tares of 
 Arminianifm have been (own in this Church, which have taken 
 a firm root ; ami now Socinianifm hath made its appearance 
 among us, like a peitilence walking in darknefs. Can we 
 refrain from weeping, to think that fuch blafphemous doctrines 
 Jhould be publiihed in this land, where once the gofpel lamp 
 ihone fo brightly ; and, ei penally, that they ihould be vented 
 by a profefled foil of the Church of Scotland, once fo famous 
 for its purity? How juftly may the old complaint be renewed. 
 How is the gold become dim! henu is the mojt fine gold changed) 
 The crown is fallen from our heads: wo unto us % for wc 
 finned. Our Nazarites, which were whiter than /mw % 
 
 we blacker than a coal / And, what adds greatly to the 
 calamity, the generation leems not to be alarmed with the 
 danger, to which it is expofed. 
 
 A great part of the generation, feems to hare loft fight of 
 the faith once delivered unto the faints; and handed down "to 
 them, by their pious ancertors, at the expence of their bl< 
 The heavenly manna is lothed, as light food ; and the fiefh- 
 pots of Egypt, are preferred before it. The doctrines of 
 Chriit, are rejected, as unintelligible ; and the doctrines of 
 men, are embraced in their room. And loofenefs of principle, 
 hath made way, for loofenefs of practice. The doctri 
 free grace, hath all along been branded, by its enemies, as a 
 doctrine of licentiouinefs : but, let deeds bear witnefs. So 
 long as the doctrine of free grace flouriihed in Scotland, 
 practical godlinefs flouriihed : But, ever lince this heavenly 
 ;ne hath fallen into difrepute, practical godlinefs hath 
 viiibly declined. Along with a flood of error, a flood of 
 immorality hath come in upon us, threatning to carry all 
 before it. All flejb hath corrupted their way. The whole head 
 is fick ; the whole heart is faint : from the crown of the head f 
 to the fole of the foot , there is no founantfs . Many have not fo 
 much as a profeilion of religion ; and, among thefe who have 
 a profeilion, few, alas ! have a converfation becoming the 
 gofpel. While they are Chriftians in name, they are Heathens 
 in practice. While their voice is the voice of Jacob, their 
 hands are the hands of Efau. As the prophet fpeaks, By 
 
 tying* 
 
CONCLUSION. 125 
 
 lying, and /wearing^ and kilting, andflealing^ and committing 
 
 adultery , they break out, and blood touchsth blood. Religion is 
 evidently at a low ebb. The number of the godly, is but 
 fmall ; and thefe few, are greatly broken in judgment, and 
 affection. How is Zion become like a lodge , in a garden of 
 cucumbers; and like a befieged city? 
 
 (3.) We have reafon to mourn, on account of the unfaith- 
 fulnefs of the Judicatories of the Eftabhihed Church, in not 
 inflicting due cenfure, upon the author of the Eflay. It is 
 now a considerable time, lince that book was publifhed to the 
 world ; and yet we have never heard of any procefs being 
 commenced againft its author, in any of the ecclefiaftical courts, 
 to which he is in iubjection, on account of the damnable doc- 
 trines which it contains. Chrift hath tnftituted a form of dis- 
 cipline id his Church ; he hath appointed cenfures of different 
 forts, fuch as admonitions, rebukes, and excommunication, to 
 be inflicted upon offending church-members : which cenfures, 
 are defigned, partly for the good of offenders themfelves ; or, 
 as the apoltle expreffes it, for the deftruclion of the fiefl), that 
 thefpirit may be faved, in the day of the Lord J ejus. And, 
 partly, as a warning to others ; or, that others may fear.— 
 MiniA&rs are not to be exempted from church-cenfures, more 
 than others, when their conduct requires it. Yea, in as much 
 as the fins of ministers, are more aggravated, in their nature, 
 and more hurtful, in their confequences, than the fame fins 
 in private Cliriftians ; for thefe reafons, they fliould be more 
 feverely cenfured. Error in doctrine, efpeciallv if it be of a 
 more dangerous nature, expofes minifters to cenfure, as well 
 as immorality in practice. Tit. iii. 10. A man that is an 
 tick, after the frft and ftcond admonition, rejecl. If a 
 heretick will not be reclaimed, after the firft and fecond ad- 
 monition, he is to be rejected, and caft out of the church. 
 Gal. v. 12. / would they were even cut off\ that troubU 
 It is the Judaifing teachers, of whom the apollle there fpeaks; 
 thefe were a trouble to the churches of Galatia, and he ex- 
 
 Kefles this wilh concerning them, That they were cut off. 
 amely, by the fword of excommunication. Erroneous 
 doctrine, is of an infectious nature, like the little leavtn, which 
 leavens the whole lump. And, therefore, this corrupt leaven, 
 ihould be fpeedily purged out, before the infection fpread. 
 Erroneous teachers are, the little fixes, which fpoilthi 1 
 
 and 
 
I2 4 CONCLUSION. 
 
 and thefe foxes are to be taken, and caft over the hedge of 
 the vineyard. 
 
 We do not wlffli to bring a railing accufation againft the 
 Judicatories of the Eitabhihed Church; but cannot help think- 
 ing, that their conduct is highly criminal, in not judicially 
 condemning the dangerous doctrines contained in the Effay, 
 and pafling due cenfure upon its author. Hereby, 
 
 Thtry have been unfaithful to Dr. M'Gil! himfelf. As 
 wasjuft now hinted, one end for which church- cenfure was 
 appointed, was for the good of offending church-members. 
 They are an ordinance of Chriit, to bring them to repentance. 
 They are a medicine, which he hath "appointed, for healing 
 their fpirttual difeafes : and are a rod, to drive the prodigal 
 back to his father's houfe, and the ftraying iheep back to the 
 fold again Had the courts, to which Dr. M'Gill is in fub- 
 jection, inflicted proper cenfure upon him; perhaps, by the 
 divine blefling, this might have been over-ruled, as a mean to 
 recover him from the error of his way ; and to bring him to 
 the acknowledgement of the truth. What muff, we think of 
 thit ihepherd, who feeth a fheep wandering out of the fold, 
 and yet is at no pains to bring it back? What muil we think 
 of that phyfician, who feeth one of the patients, committed to 
 hs care, pining away in hisdifeafe; and yet will ufe no proper 
 medicine, for his recovery ? The application is obvious. 
 
 They have been unfaithful to the Congregation of Air, 
 over which Dr. M'Gill prefides. When a father hath found 
 out, that the nurfe hath given poifon to his child, inftead of 
 whole fome food ; would he not immediately turn her out of 
 his houfe? When a king hath been duly informed, that the 
 governor of one of his cities, hath carried on a traiterous 
 correfpondence with the enemy ; would he not immediately 
 call him to an account for his conduce ? And, in like manner, 
 when the judicatories of the church, to which Dr. M'Gill is 
 in fubjecYion, have been fully appriftd, that inftead of feeding 
 the flock, over which he hath been made an ovcrfeer, with 
 the whole ibme food of found doctrine, he hath given them 
 \e t tnjteai of bread; and a fcorpion y tvjlead ofafijb: is it 
 no' high time, they were calling him to an account for his 
 COtoducU We wiih the blood of the poor fculs in Air, may 
 
 not 
 
CONCLUSION. ttf 
 
 not> this day, be crying to heaven for vengeance, not only 
 upon Dr. M*'Gill, who hath attempted the murder of them ; 
 but, alfo, upon the courts, to which he is in fubjection ; becaufe 
 they have ufed no means to prevent the execution of the 
 horrid defign ! 
 
 They have been unfaithful to the generation. The author 
 of the Eflay, not content with endeavouring to poifon the 
 minds of his own congregation, by his damnable doctrines, 
 hath done what he can, to corrupt the generation at large, by 
 the publication of his book. And, therefore, are not the 
 Judicatories of the Eitablilhed Church, cruel to the generation, 
 in not endeavouring to oopofe an antidote to that poifon ? 
 Had they judicially condemned the dangerous doftrines con- 
 tained in the EiTay, and duly cenfured its author; this would 
 have ferved as a warning to the generation, to be on their 
 guard, againft the fnare which is laid for them. But when 
 they have taken no notice of either, is not this, upon the 
 matter, a giving their fanclion to them, and lb a being partner 
 with the author, in his guilt? 
 
 They have been Unfaithful to fucceedincr renerationsi 
 We ihould be concerned for the good of future generations, 
 that religion may thrive and profper among them ; that t ace 
 unto race , may praife God's r.am;. And, for this end, we 
 Ihould be concerned to hand down the truth, pure and entire, 
 unto them. Therefore, we faid, the Judicatories of the 
 Eftablilhed Church, to which Dr. M Gill is in fubjection, are 
 not only cruel to the prefent, but to after generations, in 
 fufFering the dodlrine, contained in the Ellay, to eicape, With- 
 out condemnation; and himfelf, Without ceniure. It is a wife 
 maxim, to refill the beginnings of evil. It i^ an cafy matter, 
 to pull up a young twig ; but, when it is fuffr red to grow into 
 a large tree, the tafk is more difficult. Had the Judicatories 
 done their duty to Dr. M'Gill, it may be, the unhallowed fire 
 he hath kindled, might, by this time, have been quenched : 
 but, by taking no notice of him, they have (offered the fire to 
 fpread ; and who knows, but, in a little time, it mav burn up 
 the greater part of the fynagogues of God, in the land ? Vm, 
 rcaibn is there to fear, that the flame will fpread to 
 fucceeding generations j and may, in the end, turn the Church 
 in this laud, which was once as a fruitful garden, into a waite 
 and howling vvildcrneis. 
 
 R They 
 
126 CONCLUSION. 
 
 THEY have been unfaithful unto the truth itfelf: which 
 jhould be dearer to us, than all earthly concerns. We find 
 the Church of Thyatira, feverely cenfured by Chrift, becaufe 
 Jhefuficrt\l that woman JeZ'bA, to teach, and to feduce his 
 /truants, Rev. ii. 20. And, in like manner, the Church of 
 Pergnmos, is condemned, becaufe (he had fuch in her com- 
 munion, as h, id the dcflrine of the Nicolaitans, Rev. ii. 15. 
 And, therefore, can the courts, to which Dr. M l Gill is in 
 fuhjeclion, be innocent 5 in fuffering him to teach, and to 
 feduce all around him ? Let none think, we are pleading for 
 perfecution. It is not civil, but ecclefiaflical rulers, of whom 
 we are (peaking ; and, it is not civil pains, and penalties ; but 
 church cenfures, we are pleading for. 
 
 And, in fine, by neglecting to inflict due cenfure upon 
 Dr. M'Giih the Judicatories, to "which he is in fubjechon, 
 have brought a lafting (tain upon their own reputation. 
 What muft the world think of them, efpecially of the General 
 jfffembly of the national church, which hath met once and 
 again, fmce the EiTay was publifhed ; and yet have taken no 
 notice of it ? It cannot be pled in their excufe, that they were 
 ignorant of what had happened ; for this thing hath not been 
 done in a corner. The errors contained in the Eflay, have 
 not only been vented fecretly, but have been publiihtd to the 
 world. It cannot be pled ; in their excufe, that they had no 
 power to puniih the delinquent. Their divine Mailer, hath 
 veiled them with authority, to cenfure offenders ; and, par- 
 ticularly, to drive buyers and fellers, out of his temple: and to 
 reject an heretick, after the firft and fecond admonition. 
 And, the civil rulers, under whom we live, have laid no 
 restraint upon them, to hinder them to execute thefe laws of 
 Chrift. Nor can it be pled, in their excufe, that the errone- 
 ous doctrines contained in the EfTay, are of little confequence ; 
 merely fpeculative points, which have no influence upon 
 practice : or fuch, as the learned and godly may differ, in their 
 opinion, about ; and yet exercife forbearance towards one 
 another ; for they are of the moit dangerous nature ; fuch as 
 ftrike at the very vitals of our holy religion, and are everfive 
 of -the very foundations of Chriftianity. Why, then, have 
 they taken no notice of them \ Muft not the world be temp- 
 ted to fuf]>cct, either that the leading party, in the Judicatories, 
 are fecretly attached to thefe doctrines ; and, in their heart, 
 
 wifh 
 
CONCLUSION. 1:7 
 
 wiih them fuccefs ; altho' they do net chcofe, openly, to avow 
 it : or that, Gallio-like, they care for none of tbffc things. 
 Strange ! fliall the fhepherds of the Sock, fee a ravenous wolf, 
 enter in among them, and tearing them to pieces ; and yet 
 not regard it ! Shall the profefled fervants of Zion's-King, 
 bear his name blalphemed, and fee a defign laid, to degrade 
 him from his throne, and to pull the crown from his head ; 
 and yet not have a mouth to open for hirn! Tell it not in Gaih $ 
 fublijh it not in thefireeh of Afcahn ! 
 
 (4 ) We have reafon to mourn over the cowardice and 
 filence, of the friends of truth, in the communion of the 
 Ettabliihed Church. We hope there are (till a goodly number 
 of ministers in the National Church, who are hearty friends to 
 the doctrine of free -grace ; and who abominate the doctrines, 
 taught in the Effay. But, to fuch we would fay, Why are 
 ye lb filent, upon fuch an occafion ? You remember the ftory 
 of the fon of Craeius, who was dumb ; when, upon the taking 
 of Sardis, a foldier was about to kill his father, the young man 
 was fo violently agitated by the fight, that the ftring of his 
 tongue broke, and he cried out, Don't kill Crsefus ! And, mall 
 you keep filence, when you fee the divinity and fatisfacYion of 
 your blelTed Lord attacked; when you fee an attempt made, 
 to rob him of his divine glory ; and to degrade him to the 
 rank of a mere creature i. 
 
 It is not enough, that you preach the doctrines of the 
 gofpel, from your pulpits ; and, that you even warn your 
 hearers, againft the dangerous doctrines, contained in the 
 Effay. Why do you not ftir up the courts, to which you. 
 belong, jtidicioufly to condemn thele damnable hereiies, and 
 to inflict: due cenlure upon their author ? Yea, why doth not 
 fome one among you, boldly (land forth, and libel him ? To 
 allude to the words of Mordecai to Efiher ; IV bo knoivctb, but 
 you are come to the miniilry, for fuch ct time as this? The eyes 
 of the godly, up and down, are upon you ; they look up to 
 you, in anxious expectation, that you will quit yowfiv. 
 men, and be Jtronc, in this day of trouble, and of treat 
 The eyes of the enemies of the truth, are upon you ; they 
 narrowly watch your motions : Should you join together, and 
 fct yourlelves as a brazeu wall, agaiuit them, there u reafon 
 \ ould intimidate them: Bu: ; if you lit ftillj 
 H 2 
 
123 CONCLUSION. 
 
 and do nothing; this will encourage them to come forth, from 
 their lurking holes, and openly to join the itandard, which 
 Dr. M'Gill hath lifted up. The eyes of your glorious Mafter 
 are upon you ; and he is calling to you, to come cut to the 
 help of tl: to the h, Ip r f the Lord, againji the Mighty .* 
 
 and is (hying, Wht is on my fide, who ? \tn> the eyes of the 
 truth, it (I If, as it were, are upon vou. When lying bleeding 
 in our tlreets, it cries to you, in the words of Job : Have pity 
 upon me, ye my friends ! 
 
 Call to mind the noble example, which many of your 
 predeceffars in office, let before you; who, boldly, ji'p trded 
 their lives, unto the deeith, hi the high places of the field, m 
 defence of the truth. Were thefe to arife from their graves, 
 how would they upbraid you, for your cowardice? and would 
 be tempted to diibwn you, as their children ; and to call you 
 ba (lards, and not ions, 
 
 It may be, you are aware, that mould ycu purflie the 
 courfe, recommended above ; by this means, you would expofe 
 yourfclves to the rage and indignation of Dr. M'Gill and his 
 friends, who would be ready to cry out againfc you, as the 
 troublers of Ifrael, as the difturbers of the peace &c. But, 
 what then? Better to incurr the difpieafure of men, yea, of 
 the whole world, than to offend God. Bltjfed are they, -who 
 are pcrfecuted for righteoufnefs fi.ke : for theirs is the king dim 
 of heaven. The apofrles went away from the chief priefts, 
 ; ejoicing thai they were counted -worthy to fuffer fhame far 
 ChriJFs name. And Paul was ready, not only to be bound, but, 
 to die at Jerufalem, for Chriffs fake. Or, perhaps, you arc 
 apprcheniive, that, tho' ycu mould venture to libel Dr. M'Gill, 
 there is no hope of its anfwering the end ; you are afraid, 
 that he would find fuch a powerful party to fnpport him, that 
 he would come off with impunity; and, fo, the latter end, 
 would be worfe than the beginning. But, Solomon tells us, 
 He that obferveth the wind, fhatl not Jow: Arid he that regardeth 
 the clouds, /hall not reap. It becomes us to do our duty, and 
 leave events to God. 2 Sam. x. 12. Be of good courage, and 
 let us play the men, for our people, and for the cities of our God ; 
 and the Lord do that, which fecmetb him good. We can icarcely 
 think, that matters are come to fuch a pafs, in the Church of 
 Scotland, that any of her judicatories, would dare to vindicate 
 
CONCLUSION. 129 
 
 the dangerous doflrines contained in the Effajr, and to difrhifs 
 it> author, without cenfure. But, if that fhould turn out, tol 
 be r he cafe, it is high time, that they were difcovered to the 
 world, in their proper light ; and that you were confidering, 
 how you can defend your conduct, in remaining fo long, in the 
 communion of fiich a corrupt Church? For, What felloi 
 bath righteoujmfs ivith unrighteoufnefs ? IV hut communion bath 
 light with darknefs? And what concord hath God with Bslial. 
 
 (5 ) We have reaf m to mourn, that the grounds of our 
 feceiiion inllead of being weakened, are ftrengthened. One 
 ground of our fecefiion from the judicatories of the Eftabl 
 Church, was, their purfuing fiich meafures, as actually cor- 
 rupted, or had a tendency to corrupt, the doctrine contained 
 in our excellent Confeflion of Faith, and Catechifins : 
 alas! we have reafon to fear, that the doctrine, taught by tbd 
 minifters of the Eftablilhed Church, is, upon the whole, mors 
 corrupt, than it was, when our fecelTioa was hrftftated. — - 
 We acknowledge, with pleafure, that there ft ill remains a 
 confiderable number of orthodox preachers, in the communion 
 of the Eftablilhed Church ; but, we have every reafon to 
 think, that they are upon the decreafe, inllead of being upon 
 the increafe. We cannot fuppofe, that Dr. M'Gill would 
 have ventured, to have publiihed the doctrines, contained in 
 his EfTay, had he not known, that there was a powerful party 
 among his brethren, ready to fupport him. We are forry to 
 obferve, that we have fo much reafon, to feparate, and to 
 continue in our feparation, even from what is commonly called 
 the hone ft p-irty, in the Eftablilhed Church ; as well as from 
 the lax or corrupt party ; not only becaufe of their conti 
 in the communion of that Church, after ihe is become (<j 
 corrupt : but alio, becaufe of their giving the right h^nd of 
 fellowship, to intruders ; or, to thofe, who preach and I 
 Neonomian, Arm! even Socinian errors; by fitting 
 
 in the lame judicatories with them ; and, we may fuppofe, 
 ailifting at the fame incremental folemnities With them : but, 
 alfo, becaufe of their not testifying fo faithfully, as they ought, 
 againft the corruptions of the Church : Particularly, in not 
 profecuting, and duly cenfuring, Dr. M'Gil! ; for his Socinian 
 blafpheuiies. 
 
 We 
 
130 CONCLUSION. 
 
 We arc commanded, to gua&J agair.fi: being partakers <JT 
 other nun's fins, I Tim. v. 22. to buy the truth, and net to fell 
 it y Prov. xxiii. 23. to contend eainejtly for the fa ; ih, once de- 
 livered unto the faints, Jude, ver. 3. to firive together for the 
 faith of the g ./pel, Phil p. i. 27. to rejeil an beretick afti r the 
 firj} and fecond admonition, Tit. iii. 10. Our Lord tells us, 
 John x. 1. that he that entereth not in by the door, into the 
 -fold, but climb eth upfome other way ; the feme is a thief. 
 and a robber. How zealous was the a pottle Paul, for the 
 purity of the gofpel ; and againft thefe hcreticks, who wanted 
 to pervert it : appears from what he declares, Gal. i. 7, 8, 9. 
 There be fome that trouble you, and would pervert the gojptl of 
 Chrifl: But though we, or an angel from heaven, preach any other 
 gofpel unto you, than that which we have preached unto y ou ; let 
 him be aceurfed. As we /aid before y Jo J ay I now again, If any 
 preach any other gofpel unto ycu } than that ye have received; l?t 
 him be aceurfed. 
 
 Another ground of our feceflion from the Judicatories of 
 the Eftabli fned Church, was, their breaking down our be ami- 
 ful Prefbyterian conftitution 5 particularly, by robbing the 
 Chriftian people, of their right to chufe their own minitters. 
 But, alas ! are not violent fcttlements, now carried on, with 
 higher hand than ever : And, is not the grievous yoke of 
 Patronage, now wreathed, more clofely than ever, about the 
 neck of the Chriftian people ? The late conduct of the 
 General AfTembly, in determining to leave out that article, 
 from their inftruttions to their Commifllon, wherein they were 
 wont to enjoin them, to watch every proper opportunity, to 
 addrefs the throne, for refcinding the law of Patronage : we 
 fay, their conduct, in leaving ouc that article, is an open de- 
 claration to the world, that they are well pleaicd with the 
 preient mode of fettling minifters, by Prefentations : they ' 
 love to have it fo, and do not wiili to have any alteration 
 nude, in the mode of fettling vacant congregations. 
 
 God forbid, that we fliould mention thefe things, in a way 
 of triumph ; we mention them as grounds of lamentation. — 
 We view our feparation from the Eitabliihed Church, as a 
 grievance. It would rejoice our hearts, to fee the grounds of 
 our feceflion removed: to fee thejudicatories of the Eitabliihed 
 Church, returning back to the Lord, from whom they have 
 
 deep- 
 
CONCLUSION. 131 
 
 deeply revolted : that Co we might, with a fafe confcience, 
 return back to their communion again. And, therefore, it 
 cannot but be grieving unto us, to fee them going on, from 
 evil unto worfe ; whereby the breach between us, is made 
 wider and wider. 
 
 In order that you may not be led away, with thefe nxange 
 doftrines, which are vented at this day : We would exhort 
 you, 
 
 if}, Study to be well acquainted with your profefled 
 principles. Ignorance paves the way to error. As all 
 colours are alike to a blind man; Co all doctrines are alike to 
 an ignorant man. Of this, the Church of Rome is perfuaded. 
 It hath long been a (landing maxim with her, That ignorance 
 is the mother of devotion: And hence it hath, all along, been 
 her great aim, to keep the people in profound ignorance ; 
 knowing that, other wife, her abfurdities would not pafs. It is 
 matter of lamentation, that ignorance of the principles of our 
 holy religion, abounds fo much among profeiling Chriflians. 
 U r hile they might have been teachers of other s % many need to be 
 taught, which be the firjl principles of the oracles of God. Many 
 who are acute in buiinefs, expert in managing the affairs o£ 
 this life, and even verfant in the arts and fciences ; are but 
 babes, in refpect of religious knowledge. This betrays a 
 horrid contempt of God's goodnefs, in bellowing the means 
 of inflruelion upon them ; and difcovers an aflonifhing want 
 of concern, about the falvation of their immortal fouls. And, 
 however little it may be attended to, yet, for certain, grofs 
 ignorance, under the means of grace, is a damning fin. 
 Hof. iv. 6 My people are deftroyed, for lack of knowledge — 
 // is a people of no under J landing; therefore, he that made them, 
 will not have mercy on them; and he that formed them, -will 
 /hew them no favour, Ifa. xxvii. 11. There is a believing 
 upon an unfeen Chrift ; but there can be no believing on an 
 unknown Chrift. 
 
 idly, Study the Scriptures. Take not your profefled 
 principles upon trull : Bring them to the ftandaru of Gcxi^ 
 word, and fee whither they will Hand that tell. To the Iwjl; 
 and to the teflimony, if they f peak not according to this word, it 
 is kecaufe iher: is no light in them, Ifa. viii 20. It is not 
 
 enough, 
 
i 3 * CONCLUSION 
 
 enough, that the truths you profefs to believe, are the profefle^l 
 principles of all the reformed Chillies ; or that they nre the 
 pj*ofefled principles of the Church of Scotland, contained in 
 her excellent Weftminfler Confeffion of Faith, Catechifms, 
 larger and fhortcr. It is not enough, that they have been 
 (worn to, in our Covenants, National and Solemn League; 
 and that they have been handed down to us, by our godly 
 anceftors, at the expence of their blood But the great 
 queftion is, Are they th^ true fay tngs of God? Are they the 
 things, which the Spirit fayeth to the Churches. The Bereans 
 ified the doctrine taught by the apoftles, comparing it with 
 die Scripture; for which, they are commended, as being more 
 noble, than thofe of Theflaloriica And, much more mult >>e 
 by the Scriptures, the doctrine of uninfpired men — 
 Ip.iplicit faith is due to Cod alone. Compare the doctrines 
 down in the Confeihon of Faith, by the Scriptures adduced 
 in fupport of them, and fee whither the foundation is fufficietit 
 to bear up the fuperftrucTure. Our faith niuft not ftand in 
 the wifdom of men, but, in the power of God. Faith, built 
 upon human teitimony, is of no- avail It may be compared 
 to a houfe built upon the fand, which w ill not (land the ftorm. 
 Vv r hen the rain defcends, when the floods come, when the 
 vinds blow, and beat upon it, it will fall. But that faith! 
 which is bottomed upon the divine teitimony, may be com- 
 pared to a houfe, builc upon a rock. Therefore, we laid, 
 fearch the Scriptures, looking up to God, that he may open 
 your eyes, to behold the wonders contained in his law ; and 
 to difcover the mind of the Spirit of God. in the Scriptures. 
 Diligently compare Scripture with Scripture : compare thefe 
 places, where the Scripture (peats more darkly, with ihefe 
 places, where it (peaks more clearly. 
 
 %dly y Study to be eftablimed in the truth. This was the 
 happy attainment of thefe Christians, to whom Peter writes : 
 e he reprefents them, 2 Pet. i. 12. as being e/rabljjbcd 
 in the prefent truth. The doctrines of the gofpel, in their 
 account, were not matters of doubtful difputation, but, faithful 
 fayingSy arid worthy cf all acceptation. They had a firm per- 
 il of the truth of them. A itatc of doubt and uncertainty, 
 ially in matters of fuch moment, as the doctrines of Reve* 
 la t ion, is a moil difagreeable irate. And, therefore, if this b& 
 me; take no reft, til! you have brought 
 
 till 
 
CONCLUSION. 133 
 
 the matter, to the barr of the holy Spirit, fpenk'ng in the 
 Scriptures, to be determined hy him Let your language, in 
 fuch a cafe be, with the Pfalmift; We w:llhear\ -what C:d the 
 Lord will Jp cik The cracles of God, 3re not like the ancient 
 Heathen oracles, whofe refponfes were fo ambiguous, that 
 they could be interpreted either way. The tru •pet of the 
 word, gives a certain found. There are fome things in the 
 Scriptures, hard to be umlerftood : But thefe truths, which 
 are neceffary to be known, in order to falvation, are fo clearly 
 revealed, in one part of Scripture, or another ; that, not only 
 the learned, but, the unlearned, in the due ufe of means, which 
 God hath appointed, may, by his blcfling. attain to a knowledge 
 of them. And, when you bring your difficulties to the word, 
 to be folved, look up to the Wondeful Councilor, that he may 
 open your underftanding, to tmderfhnd the Scriptures : Cry, 
 that the God of all grace, may ftrMfb, flrcnvthen* and pttle 
 you, 1 Pet. v 10. Let your language he, with Job, IV hat I 
 know not, teach thru me Or, with David, Lord^ Jh w m j thy 
 way; lead me in truth ; teach m°. And. having come to fomc 
 eftablifhment in the truth, be not foon ihaken in your minds. 
 Let not every fophiftical objection, (tagger your faith. If you 
 be fatistied, that the truths which you profeft to believe, are 
 agreeable to, and founded upon the divine word ; it is no 
 reafon, why you ihould call them again in queftion, hecaufe 
 you cannot anfwer every objection, which may be Mated againft 
 them. There is no truth, however evident, but a fubtile 
 difputant, may raife fuch objection* againft. it, as will puzzle 
 men of no mean abilities, to refute. And therefore, were 
 we to call in queftion, every truth, when we cannot anfwer 
 the objections, of the adverfaries, againil it ; this would ifiue 
 in univerfal fceptkifm. And therefore, we faid, ftudv to be 
 eftablifhed in the tru'h ; that you may not be, like c hilar, n, 
 toffed to andfr'j; and carried about with every wind of doclrine^ 
 by the Jl %ht of m n ; and cunning croftinejU whereby they ly 
 in waitt I deceive, Eph. iv. 14 As you have, therefore, received 
 Chrift Jcfus the Lord, faith the apoftle, to the CololTians, fo 
 walk ye in him, tooted and built up in him ; and cjiablijhed in 
 the faith, as you have been taught, Col. ii. 6, 7. And, again, 
 he exhorts them to continue in the fuitb, grounded and fettled, 
 and not to be mwtd away from the h.pe cflkegofpel } Col. i. 23. 
 
 6 
 
i 3 4 CONtLUSION. 
 
 qthtv, Be concerned to experience the power of the truth, 
 upon your own heart. He that believeth, hath the witnefs in 
 hi ' f >f i John v. 10. The power which the word hath had 
 upon his own heart, in quickning, enlightning, ftrengthning, 
 fanctifying, and comforting him ; is as a thoufand arguments, 
 in proof of the truth of it Whence is it, that the profeflion 
 of fo many Christians, is as the grafs upon the houfe tops, 
 which withereth afore it growcth up ? It is, becaufe the word 
 huh no root in them. Whence is it, that fo many make 
 Shipwreck of the faith, and of a good confeience? It is. becaufe 
 the gofpel never reached their hearts. Head knowledge, 
 however extenfive, is no fecurity againSt apoStacy. Perfons 
 may have all knowledge fo as to understand all myfteries; 
 and yet fall away into open infidelity. But, when the word 
 does not merely float in the head, but finks into the heart ; 
 ■when it is not only received into the understanding, but re- 
 ceived into the affe&ions ; when it is received in the love of 
 it ; this makes the perfon, proof againft the attacks of thefe 
 Reducers, who would rob him of his precious treafure. 
 
 And, it is not enough that you hold faft the truth, your- 
 felves : You are farther called, to do what you can, in the 
 •fphere and Station, in which God hath placed you, to item the 
 torrent of Socinian doftrine, which feems to be coming in like 
 a flood, upon the generation. In order hereunto, 
 
 i. Be careful in instructing yonr children in the knowledge 
 •of the truth. When God delivered his law to the ancient 
 Ifraelites. he gave them this charge, Deut vi. 7. Ana thefe 
 worsts , which I command thee, this day , /hall b in thine /;. art ; 
 and thou Jbali teach them diligently unto thy children: and Jh alt 
 talk of them^ wh^n thou fitteji in thine houf? ; and when thou 
 ly^ft down; and when thtu rifrfl up. i o which the Pfalmift 
 alludes, -Pfal. Jxxviii. 5 6 For he eftablifbed a tejtimony in 
 "Jacob, and appointed a law in Ifrael; which he commanded our 
 fathers^ that they fhould make them known unto their children.' 
 that the generation to come, might know ihem; even the children 
 which Jhould be born, who /Jjould arife. and declare ihem unto 
 their children; that th.y might fet their hope in God^ and not 
 forget the works of God, but keep his commandments. The 
 apofile enjoins Christian parents, to bring up their children, in 
 the nurture and admonition of the Lord, Eph. vi 4. This 
 
 exer- 
 
CONCLUSION. 135 
 
 exercife is recommended by the example of the godly, in 
 former times. / know, my fervant Abraham, faith the Lord, 
 concerning him, that he vjill command his children, and his 
 houfehold after him; and they (hail ke p the way of the Lord, to 
 d, juflice and judgement, Gen. xviii. 19 And, faid Joftua to 
 the people of Ifrael, ( hzofe } ou, this d v, ufcm y ou will ferve ; 
 but, as for me and my hou/e s we will fei vl th- L r jrd y Jofh . xx: v 1 5. 
 If you have a proper love to your children, it will be your 
 heart's defire and prayer to God for Chriit's (like, that they 
 may be faved And this will excite yon. to fhew u: to them, 
 the way of falvation : putting them in mind, of what they ere 
 to believe, concerning God; and what duty, God require* cf 
 them. If you have a proper regard, for the intereft of Chrift, 
 in the world ; you will be concerned, that the caufe of truth, 
 may flourilh, after you are dead and gone ; and that, infiead 
 ef the fathers, there may be the children, who will b. a feed to do 
 fervice to Chrift ; and to be accounted to the Ln d for a generation. 
 
 1. Study to recommend the truth, to all around you, by 
 a holy walk and converfarion. A tre is known by its fruits. 
 We may judge of the truth of a doftrine. by the fruits which 
 it naturally produces. Thit doctrine, which hath a native 
 tendency to produce holinefs, is from God. And, on the 
 other hand, that doctrine, which hath an oppofite tendency 
 can never be from him. As we formerly hinted, this hath, 
 all along, been a charge, brought againft the doctrine of free 
 grace, that it is unfriendly to hulmefs. And what a pity is ir, 
 that fo much handle ihould be given, for this charge, by the 
 loofe and irregular lives, of many of the profefled friend;; of 
 this doctrine. Such perlbns are a difgrace to their profeflion ; 
 by their means, the name of God, and the gofpel of God, is 
 blafphemed. Such are the worit enemies, of the doctrine of 
 the crofs, whatever they may think of it. So Paul accounted' 
 them : Many wjilk, faith he, of whom J have told you btfore, and 
 now tell you, even weeping, that they are the enemies of the crofs 
 of Chrijf Philip, hi 1 8. Would you wipe off the falfe afper- 
 fions, which have been call upon the truth ; and, would you 
 recommend it to all around you, Let your converfation be, as 
 become th the grfpclof Chnji. Let the grace of CJod, t:ach you 
 U deny ungodlinefs, anei worldly lujts ; . fVuerly, right e- 
 
 ovfly, and godly, in a prtfent evil world* By this means, you 
 will (top the mouth of gainlayers, 1 Pet. iii. 16. Forfi is the 
 
 S 2 
 
13* CONCLUSION. 
 
 vuili of God, that with well- doing, yon may put to fdtnee, the 
 
 net of jVlifh men. i Pet iii. 16. Havhiii a good con* 
 
 Jcinc , %h w 'rtcas thry f peak evil of you , as evU aocrs, they 
 
 be ajhamed, that fulfely accufe your good converjation in 
 
 CbtifL 
 
 3. Boldly confefs the truth, when you have a call to it, 
 in providence It is yo r duty to do fo. It is not enough, 
 that you believe on Chrift, with the heart ; you muft alfo 
 confefs him with the mouth It is your honour to do fo. 
 It is an honour, to be a witnefs for Chrift The enemies of 
 the truth, have reafon to be alhimed of their conduct : but- 
 the friends of it, have no realon to be afhamed of theirs.-—* 
 The caufe in which they are engaged, is good. .The Com- 
 mander under whom they fight, is good ; namely. Chrift, 
 the Captain of our jrlvation. The company, in which they 
 fight, is good ; viz. all the martyrs, and confeflbrs, who have 
 gone before them. And in fine, It is your intereft to do fo. 
 Such as confefs Chrift, before men; them he hath promifed to 
 confefs. before his Father, which is in heaven, Matth. x 32. 
 Whereas, on the other hand fuch as are afliamed of Chrift, 
 and of his words, before men ; of them he hath faid, he will 
 be alhamed, when he cometh in the glory of his father, with 
 the holy angels, Mark viii. 38. 
 
 And therefore, when you have a call unto it, boldly avow 
 your attachment to the truth ; and your reiblution to cleave 
 to it, whatever {hall be the conlequence. When you fee 
 others deferring the caufe of truth, and going over to the 
 enemies camp ; that ihould itir you up, the more couragioufly^ 
 to fight the good right of raith. Let it be your resolution, in 
 the itrength of grace, that, tho' all others Ihould for fake the 
 truth, yet will not you Choofe you, this day* "^hom ye will 
 ft 1 ve, (aid Joihua to the elders of Ifrael, ar for nt< and m\ hovfe y 
 -jj vjiii f y l the Lord. As fire burns hotted, in time of the 
 greateii cold ; fo, the more the truth is run down and denied, 
 the more fervent ihould your seal for it be. The more bold 
 the enemies of the truth are, in attacking ; the more valiant 
 ihould you appear, id its defence. 
 
 How 
 
CONCLUSION. 137 
 
 How unfamionable was the true religion, in the days of the 
 Prophet Elijah ; when that holy man concluded, that he alone 
 was left, of all the true worfliippers of God, in Ifrael? Yet* 
 that confid~ration did not abate, but rather inflamed his zeal. 
 He was very zealous, we are told, for the Lord God of Ifrael. 
 It may be, your confeflion of the truth, may expofe you to 
 fcorn and motkry from men : u on this account, they may call 
 you zealots, fanadeks, enthufiafts, &c. Yet, remember, O 
 believer, that Chnft endured thecrofs and defpifed the Ihame, 
 for you ; and ihall you grudge to bear a feoff, or a jear, for 
 him. Yea, what tho* your confelfion of the truth, ihould ex- 
 pofe you to fufFering and perfecution ; yet, feeing the Red emer 
 chearfully ihed his precious blood, and laid down his life, for 
 your ranfom ; it becomes you, chearfully, to lav down your 
 life for him. / am ready, rot only to be bound, faid the apoiile, 
 but to die at Jerufatem,fir his name's Juke. 
 
 4. Bear teftimony againft fuch as are corrupting the truth. 
 While you love their perfons, and offer up your prayers to 
 God for them, thu they 'may be recovered from the error of 
 their way : at the fame time, (b far as vou have a call to do 
 fo, teftify your abhorrence of their doctrines. r/av^ nofetlow- 
 fbip with th unfruitful works of darknejs, but rather reprove 
 them. Eph. v. 1 1. Rr, what feltowfhip hath right coufnefis with 
 unrightdoufn.fi ? What communion hath light with darknefa ? 
 And what concord hath God with Belial? 2 John, ver. 9. io,r I, 
 Whoforver tranfgreff»th, an i abidrth not in the doclrine ofChrift, 
 hath not God. He that abideth in the doclrine of Chrijl, he hath 
 both the Father and the Sm. If there come any unto you, and 
 bring not this doc7rine } receieve h'm not into your hwj'e, neither 
 bid himGod/p-?ed Fot he that biddcth himG idfpeed, is partaker 
 of his evil deeds. 1 hefe miniiters, who deny the doctrines of 
 original fm, and of the divinity and facisfa&ion of Chrift, 
 (which are the fundamental doctrines of our holy religion) 
 certainly abide not in the doclrine of Chnit : and, therefore* 
 you are not to receive them into your houfes, in a miniiterial 
 capacity ; otherwile you bid them God^fpeed, and are par- 
 lakers of their evil deeds. 
 
 If this publication, mall fall into the hands of any of you* 
 who are under the miniitry of fuch erroneous teachers : Wo 
 foleranlv call you, as you regard the glory of God, and the 
 
138 CONCLUSION. 
 
 falvation of your immortal fouls, to withdraw from them. 
 Your fubmitting to their miniftrations, whatever you may 
 think of it, is a bidding them Cod fpeed, and being a partaker 
 of their evil deeds. Thofe miniiters, who deny the funda- 
 mental doctrines of our holy religion, are not the mincers of 
 Chrift, but are miniiters of Satan. 2 Cor. x:. i« 14, 15. 
 For fuch are fcilfc ap r ftles, deceitful workers, transfwmmg them- 
 fclves into the *p r /tles of Chr'jt. Ann m marvel, jot Satan 
 himfelf is transformed into art angel of I ght : :h> tcf,rc, it is 
 no great thing, if his minfiers alfn, be trans/or ?ned as the 
 mxmflers of rightt oufnefs \ whfc end /hall be accoi dino to th ir 
 works. And, therefore, withdraw from the tents of th^fe 
 men, if you would not wifh to be ftiarers nith them, in thv ir 
 plagues. We find the apoftle, denouncing a curfe nguinit 
 them who mall preach any other gofpel, than thar vhich he 
 had taught the Galatians Gal. i. 9 If any man preach any 
 mker gofpel unto you, than that ye have received, hi him be 
 aecurfea. And this curfe, partly refpecls fuch, as knowingly 
 hear any other gofpel than that which is delivered unto us, 
 in the Scriptures of truth. It may be you tfiay think, t^ere 
 is little danger of your receiving any harm, by rhe corrupt 
 doctrine of thefe preachers ; feeing you difapprove of it But, 
 Can a man take coals in his bofom, and not be burnt. A tittle 
 leaven, havens the whole lump Error is of an infectious nature. 
 There is a itrong party within which is on its !.de ; and if 
 you willingly throw yourfelves, into the way of temptation ; 
 God may juiftly be provoked to fuffer you to fall before it. 
 
 5. Associate with the friend? of truth: ftrengthen their 
 hands, and encourage their heart in God's way. \\ here you 
 fee the banner of truth moil fully difplayed, thither you ought 
 to repair ; laying, with thefe of old, We will go with you, for 
 we have heard, that God is with y>u, Zech viii. 23. Such as 
 appear to us, to be the friends of truth, we mould bid them 
 God-fpeed, altho' they follow not with us, and do not belong 
 to the particular vilible church, of which we are members. 
 What a pity is it, that the friends of Chriit are fo much broken 
 and divided, as they are at this day? And, what a greater 
 pity is it, that their divilion in judgment, fhould be attended 
 with fo much alienation of affection ? No doubt, it would be 
 an agreeable thing to fee all the friends of truth, united toge. 
 ther, in the dofeit bonds of church-feilov.fhip. But,, were 
 
 we 
 
 
CONCLUSION. 13* 
 
 we perfuaded to drop our prejudices againft one another 5 
 did we fincerely love all, who feeni to love our Lord Jefus 
 Chrift ; while we teftify againft what we take to be wrong, 
 about the principles, or practices of our fellow-profeilbrs were 
 we equally ready to approve of what we fee to be good about 
 them ; did we heartily wilh them fuccefs, in fo far as they are 
 friends to the truth : In this cafe, it would be of no great 
 confequence tho* we did not meet together in the fame places 
 of public worfhip, and fit down at the fame communion-table. 
 The caufe of religion, is not fo much hurt, by its profeffors 
 being crumbled down into different focieties and afTociations ; 
 as by the want of Chriftian love among them. 
 
 6. While you are thus fighting the battles of the Lord, 
 cry to God in the battle ; praying with the Pfalmift, Let God 
 arife, and let his enemies be fcattered, Pfal, lxviii. 1. The 
 enemies of the Church, will not fall, till God arife; and, when 
 he arifes, immediately they fly before him. At the prefence 
 of the Lord, the mountains leap life rams ; and the little hills f 
 like lambs. \V hen you go to a throne of grace, for yourfelves, 
 let Zion come to your remembrance : lift up a prayer for the 
 remnant that is left ; faying, with the Pfalmift, Pfal. li. 18. 
 Do goody in thy g>,od pleafure. un Zion: build thou the walls of 
 Jerufalem. And, again, Pfal. xiv. laft that the falvation of 
 Ifrael were come out of Zion. When the Lord bringeth bach the 
 captivity of his p ople, 'Jacob fh all rejoice, and Ifrael Jhall be 
 glad. — Te that make mention of the Lord, keep notfilence; and 
 give him no re[i y until he eftablifh, and till he make Jerufalem 
 a praife in the earthy Ifa. lxii. 67. 
 
 And, for your encouragement, remember, O believer, that 
 the caufe of truth, is the caufe of God : and God will certainly 
 maintain the caufe that is his o;vn. In the darkeit times, 
 there have not been wanting fome to witnefs for the truth ; 
 and God will continue to raife up witneffes for it, while the 
 world itands. Tho', for a time, the truth may feem to be 
 buried, it will foon rife again, and that more glorious tha^ 
 before. God brings good out of evil : thefe attempts, which 
 are made to fupprefs the truth, turn out for the furtherance 
 of it While the enemies of the truth, aim at its ruin ; God 
 makes them, in the end, to promote itsintereft, howbeit they 
 mean not fo ; neither do they think fo. As it was with Ifrael 
 
 in 
 
140 CONCLUSION. 
 
 m Ecrvpt the more the;/ were opprefled. the more they gretfj 
 fo is it here : the more truth is oppofed, the more firmly does 
 it come to be eftablilhed. Great is the rrnth. and it will prevail. 
 Dagon fha ! l fall before the ark The light of truth. (hall, at 
 laft, drive awny the darfcnefs of error vith ^ hie h it is fur* 
 founded • and fhall be / ke be /hitting light, which fhintth more 
 and mo*e y unto the pjrfeft day. 
 
 Whfn we look around us, and take a view of the ftate of 
 religion at this day ; how gloomy is the- prof peel ? The raufe 
 cf truth and godlinefs, hath long been upon the decline. 
 Error and immorality have made a rapid progrefs, in the 
 Churches of the Reformation, and are threatning to carry all 
 before them. The number of the godly, feems to be but 
 imall ; and thefe few are greatly broken in judgment, and 
 alienated in affcclion from one another. How is Zion become 
 like a lodge in a garden of cucumber s* as a bejieged city . Is not 
 this Zion, which no mm creth f,r ? So that fhould we judge 
 cf thing?, from the outward appearance, we would have reafon 
 fo fear, that, in a little time, religion would be rooted out of 
 the world altogether. But thefe fears are groundlefs :— 
 ChrhTs name fhall endure for ever, it /hail hi/} like the fun, 
 Pfal. Ixxii. 17. Chriit ihall have a feed to ferve him, while 
 fun and moon endure. 
 
 The Lord h'mfelf hath founded Zion, and he hath founded 
 her upon a rock ; and therefore, the gates of hell ihall never 
 prevail againft her. Walk ubout Zion, ar.d go round about her; 
 mark ye well her towers, confide r htt bulwarks. Many a violent 
 attack hath been made upon the city of God ; many a long and 
 (trait fiege hath it endured : and yet the enemy have never 
 got pofllihon of it ; nor ever (hall, for the name of the city is 
 JEHOVAH ShaMMAH, the Ujr d is there. God is in the midjl 
 nf Zion, and therefore f he J had not be moved. 
 
 What tho' her enemies be exceeding numerous, like bees 
 comparing her about? What thY they be renowned for wifdom, 
 and formidable for ftrength ? Vet, God is on his people's fide : 
 the Lord of holls is with them • the God of Jacob is their 
 refuge : and therefore, more are they that are for them, 
 than thev that are againft them. While the enemies of Zion, 
 cry, concerning her, Raze, raze her, to the foundation : He 
 
 that 
 
CONCLUSION, 141 
 
 that fits in heaven, laughs at them ; the Lord holds them in 
 derifion. All the enemies of the Church, are in God's hand ; 
 and he tan daih them all in pieces, as a potter's veffel. They 
 can no more ftand before him, than the chaff before the raging 
 wind, or the ftubble before the devouring fire. So that the 
 Church may bid defiance to all her enemies, faying, as in 
 Ifa viii 9 Afficiate yourfelves, and ye fhall be broken to pieces; 
 gird yourfelves, and ye fhall be broken to pieces; take counfel 
 together } and it [hall come to nought; for God is ivith us. 
 
 In his own time, the Lord will revive his work, in the 
 midft of the years What tho', at prefent, there be many 
 breaches in the walls of Zion? In due time, the Lord will 
 appear in his glory, and build her up. He will rear up the 
 tabernacle of David, that is fallen low; and will repair the 
 breaches thereof. He will repair all her wafle places. He 
 will make her wildernefs, as Eden ; and her defart, like the 
 garden of the Lord. What tho', at prefent, it be night with 
 the Church? the morning cometh. There are* glorious days 
 a- coming to the Church, with which all her former days of 
 prolperity are not worthy to be compared. There fh ail be a?i 
 ban Jul of corn upon the top of the mountains ', the fruit thereof 
 /hall f hake like Lebanon: and they of the city f ball flour if h Ijktf 
 the grajs of the earth. ChrifTs name fhall be great, from the 
 riling to the fitting fun. His kingdom ihall extend from fea 
 to fea ; from the river, to the ends of the earth. All the 
 kingdoms of the world, (hall become the kingdoms of the 
 Lord, and of his Chrift. All nations ihall ferve him, and all 
 kings ihall bow before him. The little ftone, cut out of the 
 mountain, ihall become a great mountain, and fill the whole 
 earth. The kingdom, and the dominion, under the whole 
 heaven, ihall be given to the people of the faints of the Moil 
 High * In every place, incenfe ihall be offered up unto God, 
 and a pure offering. The earth ihall be filled, with the 
 knowledge of the Lord, as the waters cover the fea, 
 How long it ihall be, till thefe happy days arrive? we cannot 
 fay It is not for us, to know the times and the fea 
 "We have reafon to think, that the night will yet become 
 ■darker, in the Proteftant Churches, before the blcfled morning 
 come. But, at evening iime ) it fhall be light* The LorU 
 will haften it in his time. 
 
 FINIS. 
 
ERRATA. 
 
 at the foot, for Law, read, Lawgiver? 
 
 line 19. delete the word, not. 
 
 line 8 th. theSemicoln mould be before the words, by faith 
 
 line nth. delete, but. 
 
 line 1 6th. from the foot, for this, read their. 
 
 line 1 2th. for perfections, read perfection. 
 
 line 14th. for madmen, read madman. 
 
 line 20th. for then, read thus. 
 114. line 1 ft. for mains, read maintains. 
 150. line 19th. from the foot, wants the word, an* 
 

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