I 
 
 OF THE 
 
 AT 
 
 PRINCETON, N. J. 
 
 DONATION- OF 
 
 SAMUEL AGNEW, 
 
 OF PHILADELPHIA, PA. 
 
 Mez. 
 
 i 
 
 &L>v 
 
 cJ/ 2.fr£_j85r 
 
 J 
 
 ^^ i ii , t J~~"^ — "^"^^C^^^*^^^ ^ 
 
 S _ Division w^CX--* j| 
 
 I Book, Hoi 
 
 ;tion «^ ^ f^-J'k 
 
N 
 
 \ 
 
flELS & SMITH'S 
 
 'heap Book Store, 
 Fourth & Arch sts. 
 ■HIXATJELPHIA. 
 
 ru 
 
 <00t 
 
PHILEMON'S LETTERS 
 
 T o 
 
 ONESIM17S; 
 
 UPON 
 
 The Subje&s of CHRIS T's ATONEMENT unci 
 
 DIVINITY. 
 
 By WILL "AM LAING. V. E>. M. 
 
 Who. gave himf elf for us, that be might redeem us from 
 all iniquity, and purify to himfelf a peculiar people, zea- 
 lous of good ' wQrks. Titus ii, 14. 
 
 Thou art the Son of God, thou art the King of 
 
 Ifrael John i. 49. 
 
 Chriftus tradidit. Quod autem ? Semetipfum, Pro quo? 
 Pro nobis. Quomodo ? Oblationem & Vi6fcimam. 
 
 Qbrifliani Becmani exercii, 
 
 Quifquis amat fuam falutem* is debit Chriftum amare, illi cre- 
 dere* & totamin eofiduciam collocare. 
 
 Huron Zanchiur de tribus Elobim. 
 
 w 
 
 N E W R T: 
 Printed by J). CARPENTER, M,DCC,XCI, 
 

 R E F A C E. 
 
 IT is a duty incumbent on all that name the name of Jefus, 
 to contend earneftly for the faith once delivered to the Saints- 
 We will not find within the compafs of divine revelation, a 
 more odious character given of any church, than is given of 
 the church ofLaodicea; or a more awful judgment threatened. 
 I know thy works that thou art neither cold nor hot, I would thou 
 wert either cold or hot ; fo then becaufe thou art lukewarm, and 
 neither cold nor hot, I will fpew thee out of my mouth.* Thefe 
 Laodiceans had not returned to their ancient folly, in doing fer~ 
 vice to them who are by nature no Gods; but at the fame time, 
 they had little more of Christianity than the mere name. They 
 wanted one particular ingredient in the Christian character, zeal. 
 There is no profecuting our religious profeffion to God's glory, 
 or our own comfort, without a due fenfe of the importance of Di- 
 vine truth; and wherever a due fenfe of this is impreiTed on the 
 mind, it will natively lead out to a ftrenuous contention for the 
 prefervation of every article of divine Revelation. It muft be 
 matter of lamentation to every generous Chriftian, to fee fo much 
 of a Latitudinarian, and lukewarm fpirit prevailing and gaining 
 ground in every religious fociety, at this day. 
 
 There is a certain maxim almoft univerfally prevalent in this 
 age, viz. no matter what a man's profeffion be, if his practice is 
 good. If this be true, our Martyrs were all fools who ftied their 
 
 blood 
 * Rev. iii. ch. 15, 16. ver. 
 
 B 
 
i\ ' PREFACE. 
 
 blood for the teftimony of Jefus; all exhortations to ftecifaftnefs 
 in the faith, once delivered to the Saints; to have our loins girt 
 about with truth ; to be ftedfaft, immoveable, &c. are to no pur- 
 pofe. But have our religious principles no influence on our fu- 
 ture falvaticyn ; will God fave men, let their beli?f be what it 
 will ? If this be true, Paul the ihfpired apoftle of the Gentiles, 
 might have fpare'd his pains in writing to the Galatian converts, 
 to bring them back to the purity of the Golpel preached by him, 
 but relinquished by them, through the influence of certain ju- 
 daizing teachers, who had perverted their minds with regard to 
 the great capital Article of the j unification of a (inner, in the 
 fight of God by faith, without the deeds of the law. Why doth 
 the apoftle Peter, call certain errors from the truth damnable 
 herefies ? Why doth our Lord fpeak of falfe Chrifts, and falfe 
 Prophets, who fhould arifc, and if poflible, deceive the very elect ? 
 The plain matter of fa£t is, truth is but one, as God is one, 
 and every deviation from the'truth, mud: be as odious in his fight, 
 as an error in practice. '- To the law, and to the teftimony, 
 if they fpeak not according to this word, it is becaufe there is no 
 light in them." But it may eafily be made appear, what a vaft 
 influence our religious profefiion and principles, will have on our 
 practice, either to render it good, or bad, acceptable, or unaccep- 
 table in God's fight: For inftance, if it be an article of our creed, 
 that Jefus Chrift the Son of God is not equal with the Father, 
 and fo, not poiTeffed of thofe efiential perfections of Deity, which 
 conftitute the formal reafon of all our religious fervices, we are 
 guilty of idol atry, if we pay him any religious homage, becaufe 
 we addrefs an object that is not a God by nature ; in which con- 
 fifts the very effence of idolatry. Again, if the juftification of a 
 finner in the fight of God, is founded entirely on the righteouf- 
 nefs of the Son of God imputed to us, and received by faith al6ne ; 
 ana yet, we go the round of all our religious fervices with this 
 view, that God may accept us, either in whole, or in part for 
 our works lake; it follows of courfe therefore, that none ot all 
 our religious fervices can be acceptable to God, becaufe perform- 
 ed wjth a view to obtain that which God hath never promifed. 
 Let no man therefore account it a matter of indifference, what 
 his prcieflion and principles are, if he but thinks his practice is 
 good. 
 
 It may fe here alked, what is understood by a good practice ? 
 how ttrangely is the world divided on this head ; how widely 
 different are the ideas which men entertain of a gocd conventi- 
 on ? Some confine their religious moral conduct, within thefe 
 narrow limits; if they are honeft, hoipitable, living in peace 
 with all men, without injuring any ; this mode of conduct en- 
 
 groffes 
 
PREFACE. *& 
 
 grofles the all of their religious character. Others again, from a 
 certain innate propenfity and difpofirion of heart, are merciful, 
 companionate and generous; their hand is never fhut, when trfc 
 rteceflities of the poor and needv call for relief; this i.-, laid as the 
 bafis, and ground work of then - acceptance with the Almighty. 
 Others ag:iin, circumscribe their mora) conduct, w'thin t!ie iiar- 
 row ci r cle of a few religious duties, inculcated by God's word, 
 and negie&thofe relative duties, which they owe to their fellow 
 creatures. A good practice and converiatiofl includes in k r a 
 confeientlous regard to the whole moral 'aw ; a religions man, 
 has a refpect to all God's commandments : This re;ce£t and re- 
 gard, flows from a heart purified by faith, and renewed by the 
 Holy Ghoft, and particularly influenced to the prance of every 
 moral virtue, from a fenfe of the love of Chriit road in the 
 
 heart. *• The love of Chrift (fays' Paul,) .. n .th us." Let 
 
 no man boaftof a '.rood con venation, whofe ccnducl is not uni- 
 form. What although we never ihou:d injure out neighbour* 
 yet if we can deliberate! v, and preiumpruouilv, profane God's 
 name, and pollute his fab' at lis, can we in this cafe lay any claim 
 to this mod honourable title, fens of God. Again let us pray, 
 and fait, let no filthy communication ever proeed out of our 
 mouth, yet if we can, when occafion oners, cheat and defraud 
 our Neighbour, we are in the fame predicament with the others 
 a k ove fpecifled. A truly religious man, will not neglect the du- 
 ties he owes, either to God, or his fellow creatures. He Will not 
 willingly either injure bus Neighbour* or provoke his Maker. A 
 good converfation muf always be founded upon the Scriptures; 
 thele mull be the rules of our conduct, a^ well as of our faith. 
 The fcriptures define a religious practice thus, " a walking rn 
 all the commandments, and ordinances of the Lord blamelcis." 
 It feems to be an evil prevalent in our day, and a mo^l igno- 
 ble trait in oar character, ignorance of the Scriptures. For 
 want of a fcnptural knowledge, there is fcarce an opinion that 
 can be broached, however oppolite to divine revelation but what 
 finds abettors. We feem to be of a quite different {lamp, from 
 the noble Bereans, who would take nothing on tttitt; ignorant 
 of the Doctrine of implicit faith, they fearched the Scriptures 
 daily, to fee whether thofe things which the Apoftles taught 
 were confonant to God's revealed will or not. Our attachment to 
 a party, is not fo much owing to a thorough cenviftion ar trig 
 from afcriptural enquiry, as to feme other low unworthy motive, 
 fuch as, our forefathers were attached to this mode ct pro>inon. 
 and why fhould not we. " I gave them the greaMnings of in- 
 law, and they accounted them ftrange things." A heavy pfa- 
 plaint indeed. 
 
 B 2 h 
 
PREFACE. 
 
 It his been, and {till is one of the principal ftratagems of Satan, 
 either to keep men in ignorance, or pervert their minds with re- 
 gard to the great and leading articles ol our holy religion. To 
 blind the minds of men, how is it poffible ? We pretend not fo 
 define the manner, in which he draws the veil over the human 
 mind, but that he dcth fo, is an incontroverted fa£t. The fpirit 
 of God authorizes the afleriion, proves the portion. 2 Cor. 4. 
 4. In whom the God of this world hath blinded the minds cf 
 them which believe not, left the light of the glorious Gofpel of 
 Chrift, who is the image of God fhould Ihine unto them. 
 
 It ~was but a very fliort period after our Lord's afcenfion, when 
 one or the capital articles o\ our holv religion was impugned, 
 and biafphemoutlv denied by Cerinthus. viz. the fupreme De- 
 ity ot the Son of God. Againft this heretic the beloved apoftle 
 John wrote his Gofpel, in which he proves in the cleared man- 
 ner, the divinity of his and our Lord. Deftroy this fundamen- 
 tal tru.h, and where, or how are we to build for eternity ? 
 
 Various efforts have been made, and are ftilf making to rob 
 Chrift of his eternal and eftemial Glory, and to Subvert the foun- 
 dation of our faith, hope, and comfort : But we have all the cer- 
 tainty that the fcriptures of truth can afford, to believe that while 
 Sun and Moon endure, there will remain a feed to afifert his na- 
 tural, and effential right to Deity. 
 
 Accoidingto a very learned, and ingenuous Hiftorian, * the 
 opinion of Cerinthus concerning Chrift was as follows, he taught 
 (i that the Creator of this world, whom he confidered alfo as 
 the Sovereign and Lawgiver of the Jewifti people, was a be- 
 ing endued with the greateft virtues, and derived his birth 
 from the Supreme God ; that this being fell, by degrees, from 
 his native virtue, and his primitive dignity ; that the Supreme 
 God, in cenfequence of this, determined to deftroy his em- 
 pir , and fent upon earth, for this purpofe one of the ever- 
 happy and glorious Mons, whofe name was Chrift ; that this 
 Chrift chofe for his habitation, the perion of jelus, a man of 
 the moft illuftrious fancYity and juftic.e, the fon of Jofeph and 
 MarV, and descending in the form of a Dove, entered into 
 him, while he was receiving the Baptifm of John in the wa- 
 te-s of Jordan; that Jefus after his union with Chrift, oppofed 
 himle s with vigour to the God of the Jews, and was, by his 
 inftigaticn, leized and crucified by the Hebrew Chiefs; that 
 when Jet us was taken captive, Chrift afcended up on high, 
 fo that the man Jefus alone was fubjected to the pains, of an 
 "ignominious death." What a ftrange un nteHigible fyftem f 
 The intention of tkis monftrous do&rine, was to reduce the Son 
 
 * Dr. Momeim, , V9I. 1, page no. 
 
PREFACE. v 
 
 oF God upon a level with created beings, and dived him, (if 
 poflible) of his uncreated Glory. 
 
 according to the fame Author, the doctrine of three perfons 
 in the Godhead, kindled no flame, begot no div (ions in the 
 Chriftian Church after Cerinthus, for the fpace of three hundred 
 years, until Arius arofe; who maintained, that the Son was to- 
 tally, and efTentially diftincl: from the Father; that he was the 
 firft, and raobleft of thefe beings, which God the Father had cre- 
 ated out of nothing; the inftrument by whofe fubordinate ope- 
 rations, the Almighty formed the Univerfe, and therefore inferi- 
 or to the Father in nature, and dignity. This opinion of Arius 
 is rather more refined than that of Cerinthus, but in every re- 
 fpecl: as oppofite to the Scriptures of truth. Where do we find 
 it in the lead decree hinted in all divine Revelation that our 
 Redeemer was the firft, the noble ft creature that God made out 
 of nothing? Is he not exprefaly called the everlafting Father, * 
 (Heb. the Father of Eternity) are not his goings forth faid to be 
 from everlafting, f (from the cjays of eternity ?) The names 
 he bears, the characters he fuftains, the works he hath perform- 
 ed, the honours piid him, certainly raife him far fupenor to the 
 higheft, and moil: noble rank of creatures, ever the Almighty 
 formed. 
 
 This novel opinion of Arius, created great confunons in the 
 Church, to allay which, the Emperor Cooftantine alTemhled in 
 the year 3 25, the famous Council of Nice in Bithyuia, where 
 the deputies of the Church un.verfal were fummoned, to put an 
 end to this controve.rfy. In this General Council, the Doctrine 
 of Arius was condemned, Chrift declared coufubftantial, or of 
 the fame efTence with the Father. It is well known to fuch as 
 are in the leaft degree acquainted with Ecclciiaftic Hiftory, what 
 dreadful aiiimonties, confufions, and blood-ihed happened in the 
 Chriilian Church, many years after, on account of this unhappy 
 coritroverfy. For the moft part, the Gothic Nations who overran 
 the Rnman empire, embraced the tenets of Anus. But yet, 
 the triumphs 01 Ananifm were but tranficory, and its profperous 
 diys were en:ir:ly eclipfed, when the Vandals were driven out 
 of Africa, and the Goths out of Italy, by the victorious arms of 
 Juihman. The other Arian princes were ea{ily induced, to 
 abandon the d .-Urines of Arius, and not only fo", but to employ 
 the force of Lavs, and the authority of Councils, to prevent its. 
 further progrels among their fubjects, and to extirpate it entirely 
 out of their do ninions : Such was the conduct of Sigifmund king 
 of the Burgundians; Theodomir king of the Suevii, who had 
 fettled in Lufitania; and Reccared king of Spain. Whether this 
 
 Ifa, ix. 6. t Micah v. 2. 
 
 change 
 
vi PREFACE. 
 
 change wrought in thcfe princes, was owing to a fcnptural con- 
 vicTon or the errors o\ their ways, or to the influence of hope's 
 and rears, is j queftiop which will not be eafily determined. But 
 one : thing is certain, that fronvthis period, the followers oi Anus 
 declined apac§, and could never after, recover any considerable 
 3f itabiH^y and confidence. 
 The prefent age, leems to drain every nerve, and to life every 
 poliiMe rri ans, to revive that buried caufe. Many in the Chrit- 
 tian Church, look upon the orthodox fyftem on this head, as a 
 clogto religion, and a bar to its propagation. Strange ! that 
 any mould entertain fuch a notion, of that which is the glory of 
 our religion. Remove this, and what have we more. It is the 
 very bads, upon which the whole is built; the pillar, which fup- 
 ports the whole. If Chrifl be not God, equal with the Father, 
 it will be a matter of no fmall difficulty to determine, how we 
 are to befaved: We are immediately reduced to this impomble 
 condition, of perform! ng perfect, peribnal and unremitting obe- 
 dience to the moral law: Who can rationally, or fafely expert, 
 falvation by the Death, and blood medding oi a Creature, let 
 Jt be of never fo high an extraction, and noble pedigree ? 
 
 About the year 1545, the doctrine of the Trinity was impug- 
 ned under another appearance, by that feci: called Socinians, 
 whofe principal founders were Laclius, and Fauftus Socinus. 
 T:\ey (if poiliblc,) entertained more diihonourable notions. of 
 Chfiil, than the Anans. According to the aforementioned Au- 
 th3r; * the fun: of their Theology is this. ** God who is infi- 
 nitely mere perfect than man, though of a fimilar nature in 
 fonie re peels, exerted an act of that power by which he go- 
 verns all -things, in confequence of which an extraordinary 
 perfon was born of the Virgin Mary. That perfon was Je- 
 lu" thrift, whom God fiift translated to heaven by that por- 
 tion of his divine power, which is called the Holy Ghoji, and 
 hav ng initructed him in the knowledge of his will, counfels, 
 u and defighs, fent him again into this iublunary world, to pro- 
 : p-.gate to mankind a new rule of life, more excellent than 
 that which they formerly had, to propagate divine truth by 
 his miniftry, and to conjoin it by his death. Thofe who 
 obey the voice of this divine teacher, (and this obedience is 
 in the power of every one whofe will and inclination leads 
 that way) lhal!, one day, be clcthed with new bodies, and 
 inha k it eternally thofe bleiTed regions where God himfelf 
 immediately rendes. Such, on the contrary, as are difobedi- 
 ent and rebellious, (hall undergo mod terrible and exquifite 
 torments, which Ihall be fucceeded by annihilation, or the 
 
 extinction 
 * Moiheim, Vol. 3, page 554. 
 
 ( : 
 
 t '. 
 
 < i 
 
 < I 
 t c 
 ( i 
 i r . 
 <i 
 ( c 
 
 Si 
 
PREFACE. vu 
 
 (( extinction of their being." A Grange fyftem of Divinity: 
 In which there are as many errors, as fentences, what an anti- 
 fcriptural Hypothecs is the afcent of Chrift into heaven, to be 
 inftru£tecl in the divine counsels ! Js it poilible to conceive, that 
 our Lord Jefus Chrift, fhould be taken up into heaven, for no 
 lefs purpofe, than to be inftructed in his emhafly, and under - 
 ftand the mind of God, as to his office, and yet not one of the 
 Evangelifts give any account of the circumftances ? They are 
 very particular as to his birth, falling, baptifm, preaching, mi- 
 racles, fdrFering, refunecYion, anci afcenfion ; hut not one word 
 amonj; them all, as to the circumftances of his being taken up 
 into heaven, for fo great a purpofe. Now, if this Article of the 
 Socinian Creed be true, and neceffary, to be believed, why is 
 it not plainly revealed, why is there no mention made of it at 
 ail ? Who can poffibly imagine it confident with the fincrfity, 
 and faifftfulnefs of the writers of the new Tenament, to conceal 
 fuch a very material Article ? " Before Abraham was, / am 
 fays our Lord." " whofe goings rorth have been of old, from 
 e-^erlajJinrr^ fays an infpired prophet. No fay Socinians, he 
 never exiited until his conception in the womb of the Virgin 
 Mary ! The Socinian method of falvation is referred to the free 
 will of the creature; obeying the voice of this divine teacher, 
 enfures everlaiHng happinefs. We wiih they would rather at- 
 tribute it to the atonement, and merit of the Saviour, as Paul 
 doth. In whom we have redemption thro' his blood, the for- 
 givenefs ot fins, according to the riches ot his grace. * Here is 
 mt a iyliabie of the allgracious, and powerful operation of the 
 Holy Ghoft, on the fouls of men, making them willing in a day 
 ot his power. * Arians and Socinians, reducing Chrift to the 
 level ot a mere creature, natively leads them forward, to un- 
 hinge the Scripture docjrinc of the corruption of human nature ; 
 of the mfuiuciency of the moft perfect human obedience, to fe- 
 enre linful men from the wr ith to come, and to procure eternal 
 bills; of the nece.lity of Cnrift's (ufferings and death, in the 
 room and (lead of the guilty. In a word, take their divinity 
 all in all, it differs very I rtle from a fyftem of infidelity. 
 
 Although* fays the fame Author, f <( the Socinians profefs to 
 " believe that all our knowledge of divine things is derived 
 ioiely trom the holy Scriptures; yet they maintain, in reali- 
 ty, that the ienie of fcripture is to be investigated by the 
 dictates of nght reafon, to which, in coniequence, they attri- 
 bute a great influence in determining the nature, and un- 
 r folding the various doctrines o^ religion. When their wri- 
 " t e perufed with attention, they will be found to a* tri- 
 
 bute 
 * L-ii. i. 7. + Pf. ex. 3. f Vol. 3, page 592. 
 
6 t 
 it 
 it 
 ti 
 
 it 
 
 a 
 it 
 
 vii PREFACE. 
 
 bute more to reafon 1 , ia this matter, than mod other chriftian * 
 focieties, For they frequently iniinuate artfully, nay feme- 
 times declare plainly, that the facred penmen were guilty of 
 fev rat mi {lakes, from defect of memory, as well as want of 
 capacity : That they expreiled their fentunents without ei- 
 ther perspicuity orprecifion, and rendered the plained things 
 ohfcure by 'heir pompous and difTufive Afiatic ftile; and that 
 " it was therefore absolutely neceflary to" employ the lamp of 
 * c human realon to call: a light upon their do£trines, and to ex- 
 " plain t'hem in a manner conformable to truth " According 
 to this manner of arguing, it is not divine revelation that is to 
 be our infallible rule a; d unerring gu.de, relpc£ting faith and 
 practice, but man's own reafon muft be his fole director, left the 
 Scriptures mould lead him aftray. Divine revelation, altho' 
 never againft realon, yet mod; or the articles contained in the 
 facred Scriptures, rife infinitely fuperior to the weak, corrupt, 
 blind reafon of man. The carnal man, (fays the infpired apof- 
 tle of the Gentiles) receiveth not the things of the Spirit of God, 
 neither can he know them, becaufe they are fpiritualiy difcern- 
 ed. * An infpired prophet entertains higher views of the Scrip- 
 tures than thefemen feem to do; he candidly confefTes, that the 
 divine word was his fole conductor, in inveftigating the nature, 
 counfels, and perfections of the divine Being: What he was to 
 believe concerning him, and how he was to act. towards him. 
 Thy word is a 'amp to my feet, and a light to my path, j Accor- 
 ding to the Socinian Hypothefis, no doctrine in divine revela- 
 tion, ought to be acknowledged as true in its nature, or divine 
 in its origin, all whofe parts are not level to the com pre hen lion. 
 of the human mind : And that, whatever the fcriptures teach 
 concerning the perfections of God, his counfels and decrees, 
 and the way of falvation) mull be modified, curtailed, and filed 
 down, in fuch a manner by the transforming power of art and 
 lment, as to anlwef the extent of our limited faculties. 
 V. ho could imagine, that fuch tenets would have ever found 
 their way into the Chriftian Church ? If every article contained 
 in divine revelation, muft be reduced foas .to anfwer the extent 
 of our understandings* there will be found to be but very tew 
 articles, e'.peeialiy fuch as have a reference to man's falvation, 
 that we can credit at ail. They will be found to He too deep for 
 reafcFts line to fathom, altho' not for our faith to credit. For 
 inftance, eternal life we are told, confifts in the knowledge of 
 the :ue God; fp and yet who among either Angels or 
 
 men, can anfwer the queftion, what is God ? Is this enough to 
 
 deny 
 * i Cor ii. 14. X Pfal. c:dx. 105. 
 
 § John xvii, 3. 
 
PREFACE. is 
 
 deny his exigence, becaufe we Cannot comprehend his nature ? 
 That moment God comes to be comprehended, by any created 
 underftanding, he ceafes to be. 
 
 What horrid impiety ! To blame the Amanuenfis of the holy 
 Scriptures with miftakes, proceeding from want of memory and 
 capacity. Was not the Holy Ghoft promifed before our Lord's 
 afcenfion to the Difciples, for this, among other fpecial ends, to 
 lead them into all truth? It would require a good deal of the 
 mod unhappy ingenuity, to reconcile our Lord's promife, with 
 the Socinian opinion. " Holy men of God, fpake as they were 
 " moved by the Holy Ghoft," f is the language of one, to 
 whom the preceding promife was immediately directed. The 
 language of the infpired Apoftle of the Gentiles, coincides exactly 
 with that of Peter. " All fcripture, fays he, is given by the 
 infpiration of God." t 
 
 According to the aforementioned Author, || Fauftus Socinus 
 in his treatifeagainft the femi Judaizers, acknowledged it as his 
 opinion, that <( praying or offering up divine worfhip to Chrift, 
 (< is not neceffary tofalvation. The Chriftian, (fays he) whofe 
 • faith is fo ftrong, as to encourage him to make his addreffes 
 <f habitually and directly to the fupreme Being, and who ftand- 
 " eth not in need of the comfort that flows from the invocation 
 " of Chrift his Brother, who was tempted in all things as he is, 
 '* that Chriftian is not obliged to call upon the name of Jefus, 
 " by prayer and invocation." I have no notion that the greateft 
 believer ever exifted, attained to fuch a degree of faith, as to 
 iuperfede the comfort arising from Chrift's interceflion. It is 
 perfectly unintelligible to me, that a Chriftian in this life, 
 through the perfection of his ftate, is not obliged to invocate the 
 name of" Jefus. 1 would rather imagine, that when a complete 
 ftate of perfection in GJory will take place, the faints will be 
 eternally beholden to jefus the interceftbr, for the comforts ari- 
 sing From his advocation, even in that happy place, and in that 
 complete perfect ftate. No body I think, who poffeffes any 
 cfteeni for Jefus, would wifh to be ranked among the Socinians 
 great believers. 
 
 in the firth century, according to Dr. Moftieim, * the doc- 
 trine of free grace thro' the redemption that is in Chrift Jefus, 
 '.v as open!/ oppugned by Pelagius, and Celeftus, the former a 
 Briton, the oilier a native of Ireland. Thefe men fays he, 
 " looked upon the doclrines which were commonly received, 
 t( concerning the original corruption of human nature, and 
 
 the 
 
 f z<\. Pet. i. 21. + 2d. Tim. Hi. 16. 
 
 U Vol. 3, page 6oo. * Vol. i, page 433. 
 
x PREFACE. 
 
 <c the neceflity of divine grace to enlighten the underftanding. 
 
 and purjfy the heart, as prejudicial to the interefts of holinefs 
 and virtue, and tending to lull mankind into a prelum ptu- 
 ous and fatal fecurity. They maintained, that thefe doc- 
 trines vere as falfe as they were p:rn:cious; that the fin of 
 our flrd parents, was Imputed to them aione, and not to their 
 pofterity; that we derive no corruption from their fall, hut 
 are ^orn as pure and unspotted as Adam came out of the 
 hand of his Creator; that mankind, therefore, are capable of 
 repentance and amendment, and of arriving to the highefl 
 degree of piety and virtue by the ufe of their natural faculties 
 and powers; that, indeed, external grace is neceflary to ex- 
 <c cite their endeavours, hut that they have no need of the in- 
 " ternal fuccours of the divine Spirit." 
 
 From that, to this prefent time, the tenets of Pelagius have 
 had their abettors in the Chriftian Church, to the deep forrow 
 and regret of every generous Chriitian. How far a belief of 
 thefe doctrines tends to the prejudice of holinefs, and virtue,, let 
 any unprejudiced ChrihVian judge. Thole who believe that 
 mankind are born finful and polluted; maintain the abfolute 
 neceflity of the powerful operations oy the Holv Ghofl\ inftead of 
 man's natural powers and faculties, in order for the renovation 
 of finful man ; who believe, that without a faving faith in 
 Chrift, and union to him, nothing czn be done either glorifying 
 to God, or profitable to ourielves; in a word, who place the 
 whole of their falvation from firfr to lafl to the account of God 7 s 
 grace, thro' the redemption that is in Gfifitt Jefus; thefe I f. 
 may rink the credit of their belief upon the exe nplary holinefs 
 of it 4 ; profeflors. 
 
 It is difficult to conceive, how men can form a fyftem of doc- 
 les from the holy Scriptures, or inculcate the practice of vir- 
 uie and holinefs without reference to Jefus, as the anchor and 
 fini filer of our faith ; : Alpha arid Omega of our falvation. 
 
 To inculcate the practice c.\ morality, without fetting before 
 men their corrupt ruined ftate by nature, without urging i a 1 1 h 
 in his blood, appears to measfooHfb, ami every way as frr |,Ws 
 a fcheme, as for one to imagine to build a houle, by beginning 
 at the roof,' without laying the foundation in the ground. Ne- 
 ver did immorality and vice of every ipecies, arrive to fuch a- 
 monftrous height, as it hath done fmce men have loft views of 
 the univerfal, early, depravity and corruption of human nature, 
 and the aSfolute neceility of ChrinYs atonement and merit, and 
 the fupernatural agency of the Holy Spirit, to renew finners in 
 the fpirit of their minds. A few empty jejune fketches of mo- 
 rality, are fubftituted in the room of the folid fubftantial truths 
 
 of 
 
PREFACE. xi 
 
 of the Go r pe1. Proofs for the fupporr of a particular doctrine, 
 introduce,, from the Heathen Philosophers and P qt , "tern to lie 
 more pah t i le in the prefent age, than the*; which fhould he 
 fetched from the lively oracles o r God* 
 
 It certainly ou2;ht to he a matter of the deepen: regret and 
 forro'v, the many divifions, and oppofite fen ti merits that rend 
 the Cbriftian Church at this day. There are many, no doubt, 
 looking- out and longing for that happy period, in which the 
 watchmen nn mount Ephraim fhall fee eye to eye, and fing to- 
 gether; when the Lord (hall return to the people a pure lan- 
 guage, that they all may fcrvc him with one con fen t. In the 
 mean time, it muft be matter of lamentation to every lover of 
 Jefu.-, to fee theic great truths that are the very bafis of the 
 Chrftian Syftem, fo virulently impugned', and treated too 
 often, in the molt fcurrilous, if nor in a biafphemous manner, -j- 
 Let no body imagine, that the difference between the Arians, 
 Socmians and Oithodox, is a matter of trivial moment: No- 
 thing within the compafs of divine revelation is of equal, impor- 
 tance. The queftion is, whether or not, the fecond perfon of 
 the evr glorious Trinity, be God equal with the Father, in all 
 the effential properties, and attributes of Deity; was manifefted 
 in the flefh in the fuinefs of time, to take away (in by his pro- 
 pitiatory and vicarious fuffering; fo that there can be no falva- 
 tion to fallen man, but by faith in his blood; or whether that. 
 Jefus, that appeared in the world in the form of a fervant, owed 
 his. original to the all creating nand n God, at the beginning of 
 time ; or to his conception in the womb of the Virgin Mary ; fet 
 an example to mankind hy a holy and virtuous life, and died a 
 Ma* :yr, to confirm the doctrines that he taught; and then re- 
 ferring man's falvation to the goo J works or the creature, in- 
 dead of the merit of the Saviour. The eniuing letters are cje- 
 figned to cftahlifh the former, and re:u:e the latter opinion. 
 
 To know the truth as it is in Jefuc, is one of heaven's choiceil 
 bleffincrs To fearch the Scriptures daily, to pray with the royal 
 prophet, C( open thou mine eyes, that I may behold wondrou. 
 things out of thy law," are means of heaven's inflitution to ob- 
 tain this invaluable privilege. Let none think it below them, 
 to know the Sc^otures, which are able to make wife unto falva- 
 tion. That there have been errors and herefies in the church 
 
 from 
 
 + Some fcurrilous wits think nothing of exprefling themfelves thus-, 
 " that there is no more virtue in Chrilt's Wood than in that of a Bull/' 
 We wi;h at leaf! men would learn not to blafpheme ; fome fpeak with 
 nio r t reverence of ChrinVs blood, but ezprefsit as their opinion that thev 
 cannot be uved by it J 
 
xii PREFACE. 
 
 from its commencement, to this very day cannot he denied. If 
 the queftion he afked, from whence doth it proceed, that men 
 thus err from the trnth, and follow their own delufions ? I an- 
 fwer, there feemsto be but three poffiMe ways from whence this 
 fpintual malady can originate; it mult either flow from God, 
 from the Scriptures, or from ourfelves. From God it cannot 
 flow, for every good and perfect gift comes from him, and from 
 him is the fpirit of a found mind; it would be the very height 
 ofblafphemy, to entertain the remoteft thought that God, who 
 is immaculately pure and holy, would infufe any vicious qua- 
 lityor perverfe difpofition iittD any oF his creatures. It cm- 
 not proceed from the Scriptures, this would be in effect to impute 
 it to God, the Scriptures being the word of God; it muft then 
 inevitably follow, that the only fource of this evil muft be traced 
 up to, and ultimately refolved in man's corrupt heart and blind 
 underftanding. Ever fince fin reared its curfed head in this 
 world, and fpread its baneful influence among the human race, 
 the nature of man has been corrupt, and his underftanding, the 
 eye of the foul darkened; -j- his affections polluted; upon the 
 face of the whole earth, there is neither Jew nor Gentile, that 
 underftandeth, or feeketh after God. * So that mankind in ge- 
 neral, without the fpecia! illumination of the Holy Ghoft, can- 
 not receive the things of the Spirit of God. Man is carnal and 
 earthly; the things of God are fpiritual and heavenly; and 
 the r e are contrary one to the other: Therefore, as the wifdora 
 of rhis world is foolifnnefs with God, fo the wifdom or God if 
 foolifhnefs with carnal men. This being the cafe, with men in 
 general, the Scriptures aflert the abfolute neceflity, for men to 
 be transformed by the renewing of their minds; |j and reftored 
 to that foundnefs of mind, to that light of the underftanding, 
 und fpiritual difcernment neceflary to know the things of God, 
 and thofe things which belong to our eternal ialvarion. 
 
 It may here be obferved, that where the means of inftruction 
 are oMlinately withftood and refitted, this blindnefs, which was 
 at fait natural, becomes judicial, from being a detect, it becomes 
 a judgment : Which is the cafe with all fueh, to whom God 
 fends ftrong delufions to believe a lie: This is the lad ftage of 
 blindnefs, and referred to in our Lord's lamentation over Jeru- 
 falem, Luke 19, 22. If thou hadft known, even thou, the 
 things that belong to thy peace, but now they are hid from thine 
 eyes. To what elfe, can we attribute the different effects of 
 Paul's preaching at Rome, but to that blindnefs, whether natu- 
 ral or judicial, that thefe men were in. That his whole audi- 
 ence 
 
 t Eph. iv. 18. * Rom. iii. 2. II Rom. xii. 2. 
 
PREFACE. xiii 
 
 ence did not receive the truth, was not owing to the ambiguity 
 of its terms, or the defect of its evidence, hut wholly to the (late 
 and difpofition of the hearers. $ When the Holy Ghoft defend- 
 ed on the day of Pentecoft, and infpired the Apoftles with the 
 gift of tongues, fome devout men were amazed and confounded 
 at the miracle, plainly feeing the hand of God in it, and aflting 
 what it meant : What was the end and defign of it ? Peter in- 
 forms them: They received the word gladly, and were baptiz- 
 ed; while others, to avoid the conclufion mocked, faying, thefc 
 men are full of new wine. $ 
 
 Some men feem to polTefs fuch an unaccountable perveruty 
 and difpofition of mind, that they will not give themfeves the 
 lead trouble, either to know, or believe certain Icripture doc- 
 trines, becaufe fay they, " thefe are nice points, we would not 
 «« wifh to hear them fpoken of, or intermeddled with," fuch as 
 the doarine of the Trinity, Chrift's fupreme deity, falvation 
 thro' his merits, &c. To rejea any truth, becaufe it is a nice 
 point, (i. e. if 1 miftake not a do&rine which they cannot com- 
 prehend) I fcarce know what we fhall believe; fcepticifm would 
 univerfally prevail throughout the world. Is not our own ex- 
 igence a nice point, are we not fearfully and wonderfully made ? 
 That we exift, is an undoubted fa£i, but how we exift, how we 
 were formed in the womb; when, or how, our immortal fpirits 
 were united to this clay tabernacle; how the union is fupported 
 and preferved ; thefe are things beyond our comprehenfion ; but 
 becaufe we cannot thoroughly inveftigate thefe truths, are we to 
 deny our exiftence. That there is a God, who is in all, over 
 all, "and above all, is an undoubted truth ; but what that God is, 
 we never can know to perfe&ion ; but for this reafon, are we to 
 turn Atheifts. No man ever took upon him to explain the na 
 ture of that union, that fubfifts between the three perfons of the 
 ever glorious and undivided deity ; nor the hypoftatical uniou 
 between the two natures in Chrift's perfon ; fo as thefe do&fiwes 
 might be fully comprehended, and thoroughly underftood It 
 is enough for the believers of thefe, or other nmilar controverted 
 do&rines, that they are plainly afferted, and undeniably proven 
 in the holy Scriptures. 
 
 That man's falvation is entirely owing to Chrift's obedience 
 and death, and not to the pattern and example he let before the 
 world; nor to any good work performed by the creature; is a 
 doarine which has obtained the fanaion of many learned and 
 pious Divines, from the commencement of chnftiantty to tins 
 very day. For the fatisfaaion .of the Englifh reader, I (hail men- 
 tion 
 t AQs xxviii. 24. § Afts ii. 13. 
 
x,v PREFACE, 
 
 tion a few of thefe eminent men, as taken notice of by a very 
 learned a?>d ingenuous Author. f 
 
 Juftin Martyr who lived in the year i^o, in his dialogue with 
 Trypho the Jew, thus expreiTes himielf. f* The blood or" Jefus 
 V Chnft, is the true atonement, which all true penitents lay 
 " hold on; for neither by the blood of bulls or lambs, or the 
 *' allies of an Heifer, or any fimilar oblation, is expiation 
 " made." He further adds, " it pleafed God to make Chrift a 
 ** curfe for us, which could not have been done, unlefs he had 
 <e fuftained our place, and fuffered the punilhment due to us." 
 
 Grigen, who lived in the year 230, in his fourth Homi- 
 ly thus expieiTes himfelf. i( If there bad been no fin, 
 " there had been no nfceeffity for the Son of God to have 
 " affumed the character of a Lamb; neither would there have 
 t€ been any caufe for his iufferings in the human nature; but 
 " to have remained what he was from eternity, the Word. But 
 (c fince the entrance of fin into the world, a propitiation was re- 
 " quifite, a propitiation cannot be made, but by a Sacrifice; it 
 (( was neceiTary therefore, that a Sacrifice fhould be" provided, 
 €t to take away fin." He further adds, man could not commute 
 tc with God for his foul, but God gave the precious blood 
 i( of his Son for fouls; for we are not bought with corruptible 
 " things, fuch as filver and gold, but with the precious blood of 
 " ChriO-." 
 
 Eufebius of Caefaria, who lived in the reign of Conftantine, 
 Lib. 10. de demonfha. Evengel. has thefe remarkable expressi- 
 ons. " The Lamb of God which taketh away the fin of the 
 <f world, was made fin for us; who altho', he knew no fin, 
 c * was made by God fin for us; fubftitutinsr him in our p'ace 
 <* and room, that we might be made the righteoufnefs of God 
 " in him." 
 
 Athanafius who lived in Conftantine's reign in his book de 
 incarna. verbi Dei ; thus fpeaks. i( It was neceiTary that Chrift 
 " (hould fuffer that death, which we all deferved to fuffer; and 
 " becaufe the Word being immortal, could not die ; he aiTumed 
 " a body for this purpole, and offered that in Sacrifice for all." 
 
 Auguftine who lived in the fifth century, lib. 14. cont. 
 Fauft. Manich. Cap. 4. thus delivers himfelf. (( Chrift who 
 " was without fin, bore our punilhment, that he might pay 
 " our debt, free us from guilt, and deliver us from punifh- 
 " ment." And in his treatifeon Pfal. 95 thus fpeaks. " Men 
 * c who were fold into captivity, are delivered from their capti- 
 " vity ; they could fell themfelves, but they could not deliver 
 *< themfelves; the Redeemer came and paid down the price, 
 
 poured 
 t Turret de Satisf. 
 
PREFACE. xv 
 
 ec poured out his blood, and bought the world. Do ye afk. 
 " what he bought ? See what he gave, and find out what he 
 " bought. The blood of Jefus Chrift is the price, of what va- 
 <c lue is it ? Sufficient to redeem the whole world." Again 
 adds he, " he was made the Son of man., that we might become 
 " the fons or God ; he fufFered for us, without any demerit on 
 <( his part; that we by him, might obtain grace without our 
 merits." 
 
 My readers from the aforefaid in fiances, (and others which 
 might have been added) will fee, that the doctrine propofed to 
 be confirmed in the fubfequent letters* is no novel doclrine. It 
 has had the fuffrage of the pious and learned in all ages. Why 
 fhould not we contend for that truth, why (hould we not cor- 
 dially embrace that precious doctrine, which fills the mouths, 
 and ravifhes the hearts, of all the redeemed from among men ? 
 Their fong is, and eternally will be; " unto him that loved us, 
 and wafhed us from our fins in his own blood, to him be glory, 
 and dominion, for ever and ever, Amen." That my readers may 
 be introduced among that ecleftial company, and join in that 
 divine anthem, is the mod iincere wifh of, 
 
 WILLIAM LAING. 
 
 #"^ J^^t #"*[ 
 Shu* "*& SMLJSf 
 
 
5 H$*s© ST. /btt^ JM[ g^w £ 
 
 ^ pfe£8 IS VtJBf IS fe& ? 
 
 LETTER f. 
 
 PHILEMON to ONESIMUS. 
 
 Dear Onesimus, 
 
 1 Received yours; the deep concern you Teem to He in, un- 
 der a cmfcioufne<s of guilt, and a dread of falling under the eter- 
 nal difpleafurc of a juftly incenfed God, puts me in mind of that 
 terror, which feized the Ifraelitifh congregation, at tne giving of 
 the law on Mount Horeb. — I am lure you will agree with me, 
 that this was one of the moil: pompous and dreadful ipeclades, 
 which ever mortals beheld. The holy mount covered with fmoke; 
 thunders ready to burfr. over their heads; lightenings darting 
 then a difnal brightnefs; the trumpet founding long and loud ; 
 the voice of the Eternal, heard out of the midft: of the fire. Ti.e'e 
 concomitants, which attended the Almighty's defcent rendered 
 the fcene in the higheft degree awful, and folemn. But befides 
 thefe awful circumilances, there were others no lefs terrific. 
 Formidable barriers, not to be palled over, without expiating the 
 rafn attempt, by a fudden and tragical death. Thousands of 
 angels, ready to revenge the contempt of the divine law, upon 
 the leaft fignal. The earth trembling, and ready to fink into its 
 foundations. Is there any winder, that we behold fix hundred 
 thoufand men, frozen with fear, and begging as the only favour 
 that God mould not fpeak to them, led they fhould die. Need 
 we marvel, that Mofes himfelf, habituated as he had been to 
 communion with God, ihould exceedingly fear and quake. 
 You may fee this very affecYmg fcene painted in the mod live- 
 ly colours by the Jewifh Legiflator, in Exod. 19. 
 
 My dear Ontftmus, the period is fait approaching, as fan: as the 
 wings of time can bring it, when not only fix hundred thou- 
 
 C fand . 
 
Let. i. ( 18 ) 
 
 fand, hut a great company which no man can number, mud 
 (land before an impartial tribunal, petrified with rear, to a'nfwer 
 for every tranfgreffion of that divine and righteous law, promul- 
 gated with fo much folemnity on Mount Sinai. Yes Onefimits* 
 there is a time coming, when al! that have been, are, or lhall 
 he, mud he fummoned out of their graves by the found ol the 
 lad trumpet, to appear before the great white throne, upon which 
 Jefus-j- lhall vifibly fit to determine the final doom or the wh^le 
 human race. What a tremendous found! penetrating into the 
 very caverns of the earth ; into the bottom of the fathomless ocean i 
 into the very depths of hell; hell and earth ihall, mull give up 
 their dead. What an almighty energy muft be in that fum- 
 mons; arife ye dead and come to judgment. Thefe delicate 
 ears, or rather, (if you allow me the • xpreflion) carelefs hearts, 
 which can 'carcely either think, or hear, of that glorious dreadful 
 day; mud hear, mud obey. Starting as from a dream, they 
 lhall fee, not a finale mount on a blaze; but the whole univerfe. 
 They (hall lee the great jud^e defcending in flamins; fire; the 
 world around them burning, the elements melting with fervent 
 heat. J O! that this important truth, was written as with a 
 pen of iron, and the point of a diamond, on the confeiences of 
 fuch, as treat the divine law with the mod daring contempt, 
 and Mafphemous effrontery. Confider this, and be afraid, ye 
 that upon the mod trivial occafion, never dop to break over 
 thefe bounds, which God in his law hath faid, ye lhall not tranf- 
 grefs ; or elfe ye lhall die. Mav you my dear Onefwms, walk 
 foberly, righ'teoufly, and godly, in this prefent evil world ; that 
 .vhen the rreat judge defcends, to put a final period to all the 
 affairs of puny mortals, and to pais an irrevocable lentence both 
 on good and bad, you may dand undifmayed, at all the terrors 
 of that awful period. O! mav that Jelus, who fuffered and di- 
 ed for finners, appear in that day as your advocate, and your 
 friend; and may you, and your bofom friend, dart out of our 
 graves, at the found of that alarming voice, " arife ye dead and 
 come to judgment," and re-echo, " behold we come unto thee, 
 for thou are the Lord our God. Lo This is our God, and we 
 have waited for him" ! 
 
 You delire in yours, to give you my thoughts on the pried- 
 hood 61 Jefus. (To help your faith, confirm your hope, and in- 
 creafe your joy ; 1 am bound bv all the ties of nature and giace, 
 and a hng contracted friendfhip) On the prieflhood of Jeius, 
 depends ail cur' hope for eternity. His obedience and facrifice, 
 
 arc 
 f A£b xvii. 31. 
 
 X See this awful period defcribed by the Apollle Paul, 2d. ThelT. 
 Ch. 1. — z'd. Pa. iii. 10. 
 
Let. i. ( 19 ) 
 
 are the only ground upon which we can expe& the pardon of our 
 fins, and thercceptaneeof our perfons, with an infinitely holy God. 
 I undertake this, the more willingly, confidcring this article of 
 our faith is fo tittle underflood, and in no age perhaps, fo notori- 
 ouflv impugned. The S^cinians would willingly, (if p uTible) 
 uYip him of this mod exalted character, and comfortable office; if 
 rhey cmide'cend to recognize his facerdotal office at all, they con- 
 fine its execution to his heavenly ftate. They maintain he is a 
 p. left imhroprie fie dittus, improperly fo called, and his fatisfacli- 
 Vi ro tfre law and juftice ol God in the room of the guilty, a 
 metaphorical latistacfion. The former opinion natively leado 
 to the latter, for if he he but a Prieft improperly fo called, his Sa- 
 crifice can be no real Sacrifice, no reconciliation made by it, be- 
 tween an offended God and offending men ; no pardon of fin ac- 
 quired by it, no virtue or value in his atonement, to merit hea- 
 ven artd eternal $otf for us; nor any fancTFying influences in 
 his bio^d, to prepare and make us meet for that ceieftial ftate; 
 the nature or his death, could conhft in no more, than merely to 
 tea! and confirm the doctrines which he propagated in his life; 
 : wtdead o: his death Wing a propitiatory, vicar. ous la- 
 erifice, it was only intended to exhibit to mankind, n example 
 of patience and reii^nition under a fuffering lot; inftead or dy- 
 ing as our propitiation, he died a Martyr for the truth: In this 
 cafe, I cannot fee -but that this paradifaical injunction is yet in 
 full force, " do this and live." But alas! are not the terms of 
 the covenant of works, infin'tely fuperiorto the power and ability 
 of any lap^i creature to fulfil; therefore the bleffing promifed 
 abfoiutely beyond our reach to obtain. Paul informs us of that 
 adnrraMe expedient, and glorious device that the infinite wif- 
 dom of God contrived to enlure the inheritance we had forfeited, 
 and the bleffing we had loft; for when we were yet without 
 ftren?th, Chrift died for the ungodly, f For what the law could 
 not do, in that it was weak through the flefh, God (ending his 
 own Son in the likenefs of finful flefh, and for fin condemned fin 
 in the flefh; that the rightecu' reefs of the law migfct be fulfilled in 
 us, who walk not after the flefh, but after the Spirit, II 
 
 jefus is our Mediator; this is the language of an inipired pen- 
 man. " There is one God, and one Mediator, between God 
 and men, the man Chrift Jefus." Cr,n(idered in this capacity, 
 he is inverted with the threefold offices, of prophet, prieft, and 
 king; in his infhlment into, and execution ofthefe office,, doth 
 his mediatorfhip CGtifift* l\ was abfoiutely nccefTary, that he 
 
 fhould 
 t Rom. v. 6. II Cap. viii. 3, 4. 
 
 C 2 
 
Ut. T. ( 20 ) 
 
 mould be inftalled into, and execute thefe offices, considering the 
 threefold mifery mankind were involved in ; ignorance, guilt, 
 and bondage. Jf he had been only a prophet, our guilt had re- 
 gained; if he had been only a prieft, our ignorance could not 
 have been removed; if he had been only a prophet and a prieft, 
 we would have remained in the power, and' under the tyranny 
 or the prince of the power of the air. But in the adorable wif- 
 dom of God, he is made of God unto us, wifdom, righteoufnefs, 
 and fan&iflcation ; f wifdom as a prophet, ticchteoufnefs as a 
 pried:, and fan edification as a king. Why mould any one quar- 
 rel at this conftitution of the mediator ? Onep.mus, do you not fee 
 and acknowledge, that if he who lay in the bofom of the fa- 
 ther, had not revealed the eternal counfels, purpofes, and defis;ns 
 or God to the world, the world would for ever have remained in 
 the groffeft ignorance with regard to thefe important things. 
 Chriftians of every denomination feem to be mutually agreed to 
 recognize Chrift as a prophet, to appear on the theatre of this 
 world, clothed with the chara&er of Heaven's ambafiador ; 
 why mould there be any murmuring about the execution of his 
 facerdotal function, in its full latitude, fuffering on earth, 
 and interceding in Heaven ? I perfuade myfelf Onefimus, that 
 you entertain other views of fin, than that it could be otherwife 
 expiated, than by the fufferings and atonement of Chrift; and 
 other views or an infinitely holy God, than to imagine, that any 
 thing elle could have fatisfied divine juftice, than the vicarious, 
 propitiatory facrifice of our great High Prieft. The Lord is well 
 pleaied for his righteoufnefs fake, for he hath magnified the law, 
 and made it honorable. * You fee this Evangelical Prophet, 
 fpeaks the very language of an infpired Apoftle; both proclaim 
 "his Priefthcod, both recognize the ineftimable bleffing that flows 
 to us, to the very chief of fmners, in the execution ot this office, 
 ri^.ttovfnejs ; a righteoufnefs, which removes every thing the fin- 
 ner has.to dread, puts him in pofttffion of what his utmoft wifh 
 can crave. 
 
 The execution of his prieftly office has a more immediate re- 
 fp.ct to God, than that of his prophetic or kingly offices. As a 
 Prophet he inftrutts, as a King he rules us, but as a Prieft he 
 ir-imediateiy appears in the prefence of God, for us;} as a 
 Prieft, he makes up the breach, magnifies the law, fatisfies juf- 
 tice, and makes ample reparation to the injured perfections of 
 the Duty ; as a Prieft, mercy and truth, meet together, righ- 
 eoufnefs and pi ace mutually embrace each other. || 
 
 Altho' 
 t i Cor. i. .30. * Ifa. x-lii. 21. 
 
 § Heb. ii. 24. || Pfal. Ixxxv. 10. 
 
Let t. ( 21 ) 
 
 Altho' the priefthood and Sacrifices under the law adumbrat- 
 ed and pointed to the priefthood and Sacrifice of the future Mefli- 
 ah, yet he fprung not of the family, nor was conflituted after the 
 order of Aaron. He fprung from the tribe of Juda, and as man, 
 was lineally defcended of the family of David. And there fhall 
 come forth (fays Ifaiah) a rod out of the ftem of JefTe, and a 
 branch fhall grpw out of his roots. } The Apoftle Paul in writ- 
 ing to the Hebrews, mows the accomplifhment of this ancient 
 prediction in the perfon of our great High Prieft. For fays he, 
 he of whom thefe things are fpoken, pertaineth to another tribe, 
 of which no man gave attendance at the Altar: f For it is evi- 
 dent, that our Lord fprang out of Juda, of which tribe, Mofes 
 fpake nothing concerning priefthood. + The Levitical priefthood 
 and Sacrifices, are for ever iufpended; a more glorious prieft: - 
 hood, and an infinitelv better Sacrifice, has taken place inftead of 
 the former. For fays the fame Apoftle, lt the law maketh nothing 
 perfect, but the bringing in of a better hope did." This was then 
 the tribe, the family, from whence the Mefliah fprung. The 
 order after which he was conflituted, was that of Melchifedec. 
 This the fame Apoftle informs us ; for fays he, heteftifieth thou art 
 a Prieft for ever, after the order of Melchifedec. * Long before 
 his aclual inveftiture into this office, it was predicted after what 
 order he ftiou'd be conflituted. Hear the royal Piaimift s decla- 
 ration on this head; the Lord hath iworn, and will not repent; 
 thou art a Pried: for ever, after the order of Melchifedec. \ What 
 this order of Melchifedec was, the Apoftle Paul inform? us in 
 his epiftle to the Hebrews, Ch. vii. 23. Perhaps you find your- 
 felfat a iofs, to know the meaning of the Spirit of God here; 
 I do not wonder at it ; this ieeins to be enveloped in very great 
 darknefs; this I apprehend may well be reckoned to be among 
 fome of Paul's writings, which Peter tells us, are hard to be un- 
 derftood. There are few things in Scripture which have divided 
 Commentators more than this; to recite the different opinions of 
 Divines on this head would be to rill a volume. There are two 
 opinions, which have been the moft generally maintained, and 
 
 iefly deferve oar attention. First, that Melchifedec was an il- 
 lu trious m in, a great King, a Prielt of the true God cotemporary 
 w th Abraham, and living in Palestine, or in fome of the coun- 
 tries near it; \ Second opinion is, that this Melchifedec was 
 Chrift hinifelf. j| Both t;iefe opinions have had numerous abet- 
 tors 
 
 11 Befides thefe two, there have been various others - f fome have been 
 fo extravagant as to give us this hiilory of Melchifedec, viz. " That 
 
 Adam 
 
 § I fa. ix. 1. t Heb. vii. 13, 14. t Heb. vii. 19. 
 
 * Heb. vii. 17, 21. f Pfal. 110. 
 
Let. I. ( 22 ) 
 
 tors; each have fu sported their refpeciive opinions w<th very co- 
 gent arguments, •tho 1 not with fuch, but that great objections 
 againf!: ! >oth may occur. There ieems to he one (Irong objection 
 a^aind the lad opinion, what fan\t can he put upon JehovaVs 
 oith, constituting him a Pried for -ever, after the order of Mel- 
 chifedec, if he was really the Son oi' God, appearing in the oil- 
 man nature to Abraham ? The ferric and meaning ot the ©aih be- 
 hoved to he this, " thou art a Pried tor ever arter thine own 
 " order." 
 
 Whatever objections may feem to be againd adopting, and 
 maintaining, the firft opinion, I would at prefent, rather em- 
 brace it, and indead of looking upon Chrid as at this time anti- 
 cipating the human nature, I would rather view the Melchife- 
 dec here fpoken of, as an illudrious type of the Median; who 
 was in the fulnefs of time to come in the human nature, to be 
 indalled in, and for ever to execute the Sacerdotal office; his ve- 
 ry name feems to point out what our Lord Jefus Chrifl is called 
 by the infpired writers, c< Melchifedec, Kins; of righteoufnefs." Is 
 not our High Pried, cailed" Jehovah our righteoufnefs" V\ (( King 
 
 of 
 
 " Adam ordered his children to take his body out of a place called the 
 " cave of the treafure, where he was to remain embalmed for a while, 
 " and to carry it to the middle of the earth; that Lamech, when he 
 " died, left the lame command with Noah; that Noah took thofe re- 
 •* licks into the Ark with him, and kept them there till he died; that 
 4< he ordered his Son then to take the fame, to provide bread and wine, 
 " to go along with Melchifedec, the Son of Phaieg, and to march until 
 ** they came to a place which ihould be ihown them by an Angel; 
 " that Noah commanded Melchifedec to fix his dwelling in the lame 
 " place, to lead a fingle life, and to pais it as a Monk, or a religious 
 " perfon, becaufe God had chofen him to perform religious fcrvice in 
 " his prefence; but not to build any temple, nor died the blood of any 
 •' Animal, nor to offer up any Sacrifice, but bread *nd wine." As this 
 is an extravagant opinion, fo the following is profane, viz. " thatMel- 
 " chifedec was a power, or virtue greater than Jefus Chrift himfelf." 
 
 There have been likewife many tabulous opinions of him, fuch as this 
 whimfical one ; that the Sun was the Father, and the Moon the Mother 
 of Melchifedec. Atlianaflus entertained this notion, viz. that his be- 
 ing faid, to be without Father and without Mother, was, becaufe the 
 earth opened and f wallowed up all his relations. 
 
 Others have entertained improbable opinions C? hirn, fuch as, " That 
 " he was the Holy Ghoft, or an Angel, or an extraordinary perfon im- 
 " mediately created by God like Adam, and for this reafon, hs is faid 
 * to be made like the Son of God, the title which the Evangel id Luk* 
 M gives to Adam." 
 
 t Jer. xxiii. 6. 
 
Let. i. ( 23 ) 
 
 of Salem" i. e. King of peace. * Chrift is our peace, he made 
 peace by the blood o\ his crofs. Melchifedec is here defended as 
 without Father, and without M -ther. I apprehend, that Paul 
 means not by this description, that he was immediately created 
 by God, and did not defcend by ordinary generation as a Son of 
 Adam; but rather to fhow the Scripture's filence on this head. 
 Seneca r peaks of two Roman Kings j that the one had no Father, 
 and the other n^ Mother, which he himfelf thus explains; that 
 thev doubted wh^ was the Father of the one, and no mention 
 w,-k made of the Mother of the other. Our great High Prieft as 
 Man, 'he had no Father, as God no Mother. If Melchifedec 
 was a type ot Cforift in this refpccl, it affords a very ftrong proof 
 of what our Mediator behoved to be; God as well as man, 
 an! mm as well as Go i ; both to be the antitype of this man. 
 " Without '^inning of dr. vs, or end of life," adds the infpiredHif- 
 torian. Here I imagine, Paul doth not fpeak of what Melchifedec 
 was in himfelf, but what he is in relation to us. Paul's argu- 
 ment frems not to be f^.mdeu upon the nature of the thing, but 
 upon the filence of the Scripture. Melchifedec with regard to us, 
 if without beginning of days, becaufe there is no mention made 
 oi his birth ; and without end oi life, for the fame rea'on. This 
 is ChriiVs own declaration of himc'.f, <( I am Alpha and Omega, 
 the firfjt and the laft." 
 
 It is further predicated &i Melchifedec, " that he abideth a 
 Pried: continually." He a'^de fingularly and done a Pried : 
 He is the onry on. mentioned by the facred writers, in whole per- 
 fpn the rectal . and facer iotal offices concentred. There were 
 Prieits and Prophets, as Samuel; Prophets and Kings, as Da- 
 vid; hut Melchifedec, {lands unrivalled m his ftation of Pried 
 and K'ng. An in pired Prophet, dates the relemblance between 
 Mclchifrcif'c, and on/ Lord Je us Chrift in thefe few words, he 
 (hall fit a Prie$ upon his throne, -j- He offered his oblation here 
 on earth; he now firs as a Pn eft on his throne in the higheft 
 heavens, exenjjfing in a certain, manner and degree, his priedly 
 q . and f^>r evc r <vh : , through all the fuccefhve ages of time, 
 a^o" -he cncl'efs a^es of eternity. The Lamb which is in the 
 m fift of the t fhall r^ed them, and ihall lead them unto 
 
 living fountains of waters. j| For the foregoing reafons, the Apof- 
 
 tle 
 
 * Some think that Salem is the fame with Jerufalem, it would ra- 
 ther feem that this Salem lav in the way between Damafcus and Sodom ; 
 it ret lined the f me name in our Saviour's days as appears by the Evan- 
 ay ing, that John baptized near Salem, John ii. 23. 
 
 t Zcch. vi, 15. j] Rev. vii. J- 
 
Let. i. ( 24 ) 
 
 tie might well affirm of Melchifedec, that " he was made like 
 the Son ofG^d," by beins; thus a molt eminent type of him. 
 
 However Onefimus, al&hou^h I am far from being lingular in 
 the exposition now given of the Apoftle's account of this lingular 
 man, I am far from being fo dogmatic, as certainly to affirm, 
 and palm it upon )6u, or any other, as the mind of the Holy 
 Ghoft on this very abftrufe part of holy writ. Whatever pirns 
 the learned have taken to unravel this intricate Subject, there is 
 ftill a vaft field left for other enquiries. 
 
 By carefully attending to Paul's reafoning in the 7th. Ch. of 
 his epiftle to the Hebrews, you will find that the principal de- 
 Sign he had in view, was to eftabliSh the eternity of thrift's 
 priefthood, in oppofition to the Priefts under the law. The Aaro- 
 nical priefthood was changing from day to day ; they were not 
 Suffered to continue by reafon of death, e u. 23. They were con- 
 stituted priefts after the law. of a carnal commandment; Chrift 
 after the power of an endlefs life, v. 16. The fame facred pen- 
 man informs us further, v. 18. that there is a difanuliing of 
 this carnal commandment, constituting- the Aaronical Priefthood, 
 for the weaknefs and unprofitablenefs thereof. The precepts of 
 the Ceremonial Law, were weak and beggarly elements, com- 
 pared with theGofpeldifpenfation. -f TheLevitical priefthood and 
 Sacrifices, were weak and unprofitable unto the j unification of a 
 finner in God's fight, and for the pardon and expiat on of fin : 
 What theSe could not do t the Sacrifice of our High Prieft did. 
 
 Otieftmus, if you conlult the 5th. Ch. of Paul's epiftle to the 
 Hebrews, v. 1, 4, 5. you will find Chrift's priefthood, and 
 what peculiarly belonged to him to do in the execution of that 
 office, clearly proven; one principal part of the Levitical prieft- 
 hood we are told, " was to offer gifts and Sacrifices for fins;" 
 there was indeed another part, but founded on this, viz. to in- 
 tercede for the people; their oblations were prior to their inter- 
 cessions. The way to the holy ot holies, was by the aitar. God 
 never inftituted the office of prieflood merely to intercede, the 
 principal part of their office lay, in offering gifts and Sacrifices 
 for fin, typically to remove fin, and reconcile an offended God, 
 to an offending finner. Now it this be allowed to Aaron and his 
 Sons, why Ihould any deny this pait of Chrift's prieftly office, 
 viz. his offering up a real, propitiatory Sacrifice in the room of 
 the guilty ? The principal part of Chrift's prieftly office, I ima- 
 gine was executed in the days of his incarnation. That he now 
 appears in the prefence of God for us, is owing to his hanging 
 on the crofs for us. I may perhaps in the courfe of my corres- 
 pondence with you, have occafion to be more explicit and full 
 on this Subject, therefore ftiall not anticipate, what will fa'll in 
 
 more 
 t Gai. iv. 9. 
 
Let. i. ( 25 ) 
 
 more natively in another place. " No man ti''.eth this honour 1 tin* 
 to himfelf, (lays the Apoftle) hut he that is callea of God, as 
 was Aaron " Sacrifices being: of divine institution, it neceftanly 
 follows, that no lacrifice coutd he accepted of God, unle's offer- 
 ed by one, legally let apart for that purpofe. So adds the Apoftle, 
 v 5. Chriit rlcrificd not h mfelf, to be made an Hiq-h 
 Pr eft, bu r he, (viz. God who appointed him to he \o,) who faid 
 Onto him, thou art my Son, this day have I begotten thee. This 
 refersto A&s '*tii. 3$. and is ipeken of there as touching. his re 
 lurreclion from the dead; intimating that by God'> railing him 
 from the dead, he gave a molt ample teftimony to the world, 
 that he as Mediator, was by Jehovah confec rated to be the High 
 Pr.eft of our profeffiori. The Apoftle adds, v. 6. as he faith alio 
 in anothei place, thou art a Pr eft for ever, &c but oi this I 
 have already given you my fentiments. Now, if any one grants, 
 that Aaron and his Sons were proper Priefts, appointed by God to 
 offer up gifts and facrifices for fins ; why mould Chrift be denud- 
 ed of this principal part of his prieftlv office, viz. offering up him- 
 felf a facrifice to fatisfy divine juftice, in the room and ftead of 
 the guilty, particularly, feeing he was appointed to this office by 
 the oath of God the lather ? 
 
 Oneftmus, if you pieaie to confult the 29th and 30th Chap, of 
 Exod. you will there find the various rites and ceremonies ufed 
 at the confeeration of Aaron and his Sons, to minifter in the 
 Prieft's office. After the Ram o\ the coniecration was offered 
 up, and Aaron and his Sons clothed with the holy garments, they 
 were with great fqlemntty anointed with the holy anointing oil, 
 and with the blood o>i the ilain Sacrifices, ,-f You will find Oneft- 
 mus. that God teftifit-d in the fi.oht of all IfraeJ, and afrer a very fo- 
 lemn manner, that he approved of the iniValment of Aaron into 
 the prieft's office by a miracle, there came fire from before the 
 Lord and confirmed the viciim, which Aaron offered immediate- 
 ly after his coniecration. 
 
 Solemn 
 
 f Biffiop Patrick Teems to think, th t the ceremonies uled by the 
 Heathens in their Tauroboha, or Criboiia, which was the name they 
 gave to their Sacrifices of Bulls, was in imitation of the fprinkling of 
 the Aaronical priefthood, with the blood of the flain Sacrifices. It was 
 chiefly at the confecration of their Priefts, that thefe kind of Sacrifices 
 were offered. They digged a hole in the ground, and caufed the per- 
 fon who was to be confecrated to defcend into it ; they covered this 
 hole with planks that were*, bored thro 5 in every part j they offered a 
 Bull on thefe planks in iuch a manner, that his blood might pafs thro' all 
 the orifices, and fprinkle the perfon {landing under them who was 
 defined to be the High Pried. 
 
Let. i. ( 26" ) 
 
 Solemn as the tranfa&ions were which took place at the con- 
 secration of Aaron and his Sons, they lofe much of their folem- 
 nity , when compared with thofe phenomena which occurred at 
 the inauguration of Jeius into his mediatory offices. Thirty 
 years he had lived an obfcure life; the current opinion was, that 
 he was the Son of Jofeph and Mary : Demeaning himfelf, as if 
 he had no title to that illultrious character which he bore eternal 
 ages before his incarnation ; as if he had not been ravelled with 
 this important commiffion, to lay down his life for his fheep. 
 The time being now come, in which he rauft appear in a more 
 active fphere of life, in which he rnuu: appear on the Theatre of 
 this world, as the Prophet, Prieft, and King of his Church: 
 To convince the world that Jehovah had not repented of the 
 oath which he fwore, in conftituting him a Prieft for ever; 
 he gave fuch oftenfiMe proofs of it at Jordan, that the faith 
 of his Difciples and followers might be for ever confirmed in 
 this grand article, that he is our Mediator between God and 
 men. 
 
 Whilft John was baptizing at Beimabara, beyond Jordan, 
 amonn; the red that repaired to be baptized by him, Jefus was 
 one: Jefus being baptized, and ascending out of the waters, a 
 voice was heard out of the excellent glory, i( this is my beloved 
 Son in whom I am well pleafed." At the fame time the Holy 
 Ghoft defcended and refted upon him in the fhape of a dove. * 
 
 Are you not amazed Onefimus, at the condefceniion and grace 
 of the ever bleiled, and undivided Trinity. iC Lord what is 
 man that thou art mindful o^ him!" This grand, and glorious 
 fcene took place far us. In order to prorate our heft interefts, to 
 P'ocure our eternal happinefs, our High Prieft mull be baptized, 
 in order to fulfil all t'uhteouinefs, baptized by one or his own 
 creatures, which his own right hand formed out of the dull. Job 
 informs us, that when the Almighty laid the foundations of the 
 earth, the morning ftars fung together, and all the Sons of Qopl 
 fronted for ioy. Here was a better, a more fure foundation laid, 
 laid in Z'on, to fupport a finful world, tottering ori the brink of 
 endiefs ruin, and whoCoever believeth on him ihalt not be con- 
 founded. Angels rejoiced at his birth ; but here the Eternal Fa- 
 ther rejoices over his Son, approves cf his fublti-ution in our 
 
 room 
 
 * In AtfMMufim 1 time, when the Arlan herefy made an alarming pro- 
 grefs in the Chriftian Church, it was common for the Orthodox, to refer 
 the Arians to Jordan to convince them of * leir error. Abi Ariane ad 
 Jordanem et videhis Trinitatem, i.e. O Arian go to Jordan and thou 
 wilt fee a Trinity. 
 
Let. i. ( 27 ) 
 
 room , and delights in him as Cuch : " This is (orirr- that) riy be- 
 loved Son," priming at the fingulairity or his office, as w.il as his 
 nature. Wei e Aaron and his S^ns anointed with the holy o;l at 
 their confecration into the prieft 7 * office, in was our Lord Je'ns 
 Chrifc, (f with the oil of gfoAriefs; f The Holy Ghott in the 
 form or" a dove defcended, and abode upon him. He came uv^n. 
 the Prophets, he retted on the MefuVn. Yon may conm't at 
 your leifure Onefmvs, the beginning of the 1 ith and 6ii\ Chap- 
 ters of Ifaiah's prophecy, where you will fee hjw the Spirit. retted 
 on the Mediator, and for what end; con uiting thefe you may 
 fafely fet your feal, to what Chritt himfelf testifies on this head, 
 " the Father giveth not the Spirit to him by meafure." 
 
 We need not be amazed at this glorious tranfafhon, when we 
 confider, that within the fpabe of three years and a half, great 
 and glorious things were to be achieved by the Captain of our 
 falvation. God was to be glorified, an end put to fin, reconci- 
 liation procured, an everiafting righteeulnefs brought in, Satan 
 fubdued, and Tinners emancipated from his galling yoke. How of- 
 ten did the Eternal Father teftify his approbation of Chritt's fub- 
 ftitution in our room. Tn the I2<"h Ch. of John's gofpel, v. 
 27, 28. we behold the S">n of God, the Saviour of the world, 
 thus petitioning. " Father glorify thy name," a voice was heard 
 from heaven^aying, i( I have both glorified it, and will glorify 
 it again." On the mount of transfiguration, and in the pre- 
 fence of two celeftial viikants, and three of his dficiples, we find 
 a repetition of the fame words, which were heard from the ex- 
 cellent glory at Jordan, -j- Heaven delighted to dwell on this 
 glorious fuSjecX We rind an approbation of Jefus extorted 
 from his very enemies; by a fecret impulfe which they could 
 not refitt, they were obliged to recognize him as the Son of Da- 
 vid, the King of Ifr lei, the Saviour of men. Hear their f-ng of 
 praiie, litten to their voice of appiaule, " Hofanna to the Son ot 
 Divid, Wetted is he that cometii in the name of the Lord to favc 
 us, Hokmna in the higheft!"|| 
 
 Onejimns, would you wilh to know fome of thefe endearing 
 properties by which the High Prielr. of our profeflion is characte- 
 rized in the Scriptures; with pleafure and delight, I would re- 
 commend him to my dear Onefimus, as follows. He is one who 
 hath fufficient favour with the Eternal Father to recommend all 
 his clients to the mercy, care, and protection of the Father. 
 Who can pottlbly entertain a doubt of this, when we confider, 
 what he is, how he ftands in Heaven's account : He is God's 
 
 Son, 
 
 t Mat. xvii. 5. 11 Mat. xxiv. 9. 
 
Let. i. ( 28 ) 
 
 Son, his own dear and his beloved Son, his elecl in 
 whom his foul delighteth. Is it poifi le to conceive, that the 
 Father will not grant to fuch a one, whatever his lips can crave ? 
 ec If any man fin, (fays the beloved Diicple, 1 John li. 1.) 
 we have an advocate with the Father, Jefus Chrift the righte- 
 ous." In the execution of the interceffory part of his prieftly of- 
 fice, he doth not ftand in the prelence of God for us as a mere 
 fupplicant, interceding for mercy, grace, and pardon, for his peo- 
 ple upon the footing of mere favour. No, but he appears as an 
 advocate pleading upon the footing of what is juft, and light. 
 He appears in the pretence of God for us, agenting our caufe, 
 and interceding in our behalf, upon the footing of his own obla- 
 tion. He intercedes not for us, as he once did for himfelf, con- 
 ditionally. " If it be poflible, let this cup pafs from me." No, 
 but " Father I will," peremptorily, and abfolutely. He once 
 in the end of the world, appeared to put away fin by the lacrifice 
 of himfelf ; and now in gl^ry, he appears as a {lain lamb, wi(fing f 
 that all the bleffings and benefits flowing from this atoning facri- 
 hce, be communicated to all his people in due time. Seeing we 
 have fuch a prevalent High Pried within the vail, may we not 
 on every occafion adopt the triumphant language of Paul, Rom. 
 vii i. $5 " Who lhall lay any thing to the charge of God's elect r 
 It is God that juftifieth, it is Chrift that died;" that offered up 
 himfelf a piacular victim, a vicarious facrifice: That role again, 
 -A\v\ having discharged our debt, and given full iati^faclion to di- 
 vine jutTice on earth, he is now at the Father's right hand, making 
 intercefTion for us. Do you complain Onefimus, of the ftren^th 
 of fin, the p-»wer of temptations; are you grieved tor the weak- 
 nefs of your faith, the feeblenefs of your hope? In the htgheft 
 Heavens, in the prelence of God, appears a mighty, an Almighty 
 intcTcefTor ! the mighty God in huir.au nature. Bv the merit 
 of his death, and prevalent intercefiion you mall rife tuperior to 
 aH the ftrength of fin, and power of he'l, and through him that 
 loved you, be made more than a conqueror. 
 
 He is a faithful High Prieft; righteculnefs is the girdle of his 
 loins, faithfulnels the girdle of his reins. * " in all things it be- 
 hoved him to be made like unto his brethren, that he might be a 
 faithful High Prieft." |] He is a faithful High Prieft in things per- 
 taining to God, and in things pertaining to us. " The council 
 of peace fhall be between them both," fays an infpired Prophet. 
 The relult of this was, Chrift undertook to bear the fins of many, 
 by making his foul an offering for fin. Arduous, and difficult 
 as this undertaking was in its execution, faithfulnefs bound him 
 to the performance. He did not, he could not retra6t, until all 
 
 was 
 f Ifa. si. 5. ll,Heb. ii. 17, 18. 
 
Let. i. ( 29 ) 
 
 was accomplifhed ; then bowing the head, he pave up the Gholl 
 in this triumphant language, it is finijhed. May we not fafely 
 argue, that if he was faithful in things pertaining to God, will 
 he not alio he faithful in things pertaining to us ? Surely he will. 
 
 By the fpecial donation of the Father, his fheep were commit- 
 ted into his hand; '* thine they were and thou gaved them me.'' 
 At his hand they will he required; before the throne of God they 
 w II be presented; none (hall be miffing in the day ol reckoning. 
 " Behold I and the children which thou halt given me," will 
 be his language in that day. There is not a promife contained 
 in their charter, but ihall be accomplifhed, " for faithful is he 
 that hath promiled, who alfo will perform." iC He is faithful 
 and will not deny himfclf." There is not a bleffing in the 
 Covenant of Grace, nor a benefit the purchase of his blood, but 
 they in due time (hall participate of, not a temptation but they 
 fhaU efcape; in his faithfulnefs he will not fatter them to He 
 tempted, a^ove what they are able to bear. There is not a diffi- 
 culty lying in their way to glory, but thev mail furmount; not 
 an enemy but they (hail conquer, yea even the lad enemy, death. 
 The faint considering the faithfulnefs and truth of his ^reat High 
 Pried, may ling of viclory before the conflict be over; may tri- 
 umph before he enters the field of battle. Depending on ChrinVs 
 fa tfuulneis, he may ihout, and ring, O death where is thy ding, 
 O grave where is thy victory ! 
 
 He is a merciful High Pried; have we any reafon to doubt of 
 his mercy towards us, who fuffered the wrath of God for us? 
 Can we fuppofe that he is lefs merciful now, in his exalted date, 
 than he was when tabernacling among men r Hath he fnut up 
 his bowels of companion within the vail, or were they expend- 
 ed, and utterly evacuated on miserable objects when here in our 
 w'or'd ? No, he left this world with bowels full of CQi»pa,mo«, 
 with a heart relenting for his poor miferable members. Let us 
 follow him in the days of his incarnation, and whenever he wentj 
 we will find traces of his fympathy and companion mown, often- 
 times to his very enemies and perfecutors. (i [ have companion 
 on the multitude," is the language of oui merciful rjigU Pried: 
 A multitude, which in a very fhoit time was io prejudiced .1- 
 gaind him, purely on account of the heavenlme s of his,.do&niic, 
 that they all forfook him; trampled his mercy under- their feet* 
 and treated his grace with d fdain. in pronouncing the doom oi 
 Jerufalem, and fealing the inhabitants of that wicked city 
 an awful judicial droke, r his he cannot do, without tears. See 
 his heaving h^art ! Behold his weeping eyes! See the deep< 
 compallion, mixed with the mod dein judice! The Evarigd-it 
 Luke, Gh. xix. v. 41, 42. informs us, that when he came 
 
 n 6 h 
 
Let. i. ( 30 ) 
 
 nidi the City, he beheld it, and wept over it, faying, if thou 
 ha'dft known, even thou at lead in this thy day the things which 
 belong to thy peace, but now they are hid from thine eyes. 
 Who could look for companion, in the midfr. of fo much unheard 
 of cruelty as Jefus experienced oa the crofs, at the hands of his 
 imp'aca' ie enemies. Yet in fpite of all their ma!ice, his divine 
 clemency appears; when they blafphemed, he p r a\ed, " Fathe r : 
 forgive them." If his bowels of companion now and then, 
 yearned over his fooft inveterate enemies, what c^u'd thofe ,\- 
 pecr. who made their approaches to him as a merciful Hiffh PrieO. 
 \ir.der a confcioufnels of guilt, and a (en\~c of manifold infirmi- 
 ties? He exceeded their expectations, rofe in his mercy iuperioi 
 to their moll unbounded wiih. He made the lame man to leap 
 as an hart, the tongue o'i the dumb to fing ; and poured day- 
 light into the eyes of the blind; he healed the loathfome leper, 
 and railed the almoft putrid carcaie to life. His companionate 
 nature did net (lop here, he poured his grace into their fouls ; 
 pardoned their fins, enrolled them among the number of the ci- 
 tizens of the new Jerufalem; opened the blind eyes, not only to 
 fee the fun, but the wonders in his law ; made the deaf to hear, 
 not only the language of their fellow creatures, but to hear, and 
 obey his own divine and heavenly meiTage; made the lame not 
 only to walk, but to run in the way of his commandments ; not 
 only raifed the dead to life, but made them heirs of eternal life, 
 and children of the refurrection ; not only removed from the le 
 per his ulcerous fores, but purified his heart, and made him meet 
 to be a partaker of the inheritance of the faints in light. 
 
 In his mercy and companion, he covtts the finful imperfecti- 
 ons, and daily failings of his people; he carts their fins behind his 
 back, blots out as a cloud their fins, and as a thick cloud their 
 tranfgreilions; cafts them into the depths of the fea. When 
 jofliua flood up tominiiler before the Lord, to execute tht prieft- 
 iv office, he was clothed in filthy garments; he had juft left an 
 idolatrous wicked country ; fomething of the Babylonifh turpi- 
 tude cleaved to the Lord's minifter, as much as to afford a handle 
 to Satan, to bring in a railing; accuiation aerainft: him ; but not fo 
 much as to make our merciful High Piieftjoin in the accuiation. 
 No, he repelbthe accufer, and vindicates his own fervant. " The 
 Lord rebuke thee O Satan, is not this a brand pluckt out of the 
 burning." -f* Could Peter have reafonably expected lei's, than 
 the mod cutting reproof from a much injured Lord; injured by 
 the perfidy of an apoftle, denied, (and that with an oath) by one, 
 who upon feveral occafions had made the inoft unequivocal con- 
 feiiion of him, as his Lord and Mafter ? But behold in his cle- 
 mency 
 t Zech, iii. I, 2, 3. &c. 
 
Let. i. ( 31 ) 
 
 mency, and companion, he forgets the heinous tranfgrefiion 
 of his Apoftle, and hlots out as a cloud his unprovoked a poftacy : 
 His eye of mercy directed to Peter was all the check Peter met 
 with, from his, and our Lord. 
 
 But to complete the character, and fhow the perfection and 
 propriety of his priefthood, he is an Eternal Prieft. But this man 
 becaufe he continuejh ever, hath an unchangeable priefthood, 
 Heb. vii. 24, — 28. For, (fays the Apoftle) the law maketh 
 men High Priefts which have infirmity, but the word of the oath 
 which was fince the law, maketh the Son vho is confecrated for 
 evermore. The legal priefthood was not fuffered to continue by 
 reafon of death : The fanclity of their lives, the importance of 
 their office, could not ward off the king; of terrors: They fell in- 
 difcriminately with others by the blow of this laft eneiviy, and 
 refigned their office to the next in fucceffion. But Jehovah, 
 with the moft folemn oath hath conftituted him a Prieft for ever. 
 
 Do you afk 0?ief:mus t will Chrift continue in the exercife of 
 his prieftly office, viz. the interceflbry part of it, after the con- 
 lummation of all things ? Will he continually appear in the pre- 
 fence of God for us ? Will there be any neceffity for his advoca- 
 tion ? Any reafon for his fhowing himfelf the patron, and advo- 
 cate of the redeemed company, when they are ail brought home 
 to glory, and let with him on his throne ? There is one particu- 
 lar place of Scripture, which would feem to insinuate, that Chrift 
 will no longer appear as our interceding High Prieft, but that 
 the execution of this office" will be for ever fufpended and laid 
 afiae, after the prefentment of all his followers before the throne 
 of his glory. 1, Cor. xv 24. Then cometh the end when he 
 fhai] have delivered up the Kingdom to God, even the Father, 
 when he (hall have put down all rule, and all authority and pow- 
 er, v. 28. and when all things ihall be fubdued unto him, that 
 put all things under him, that God may be all in a'i. It mutt be 
 confeiTed I think, that this is a very a^ftrufe paffaire, and at iirft 
 view, would feem to conclude againft Chri'ft's advocation in a 
 future ftate. When death is -deftroyed, when all for whom h: 
 died are brought home to glory, and put beyond all poihhility of 
 a relapie; when Satan is for ever conquered ;. when ail are jndg- 
 cd, the wicked puniihed, and the righteous crowned .van eternal 
 glory; where is the necciiiry or his farther advocation. But I 
 think, difficulties of an insurmountable nature ftare us in the 
 face at firft view, if we coafider this text as intended to point at 
 a perpetual ceiTation of Chrift's interceffion within the vail in U 
 glorified ftate. How is he to be made fuhject to the Father ? h 
 there no kingdom, or dominion x to be exefciffed in that eeleltia! 
 ilate> but what is efTential to the whole Godhead ? Is the human 
 
 nature 
 
Let. i. ( 32 ) 
 
 nature of Chrift to he then fubje£t to the Father, as faints and 
 angels will he ? That fo as Chrift was all in all before, with refe- 
 rence to the Church, and from hisfulnefs did all his myftical bo- 
 dy receive, fo now is the Godhead to he all, and fill all things, 
 without any reference to the Mediator. I would rather ima- 
 gine the fede of this obfeure paffage to be this, viz. that the 
 Mediatorial Kingdom o\ Chrilt which he pofTefTes by delegation 
 from the Father, mail ceafe with regard to its pfefent v\^dt of ad- 
 ministration ; that that rule, authority, and power, (hall not he 
 exercifed in the fame manner as now ; ordinances (ball c< afe, 
 thefe mediums thro' which God communicates his hlelTins;s and 
 grace, ftiall there be no more requifite: That intuitive viiion the 
 faints Inall enjoy, will funerfede the ufe of all thefe means which 
 are neceffary here: " There will he no temple there/' i. e. no 
 temple ordinances, they fhall be honorably laid afide, becau-e 
 not neceffary there. God fhall be all in all to his faints, i. e. 
 inftead of all thefe means, through which life and falvation were 
 communicated to his people here. By giving the text this turn, 
 it, at leaft frees us from the many, and I think unanfwera'de 
 difficulties, with which we would be embarrafTed in denying the 
 eternity of Chrift's interceffion. But how is he to be a Pried for 
 ever according to Jehovah's oath, if God he fo all in all, as to fu- 
 perfede Chrift's interceffion, in our glorified (late ? You will 
 find a text veryappofite to our purpofe, in Rev. vii. 17. " The 
 Lamb in the midft of the throne fhall feed them," even that 
 fame Lamb of God, which in the days of his incarnation here on 
 earth, took away their fins by his blood; and by the fame blood 
 fancYified their natures, and made them meet for glory. It would 
 feem evident from this text, that ail the felicity of the celeftial 
 (late, all the communications from Deity, muft neceflarily flow 
 to the faints, through the Lamb. It is very obfervable, that in 
 all the accounts of the heavenly ftate, in the book of the Reve- 
 lation, Chrift as the Lamb, is never omitted, fee Ch. xxii. v. 1. 
 " And he mowed me, (fays John) a pure river of the water or 
 life clear as cryftal, proceeding out of the throne of God, and the 
 Lamb." Fulnefs of pleafures, and thefe unfullied, will be the 
 eternal portion of all the redeemed from among men. Thefe 
 eternal pleafures, thefe redundant joys, from whence do they 
 proceed ? From Deity flmply, and abftra&ly ? No, but from 
 the Lamb which is in the midft of the throne. " He fhall fit a 
 Pried upon his throne," for ever and ever, not offering himfelf a 
 facrifice, but in a way inconceivable to us, prefenting the infi- 
 nite virtue, and value of his facrifice here on earth, as the ground 
 and reafon of the faints perpetually enjoying the vifion, and 
 fruition of the Lord God Almighty. 
 
 Ifliall 
 
Let. r. ( 33 ) 
 
 I (hall conclude my letter, with a few practical obfervations ; 
 and thefe, with a particular reference to vour prefent anxious 
 concern about your eternal interefts. You are iolicitous to know, 
 Row )Ou are to he Paved i An enquiry certainly of the greateft 
 weight, of the utmoft importance. <c What will it avail a man, 
 if he fhouid gain the whole world and lofe his own foul:" And 
 what will a man's fincentv avail him, in a way that G^d never 
 appointed for falvation. Will Goi alter his method of falvation 
 for anv man's belief, let his fincerity he never fo unfeigned? In 
 order to reilojre tranquillity to your anxious mind, and repoie to 
 your troubled confeience,- pardon is absolutely neceiiary, pardon 
 for iruinlte offences, pardon far heinous tranfgreffions. Who is 
 
 : purchafer of this pardon? Ou^ High Prieft. V hat was paid 
 down as the ranfom for iin ? Ch rift's Mood. How are we actu- 
 ally interefted in this ranfom ? By faith, which is die gilt or 
 God. How is this faith to be obtained ? By repairing to him by 
 p r ayer, " from whom every good and pe> feci gift comes." Ob- 
 serve the language of the apofrJe, Keb x. 21, 22. M And 
 having, (fays he,) an High Prieft over the houle of God; let 
 us draw near with a true heart in full affurance of faith, having 
 our hearts fprinkled from an evil confeience." &c. What is 
 your relief in all your ftraits, Qneftmus? Where do you repair, 
 cppref&M with ecrief, l'urrounded with trials; when all refuge fails 
 you, when within are fightings, and without are fears ? Is it not 
 to Gad, by prayer; " O Lord, (fays David, a man given to 
 prayer,) I am oppretfed, undertake for me.'' What gives you 
 encouragement to approach iuch a holy Lord God, a God of 
 fpotlefs purity ? Is it not, becauie you have a great High Pried: 
 within the vail. W hat an encouragement was it to old Jacob, 
 to go down into Egypt, when his fon Jofeph wr*s there before 
 him, and mailer of all the ftore-houfes. He could not but meet 
 with a welcome reception from his fon : The fon could not but 
 confab the happinefs of the Father. What encouragement have 
 we to go to God by prayer; we have on the throne, one who is 
 near of kin to us, bone of our bone, and flefti of our flefh: And 
 in whom, aii the fulnefs of the Godhead dwells bodily. In him 
 are hid all the trealuresof wifdom and knowledge, grace and glo- 
 ry. " Let us come boldly to the throne of grace," which has 
 for its bans, judgment and juftice: Juftice fatisfied, and judg- 
 ment executed upon our Lord Jefus Chnft, our atoning High 
 Prieft. View Omftmus, what iurrounds this throne, Rev. iv. 
 3. ',' There was round about the throne a rainbow in fight like 
 unto an emerald." A rainbow, an emblem of God's covenant 
 of grace, confirmed and ratified in the blood of the flain Lamb- 
 A covenant, replete with the moft ineftimablc bUffings, an in- 
 
 P tereft 
 
Let. i. ( 34 ) 
 
 tereft in God as our God, the promife of pardon and peace, pre- 
 servation from evil, and perfeverance in a ftate of grace, until 
 grace be i wallowed up in glory. This covenant never waxes 
 old: God will never forget it; it furrounds his throne, it is in 
 %ht, like unto an emerald. After the waters of the flood 
 had fubfided, and the ark refted on the mountain Ararat ; Noah 
 built an altar unto the Lord, and facrifked thereon; from this 
 Sacrifice, Jehovah fmelled a fwcet favour, a favour of reft: And 
 Jehovah laid in his heart, that he would no more curfe the earth 
 for man's fake, -j- Afterwards we find the great Jehovah entering 
 into a covenant with Noah, and every living creature, and as a 
 fymbol of this covenant, he fet his bow in the cloud, to allure 
 Noah, to allure us, that fuch a judgment mould never befal the 
 world again to the end of time. || From the Sacrifice that the 
 Lamb of God offered up here on earth, a Sacrifice to make an 
 atonement for our Souls, God fmelled a Savour of reft; and this 
 is the refuft, God's anger is turned away, a covenant of grace 
 eitablifhed between God and his faints; in which, he hath mod 
 iolemnly engaged, ne^er to turn away from them, to do them 
 good. In all your difficulties Omfimus, you may appeal to ihc 
 throne of grace. Who fits on this throne ? A God of grace, 
 a reconciled God in Chrift : Not an inexorable judge, ifTuing 
 forth thundrings and lightnings from his throne: It is not a Gcd 
 whole dread may make you afraid, under whole tremendous arm 
 you may be crufhed, or who, with an indignant frown will drive 
 you from his prefence, as Chrift drove the buyers and fellers out 
 of the temple. No, he that fits on the throne is Emmanuel, God 
 with us, God in our nature, God on our fide; who has a fellow 
 reeling with us in all our infirmities, becaufe he was in all points 
 tempted as we are. 
 
 May we not Onefimus, plainly fee in the priefthood of Chrift, 
 t' e jureft bafis laid for Sinners of every description, who by faith 
 i\y for refuge to this hope Set before them. i( But this man be- 
 came he contihueth ever, hath an unchangeable priefthood: 
 vV'hcreSore he is able alfo to Save to the very uttermoft, all that 
 come unto God by him, feeing he ever liveth to make inteicefli- 
 on for them." * He is an all powerful High Piieft, he is able to 
 Save in the moft deSperate cafes, to the very la ft verge of time. 
 When here on earth, how liberally, and freely did he difpenfe 
 his free grace, and precious falvation to the moft unworthy, to 
 the verieft wretches ever exifted; a foundation is laid in his 
 blood, for finners to expeel deliverance from wrath : He ever lives 
 to fee to the application of that falvation, purchaftd by him on 
 earth. Who could ever have imagined, that falvation would 
 
 ..'"'.• have 
 
 1" Gen. viii. 30/21. 11 Ch. rx. 12, 13. * Heb. vii. 24. 25. 
 
Let. i. ( 35 ) 
 
 have come the way of Mary Magdalene; a nuifance to man- 
 kind, lunk in licentioufnefs, abandoned to all manner of un- 
 clcannels : Yet a gracious and merciful Saviour, did not diidain 
 to lave her from her fins, and adopt her into his family, and enrol 
 her name amon^ the number of the juftified, and fanciihed inChrift 
 J el us. O that finners would but cred:t his own gracious decla- 
 ration ! " Him that cometh unto me I will in no wife call out." 
 Are not his thoughts above our thoughts, and his ways above our 
 ways. Who would have imagined, that there fhould hive f-en 
 wrought fuch a miracle of mercy at fo late an hour, as happened 
 in favour of the thief on the crofs : The one moment, in con- 
 cert with his fin tul companion, reviling the Saviour oi : the world; 
 the next moment Jefus imiling on him, alluring him of a hapov 
 entrance into paradife, where he him'eif was that Jay to be. Ne- 
 ver was the Devil fo much difappointed : What malice and cha- 
 grin, would fill the heart of that dark revolted fpirit, to find him- 
 ielf baffled at fuch a period. What an unaccountable thing, to 
 fee grace triumphing at fo late an hour. How would he curfe 
 the crois, that lpoiled him of his prey. Confider thou envious, 
 curled fpirit, it is not all loft that is in danger. Oar High Priefl 
 is able to fave to the uttermoft. Ye obftinate finners, ye pre- 
 lumotuous tranfgreffors, ye that add iniquity to fin, beware of 
 abufing God's grace, and flighting Chrift's falvation when in 
 your offer, expecting falvation at a late hour. Here is one in- 
 ftance, that none may defpair, and but one, that none may pre- 
 fume. Are you certain, that God will grant his grace, when he 
 afflicts you with his hand ? Are you fure, that in that tremen- 
 dous hour, when death will attack you, that Chrift will come, 
 and make you fharers of his falvation ? Rather dread, that in put- 
 fuing a courle of wickednefs, and flight. ng the day of your mer- 
 ciful vifitation, that he will laugh at your calamity, and mock 
 when your fear cometh; when your fear cometh as defolation, 
 and your deltruct.ion cometh as a whirlwind ; v. hen diftrefs and 
 anguifh cometh upon you, then fhali they call upon me, but I 
 will not anfwer; they fliall feek me early, but they fhall not find 
 me. f Therefore inffead of finding falvatiow at that late hour ye 
 expected, ye fhall eat of thefrmt of your own ways, and be filled 
 wkh your own devices. 
 
 May we not fee Oneftmus, how much they difhonour the Sa- 
 viour, and difcourage the convinced finner, who endeavour to 
 divefl Chrift of his prieftly office. For if he is not a Prieft, no 
 atoning facrifice has been offered up for our fins ; and in this 
 
 cafe 
 t Prov. i. 26, 27, 28, 31. 
 
 D 2 
 
Let. I. . % ( 3 6 ) 
 
 cafe, we mnft make a direct application to the merit of our own, 
 (falily fo called) good works: For good works, w?thout a lively 
 faith in the perion, death, and mediation of Jefus, is a myftery, 
 the Scriptures know nothing of. Such as deny his Deity, can 
 fcarce expecl falvation by his facfifice : Neither would I, One ft- 
 mus, if I entertained the fame notion. For a creature, as the Sa- 
 viour of the Arians and Socinians is, to bear the (ins of a guilty 
 world, to endure the wrath of an angry God, to finifh tranfgreili- 
 on, to bring in an everlafting ri^hteoufnefs, would be too much, 
 to be expected at his hand : All that fucfi a Saviour could «;ive, 
 or could reafonably be expecled from him, coo.fifts in the exam- 
 ple he hath fet before us, in his life, the inftructions left us by 
 the doctrines he tauiht, and fealing as a Martyr, the truths 
 which he as a Prophet delivered : Coniequently, for all that he 
 fuffered on the crois, we mud make the beft of our way to glory, 
 by our own works. But what if God re'pe&s no man's works 
 in the matter of j unification ? Do you reply, this certainly is im- 
 poffible, or elie the world feems to be in a great nrftake. We 
 may allow the world to be miftaken, but 1 think we cannot en- 
 tertain the remotcft thought, that the apollle was miftaken. 
 DotH he not roundly tell the Galatians, tell us, and all fucceftive 
 gen-rations to the end of time, that a man is not juftifiedby the 
 works of the law, but by the faith of Jefus Chrift. f Obferve he 
 uies the fame language in his epiftle to the Romans, Ch. iii- 
 28. Therefore, (fays he,) we conclude, that a man is juft.fied 
 by faith, without the works of the law. 
 
 What a pitiable dilemma mnft a poor (inner be reduced to, in 
 quell of ialvation, and embracing the Arian or Socinian hypo- 
 thecs. He views the Saviour as a creature who lived a holy life, 
 and died a Martyr for the truth : No complete and vicarious (a- 
 tisfa£Hon made by his death to the julTice of God: For as I for- 
 mely hinted, who cou!d expect pardon at a creature's hand, or 
 at the hand of a God by grace, as the e men exprefs themfelves. 
 This door then is at once fhut. But there yet remains another 
 open : But it happens to be a door, that God hath fhut, and ne- 
 xcl will open for any man. What is this door, by which thefe 
 men n.uft believe they fhall enter the celeftia! regions ? Endea- 
 vour to live honelrly, give of your goods to feed the poor, open 
 your do' r to the ftranger, protect the fatherlefs and widow ; in 
 a wo.d, do all the good you can. All thefe moral virtues ate 
 very rood, all thefe will be found in the juftified in Chrift Jefus, 
 but all this group of virtues, will never jufnr. any man before 
 God's tribunal. Thefe are not a fatisfacVry right eoufnefs s fuffi- 
 cient to magnify the law, or latisfy the infinite incenfed juftice 
 
 of 
 t Gal. ii. 16. 
 
Let i. ( 37 ) 
 
 of God. But what if a finncr, confcious of guilt, and afraid of 
 tailing into the hands of the living God, fees this ? What if the 
 confeffion and acknowledgment that the church makes flafli con- 
 viction in his confcience, and roundly informs him, that all his 
 righteoufnefs, is as filthy rags r This corroborated by Paul's 
 pofitive afTertion," brings him almoft to the very brink of de r pair. 
 Do you remember Oneftmus, the advice that Paul gave to the 
 philippian Jaylor: " Believe in the Lord Jefus Chrift and thou 
 fhalr be faved." Do you remember the fermon Peter preached 
 to Cornelius, when he beinfr forewarned by God in a virion, 
 fent for him from Jcppa; did he (land up and harangue the Cen- 
 turion, on his prayers, his alms, deeds, &c. &c. and inform 
 him, theie would juftify his perfon, and recommend him to the 
 divine favour, thefe would procure the remiffioh of his fins, and 
 an entrance into glory? No, he preached Jefus, and the refur- 
 reclion; that Jefus, by whom we ha- e redemption, even the for- 
 giveneisofour fins; by whole atonement and merit we are made 
 accepted, and our title to the glorious inheritance aicertained. 
 " To him, (fays he,) gave all the Prophets witnefs, that thro' 
 this name, whofoever believeth in him, ihall receive remiifion of 
 fins." But I am rather anticipating myfelf here, as I propofe in 
 fome future epiftle, to dwell longer, and enlarge more cbpioufly 
 on this iubject. In the mean time, my dear Oneftmus, let Emma- 
 nuel, God in our nature, on our fide, be precious to you: Let 
 this precious and admirable truth dwell in, yon; that Jefus is our 
 atoning and interceding High Prieft. Habitually dwell on the 
 glory of his perfon, the fuitabienefs of his offices; glory in his 
 holy name, that when the earthly houfe of this tabernacle drops 
 and your earthly p*rt refigned to the dull:, your immortal fpirit 
 may enter into Paradife, to be for ever with the Lord. That 
 this may be the happy attainment of my Oneftmus, is, and ever 
 will be, the earned prayer of 
 
 Yours moil affectionately, 
 
 PHILEMON. 
 
 LET- 
 
Let. 2. ( 38 ) 
 
 J*"* ,&"%, ,#■•*, ,#**& <#■-**, .^^ <#■<■», jp-*st 
 
 Un«f ^^ %.& %.& 'MUST U**£f %*,#' Ifc^r 
 
 LETTER II. 
 PHILEMON to ONES! M U S. 
 
 My dear Onefimus, 
 
 Received yours; am g'ad to hear of your perfect recovery 
 from your late indifpofition. May you long live to fnow 
 forth the praifes of him who hath called you out of darknefs, into 
 his marvellous light. May the thread of your natural life be long 
 protracted, to convince the world by your virtuous practice and 
 converfation, that an entire dependance on Emmanuel's righte- 
 onfnefs for eternal falvation, is by no means inimical to the inte- 
 refls of holinefs; that the grace of God, communicated to you 
 through the medium of the gofpel of peace, hath taught you, 
 : to live foberly, righteoufly, and godly, in this prefent evil 
 world.'* — — you take notice in yours, of the variegated and mu- 
 table (late of a!) fublunary enjoyments here below: Every day 
 Onejtmw, may convince us o( this important truth. This is a 
 truth attelled by the wifeft of men. f< There is no abiding 
 thing under the fun," " One generation goeth, and another 
 cometh." What ftrange changes doth every revolving day in- 
 troduce ! Juft now I was reading the news paper, and I find in 
 the fame column, a bill of mortality, with a regifter of births and 
 marriages. How often is the fame houfe, alternately the houfe 
 of mirth, and forrow.— How often do we find the hearts of fond 
 parents leaping within them for joy; when they view with an 
 eye of parental affection, their growing offspring as Ci tender 
 plants round about their table." But alas ! how often is their 
 joy turn'd into fadnels, and their mirth into lamentation. Dearh 
 cads its fable mantle over thefe (hooting branches, and cuts them 
 down ere they.be grown; configns them to the dud, and with 
 them, the hope, and comfort of lurviving parents. Let us view 
 the field of battle, what a difmal fcenc ! what different effects, 
 are the refult of a martial engagement. No fooner doth the re- 
 port of victory reach the Capital, than acclamations of joy meet 
 you in every corner. Every artifice that the wit of man can de- 
 vife, is ufed on the occafion, todemonitrate the joy of the inha- 
 bitants : Yet in the midft of all this hilarity, there is always found 
 an air of dejection in the countenances, and contending pafli- 
 
 cns 
 
Let. 2. ( 39 ) 
 
 ons in the breads of not a few. Parents weeping for their loft 
 Children; widows for their affectionate Hufbands, who fell, glo- 
 rioufly fell, in the defence of their religion, lives, and liberty. 
 Our greateft pleafures, are always mixt with pain. The faireft, 
 and fweeteft'fcented role, grows on a prickly thorn.- -In the 
 fame news paper, I find an account of a great and opulent mer- 
 chant turned bankrupt. How often has adverfe winds, and boif- 
 terous feas, turn'd the mod wealthy to beggary. Happy for thofe 
 who have laid up " treafures, where the moth cannot devour, 
 nor ruft corrupt, nor thieves break through to (leal :" Where no 
 untoward accident can ever reach. Within the vail where Chrift 
 is, all is fecure; without nothing is certain. " Riches take 
 to themfelves wings and fly away." I am alfo at the fame 
 time, and through the fame medium, inform'd, of feme 
 who are juft now rais'd to fplendid fortunes, who were 
 poor before- The Lord in his all wife providence, " mak- 
 eth poor, and maketh rich." O may fuch as pofTefs this world's 
 affluence confider, that they are but ftewards of the good things 
 of God's providence; and that they mull: render an account to 
 the great giver, how they difpofe of the gift 1 O that fuch 
 would view the pomp and glory of this prefent world, with So- 
 lomon's perfpe&ive : This man, the wifeft, and probably the 
 richeil of men, indulg'd himfelf in every thing that might re- 
 gale nature; but fhortlived were his pleafures, uniatisfaclory 
 his purfuits; he outlived them all. Before he clos'd his eyes on 
 this world, he wrote this motto on every created enjoyment, a 
 mo- to which he experiencM to be true; which fucceeding ages 
 after him, have fet their leal to, (C Vanity of vanities, all is va- 
 nity." Happy for the genuine Chriilian, he has fomething to 
 inpport him amidft the failures of fublunary enjoyments: Some- 
 thing which the world neither can give, or take away. Obferve 
 Qnsfimus, the feraphic long of an old Tcftament believer, a be- 
 liever of no mean ftature indeed, I mean the prophet Habakkuk: 
 (< Although, (fays he,) the fig-tree (hall not bloffbm, neither 
 fliaii fruit be in the vine, the labour of the olive mall fail; and 
 the fields [hall yield no meat, the flocks fhall be cut offfrom the 
 folds, and there (hall be no herds in the flails : Yet will I rejoice 
 in the Lord, I \\\\\ rejoice in the God of my falvation." q. d. I 
 find, and actuiHy p^fTefs in God my Saviour, what is more 
 than iuuiciem to couipenfate for the lofsof all Creature comforts. 
 Let them be gone, my God remains. My heart, and my flefli 
 may, and will fail, but God will fail me never. That robe of 
 righteoufnefs, and thofe garments of falvation, the purchafe of 
 Emmanuel, laid a foundation for that Evangelical Prophet liaiah, 
 to exprefs himfelf in thefe feraphic drains; " I will greatly re- 
 joice 
 
Let. 2- ( 40 ) 
 
 joice in the Lord, my foul (hill be joyful in my God, fof he hath 
 clothed me with the robe of righteoufnefs, and with the tor- 
 ments of falvation j- A rpbe of righteoufnefs, wrought out bv 
 the great High Prieft of our profeffion, in the human nature, in 
 the offering up of himfelf to God, a faCrifice without fpet, or 
 "emifh For, (fays the ApofHe,) it is of neceffity, that this 
 man have fomewhat to offer." ;£ The fame infpircd penman, 
 informs us what this man actually offer'd. " But now once in 
 the end f the world, hath he appeared to put away fin, by the 
 facrince of himself." $ " So Chriit was once offer'd to bear' the 
 fins o( many." If it was a peculiar part ot the facerdotal functi- 
 on under the law, to offer up facrifices for the fins of the people ; 
 then Chrifr. muff, be a proper Prieit, feeing he had fomewhat to 
 offer, he actually offer'd up fomewhat. And what this offering 
 was, we may come to know, ^y confuting the Prophet Ifai- 
 ah, Cap. xliii. v. 10. When thou fha't make his foul an of- 
 fering for fin. If we want to know the object to whom this ob- 
 lation was made, together with its final caufe, Paul will in- 
 form us of thefe; Hen. ix. 14. How much more fhall the blood 
 of Chriit, who through the Eternal Spirit, offered himfelf with- 
 out r pot to God, purge your confeiences from dead works, to 
 ferve the living God. The facrihee offer'd up by our High 
 Piieff, was his holy human nature, confifting of a human foul, 
 and body united: " A bod/ haft thou prepared me," "when 
 thou {halt make his* foul an offering for fin." This then was the 
 facrifice ; hut how could the oblation of Chrift's human nature 
 qxp ^te fin, fmifh tranfgTfEon, anc * ^ring ln aa everlafting 
 righteoufnefs ? No other wife that I can conceive, but by that 
 itn-5t indiirblvable union, that fubfifted between the divine and 
 human nature, in his perfon. This was the Ahar, (the divine 
 nature,) that fan&ify'd the gift, and render'd it efficacious to 
 anfwer all the purpofes of God's glory, and man's falvation. 
 For t hi ^ reafon, the biood which he {bed, is fometimes call'd the 
 blood of God* Feed the church of God which he hath pur- 
 chafed with his own blood. || Do you afk Onjimus, what I un- 
 derhand 
 
 t Ifai. lxi. to. t Heb. viii. 3. 
 
 § Cap. ix. 26, 28. » Acts xx. 2§. 
 
 II Upon the Socinian, and Arian fcheme, redemption through the 
 blood of Jefus cannot reafonabl) be expected, ft is fit and congruous, 
 that the perfon that fuffered fhould poffefs the fame fpecific human na- 
 ture that finn'd. But according to the Arian fcheme, the Mediator had 
 no human nature: For infteadof a human foul, they maintain that a 
 certain fuperangelic fpirit which God created from the beginning of the 
 world, actuated and inform'd that body conceiv'd in the womb of the 
 
 Virgin 
 
Let. 2. ( 41 ) 
 
 derftaidby the hyrfoftatifcal Union of Chrift's two natures ? Do 
 I thoroughly und rftand, or can I by my rea r on comprehend it ? 
 Yes, I c*n as eaiily undetftand it, and as fully comprehend if, as 
 I can underhand and comprehend the nature of Godj and yet 
 my real on obliges me to believe he ex lit; ; w the union between 
 my foul and my body, and yet fe'f confciculnefs o'liges me t^ 
 credit that there is ludi-a thin.?: Yea, I have fully as clear an 
 idea oi' my Saviour, God and Man, as I have of the Arian's Su- 
 per-Angei ; c fpirit unitedto a human body ; or the Socinian's ex- 
 traordinary man, formed in the wrmbof the Virgin Mary above 
 
 feventcen hundred yein ago Da you afk, was it abfohjtely 
 
 n;ceifary, that our HLigh Pfieft, Emmanuel, God in our nature 
 fhould offer up him elf a FacVifice ? Could not fin be remitted, 
 and the tranfgreffor faved, hut by the death of Chriil, as a propi- 
 tiatory vicarious faenfice ? 
 
 To your query, I miwht briefly anfwer in the words of the 
 Holy Ghoft W.thout fheddng of blood there is no remilTlon. f 
 We have no reafon I think to imagine that God would have 
 delivered up It's own Son to the death for tinners, if either the 
 blood of Bui's and Goats; the moral obedience of the delin- 
 quent ; the efficacy of ChriiVs doctrine, or the force of his exam- 
 ple, would have anfwer'd the ends and purpofes of God's glo- 
 ry, or man's falvation. 
 
 Permit me here Oneflmuf, to be a little more particular on this 
 fubjecl. Let us take a curfory view of the nature and perfecti- 
 ons of that glorious being againfl whom fin is committed, in or- 
 der to convince us of the neceffity of the deafh of Jefus, in order 
 for remimon. If then, this great and glorious being whom we 
 have offended, be effentialiy holy and juft, juft and holy, by a 
 neceffity of nature ; if he bears a perfect averfion to that vile and 
 abominable thins, 1 Jin, as diametrically oppofite to the fancfity of 
 his nature, and the righteoufnefs of his law ; which cannot be 
 deny'd, and is denied by none, that profefs a belief in the facred 
 oracles : Then it muff neceflarily follow, that (in mud be pu- 
 nifh'J, either in the perfon of the (inner, or in the perfon of a 
 furety, previous to the reception of the tinner into ravour. The 
 Scriptures every where celebrate the holinefs of the divine na- 
 ture, and God's difphcency and hatred againfl: fin. " Thou 
 art of purer eyes, than to behold fin, and canft not look upon 
 
 iniquity." 
 
 Virgin Mary. As the Arians diveft him of his human nature, Socini- 
 ans confine the perfonal ftruclure of Jefus to humanity entirely. Con- 
 fequently thefe men muft refer their votaries to fomething elfe for Sal- 
 vation than to the Blood oj their Jefus. 
 
 t Heb. viii. 23. 
 
Let. 3. ( 42 ) 
 
 iniquity, f Now, fince jufticeand holinefs are efTential perfecti- 
 ons of the divine Being, it necefftrily follows, that fin cannot 
 gounpunifh'd. The diftributive juftice of God requires, that 
 " every one fhould receive according to the deeds done in the 
 body. || It is true, that God's hatred of fin, is by no means at- 
 tended with that emotion and perturbation of mind, which we 
 feel vyhen offended: But the greatefr deteftation, join'd with a 
 certain and conftant determination to punifh it. And there is 
 you will find, a neceffary connexion eftablifti'd between God's 
 hatred of fin, and his determination to punifli it. Obferve the 
 language of the royal Pfalmift on this head. Pfal.'xi. 5, 6. 
 But the wicked, and him that loveth violence, his foul hateth. 
 Being wicked, God (hall, God mud treat him as fuch. " Up- 
 on the wicked he fhall rain fire and brimftone, and an horrible 
 tempeft." The infpired Apoftle of the Gentiles, fpeaks the fame 
 language, eftablifhes the fame pofition. Rom. ii. 8, 9. In- 
 dignation, and wrath : — .Tribulation, and anguiih, upon every 
 foul of man that doth evil. 
 
 Further, holinefs being an efTential perfection of the divine na- 
 ture, it neceffarily follows ; that it cannot poffibly be an indiffe- 
 rent thing for God, to hate fin, or not ; becaufe he is holy, not 
 by an a& of his will, but by a neceflity of nature. And as vin- 
 dictive ju (lice, is as efTential to his nature as holinefs, it muft aj- 
 fo neceffarily follow, that it cannot be an indifferent thing for 
 him to punifh fin, or not, as he pleafes. Suppofing then, fin to 
 take place, and God's hatred of fin efTential to his nature, it of 
 courfe follows, that juftice muft be fatisfy'd, and fin pardon'd, 
 betore the offender be receiv'd into favour. You mud obferve 
 Oneftmusy that there is a moft material difference between the ex- 
 ercife of the clemency and goodnefs, and the exercife of the juf- 
 tice and holinefs of the divine nature. He may communicate 
 the former, when, and unto whom he pieafes. God's a<5h of 
 mercy and companion are purely arbitrary; not fo his acls of 
 juftice. Tiie former, with regard to exercife, flow from the di- 
 vine will, the latter from the divine nature. The lofty and 
 glorious defcriptions of the goodnefs and clemency of God, 
 militate nothing againft the nature of his vindictive juftice, or 
 that conftant determination of God to punifh fin. One reafon 
 perhaps, (among many others) may be afiign'd, why God is fo 
 often deicnbed in fcripture as more prone to the exercife of 
 mercy than judgment; becaufe when God punifhes the (inner, 
 there is but a very fparing difcovery made of the divine nature ; 
 but in a6ts of mercy, we fee (fo to fpeak) the all of God; all 
 ttv "fccStions of God are develop'd, and expos'd to open view. 
 
 With 
 f Hibak. i. \z. \\ Rom. i. 18. 
 
Let. 2. ( 43 ) 
 
 With regard to the i'nner received into favour, whofc fins are 
 pardon'd, whole nature is fanclify'd, and he finally fav'd? then. 
 is juftice, yea, and a glorious difplay of that perfection tso 
 as well as the amiable perfection of mercy : But with re card to 
 fuch as tor their fins, are finally condemn'd, there is only the 
 e\erci;e of juftice without mercy. There is a combination of 
 ail the perfections of Deity in one (ingle act of pardoning mercv. 
 
 This needfity of nature in God to punifti fin, is not a phvil- 
 cal, but a moral, rational neccflity: It is ftill in the power of his 
 own hand, and his mod fiwrcjrcrgn, and righteous will, to diversi- 
 fy, and modify the p-jnilhment finners deferve for their mora] 
 tranfgreffions, to defer it for a time, or not, to transfer it from 
 the perfonal tranfgreflor, or not. It was dill in the power of his 
 fovereign will to have punifh'd the old world, either fooner, or 
 later than he did; or to have diverfify'd the punifhment. But 
 although the time and mode of punilhing finners be ftill lodg'd 
 in the power of his own fovereign free will, yet the actual pu- 
 nifhing finners lies in, and flows from the perfection, purity, 
 and inflexible jnflice of his nature. 
 
 The punitive juftice of God, or his invariable determination 
 to punifh fin, obtains the fuhrage even of the Heathens themfelves. 
 From whence arifes thofe dreadful terrors in the confeience, 
 which fhake the finner's whole frame? From whence proceed 
 thofe occult lames from God's vicegerent ? Do they not flow 
 from a certain dread and terror of punifhment at the hand of 
 an infinitely holy, and juft God ? || Why do men fear, if God 
 was ail mercy; or if he was not by s neceflity of nature bound 
 to call them to an account, and reckon with them according to 
 their deeds? Confeience God's deputy in the foul of man, is 
 both the index, and julex of moral tranfgrefiions: It points di- 
 re&ly to them; it pafles fentence immediately on them. Ob- 
 ferve the languge of infpiration on this head, which (how the 
 works of- the law written in their hearts, their confeience alio 
 bearing witnefs, and their thoughts the mean while accufing^ 
 or el;e exculing one another, f See the acknowledgment of the 
 Barbarians at Melitus; when Paul and the reft of his compani- 
 ons were fhip-wreck'd and caft on that Iiland; a viper ^n'mg 
 on Paul's hand, they immediately concluded, that he had been 
 fome flagitious w.retch, which although he had efcap'd the dan- 
 gers of the deep, yet vengeance would not fufFer him to live. ± 
 For what end were piacular facrifices ofter'd among thofe defti* 
 tute of divine revelation, but to appeafe the wrath of their an- 
 gry Gods, and. to efcape the punilhment they dreaded, was 
 their due on account of their crimes. Permit 
 
 II Witnefs Beltefhazzar. t Rom. ii. 15. t A£s xxviiii. 34, 
 
Let. 2. ( 44 ) 
 
 Permit me again Onefimus to prove the necefiity of ChrifTs 
 atonement and fatisfaction, from this confideration, viz. that 
 no reafon can poflibly he affi^n'd, why, -without an ahfolute ne- 
 cefiity, God, an infinitely i u .1 , righteous, and holy God, mould 
 make his own dearly, and only he otten Son, a cur!e, and (in, 
 (which I (hall prove after a ds) for us, if any other expedient 
 could have heen fallen upon, to effectuate this falutary fcheme 
 offalvation. The infinite wisdom of God cnntriv'd this admi- 
 rahle union between the rwo natures in ♦-he per. on of his Son; 
 t! h Son, the affectionate Father expos'd to the greateit fufFerings 
 and the moil cruel reproaches, and a' lafl to an accurfed death, 
 as a ranfom for our fins. Thefe fufFerings of his, were a ions; 
 time prior to the period in which they were actually inflicted, 
 foretold in various and oh r cure ways ; prefigured, and held forth 
 by the whole train cf facrifices impos'd by God on the whole 
 body of the Jewim nation. God out of divine fovereignty, and 
 after fo many other atrocious crimes as the world had been guil- 
 ty of, permitted a finful generation, to ftain, their hands in the 
 blood of his Son; from the view of which atrocious deed, the fun 
 ihrunk hack and withdrew its rays. A crime, which the 
 whole body of the Jewiih nation, are to this day groaning under. 
 For thif, God hath to this prefent period, " fruit them up in 
 unbelief." Would not all this Omftmus, to ipeak with reve- 
 rence, fee:n a kind of folemn farce, if there had not- been a ne- 
 ceflity for the Son of God to have died, in ord:r for our redemp- 
 tion ? Would not the whole of this fcene feem directly repug- 
 nant to the goodnefs, the wifdom, and the juftice of the divine 
 nature; without any necefiity, or fuch, as might have been fu- 
 perfeded to proceed after this manner, in a mere arbitrary way fr 
 If you reply, that God might act after this manner, in order to 
 m.inifeft, that his rkrht and authority over the Creature was 
 fuch, that he might, in a confiftcncy with the giorious perfecti- 
 ons of his nature, inflict the moft grievous torments, even on 
 the innocent. I queftion much Oneftmus y if it would be agree- 
 able to the nature, or confident with the perfections of Deity, 
 to punifh an innocent Creature? at lea ft if he could claim this 
 right and authority, we have no inftances of it : Or if at any 
 time he might inflict the mod grievous torments on the inno- 
 cent, yet furely, one would imagine he would not act in this 
 manner with his beloved, and only begotten Son, in whom he 
 flill teftifled that " he was well pleafed." || I think you will 
 
 fcarcely 
 
 il Why then did Chrift fuffer? He was innocent, perfectly holy, 
 yet 4< God fparcd him not." The only reafon, and a fcriptural one 
 too, was, that " he was made fin for us. 1 ' Our fins were imputed to 
 him, and he, in a faeriheai ienfe died far their purgatioa. 
 
Let. 2. ( 45 ) 
 
 fcafcely reply, that the whole of this tranfacYion was order'd by 
 the arbitrary will of God, for confirming the falutary doctrines 
 that his beloved Son taught. I imagine fuch a fuggeftion is 
 contrary both to fcripture, rea r on, and experience; certainly, 
 God in the depths of his fovereign wifdom could find out other 
 means, of a far eafier nature, by which the do&rrttes of falvation 
 might be confirm'd, than by the dreadful paffion, and moil ex- 
 quKite fufferings of his dear Son. Doth not the icriptures in- 
 form us, that this was trleded by ChrifVs miracles, and by the 
 native demonstration of the truth in the c>n r ciences of men; by 
 thefe things we find him approving himfelf to the Difciples or 
 John, || and even to the whole multitude ; f in a word, we ga- 
 ther from experience, and Scripture, that Chrifl cruciry'd was 
 unto the Jews a (tumbling block, and to the Greeks toohfnnefs. 
 Again, I am fure you will be far from entertaining this no- 
 tion," that it was neceflary we fhould be taught by fuch an awful 
 -eiTon, that it is through much tribulation we mud enter the 
 kingdom. For if nothing elfe was intended, we mt-rht have 
 been fufficiently taught this, by the example of other Martyrs; 
 and I am fure' there is not one that enterM the celeftSal glory, 
 fince the gates of glory were open'd, that have been call'd to 
 fuffer fo many great and dreadful indignities as Chriil did, nor 
 ever will. W by then were we all to be taught by the example 
 of the Son of^God, that the gate of Heaven is on no other terms 
 r>pen, but by palling through a fcene of the moft direful fufTer- 
 irigs> Unless then, we maintain that fatisfa&ion was made to 
 the juitice of God, by the lufTenng of Chrift, and m ftio other 
 way fatisfaaion could be made; there can no other juft and 
 wife reafon, and worthy of God, be ever afiunM why Chnft 
 fhould have fufter'd as he did. I am fure One limns, you drc 
 far from thinking that no fatisfaaion was neceflTary on ac- 
 count of the juftice of God; but. that he exacted it on ac- 
 count of fome other perfections of his nature, namely, to de- 
 clare his pr>wer and will to punifh fin, which he might fuiTer 
 to pafs unpuniih'd. I am lure my dear Friend, you cou'.d 
 Scarcely reckon the power and will of God exerciied in inch a 
 manner, and declar'd for fuch a purpoCe an^g the perfe%Mis 
 of the divine n?ture. 1 think, if God coaid confident With hts 
 glory not punifli fin, either in the peribn of the (inner, or fare- 
 ly, it might be queried, whether he can con iftently punifh fi- 
 at 'all ? Becaufe in that cafe, he wou'd feem to afflict the (inner 
 without a fufficient reaibn, and ill treat the works of h.s hands 
 without a caufe. But to do any thing without a reafon can 
 be on no account for the honour of God. As I hinted already, 
 
 11 Math. xi. 5. t Luke viii. 16. 
 
Let. 2. ( 46 ) 
 
 God is holy, and becaufe he is neceflarily fo, he muft hate fin ; his 
 difpleafure againft it, wherever it is to be found, muft he eter- 
 nal, and irreconcilable; for fin being contrary to the purity of 
 his nature, he mull have an eternal aveffion to it. If there be 
 not then a way found out to ieparate between the (inner and his 
 fin* he mu ft lie for ever under the difpleafure of a fin-revenging 
 God ; and it is clear, that no difpleafure can be mantfefted with- 
 out forne marks of it upon the perfon of the offender, or, if a 
 furety be found out upon him. God can as foon divert himfelf 
 of his purity as always forbear his difpleafure againft an impure 
 (inner. There muft then be a reparation made to the honour 
 of God's juftice and holirtefs; by ourfelves it could not be with- 
 out condemnation ; neither by another, without fufficiency in 
 trie perfon. No Creature was capable of making this reparation, 
 all the Creatures being of a finite nature, could never make a 
 com pen lotion for the difparagement of infinite holinefs. He 
 muft undoubtedly entertain but defpicable and low thoughts of 
 this excellent and glorious perfection, who imagines that a few 
 tears, refolves and promifes, at an hour of death from a linful 
 Creature, can be fufficient to repair the wrongs, and reftore the 
 rights of injur'd juftice and holinefs. It muft therefore be fuch 
 2 compensation as is commenfurate to the holinefs of the di- 
 vine nature, and the divine law; but this could not be procur'd 
 by any, but him that was pofTeft of Godhead.. The perfon ap- 
 pointed, and defign'd by God, for fo great an undertaking was 
 one, i( in the form of God" ; One, " equal with God." The 
 punilhment of our fin was, by the all-wife and gracious appoint- 
 ment of Heaven, tranflated to this perfon, in order for the fe- 
 curing the interefts of the holinefs, juftice, truth, and righte- 
 oufnefs of God ; and his obedience and death, or in other words 
 the righteoufnefs of that divine perfon, imputed to the (inner for 
 pardon and acceptance. In a word Oncfitnus, if God could have 
 hated fin without punifliing it, his Son had never felt the fmart 
 of his wrath. His love to his Son, had been ftrong enough to 
 have caufed him to forbear, had not the holinefs of his nature 
 been ftronger, to move him to inflict a punifhment according to 
 the demerit of fin. And this way we can account for all thole 
 fuiFerings, and grievous torments, which the Son of God en- 
 dur'd and bore in our (lead ; and without viewing his death as 
 propitiatory, and fatisfa&ory, it would be difficult, yea, impofli- 
 ble to account for it upon any other principle, in a confiftency 
 with the goodneis, holinefs, and juftice of God. 
 
 I might alfo prove the neceflity of the death of our great 
 High Pried, in ordecfor fatisfa&ion, and that from the threat - 
 ning denoune'd againft Adam, in cafe or a breach of the Cove- 
 nant 
 
Let. 2. ( 47 ) 
 
 nant of works. <c In the day thou eateft thereof, thou (hah 
 furely die. 5 ' Now is it poflible that Jehovah, who is truth itfelf 
 fhould lie, or alter his mind ? No. " He is in one mind, and 
 who can turn him As he is immutahle in his nature, fo in 
 his purpofes and refolves. Is it poflible, that the ftrength of lf- 
 raei mould repent ? In a confiftency therefore, with the immu- 
 table- threatning of the Almighty, it is ahfolutely neceiTary, 
 that fin mould be punifh'd, either in the perion of the {inner, or 
 the furety. If God could difpenfe with the punifhment, he 
 might difpenfe with the law threatning it ; but this is impoflible, 
 the law being founded in the fan<5tity and juftice of the divine 
 nature. 
 
 If you reply, that God oftentimes in Scripture promifes to 
 avert the punifhment threaten'd upon the footing of repentance 
 and amendment of life ; without any mention made of Chrift's 
 facrifice, and in this cafe, wou!d it not feem evident, that fin 
 may be pardon 'd, and the (inner releas'd from condemnation, 
 without death being inflicted, either on himfelf, or a furety in 
 his (lead ? — Fn anfwer to this, I would juft afk you, is it poffible 
 for repentance unto life, to take place without faith ? I afk again, 
 who, or what is the obje& of faith, I mean its immediate object? 
 You will probably reply, and in fo far you are right, that faith's 
 immediate object is'Chrift; but obferve.it is Chrift as ctucify'd; 
 hence calPd " faith in his blood." Kence it neceflarily follows, 
 that to ward off the blow threatn'd by the holy and righteous 
 law of God, we mull have recourfe at laft to the oblation which 
 our great High Prieit made of himfelf to God, as a fwcet fmel- 
 lino; favour. The blood of Jefus Chrift: then, is the meritorious 
 caufe of our redemption from the law threatning, and confe- 
 quently, of our final falvation; faith and repentance only the 
 conditio fine qua htm. If the threatning of the law denouncing 
 punifhment and death, could be difpenfed with, it mutt either be 
 by the law itfelf, or by the Gofpel. It cannot be by the former, 
 for the law never relaxes in the leaft degiee, nor difpenfes. with 
 the leaft failure ; it mutt have perfect, perfonal, and perpetual 
 obedience, or elfe its penal fan&ion muft inevitably rake p'acc 
 againit the tranfgreilbr. For the 1-aw properly fpeakuvr, and 
 ffricfly taken, knows nothing of repentant e, becaute Ft knows 
 nothing of Jefus. Its conftant deteiminate language is s " Curf- 
 ed is every one that continueth not in all things written in the 
 book of the law to do them." j| Again, the punifhment threaten'd 
 by the law, cannot be difpene'd with by the Gofpel; for this 
 would be to vacate the law, and render it of none erTectf, con- 
 trary to the exprefs declaration of Paul, Rom. iii. 31. Do we 
 
 make 
 1! Gal. iii. 10. 
 
Let. z. ( 48 ) 
 
 make void the law through faith, God forbid; yea, contrary to 
 one of the great ends of Ch rift's million into the world; which 
 was, " not to deflrey the law, hut to fulfil it." The manner 
 ot a finner's juftmcation before God, and his final confummate 
 happinefs, isreveaFd in, and by the Gofpel, namely, the obedi- 
 ence, and death o\~ the Lord of Glory; and this is by no means 
 contrary to the law threatning; becaufe the v^rv foundation of 
 a finner's justification les here, in the fulfilment of the law by 
 Chrift; its precepts in his holy life, ics penal lancfaon in his 
 accuried death. What a vain and fruitiefs thing; is it, my dear 
 Oheftmus, to talk of the efficiency of faith and repentance, to di- 
 vert the law threading, and fave the (inner irom wrath, inde- 
 pendent ot ChriiVs facrihoe. Faith and repentance ir genuine, 
 and evangelical, terminate direclly and immediately in Chrift, 
 as crucify 'd and flain. (i They mail iook upon me, whom they 
 have pierced, and ihall mourn." || 
 
 Again toefrabliih the neceirity of ChrifFs death as a propitia- 
 tion for our iins, let us for a moment cad our eye on the Jew.lh 
 Oeconomy, particularly the facrifical part of it. What reaion 
 can be affign'd, why an infinitely wife God mould have ijnpos'd 
 en that people, fuch a diipenfation confifling in fuch a number 
 
 of 
 
 !l I can fcfircely pafs over the definition which a certain lecrnYl 
 Doctor of Divinity is pleas'd to give us of repentance. " Repentance, 
 V* (fays he) is neither made up of confefiion of fin, and forrow for fin, 
 V or wiihing and propofing to be better^ nor of external penances, 
 44 fruitiefs ceremonies, vain commutations, purchafing dilpenfations, 
 •* and buying indulgences ; not one, or all thefe put together, is re- 
 *' pentance. Any man that hath eves in his head may plainly perceive, 
 " that the repentance to which pardon l: promifed in the Gofpel, is al- 
 *' together as broad, and as long, as to deny ail ungodlinefs and world- 
 44 ly lulls, and to live foberly, righteoiifly, and godly, in this prefent 
 
 ** world." With your leave Doctor, is it not /omewhat ftrange to 
 
 hear of repentance without corifefEoii of, or forrow for fin ? (But this is 
 a negative part of your definition.) " Peter went out, and wept bit- 
 terly." " They ihall look upon me who; a they have pierced, and 
 mourn/' Is it not as ftrange to hear a Minifter of Jefu , defining re- 
 pentance, and forgeting there everexiited fuch a perfon as jefus* Is he 
 not 4t exalted with the Father's right hand, to give repentance to Ifra- 
 ei.' Any man that hath eyes in his head, and can read the Scr'ptures» 
 and take the le?ft pains to confulr thefe live : Oracle can fcarcely, 
 (unlefs he willingly fliut his eye*-) call upon fim-ers r a Gofpel repen- 
 tance, without directing them immediately to Jefus. A ftrange defini- 
 tion of repentance ! To deny all ungodlinefs, & c . This will always be 
 found in a true penitent. But th tenor ot converfation is as far from 
 being repentance, as the frui is from being the tree, o-* the branche: 
 the root. How difhonourabie to the bleffed Jefus is this ! 
 
Let. 2. ( 49 ) 
 
 of facrifices, and other rites and ceremonies, if thefe had not 
 had a relpeci to a better diipenfation which was to take place in 
 thcfulnefs of time, by the appearance of the Son of God in hu- 
 man nature, to put away fin by thefacrifice of himfelf; and put 
 a final period to the Jewiftl facrifices, which were undoubtedly, 
 (if they were fignificative of any thing) typical of Chnft's bet- 
 ter, and more perfect iacrifice. Without viewing the Jewifh 
 oeconomy in this li,°;ht, it will appear perfe&iy puerile and tri- 
 fling, every way unbecoming an infinitely wile God to have im- 
 pos'd it on that, or any other people: But in a typical light it 
 will appear big with the greateft, and moil important truths, and 
 fivnificative of the mod falutary bleflings : In this light it will" 
 appear with a peculiar fplendor and giory. I make no doubt, 
 buc for this, as well as other reafons the Apoitie calfs it glorious. 
 (i For if the mi n Miration of death was glorious." — " And if the 
 miniilration of condemnation was glorious-" Why would not 
 God fpeak with his chofen Ifrael, until there was a Iacrifice of- 
 fer'd, and the blood fprinkled on the people ? But to fignify to 
 them, and to us, that finners can have no intercourfe with a 
 God of fpotlefs purity and perfection, nor can pofiibly be ad- 
 mitted into his bieiTed pretence, but by virtue of the propitiatory 
 facritfee of Jefus; a faenfice of reft, with which God is well 
 pleafed, and through its infinite value, he gracioufly conde- 
 fcends to dwell with men upon earth. Why did Moles, a6i the 
 part of a Mediator between God and the Ifraeiitim congregati- 
 on ? But to teach them, and us, the abfolute necefllty of a Me- 
 diator between God and men : A Mediator, who " hath made 
 peace by the blood of his crofs" ? Why was the blood of Bulls 
 and Goats poured out at God's altar? Was it to confirm any 
 doclrine, or fet before the people any exampie, after which they 
 were to copy ? Or was it to enfure their eternal interefts, and 
 render God really propitious ? Or in a word, was it to confirm 
 any covenant ? No. None of all thefe things were the imme- 
 diate remit of the Jewiili facrifices. What then ? Their whole 
 defign confided in this, typically to remove the fin of that peo- 
 ple : Typically I fay, for farther they could not reach. The 
 blood of Bulls and Goats could not purge the confeience from 
 moral pollution. Thefe facrifices then necefTariiy preluppofe 
 fome other iacrifice of a higher, and more perfect nature, really 
 to accompli 111 that which they only could adumbrate and prefig- 
 nify. Abftracting from this view of thefe legal facrifices, it will 
 be difficult I apprehend, t.o afiign a reafon for their inftitution. 
 And if they were typical, it of confequence follows, that they 
 mud have had fome relation to, and connexion with an anti- 
 type * if they were only (hadows, (as the Aooftle Paul -phaiftly 
 
Let. 2. ( 50 ) 
 
 afierts) thefe fhadows muft have a relation to a fubftance. Now 
 what this antitype and fubftance is, the fame infpired writer in the 
 moft unequivocal language informs us, in his epiftle to the He- 
 brews, viz. Chrijl. || In the courfe of our correfpondence I may 
 have an occaflon to fpeak more particularly on this fubjeft. 
 
 Onejimus, 
 
 II Maimonides the Jew gives a ftrange reafon for the inftitution of 
 the ceremonial law, viz. for the extirpation of Idolatry: For fay* he, 
 when God fent Mofes to redeem his people out of Egypt, it was the 
 ufual cuftom of the world, and the worfhip in which all nations was 
 bred up to build temples in honour of the fun, moon and ftars, and 
 to offer divers kinds of Animals to them, and to have Priefts appointed 
 for that end ; therefore, God knowing that it is beyond the ftrength of 
 human nature inftantly to quit that which it hath been long accuftomed 
 to, and fo powerfully inclined to, would not command that all that 
 worfhip fhould be abolifhed, and he fhould be worshipped only in fpi- 
 rit; but that he fhould be the object of that outward worfhip; that 
 temples and. altars fhould be built to him alone; that facrifices ihould 
 
 be offered to him only, and Priefts confecrated only to his {ervice. 
 
 Saurin's dillert, 
 
 Cc-drinus, according to the aforemention'd Author entertain'd almoft 
 the fame" opinion, viz. that the feftivals, feparations, purgations, ob- 
 1 r on?, and decimations which took place among the Jews, were en- 
 join'd on them by God, that being employ'd in doing thefe things to the 
 true God, they might abftain from Idolatry. Dr. Spencer enter- 
 tain'd almoft the fame opinion, viz. that the moft of the Jewifh rites 
 of the old law, were in imitation of thofe of the Gentiles, particu- 
 larly of the Egyptians; that God in order to divert the Children 
 of Ifrael from the worfhip they paid to falfe Deities, confecrated the 
 g^eateft part of the ceremonies perform'd by thefe Idolators, and had 
 form'd out of them the body of the ceremonial law ; that he had in- 
 deed made fome alterations therein as barriers againft Idolatry, and 
 that he had accommodated his worfhip to the genius and occafions of 
 his ancient people. Is it not ftrange that fuch chimerical fan- 
 cies fhould enter into the mind of any body, and particularly a pro- 
 feffed Chriftian. Who in the moft tranfient manner can read the eighth, 
 ninth, and tenth Chapters of Paul's Epiftle to the Hebrews, and fub- 
 f nbe to the aforemention'd opinions? If allegories,, (as Spencer ob- 
 ferves) are the refuge of ignorance and fallies of the fancy ; there never 
 appear'd a more -ignorant man in this world than the Apoftle Paul. 
 Strange indeed ! To introduce a fyftem of religion to extirpate Idola- 
 try by fan&ifying Heathenilh rites. Was not this the way certainly 
 to perpetuate, rather than extirpate it ? Could thejfraelites have for- 
 borne looking, with veneration on the religion of the Egyptians, if God 
 jiimfelf had co:»fecrated their ceremonies, and made ufe of them for 
 models ? Would they not have lien under a perpetual temptation of 
 leaving the copy, and taking the original ? 
 
Let. 2. ( 51 ) 
 
 Onefimusy I had fcarcely finidi'd the lad: fentence when an in- 
 timate acquaintance, (Sttperbus Parifcsus) calPd, defiring to fee 
 me. This man had got a libera! education, was of an un 1 le- 
 minVd character, had obtain'd a good report, by a mod drift, 
 and examplary conver ation : His houfe was an afylum for the 
 dranger, his car was never thut to the cry of the needy, a pro- 
 tector cf the fatheilefs and widow, an upright magiftrate, an 
 affectionate hufband, and an indulgent parent; in a word, he 
 was a perfect model of the character given by our Lord ot a cer- 
 tain man in Luke xviii. v. 11, 12. He might with the greated pro- 
 priety fay with that man, *' God I thank thee, I am not as ether 
 men are/' &c.' This Gentleman and your Friend being on the 
 mod intimate footing, he very politely encuir'd what I had been 
 enga^'d in, that prevented me from paying him a viiit that 
 morning as my cullom was- 1 inform'd him that I was en- 
 gaged in writing to you on a certain fubject, about which you 
 wanted further information. He requeued, if it might con- 
 fill with good manners to know the fubject. I told him without 
 the lead hefitation, that I would gratify him in hisrequed; ac- 
 cordingly read over to him what I had written on the neceffity of 
 Chrifl's death and fufferings to take away fin; and that without 
 faith in his blood there was no remiflion. I had fcarcely done when 
 I obferv'd his countenance to alter ; he feem'd greatly agitated j 
 his outward demeanor betray'd the inward confufion of his mind. 
 After paufing a few moments, he adreiTed me in the following 
 terms. is My dear Philemon if what you have jud now advane'd 
 be true, i have my religion yet to feek. My fylrem and 
 yours, are as oppofite as light is to darknefs. I never dream'd 
 that Chrid's death was fo necelTary for purchafing pardon and 
 peace with God, as you iniinuate._ I never imagin'dthat there is 
 fuch a necelTary and indiiTolvable connexion eitablidi'd between 
 God's mercy, and Chrid's blood, I never once thought that 
 there rcign'd in the divine Being, fuch an antipathy aeainft 
 fin; nor that punitive judice was fuch an eilential perfection 
 
 of God's nature. In a word, rny creed was this: " To do 
 
 judly, and love mercy," was all that God requir'd to found 
 my title to eternal happineft. I dill indeed had a very high 
 " veneration for Chrid, as one of the mod noble, 2nd glorious 
 ** beings ever the Almighty form'd. I dill rever'd that all-wile 
 " difpenfation of providence, in his million into this world; 
 ie but I never view'd his holy life in any other light, than to 
 prefcribe to the world a more perfect pattern, for a more holy 
 converfation than had ever been prefented to mankind, prior 
 to this gracious aera. And as for his ignominious exit on the 
 crofs, I viewed it only as intended to confirm the doctrines 
 
 E 2 which 
 
 << 
 
 (C 
 
 it 
 
 <( 
 << 
 
 €C 
 (t 
 
 << 
 <( 
 it 
 
 i( 
 
Let. 2. ( 52 ) 
 
 " which he publicly taught and inculcated upon the world, in 
 " the difcharge of his prophetic office; and to teach mankind 
 " patience and resignation to the will of Heaven, under the tri- 
 '* als and afflictions which providence might meafure out to 
 " them here. [ never imagined that his dea<:h was, or mould 
 <e be confider'd as a propitiatory vicarious facrifce; nor, as an 
 " atoning High Prieft to this day, dtd I ever believe in Jefus. 
 (C I heliev'd that ail the benefit mankind received by virtue of 
 " Chrift's death originated purely from that fupereminent afFec- 
 ' tion the Eternal Father had for him, and not from any real 
 
 (t intrinsic virtue that was in his death and oblation. 1 need 
 
 < e not hide from you Philemon the fecrets of my heart, nor my 
 <( practice and converfation. My parents were of good re- 
 '* pute in the world ; they entertain'd a partial fondnefs for me. 
 •* I was educated under their own eye, and by one, who I he- 
 *' lieve was as ignorant of, and as little believ'd in your fyftem 
 tf as I did myfelf. I muft acknowledge, that I never heaid of 
 " faith in Chrift's atonement and fatisfa&ion mention'd as ab- 
 " folutely neceffary to falvation. When jeligion came to be 
 " mention'd at all, and the terms of a finner's acceptance 
 * c fpoken of; God's mercy, and man's endeavours, were ftili 
 " introdue'd, as the only, and alone balls upon which we mould 
 " build for eternity. And indeed upon cool reflection, I have 
 (f oftentimes thought, that if the reft of the world were as defti- 
 '* tute of good works as our Family, they would have but little 
 ' ground to boaft of, and lefs to build on them with a view to a 
 blelTed immortality. No one could indeed ever blame my 
 Father for being guilty of a mean difhoneft action. I never 
 knew him to take the advantage either of the ignorance, or 
 " weaknefs of thofe with whom he dealt. But alas ! I fpeak it 
 " with grief it was his habitual pra£tice " to take the name of 
 " the Lord our God in vain." And on the Lord's day, it was 
 almoft his conftant employ to regulate his Books, to caft up 
 his accounts ; or to form plans for execution that week. And 
 for the reft of our Family, who had no fecular hufinefs on 
 hand; that day was generally fpent in parties of pleafure, I 
 may lafely add, in vain and idle difliparion, inftead of wor- 
 shipping God in the beauty of bolinefs. Scarcely, or ever was 
 Go J wcrfhipped in a family capacity, and I dread, our clofets 
 ieldom fcund us at our fecret devotions. In a word, bonejly 
 and civility were the all of our religion. 
 "I remember Philemon, that when my Mother was on her 
 " death' bed, and within a few moments of eternity, (landing 
 iC by her bed fide, heard her exprefs herfelf in theie terms; I 
 €( thank God, to my knowledge, I never injur'd one of my fel«> 
 
 «■' low 
 
 6i 
 
 ti 
 « ( 
 (t 
 
 ( '« 
 
 (4 
 tf 
 *t 
 
 it 
 
* ■ I 
 
 Let. 2. ( 53 ) 
 
 low Creatures. This was the ground of her gloriation when 
 <f leaving; the ftage of time, and repairing to an unknown re- 
 " gion. .My teacher pronoune'd her a candidate for the new 
 ** Jerufalem ; this was echoed through the whole company. — 
 i( I douht Pbilttnon, if you had been prefent, and preach'd up the 
 " neevflity of faith in the atoning blood and merit or Jelus in 
 i( order for falvation ; and at the fame time inrorm'd her, that 
 »' by the works of the law, no flefh can be juftify'd;" reminded 
 <* her of the fpotlefs holne's, and ftri6t juftice of the Deity ; that 
 *' he cannot view the leaft fin without the greatest abhorrence, 
 *' nor pardon the leaft tranf^reflion of any of his finning Crea- 
 
 i( tures, without faith in ChriiVs facrifice and death- 1 fay 
 
 ** if you had been prefent and obfirv'd this method, you might 
 *' have derang d her whole frame; andlfuipeci it would not 
 ** have been well taken. 
 
 " I acknowledge Philemon, that I am no fceptic ; I am not 
 " without fome fixt principles in religion; thefe I have already 
 f{ dilcover'd, as the fruit of my education, for I never fearch'd 
 " the fcrrptures myfelf to lee whether my belief was confonant 
 i( to theie lively oracles, or not : Neither am I io dogmatic, but 
 
 " upon conviction, I could facrifice thefe my principles. 
 
 *' The difference between your fyftem and mine is io wkie, 
 " that it truly alarms me. A point upon which our falvation 
 " depends, demands undoubtedly the greatefl attention, and 
 " the mod: ferious investigation. How I may augment my 
 " worldly fubftance, difpofe of my Family, difcharge the truit 
 41 repofitsd in me as a Magistrate, are but trivial matters to this, 
 
 << what mud: I do to be faved." Here he burtt into tears. 
 
 After he had recovered himfejf a little, I addreft him in the tol- 
 fowing terms: My dear Superbus, I am forry to think that your 
 fyftem is fo generally emhrae'd, and io firmly believ'd. It is 
 itrange to think, that Jtfus the Saviour is io much overlooked, 
 and his falvation fo much de'pis'd; and any work of the Creature 
 fuMlituted in the room of his moil perfect juftifying righteouf- 
 rtefs. Is there falvation in any other name, or in any other 
 thing, fave in the name, and by the fatisfactory death of the 
 L^rd of Gtary ? Surely (hall one fay in the Lord have I righte- 
 oufnefs. | You hinted at the manner of your education; and 
 truly it was r uc <. (together with the example fet before you) as 
 misfht naturally be expected in its tendency, to wear off, and 
 efface thofe impreflions of the divine hoiinefs and juftice, which 
 ought to be deeply rivetted on the confeience of every rational 
 and accountable Creature. Nothing you will find better calcu- 
 lated to introduce into the mind, unbecoming and unworthy 
 
 ideas 
 II Ifa. xliv. 24. 
 
Let. 2- ( 54 ) 
 
 ideas of God's purity, juftice and ftricfc holinefs, than a profa- 
 nation of the Lord's day. Alas! how many are ruin'd through 
 the prejudice of cuilom, example, and a wrong education. Could 
 you Superbus, at this prefcnt moment approach God's dreadful tri- 
 bunal and fay, that there was nothing hut innocence in your 
 parties of pleafure on God's holy day ? This was a day inffituted 
 by our (overeign Lord for his fervice, not for our pleafure. If 
 God be true, you w^re putting the higheft affront on the holy one 
 of Ifrael. How can you, (or any one eife that has the effronte- 
 ry to fpend that facred day either in idle diffipation, or any fe- 
 cular bufinefs whatever) reconcile your conduct with what God 
 himfelf fo plainly, and fo feverely prohibits r Ifa. lyiii. 13.— 
 Not doing thine own ways, nor finding; thine own pleafure, nor 
 fpeaking thine own words, on mine holy day.— 1 may further 
 add, that wrong notions, I mean fuch as are not fcriptural, of 
 the holinefs of the divine nature, of the intrinfic evil of fin, of 
 the mercy, love, and grace of God, tend greatly in the iffue to 
 depreciate the Redeemer's perfon, obedience, and fufferings. To 
 frame to ourfelves a Deity that doth not neceffarily hate fin, 
 and consequently muff punifh it, is to frame an Idol in our ima- 
 gination : A Being which no where exiffsfave in our own brain. 
 A God all mercy is a mere ideal God. A God all mercy is a 
 God unjuff. God never exercifes his mercy, but in a confiften- 
 cy with his juffice; and if we believe the fcriptures, juftice can 
 never be reconcil'd to a firmer, hut in Jefus and his fatisfa£tory 
 death. 
 
 You took notice of the laff words of your dying Mother. I 
 tell you Superbus, and you may credit it as an infallible truth, 
 " that there is no genuine Chriffian, but what is a genuine mo- 
 ralift." And it is as certain, that morality never appears in fuch 
 an amiable light, nor (hows its heaven-born luftre in fuch a. glo- 
 rious, and an attracting point of view, as in the " juftify'd in 
 Chrift Jeius." **■ Jefus died to fanclify, as well as to juftify." 
 His blood is the meritorious procuring caufe ol thefe two great 
 and invaluable benefits. But there is a very wide difference be- 
 tween morality, and true Chriftianity. A true Chriffian mora- 
 1 iff makes it his habitual iludy, " to exercife himfelf fo, as to 
 have a confcience void of offence towards God, and man," 
 - To live foberly, righteou fly, and godly in this prefent world:" 
 But he glories only in the crofs of Chrift; from this his falvation 
 flows, by this God only can be reconcil'd; and in a confiftency 
 with the perfections of his nature accept the finner. " I 
 know in whom 1 have believed," were among the laff words of a 
 mod eminent new Teftament Saint, and an infpired Apoftle. 
 " Lord Jefus receive my fpirit," were the laff words of the proto- 
 
 Martyr 
 
Let. 2. ( 55 ) 
 
 Martyr Stephen. What brought Job with confidence to the 
 king of terrors was this; *• I know that my Redeemer liveth." 
 Thefe holy men in palling out of time into eternity, drew a vail 
 over their good works, as not worthy to be mention 'd in that 
 trying hour; as they were not the bafis upon which they had 
 built for a bleffed immortality. Thefe holv men of God menti- 
 on bimonXy, " who loved them, and warned them from their 
 fins in his own blood," and who could only " prefent them 
 faultlefs, and blamelefs, before the throne of his glory with ex- 
 ceeding joy." || Scarce was the lad fentence concluded, when 
 a mefTenger arrived for my friend Superbus. Upon his depar- 
 ture, he promifed to return the next day; adding at the fame 
 time, that he would ferioufly confider what had patted in this in- 
 terview. I keep my letter unfeal'd Oneftmus, in order to fend 
 you an account of what may take place at our next meeting. 
 
 Superbus return'd according to promife, and at the time appoint- 
 ed; hut indeed far from being in that temper and difpolition, 
 which I expected, or wiuVd to meet with my Friend. He 
 feem'd to be greatly chagrin'd, a cloud hung on his brow; the 
 accent of his voice indicated choler in his heart. Brooding on 
 what paused, he imagin'd he was taken at a difadvantage. Gird- 
 ing on his harnefs he thus addreis d me. <( My dear Philemon, 
 " I honour and efteem you; but I am determin'd never to give 
 fi an implicit faith to you, nor any man living. I mufl exer- 
 '* cife my own underftanding, and fatisfy my own mind; your 
 ipje dixit (hall never pafs with me infread of, " thus faith the 
 
 Lord." 
 
 |j It is almoft incredible, and a matter of the deeper! regret to find 
 in a Chriftian land v. hat ignorance prevails with many, who profefs the 
 religion of Jefus. Men's fentiments are never better known than in 
 that awful period, when eternity prefents itfelf broad in their view. 
 Then it is, tha f hypocrify hides its head. Nothing hut undifguis'd fin- 
 cerity, may at fuch a crifis be expected. But alas! how often is it 
 found, that bare morality is all that many truft to ; or the abfolute 
 me'cy of God without any reference to the death of Chrift ; or becaufe 
 they have been forely tried in the furnace of affliction ; as if any, or all 
 of our afflictions here, were adequate to compenfate for the injuries 
 done, to a holy and juft God. Others expecting falvation becaufe they 
 were of fuch, and fuch a perfwafion ; as was the cafe with a certain man 
 who expected God would fave him, " becaufe he died a Prejbyterian \ 
 O! how careful ihould fuch be, who have (under God) committed to 
 their care the precious fouls of men. How ought they to be inftant 
 " in feafon, and out of feafon, inftru&ing, exhorting, with all long fuf- 
 fering and patience." 
 
 Is it not tlrange, for fuch as have the fcriptures, to be fo ignorant of 
 the terms of falvation ? " My people are deftroyed for lack of know- 
 ledge." 
 
Let. 2. J 56 ) f 
 
 " Lord," Yefterday you harangu'd me on the neceffity of 
 " the death and oblation of Jefus. You plainly, and pofitiycly 
 " afTerted that there was no poffihility of pardon or hope of ac- 
 " ceptanee, but by faith in his blood. I have been considering; 
 c on what yon advane'ej, and by comparing it w ; th the Scrip- 
 *' tures of truth, I find that your opinion is far from being te- 
 " nable, and your doctrine far from being Scriptura'." He 
 fpoke thefe words w.th fuch vehemence and ardor, that you 
 would have imagined, he would have breath'd cut his foul along 
 with his words. || I was afloninVa to find the Lamb turn'd into 
 the Lion. However, I was determin'd at ail hazards to keep 
 my temper, and if poflible to '^rin^ him back to his. I afked 
 him, what were his objections to what I advane'd yeflerday ? 
 If I could not anfwer them, I would cheerfully yield him the 
 laurels. That I never fhould fhow, nor ever be guilty of fo 
 much mean pride, as triumph when cooquer'd.-— Being a little 
 
 more compos'd, he adrefTed me in the following terms. i( I do 
 
 f* not think Philemon, that there mould be fo much ftreis laid on 
 Chrifl's death and fatisfa&ion for falvation as vou would infi- 
 nuate, when I confider the defcriptions given of God in Scrip- 
 ture ; the terms of pardon there defiVd and laid down, and 
 " thefe without the fmallefl hint cf the necemty of Chrjft's death 
 " and facrifice. If you bear with me a little, I ihall, in an 
 agreeable nefs to Scripture, and in conformity to what I have 
 been taught from my infancy, fhow, that independent of 
 Chrifl's atonement there is pardon and falvation for finners, 
 upon the performance of certain conditions within the fphere 
 of human nature to accomplifh. Permit me to refer you to 
 the authority of an infpir'd penman ; an authority, whofe au- 
 thenticity you cannot difpute : I mean the Prophet Micah. 
 chap. vi. v. 6, 7, 8- He hath (ho wed thee O man what is 
 good, and what doth the Lord require of thee, but to do jufl- 
 ly, and love mercy, and walk humMy with thy God— — - 
 Now Philemon is there here any the lead hint of the neceflity 
 of Chrifl's death, or faith in his blood for the remifnon of 
 (ins ? Are not the preceding words the language of a finner 
 in quefl of falvation ? Not kiowing what to do to placate an 
 offended God, and reflore Tranquillity to his anxious mind! 
 
 " Shall 
 
 .11 How highly requifite is it for fuch as engage in the controveriial 
 line, to pofTets their fouls in patience. If controverfies in religion were 
 manag'd with more candour and humility, with an unfeign'd defire to 
 promote God's glory, and the interefls of immortal fouls ; they would 
 be far more acceptable, than they generally are, and tend to more edi- 
 fication, than they generally do. The religion of Jefus teaches to lay 
 afide all bitternefs, &c. 
 
 it 
 4( 
 (( 
 it 
 it 
 4* 
 ft 
 
 te 
 
 tt 
 
 1 1 
 a 
 1 1 
 
<s< 
 
 i '. 
 i c 
 i i 
 ti 
 (( 
 re 
 (I 
 if 
 <i 
 
 Let. 2. ( 57 ) 
 
 if Shall thoufands of Rams, ten thoufand rivers of oil, fhall the 
 *•* fruit of his body a r .one for the fin of his foul ? Doth not Jeho- 
 " v h pnint oat the veryjneam, direct: to the immediate reme- 
 tff dv ? hie hath fliowed thee O man what is good: 6zc. 1. e. 
 *' You need not trouble yourfelf at this rate: There is nothing 
 fo evil in fin as you fuppofe, nor [q awful in God's thxeat- 
 ning. Jehovah indeed hath faid, that the foul that finnefh 
 (hall die ; yet here you fee an eafy way to efcape the 
 threatning: Do jujilvj. love mercy, i. e. do not groily in- 
 jure, nor cheat your Neighbour; abftain from robbery arid 
 oppreilion ; love mercy ; be ready to do all the good offices in 
 your power; wa'k humbly with your God, and this is what 
 the Lord requires of yru. Now Philemon, is not the man 
 that fulfils the conditions here prefcrib'd, the man that God 
 will pardon and receive into favour, without any reference 
 " had to the atonement of Chrift, which you fo ftrenuoufly in fid 
 " upon as effentially neceffary to procure thefe invaluable blef- 
 *' (ings. I dread you will find yourfelf at a lofs to fupport your 
 S( hypothecs, and retain the fpirit of this text. 
 
 Superbus* I have heard with aftonifhment, and beheld with re- 
 gret, this text introduced by men as the ground of their hopes for 
 falvation, whofe mouths were full of biafphemy, and whofe con- 
 yerfation was one continued fcene of all manner of uncleannefs. 
 To love mercy, to do jullly, was in their blinded, prejudie'd 
 mind, a fuflicient atonement for injuries immediately commit- 
 ted againfl: the God of Heaven. According to your explication 
 of this text " to do juftly, love mercy, ozc. is the all of religi- 
 on ;" I acknowledge indeed that they are very efTential parts of 
 it; for " without holinefs no man fhall fee the Lord:" But I 
 affert, how miferabie would you be, if God at the great day 
 fhould judge you by this text to which you now appeal. How 
 aftonilhing is the pride of man, who will dare to urge a plea be- 
 fore God which muft iilue in his own condemnation. I alk you 
 Superbus, do you indeed deal juftly ? Do you in all your dealin rs 
 with your fellow Creatures ftnclly obferve that golden rule laid 
 down by our L^rd, " to do to others as you would have them to 
 do to you." Did you never in your commercial bufinef c take 
 the leaft advantage of the ignorance, or neceflity of your Neigh- 
 bour ? Did you never fpeak, or report any thing to his hurt or 
 prejudice, without iufficient warrant, and a relevant caufe ? 
 Do not you feel how tender of your own interefls and character 
 you are ? Have you been equally fo with regard to the character, 
 and interefts of others, of all others, with whom you have had 
 any connexion, without being influenced in any intlance, or 
 ^degree, by partiality or mercenary views ? If you cannot appeal 
 
 to 
 
Let. 2. (, 58 ) 
 
 to the fearcher of hearts, that you have walk'd in this integrity, 
 your pretence that you have done juftly is vile hypocrify ; and 
 you may tremble to think, how eafily you may be condemned 
 out of your own mouth. But granting, the penetrating eye of 
 God faw no blemifh in your character with regard to the perfor- 
 mance of thefe relative duties you owe to your fellow Creatures: 
 I afk you, have you done juftly in relation to thofe duties you 
 immediately owe your Maker? Doth he not require of you, of 
 every one, to fear his great and dreadful name ? And did you 
 never take it in vain ? Doth he not ftri&ly enjoin the fan6tifica- 
 tion of his holy fabbath ? Did you never pollute it r Have you 
 made his word the rule of your duty, is it your directory in all 
 cafes, and in every circumftance of your life ? Have you in eve- 
 ry thing by prayer and fupplication, made your requefts to God ? 
 Have you habitually intended the glorification of his name 
 in all your actions? Has- Paul's exhortation been the rule 
 of your conduct, from which you have at no time, and upon no 
 occanon fwerv'd either in thought, word, or deed, viz. te What- 
 foever ye do, whether ye eat or drink, do all to the glory of 
 God ?" 
 
 Do you love mercy ? Is it a reigning prevalent principle with 
 you to overcome evil with good ? If your Brother, or Neighbour 
 offend you, not feven, but feventy times feven in a day ; do 
 you find it a pleafure to repeat your forgivenefs ? Do you blefs 
 them that curfe you, and pray for them that defpitefully ufe you, 
 and (peak all manner of evil again fl: you ? If not, what have you 
 to do with mercy; either to pretend that you love it, or to in- 
 dulge the leail hope of obtaining it at God's hand, if you know 
 of no better way of feeking it, than by your own works ? But 
 granting Superbus, that you were lefs culpable in thefe particu- 
 lars than you, or any elfe is, what (hall we fay about walking 
 humbly with God? How impcffible is this, while we trutr. in our 
 own lighteoufriefs, and our hearts rife againft the grace of God 
 revealed in the gofpel. Are we not impatient oftentimes under 
 his afflicting hand; and ungrateful for innumerable mercies he 
 bellows. I would recommend to your ferious confederation the 
 character which a certain Phariiee gave of himfelf, Luke xviii. 
 and you will perhaps find very few that can juftly adopt the fame 
 language, and lay claim to the fame line of conduct; and yet 
 this man was far from being juftify'd in God's fight. There was 
 a curled root of fpiritual pride at the bottom of all his morality, 
 and feemingly devout exercifes. Such a principle is to be found 
 in the heart of every one, who is not by the grace of God deter- 
 min'd to betake himfelf to the Lord Jefus Chrift for falvation, 
 and learn of him who is meek and lowly. \ may add, that if 
 
 to 
 
Let. 2. ( 59 ) 
 
 to do juftly, love mercy, &c. be the all of religion, then Chrift 
 
 is dead in vain. What doth the Lord require of his juiYify'd, 
 
 and redeemed people ? Is it to make their own peace ? He 
 would as foon require them to make a new Heaven, and a new 
 Earth. But what doth the Lord require of them, as evidences 
 of their efteem of him, and his holy law ? What doth the Lord 
 require of them as evidences of the higheft veneration for him, 
 who loved them, and gave himfelf for them ? But to do juftiy, 
 to give God and their Neighbour their due ; to love God with 
 all their heart, foul, mind and ftrength ; and to love their Neigh- 
 bour as themieJves: Became they are fellow finners, and capa- 
 ble of being called to a participation with them in the honoura- 
 ble relation, and glorious privileges of the Sons of God. I tell 
 you Superbujy that upon this principle of faith in Chrift's atone- 
 ment, the practice of virtue is attainable, and no otherwife. 
 There are many honourable and biamelefs characters in the 
 world, with regard to the outward concerns of life, and in the 
 judgment of fhort-fighted mortals ; but there is no perfon upon 
 earth who doth, or can love, and practice juftice in its full ex- 
 tent, but he who has received the fpint of Chrift, and habitually 
 lives on him by faith, for wifdom and ftrength- The juftify'd 
 in Chrifl Jefus are call'd to love mercy ; but who can love it, 
 but thofe who have «*)btain'd it ? When we can fay, that God 
 for the fake of his dear Son, hath forgiven our immenfe debts, 
 we will have no de(ire to take our Brother by the- throat for a few 
 pence. This feehng \~cn(c of the divine goodnefs, and the con- 
 tinual need we find of divine mercy from day to day, will foften 
 our hearts, and gradually difarm, and weaken every proud 
 thought, that would plead for the exercife of anger and refent- 
 ment agamft thofe who have offended us. *■* We will then be 
 fwift to hear, flow to fpeak, (low to wrath.'* We will then 
 put on as the el eel: of God, bowels of mercy, long fuffering 
 and companion, forgiving one another, if we have ought againft 
 any." What doth he require of his faved people ? But to walk 
 humbly with God ; " but how can two walk together except they 
 be agreed." W ho is the peace-maker ? Jefus. How hath he made 
 peace ? How are God and finners reconcil'd ? " By the blood of 
 his crofs." 
 
 If you lofe not your patience at my long anfwer to your ob- 
 jection, permit me, to tender you this caution. Beware of dif- 
 jointingthe word of God: The holy Scriptures are one compleat 
 <whole. God hath fo join'd them together, that it will not be 
 fafe for you, or any one ? to put them afunder. What dreadful 
 havock would we make of God's word, if we were to explain 
 one text without taking into our confederation at the fame time 
 
 its 
 
Let. 2. ( <5o ) 
 
 its connexion with another, e. g. The text yru jufl: now 
 mentioned to plead your caufe, and fupp'ort your opinion, and 
 others of a fimilar nature, make mention of thofe duties which 
 God requires of all his people, to teftify their love for him, and 
 to manifeit to the world, and their own consciences, that God 
 hath " called them out of darknefs into his marvellous light;" 
 to ihow forth the praifes of him who hath enrolPd them among 
 the number, and made them fliarers of the privileges of the Sons 
 of God. Not as you fudged, to procure our falvation in the 
 practice of thefe moral virtues: For this would tend in the iffue 
 to make one part of Scripture claih with another. Is not a Tur- 
 ner's juftification before God immediately, and dire&iy referr'd 
 to faith in the blood of Je r us ? Ac~b xiii- 38, 39. Be it known 
 unto you men and brethren, that through this man is preached 
 unto you the forgivenefs of (ins, And by him all that be- 
 lieve are juftify'd — — Is not the frnner's final falvation alfo im- 
 mediately referr'd to Je ; us ? " There is no other name given 
 under Heaven, and among men, whereby we can be faved, but 
 the name of Jefus : Neither is there falvation in any other" 
 name, or thing, fave in the name, and by the compleat and per- 
 fect fatisfa&ton of Jefus. He is " the Lamb of God, which 
 taketh away the fin of the world." View thefe, with many 
 other Scriptures of a like nature, with that which you lately 
 introdue'd, and commented upon, and they will feem abfolute 
 contradictions: View them as parts of the whole undivided word 
 of God, and they perfectly harmonize. Faith in Chrift's facri- 
 flce and death, puts us in a capacity for performing every duty, 
 either refpe&ing God, our Neighbour, or ourfelves, which the 
 Scriptures enjoin. And without this faith as the radical princi- 
 ple of all goipel holineis, you may credt me Superbus y you will 
 never do jullly, love mercy, nor walk humbly as you ought, 
 nor as Qod requires. Never, never then, cajole yourfelf in this 
 imaginary idea, that in the performance of the afore-' ptcify'd 
 duties, (and thefe you hinted, lie within the fphcre of human 
 nature) the ail of our falvation confifts. 
 
 Superhu here paus'd a little; then return'd this reply. If 
 there were no other Scripture phrafes to militate againft your hy- 
 pothelis, I certainly would be more than half a convert, 1 mud 
 acknowledge, that a man may go a great length in the practice 
 of morality, without being a genuine Chriftian. The account 
 our Lord gives ol the Pharifee that went up to the temple to pray, 
 is certainly an undeniable proof of this, -j- The account which 
 Paul gives of himfelf in his unconverted ftate ftill fets the matter 
 in a clearer point of view. Upon his moral attainments he 
 
 trufted 
 t Luke xvi. 
 
Let. 2. ( 6\ ) 
 
 trufted: Thefe he pronounced were to be everlafting gain to 
 him But here I apprehend, (and according to your fyftem) 
 lay his great fault ; he had no recourfe, to the blood of Jefus tor 
 pardon; no dependance on his righteoufnefs for j unification. 
 Bat when it pleaied God to reveal his Son in him, he confeiTcs 
 the fandy foundation upon which he built; and counts all thofe 
 things lofs which he formerly reckoned gain. Hear his own 
 words: But what things were gain to mc, thofe I counted lofs 
 tor Chrift; yea doubtlefs, and I count all things but lofs for the 
 excellency of the knowledge of Jefus Chrift my Lord: For 
 whom I have fuffered the lofs of all things, and do count them 
 but dung that I may win Chrift, and be found in him, not 
 having mine own righteoufnefs which is of the law, but that 
 which is through the faith of Chrift, the righteoufnefs which is 
 of God by faith. || I think Philemon, that if Paul could not be 
 faved upon the footing of his own moral righteoufnefs; although 
 in this refpect the head and moulders above a great part of the 
 world : How fhall they appear before an infinitely juft, and holy 
 God, fruiting in themfelves, and yet come not the length either 
 ol the proud Pharifee, or the great Apoftle of the Gentiles, in his 
 
 unconverted ftite ? But I have other objections againft your 
 
 iyftem. How can you reconcile your notions with thefe Scrip- 
 tures ? Jerem. iii. 12, 13, 14, 22. Ezek. xxxiii. 14, 15, 
 19. Taking up the Bible which was lying before him on the 
 table, he read theie paiTages with a certain air or triumph. 
 Now I fee Philemon, from what Iihave juft now read, that life 
 and lalvation is here promifed, and fecur'd to penitent finners, 
 upon the footing of their repentance, and God's mercy, without 
 taking all that round that you take. Faith according to you is 
 neceiTaiily connected with repentance; and both with the ato.ie- 
 ment and fatisfaction of Chnft. Is there the remoteft hint of 
 thefe, in the paiTages I have juft now quoted? And thefe Scrip- 
 tures are true : It inuft ot ccfequence be true alio, that tp turn 
 from fia, to the practice of moral virtue, is all that is requifite to 
 ascertain our title to hap^ineSs, and fecure from the wrath to come. 
 Superbus, do you remember the caution I lately gave you in the 
 explanation of Scripture ? Never to take detach'd pieces of it, 
 and force your explication on thefe, without a reference to other 
 parts where the fubject is more fully contain'd, and the doctrine 
 taught, more clearly explained. In the Scriptures which you 
 have juft now read, repentance is defcrib'd under the noenn of 
 turning from fin, which neceftarily implies, (where it is a 
 genuine gofpel repentance) a turning unto God, in the habitual 
 practice of all new obedience. But in order to obtain a more 
 
 full 
 II Philip, iii. 7, 8, 9, 
 
Let. 2. ( 62 ) 
 
 full and ample account of this grace, you may read Zech. xii. 
 10. And I will pour upon the houfe of David, and the inhabi- 
 tants of Jerufalem, the fpirit of e;race and iuppiication, and they 
 (hall look upon him whom they have pierced, and they fhall 
 mourn, &c From this text it is evident, that a true and evan- 
 gelical repentance is necelTurily connected wiih Chrift, (for that 
 this promife has a reference to tam is clear from John xix. 37.) 
 and with Chrift as crncify'd. Here we may alfo learn the effici- 
 ent caufe of repentance, the Holy Ghoft. " I will pour upon 
 the houfe of David, &c. the fpirit of grace and fupplication." 
 Sometimes indeed we find repentance afcrib'd to God the Father, 
 as its immediate author: " Then hath God alfo to the Gentiles 
 p;r3nted repentance unto life;" fometimes to Jefus, " him the 
 rather ha h h exalted with his own right hand, a Prince and a 
 Saviour, to give repentance to Ifrael," &c. This informs us, 
 that all the external works of the one blefied Deity, are undivid- 
 ed; although ceconimically coniider'd it is the peculiar work of 
 the Holy Ghoft. It is owing to his divine agency that iinners 
 are convinced of fin, fee its evil, and dread its confequences ; 
 and are determin'd to fly to the mercy of God, as venting ho- 
 nourably to the very chief of iinners, through the atonement and 
 fatisfa£tion of Jefus. Obferve here again Supcrbus, from whence 
 doth the repentance which is necefFarily connected with eternal 
 life flow? From faith. l( they (hail look upon him;" which in 
 New Teftament language, is the fame with believing on him. 
 When you would explain the nature of repentance to others, or 
 entertain a fcriptural idea of it yourfelf, you mult carefully ad- 
 vert to this, that the principal author of this grace is the Holy 
 Ghoft; its principal object Chrift, and him crucify'd ; and fo re- 
 pentance cannot be the meritorious caufe of a tinner's falvation, 
 but Chrift's death and fufFerings. You muft alfo take into the ac- 
 count faith, from which repentance flows, and is immediately 
 connected. All thefe ingredients are to be found in a true and 
 evangelical repentance. And we can have no proper notion of 
 it, norexplain it according to the oracles of truth, if any one of 
 thefe is left out. God oftentimes calls upon (inners to repent, 
 for this, among other reafons ; becaufe, although the grace be 
 God's, the acl: is ours. The Holy Ghoft is the principal agent 
 in working all faving graces in the hearts of Iinners, fuch as faith, 
 love, &c. yet he will not believe for us, nor love God for us, 
 
 neither will he repent for us. Further Superbus, I grant that 
 
 God may for a time defer, and mitigate temporal punifhments 
 without any prejudice to the holinefs of his nature, or the righ- 
 teoufnefs of his law, upon the hypocritical and feigned repen- 
 tance of (inners; but from this his procedure with (inners in this 
 
 life, 
 
Let. 2. ( 63 ) 
 
 life, we are not to conclude, that he is under a neceflity to deli^ 
 ver from the wrath to come. What frrt of repentance think 
 you was AhaVs ? Was it not entirely fei^n'd and hypocritical ? 
 The fpirit of God gives him this character, as one that " fold 
 himfelf do do iniquity." And yet we find upon his repentance 
 the evil threaten'd was deferr'd, it did not happen in his day: 
 But forne fhort time after his death, there was not one of that 
 wicked family but what were utterly extirpated, and their me- 
 mory cut off. To talk of repentance, and God's mercy, inde- 
 pendent of Chrift's death as a facrifice for fin, as all that is re- 
 quifite for pardon and reconciliation, is only talking at random; 
 yea is worfe ; it is a taxing the infinite wifdom, goodneis, and 
 love of God, in choofing and fending his Son into the world, 
 to fuffer and die to fave Tinners, when they could have been 
 faved otherwife. But " without fhedding of blood, there is no 
 remiffion ;" and if no remiflion, no exemption from condem- 
 nation. 
 
 Philemon, I had almofl forgot to introduce unto you a great 
 cloud of old Teftament witnefTes, approved by God, and honou- 
 rably fpoke of in the facred Scriptures; I mean thofe mention'd 
 in the eleventh chap, of Paul's Epiftle to the Hebrews. By 
 faith Noah, Abel, Abraham, &c. did fuch and fuch things, 
 perform'd fuch and fuch actions, as were well pleafmg to God; 
 and upon the account of their faith were admitted into glory .^ 
 Now I appeal to yourfelf, is there any mention made here of 
 Jefus, or his atoning facrifice ? From hence I certainly con- 
 clude, that Chrift's fatisfa&ion is not of fuch importance in the 
 
 fcheme of man's falvation as you inlinuate. To this Superbus 
 
 I anfwer, by alking you this queftion. Were thofe oid Tefta- 
 ment Worthies faved in a different way from fuch as live under 
 the Chriftian difpenfation ? Do you think that God had one 
 way of pardoning their fins, and receiving them into glory, and 
 a different way of dealing with us, in thefe refpe&s ? The way 
 that we come to be faved is revealed in the moft unequivocal 
 terms, and prefs'd home on (mners, as the only and alone way: 
 " Believe in the Lord Jefus Chrift, and thou iha'.t be laved." 
 I grant, that the revelation of Jefus under the old. Teftament 
 difpenfation, was but dark and obfcure, in companfpn of that 
 under which we live; in which " Jefus is fet forth evidently 
 crucify'd before us :" But dark and obfcure as it was, there was 
 fuch a revelation df Chrift made, as was fufficient to lay a foun- 
 dation for their faith, that the feed of the woman ftiould come in 
 the fulnefs of time, and by his death purchafe pardon and eternal 
 falvation, for all who ftiould believe in his name. Obferve 
 what is predicated of thofe Worthies; v. 13. Thefe all died in 
 
 -faith* 
 
Let. 2, ( 64. ) 
 
 faith, not haying received the promifes; but having den them afar 
 off, and were perfwaded or them, and embraced them. See alfo 
 in v. 26, 27 what is recorded of Pvfofes, viz. th it he efteem- 
 ed the reproach of Chriji greater riches than the treasures o( 
 Egypt. The immediate object of their faith, viz. Jefus Chrifl 
 the Lord, was not fuch a myfterous thing to them, as yon 
 teem to imagine. Thole Worthies were all pardon'd and re- 
 ceivM into favour, and exalted to glory in the very fame way, 
 and by the very fame means that we are. Their faith terminat- 
 ed on the Median yet to come ; ours as already man i felled : Here- 
 in lies all the difference. '* Abraham, (fays our Lord) law my 
 day afar off, and was glad." " Jefus was the Lamb of God, 
 (under the Old Teftament, as well as under the New) which 
 taketh away the fins of the world." " He was the way, the 
 truth, and the life," to thofe ancient believers, as well as to us, 
 who live under a more bright dilpenfation of the covenant of 
 
 grace. 
 
 Philemon, I. find great fault with your fyftem, afTerting the 
 neceflity of Chtift's facriflce for pardon, and final acceptance, 
 from this confideration : How repugnant to divine juftice muft 
 it be, to punifh an innocent, for a guilty perfon ! " Shall not 
 the Judge of all the earth do right ?" But where is the juftice 
 and rectitude of fuch a fubftitution ? Yea, is it not direclly re- 
 pugnant to the revealed will of God ? Taking up the Bible he 
 read, Deut. xxiv. 16. The Fathers fhall not be put to death 
 for the Children, neither fhall the Children be put to death for 
 the Fathers, but every man fhall be put to death for his own fin. 
 And in cafe you reply, that this is only enjoin'd on men, God 
 leaves himfelf at liberty to acl: as he in his infinite wifdom, and 
 adorable fovereignty fees meet: I lhal! read to you, out of an 
 infpired Prophet, where the divine Being engages to purfue the 
 very fame plan of conduct, which he enjoin'd on his cholen 
 Ifrael. Ezek. xviii. 4, 20. Behold, (fays God himfelf) all 
 foals are mine, as the foul of the Father, fo alfo the loul of the 
 
 Son is mine: The foul that finneth (hall die. v. 20. The 
 
 foul that finneth it {hall die : The Son fhall not bear the ini- 
 quity of the Father, neither (hall the Father bear the iniquity 
 of the Son, the righteoufnefs of the righteous lhal! be upon htm, 
 and the wickednefs of the wicked (hall be upon him. What law, 
 what, cuftom can you introduce, that ever fubfifted among men, 
 that authoriz'd the fubftitution of an innocent perfon, in the 
 room of the guilty ? Or, that an innocent perfon was ever a!- 
 low'd to ftep forward, as a vicarious fufferer ? I am miftaken, 
 if you find not Seneca , Lycurgus, Demojtbenes, and Plat , in di- 
 rect oppofition to you. Thefe famous lawgivers, and renown'd 
 
 orators, 
 
Let. 2. ( 65 ) 
 
 orators, all unanimoufly declaring that, " to punifti the Inno- 
 cent, for, or in/had of the guilty, is a mod iniquitous thing in 
 the fight of the Gods." And why fhould you, (elevating his 
 voice, and delivering himfelf in a very angry tone) fo fhenu- 
 oufly maintain, that there was a neceflity that Chrifl: fhould 
 fuifer, ** the juft, for, o r in/lead of the unjitft," contrary to the 
 language and purport of the Scriptures jutl now Cited ; to the 
 cuftom of Nations, and the institutions of the wifefr. legiilators. 
 My dear Snperbus, have patience a little : "The wrath of 
 man worketh not the righteoufnels of God." Your objection is 
 fo complex, that I fcarce know where to begin to replv. You 
 affert, that it is contrary to the divine law, to the cuibm, and 
 laws among nations, the doctrine of fubftitution. I am fure, 
 that there is nothing more common among men in pecuniary 
 matters, than to admit of a furety, in cafe of the failure of the 
 principal debtor, and this way the furety becomes liable to pay 
 the whole fum, in cafe of the insolvency of the debtor. With 
 fubmifiion to you Superbus, it is neither repugnant to the divine 
 law, nor to the laws and cuftoms of nations, to punifh the inno- 
 cent for crimes they were never guilty of. Doth not God in 
 the fecond commandment threaten to punifh the iniquities of 
 the Fathers, upon the children, unto the third and fourth gene- 
 ration ? Have we not various instances in Scripture, of children 
 fuffcing for the crimes of the parents ? For the iniquity of Ham, 
 was not his whole fucceeding offspring punifh'd ? " Curfed be 
 Ham," &c. What think you of the Jfraelites fuffering for the tranf- 
 greflion of Achan, and particularly, his whole innocent family ? 
 For the fault of Saul, were not feven of his Sons hanged up be- 
 fore the Lord in Gibeah of Saul ? For the fin of David in num- 
 bering the people, the Lord fmote feventy thoufand of them 
 with the peflilence that they died. Obferve Jeremiah's com- 
 plaint : (( Our Fathers have finned, and are not, and we have 
 borne their iniquity; i. e. the punifhment of their iniquity. 
 Did you never take notice of that awful threatning pronounced 
 by our Lord upon that wicked and adulterous generation, and 
 which was actually accompliihed, not many years after his af- 
 cenfion : Math, xxiii. 35, 36. That upon you may come all 
 the righteous blood fhed upon the earth, from the blood of righ- 
 teous Abel, unto the blood of Zecharias the Son of Barachias, 
 whom ye flew between the porch and the altar. Verily I 
 
 fay unto you, that all thefe things fiiall come upon this genera- 
 tion. You certainly cannot forget the famous flory of thofe two 
 illuftrious Friends, Pytbias and Damon : When the latter was 
 condemn'd by Dionefius the tyrant of Syracufe, to die upon a 
 certain day ; but having fome domeftic affairs of very great im- 
 
 F portance 
 
Let. 2. ( 66 ) 
 
 portance to fettle, begg'd leave to go home, and he would cer- 
 tainly return on, or before the day appointed for his execution. 
 This would not be granted. Pythias offer'd himfelf as a fubfti- v 
 tute, and was accepted. The fatal day approach'd, but no ap- 
 pearance of Damon. Pythias afcended the fcaffbld, and with an 
 air of compofure and cheerfulnefs, was a K cut to refign his life, 
 injlead of his Friend. You know, that before the fatal ftroke 
 was given, Damon made his appearance, and releas'd his Friend: 
 The Tyrant releas'd both. Did not the Carthaginians when 
 brought to the lad: extremity, in their wars with the Romans, 
 offer up as fuhflituies for the whole flat e, two hundred of their 
 mod noble Children, to placate the wrath of the angry Gods. 
 But if thefe inftances will not fuffice, I have in referve the au- 
 thority of an infpir'd penman ; I mean the Apoflle Paul. Rom. 
 v. 7. For fcarcely for a righteous man will one die, yet per- 
 adventure for a good man fome would even dare to die. Fur- 
 ther, was not the doctrine of Juhjlitution taught in all the bloody 
 facrifices of the Jews: Particularly, on the great day of atone- 
 ment. On that day the Hazazel> or {cape goat was brought 
 befor: rhe door of the tabernacle of the congregation; the High 
 Prieft placing his hands on its head, confeft over him, (C all the 
 fins, iniquities, and tranfgreffions of the houfe of Ifrael;" then 
 
 fent him away into a land not inhabited To the Scriptures 
 
 you introduced in fupport of your hypothefis, I anfwer, that the 
 holy and righteous law of God, can addrefs finners in no other 
 language than this, <( the foul that fmneth ihall die." It knows 
 of no fubftitute; it cannot direct to one. But turn your eyes 
 to the gofpel of the bleffed God, it difclofes to open view what 
 the law knows nothing of; even a furety, who voluntarily offer'd 
 himfelf in the room of the guilty. And here let it be obferv'd 
 that although the law knows nothing of a furety, yet it cannot 
 refufe one, when its demands can be fully anfwer'd by the fure- 
 ty. Therefore a fubftitute in our room is by no means deraga- 
 tory to the honour of the law. Our glorious furety flept in, 
 fuinTd the law and made it honourable: SufFer'd in the room 
 of the (inner that punifhment, and bore that wrath, which the 
 law threaten'd againft the perfonal tranfgreflor. Chrift was 
 '* made under the law." And " made a curie for us." That 
 other text v hich you mention'd in Ezek. xviii. 4. 20. ous;ht 
 to be very cautioufly explain'd. Taking thefe words ftri&ly, 
 would they not run directly contrary to the exprefs letter of the 
 iecond commandment ; and all the fcriptural inftances already 
 cited, where many fuffer'd for the tranfgreflion of one ? Again, 
 taking thefe words in their ftri&efl: fenfe, and according to the 
 letter, would they not convey this idea, that all miners with- 
 out 
 
Let. 2. ( 67 ) 
 
 out exception rriuft die ; and that no innocent perfon fhould die ? 
 But was not Chrifl perfectly pure and holy, without the leaft taint 
 of moral pollution ? Yet he died the painful, fhameful, andcurfed 
 death of the crofs. The meaning of thefe words I apprehend is 
 this; that the children of wicked parents (hewing an aveffation 
 to their iniquitous oract ces, an infinitely holy, and righteous 
 Judge, will not lay their fins to their charge, nor call them to an 
 account by punifhing them for their iniquities. 
 
 Svperbus, you make a very'ereat outcry about the injuflice ot 
 this divine procedure, in punifhing an innocent perfo'i for, or 
 in/lead of the guilty. Strange! that the mod unparralieled in- 
 iTa nee of God's love towards finners fhould be taxed with the 
 ereatefi: injuflice! In fpite of all that contempt that may, or 
 can be pour'd on this mod benign ceconomy of the Almighty, 
 this is the conftant language of the Holy Ghoft on this head: 
 " That Chrilt was made fin for us," and " a curfe for us;" 
 that " he fuffer'd the juft, for the unjufl;" that all our fins were 
 charg'd to his account ; that he lifted them up upon the crofs, and 
 bore them away. But why fhould this be thought ftrange, or 
 unjuft ? Was he not Lord of his own life ? Could he not, with- 
 out acting contrary to the ftric~t.e(l rules of juftice, difpofe of it as 
 he faw meet? Hear his own words on this head; John x. 18. 
 I lay down my life of myfelt" ; I have power to lay it down, &c. 
 Was there any external force in the cafe ? Was he dragg'd to 
 the altar ? No; I delight to do thy will O my God. Was not 
 his fubftitution in our room, every way adequate to anfwer the 
 end propos'd by it ? For this you may confuit Ifai. liii. 7, 10, 
 11. Heb. i. 13. A6b ii. 24. Did .the imputation of our fins 
 to him as our furety, pollute and contaminate his holy nature ? 
 It would have been the greatefr. 'injuflice, (ifpoflible) to have 
 made hirn a finner ; but none, if we can credit the Scriptures, 
 to be " made fin," i. e. to have all our fins imputed to him, 
 and he dealt with, as if he had been the principal tranfgrefTor. 
 It would have been the greatefl injuflice to have fubflituted any 
 one in our room, that might have penfh'd in the attempt : But 
 our glorious High Priefl being the Mighty God, could net but 
 come offthe ftage triumphantly, and honourably. He died, and by 
 dying, conquer'd death. This corn of wheat fell into the ground, 
 rofe again to the eternal advantage of Myriads of loft finners. 
 Again, had he not Heaven's authority for what he did ? And is 
 it poflible to conceive, that he who is the fource of all jufcice, 
 (hould fet his feal to an unjuft action; or authorize anyone to 
 any office, or perform any a<5tion, that was not perfectly confor- 
 mable to the flri&eft rules of right eoufnefs. " I came not of 
 myfelf, but the Father fent me." In a word, is not our fubftU 
 
 F 2 tufce 
 
Let. 2- , ( 68 ) 
 
 tute of the fame human nature with us? Can there be any in- 
 juftice for one of the fame fpecific nature fuffering for another, 
 taking into the account what was obferv'd above. And was not 
 our furety, Emmanuel God with us, God in our nature ? He is 
 one with us, by virtue of the ordination and appointment of 
 Heaven; by which he is made over to us as our furety, to pay 
 our debt of obedience, and fuffering; and we given to him, to 
 be redeemed by his blood. Inflead my dear Superbns of find- 
 ing fault with this all-gracious difpenfation of the Almighty, let 
 us rather fall down and adore, and from our very fouls, reve- 
 rence that unfearchable wifdom and prudence of God, that con- 
 triv'd fuch a way whereby falvation is afcertain'd to us, without 
 the leail blemifh upon the nature, or infringement on the holy 
 law of God. Let us with grateful hearts, mow forth the praifes 
 of the Eternal Father, who ipared not his own Son, but delivered 
 him up to the death for us all : A Son for (laves ; the Lord of all, 
 for worms of duft ! Let us celebrate in fongs of praife, that im- 
 menfe ineffable love of the Eternal Son, who although " he 
 was the brightnefs of the divine glory, " and " who thought it 
 no robbery, to be equal with God;" yet came, was made man, 
 appear'd in the form of a fervant ; liv'd a forrowful life, and died 
 an accurfed death ! Let us with all Saints and Angels round 
 about the throne, afcribe all might, majefty, dominion, wifdom, 
 and riches, to him who died to purchafe a right to that heaven- 
 ly inheritance, for fuch as had utterly forfeited it. 
 
 Superbus being haftily calPd away, promis'd that he would 
 confider on what I had offer'd in aniwer to his objections : It is 
 very likely Onejimus, that in the courfe of our epiftolary corref- 
 pondence, I may be often interrupted by him. I think if I am 
 not far miftaken, he is defiious to know the " truth as it is in 
 Jefus." But considering the ignorance he was brought up in, 
 together with the falfe principles iniYtlPd into his mind; it may 
 be a confiderable time before he get the better of his long rooted 
 prejudices. But in the mean time, you may reft afiur'd, that 
 whatever pafles between him and your Friend will not be kept a 
 fecret from you : And may it tend to your further confirmation 
 in the do6trines of the gofpel : That when others are " laid 
 about w.th every wind of dodrine," <c ever learning, and never 
 able to come to the knowledge of the truth;" you may be more 
 and more eftablifh'd in the truth as you have been taught. And 
 with an increafe of your knowledge in the principles of our holy 
 religion, may your love to the Lord Jefus grow more and more, 
 until you reach that place, where your fong (hall eternally be, 
 " unto him that loved us, and warned us from our (ins, in his 
 own blood, be praife, riches, wifdom, dominion, and glory, for 
 
 ever 
 
Let. 2. ( 69 ) 
 
 ever and ever. Amen. That this may be the cafe with my 
 
 dear Friend, is the fincere wifli, and fervent prayer of 
 
 PHILEMON. 
 
 LETTER III. 
 PHILEMON to ONESIMUS. 
 
 Dear Onelimus. 
 
 T Received yours; am exceeding happy to hear of the increafe. 
 of the family, and eftate of our valuable Friend Arijlarchus. 
 May he long be fpared to enjoy the one, and be a blefiing to the 
 other. You certainly muft reckon yourlelf very happy in the 
 company, and converfation of fuch a worthy man. The value 
 of a good man is never properly known, nor duly eftimated, but 
 by fuch, as poflefs the fame gracious difpofition. The aphorifm 
 of an infpired Prophet will hold true in all cafes, and particularly 
 in this ; *' how can two walk together except they be agreed." 
 You inform me, that the yearly income of our Friend is greatly 
 augmented. The Lord in his all-wife and gracious providence, 
 " maketh poor, and he maketh rich." There is nothing that 
 we poflefs, either of a temporal, or fpiritual nature, but what 
 owes its fource to his fovercign goodne r s. He bleiTes the labour 
 of the diligent; or elfe " the hand of the diligent never would 
 make rich." " Is not this great Babylon, (faid proud Nebu- 
 chadnezzar) that I have built, &c. He forgets to acknowledge 
 the God of the whole Earth, in whofe hand he, and all things 
 are. He attributes the whole to himfelf ; as if his hand had cre- 
 ated the ftones, as well as ere£ted the fabric. He gloried only 
 in the ftrength of his own arm, and the extent of his own wif- 
 donv Little did he confider that the materials of that grand city 
 were God's. Whatever we poflefs of this world's goods, be- 
 long originally to the God of nature : And even, when in our 
 pofleflion, he has an unlienable right to them, and an indifpu- 
 table claim upon them. If we faw properly, and as we mould, 
 we might difcern this motto written in legible chara6ters, a mot- 
 to enfuring all that we poflefs and enjoy, to that great God, 
 whofe -originally they are : " Tbefe are miner Did you ever 
 
 take notice Owfimus> of that pious anfwer which Jacob gave to 
 
 his 
 
Let. 3. ( 70 ) 
 
 his brother Efau ; when enquiring concerning the company that 
 followed him: <( Thefe are the Children which God hath gra- 
 cioufly given thy fervant." The food that we eat, the clothes 
 which we wear, the earth that we tread on, the air that we 
 breathe jn, are all God's peculiar property : They are flill in 
 the power of his fovereign will, to continue them or not; to 
 render them ferviceable, or not. What little realon have the 
 rich in this world to be proud of their fplendid fortunes. What 
 an aSfurd thing would it be, for a beggar to be proud, when at- 
 tir'd in another's raiment, and fed at another's table, and enjoy- 
 ing all the neceflaries of lire through the channel of another's 
 bounty, and liberality : Jufr. as abfurd is it, to fee thofe who live 
 upon Heaven's bounty, picque themfelves upon this, that they 
 are more wealthy and gay than their Neighbours. I know no- 
 thing men refemb'e Satan more in than pride. This is the peculi- 
 ar fignature, and diftingui filing character of thefe dark revolted 
 fp;nts. Inftead of treating our inferiors with difdain, or behav- 
 ing with that haughty fupercilious air, which many do, we ought 
 rather to behave with the greater! humility of fpirit, confwiering 
 that as the great Lord of all, in his providence bath made a 
 diftinclion among mankind, that we were no:: among the poor- 
 eft, and ioweft of the human fpecies. If it be thus with our 
 temporal enjoyments, and earthly comforts; if they are all 
 lodg'd in his fovereign hand, and difpens'd according to his fo- 
 vereign pleafure; much more our fpiritual faving graces. If 
 we have faith, God is its author, and its finiiher ; if we perfe- 
 vere to the end, and in the ilTue, receive the end of our faith, 
 the falvation of our fouls; it is owing to his putting his fpirit in 
 us, and his promife of never turning away from us to do us good. 
 If we walk in his ways, and are prefer v'd from thefe vices which 
 are the current plague of the age, or place we live in ; it is not 
 owing to our care, watchfulnefs, and prudence; no, but to God's 
 faithfulnefs in the accomplifhment of the promife. " I will 
 never leave thee, nor forfake thee." Proud iinners, that would 
 detract from the glory of that Almighty Lord, by denying the 
 gifts of his providence and grace, to be folely lodg'd in the hand 
 of his lovereign and gracious will. tc By the grace of God, I 
 am that I am," is the confeffton and acknowledgment of an emi- 
 nent Apoftle. The falvation of Tinners through our Lord Je- 
 fus Chrifl:, is peculiarly calculated to put an end to all felf-glori- 
 ation; to bring down the lofty looks of man, and lay in the dud 
 the pride of all flefh ; that the Lord alone may be exalted. The 
 holy Chriftian, is the humble Chriftian. He is clothed with 
 humility. This is the molt fplendid garb ever we wore; it is an 
 external badge of our fpiritual, and heavenly defcent; the mod 
 
 unequivocal 
 
 
Let. 3. ( 71 ) 
 
 unequivocal evidence, that we are the Difciples, and followers 
 ot him who was ■* meek and lowly." 
 
 You infill: Oncfimus in yours, that I mould continue my for- 
 mer fubjeel refpeding the prieflhood of Chrift. I to!d yon alrea- 
 dy, that there was a neceiiity that our High Prieil mould offer 
 himfelf a facrifice to God of a fweet fmelling favour, in our room 
 and ftead, by an argument taken from the nature of God, and 
 the threatning of his law, &c. Do you now aik, is Chrift, God 
 and Man, our Saviour, not only by the example he exhibited, or 
 the doctrines which he taught, but by his meritorious death ? 
 Did he die, not only for our good, but in our room? Is the death 
 which he luffer'd on the crofs, a true, real and propitiatory faeri- 
 fice, for the fins, tranfgreflionb, and iniquities of all who (hall 
 believe in his name for remiffion. In order to confirm this im- 
 portant, and comfortable truth, permit me to lay before vou a 
 few cf thofe defignations and characters attributed to our High 
 Prieil in Scripture. 
 
 He is denominated a Mediator: The queftion is, in what 
 fenfe is this title applicable to Jelus ? I anfwer negatively, not 
 in this reff.ri6r.ed lenfe, as an interpreter of the divine mind ©rtJy, 
 as Mofes is call'd Deut. v. 5. Exod. xx. 19. but pofitively he 
 is fuch a Mediator, as interpos'd between God and finners, tak- 
 ing up the difference, and making up the breach; eftoring peace 
 between parties at an infinite moral diftance. But how is this 
 peace reftor'd by the Mediator ? How come Heaven and Earth 
 to be reconcil'd ? How doth it happen, " that mercy and truth 
 meet together, that righteoufnefs and peace mutually embrace 
 each other?" How comes the flaming fword of incenfed jufttce 
 to be fheath'd, and the inheritance reftor'd ? Let the holy and 
 unerring oracles of God anfwer the queftion. Col. i. 20 He 
 hath made peace by the blood of his crofs. Not by the doctrines 
 he taught, or the example he exhibited only, but principally by 
 his meritorious death and fufferings. — Was net the principal 
 and primary end of ChriiVs mediation, to offer himfelf to God 
 as an atoning facrifice, and upon the footing of that, to enter 
 into the holieft of ail, there to " appear in the prefenc if God 
 for us ? 71 Hek ix. 12 Neither by the blood of Bui's or Goats, 
 but by his own b ood, having obtained eternal redemption for us ? 
 Eternal redemption was, (vou fee) obtained for us by the pour- 
 ing out of his blood as a piacular victim in our ftead ; and that pre- 
 vious to his entering into his glory. It is very obierva:;le, that 
 for the moft part, (if not always) where Jefus is denominated 
 Mediator in Scripture, there is mention made of his blood. Keb. 
 xii. 24. And to Jefus the Mediator of the new Covenant, and 
 to the blood of ip^inkling. Tim. ii. 6. There is one God, and 
 
 one 
 
Let. 3. ( 72 ) 
 
 one Mediator, — whogave himfelf a ranfom. Obferve again ano- 
 ther fcriptural defignationof our High Prieft, a furety. Heh. vii. 
 22. By fo much was Jefus made the furety of a better Tefta- 
 ment. — A Mediator properly fpeaking, only prefents himfelf be- 
 tween the parties at variance; tries if by any means reconcilia- 
 tion can be effected, a fuvety goes further; if there arc conditi- 
 ons to be performed in order to make peace between the diflen- 
 tients, he engages to fulfil thefe : If it be a pecuniary debt, to 
 dilcharge the fum ; or if punifhment be reqnir'd, to bear that. 
 Prov. xxii. 26, 27. Chrift is conflicted the head and furety 
 of the new covenant, (or Teftament) in which God promiles 
 all fpiritual and eternal good things; but upon condition that 
 Jefus fhall pay our debt of obedience which we owe the law as a 
 covenant, and our debt of punifhment which we were obnoxious 
 unto by law tranfgrelTion. This Jefus as our furety confented 
 to do, this he actually did ; in his holy life, and expiatory death. 
 And that thefe conditions were to all intents and purpofes fuU 
 fiFd, we learn from his appeal to the Father on this head, John 
 xvii. 4. I have glorify'd thee on the earth, I have finifhed the 
 work which thou gaveft me to do. And at the conclufion of his 
 fufferings, knowing that all things were accomplifhed, the law 
 magnify'd and made honourable, juftice fully and completely 
 fatisfy'd, and fo our debt of obedience and punifhment difcharg'd ; 
 " he bowed the head and faid it is finifhed." This is put be- 
 yond all doubt, in the Father's railing him from the dead, and 
 receiving him up into glory, and fetting him at his own right 
 hand. § John xvi. 
 
 Permit me Oneftmus, to elucidate this great and comfortable 
 truth, from the effects afcribed to ChriiVs death, and blood-fhed- 
 ding. The firft I fhall mention is that great and unfpeakable 
 benefit, Redemption. How copious and full are the Scriptures on 
 this head: They explain the bieiling, and at the fame time disco- 
 ver its meritorious caufe. I Cor. vi. 20. Ye are redeemed, not 
 with corruptible things, &c ■ ':ut with the precious blood of 
 Chrift. From what we are redeemed the fame infpired penman 
 informs us, in his epiftfe to Tjtus, chap, ii. 14. Chrift hath gi- 
 ven himfelf for us, that he might redeem us from all iniquity. 
 That the grand capital blefiingof forgivenefs is obtain'd through 
 the blood of the Redeemer, we are alfo taught in Eph. i. 7. In 
 whom we have redemption through his blood, even the forgive- 
 nefs of fins. 
 
 In order to give you a proper idea of this word, allow me to 
 obferve, that it is varioufly taken in Scripture, according to the 
 fnbje6f. treated of: Sometimes it fignifies to lay hold on the pre- 
 fent opportunity, in order to gain the end we have in view. 
 
 Eph. 
 
Let. 3. ( 73 ) 
 
 Eph. v. 16. Redeeming the time becaufe the days are evil. 
 It is sometimes taken in a metaphorical fenfe, to deliver, or re- 
 deem without the intervention of a price: In which fenfe, we 
 are to underftand the deliverance or redemption of the Ifraelites 
 out of Egypt : And fo Mofes is calPd their deliverer, or redeem- 
 er, A els vii. 3$. In this fenfe alfo it is very frequently ufed in 
 the book of Plalms; where God is faid to deliver, or redeem 
 the fouls of his fervants, i. e. when he frees them from fome 
 danger either fe't, or fear'd. But chiefly and properly, it is ta- 
 ken, for that deliverance and freedom from fomething noxious 
 and evil, by the intervention of a price. By a price, I mean 
 any thing that is of fufficient value for accomplifhing the end 
 propofed, viz. redemption: Thus the firft born among the Jews 
 were to be redeem'd with five fhekels of filver. Numb. iii. 46", 
 47. The inheritances of fuch as through poverty, were con- 
 ftrain'd to mortgage them, might be alfo redeemed with money. 
 Levit. xxv. 
 
 Let us now fee Onefimus, how we come to he redeem'd: What 
 is our redemption owing to ? What is its meritorious caufe ? 
 Thar filver and gold, the blood of Bulls and Goats, have no me- 
 rit in them to procure our freedom, is granted by all. Is it then 
 by Chrift's atonement metaphorically taken, as was the redemp- 
 tion of the Jews out of Egypt ? Or his death, as a Martyr to 
 confirm the truth of whit he taught, and in connexion with the 
 example and pattern he hath left his Difciples and followers to 
 imitate, and copy after ? Or is it owing chiefly and principally 
 to his death as a ranfom tor our fouls; without which we, and 
 all mankind would have lien under the power or fin, in the " gall 
 of bitternefs and bond of iniquity,' 7 for ever and ever; and in 
 captivity and flavery to the prince of the power of the air ? This 
 I think muft be confefs'd to be the truth, when we confider 
 mankind in a fcriptural iight. Are not all mankind by nature, 
 and confider'd as the defendants of fallen Adam, obnoxious un- 
 to, and immediately lying under the moft grievous fsrvkude to 
 fin r Obferve the miferable, but genuine account the Apoftle 
 Peter gives of finners, of all finners by nature, Pet. ii. 19. While 
 they promife them liberty, they themfelves are the (ervants of 
 corruption; for of whom a man is overcome, is he brought into 
 bondage. The great prophet of the church bears teftimony to 
 the fame do<Strine, and confirms the fame lamentable truth: 
 " Whofoever committeth fin, is the fervant of fin." In this 
 ca!e do not finful men become obnoxious to the law's curfe, and 
 the wrath of an angry God? Gal. iii. 10. Are not all mankind 
 obnoxious to death, not only temporal, but eternal death, con- 
 fiding in the everlafiing feparation of both foul and body, from 
 
 the 
 
 - 
 
Let. 3. ( 74 ) 
 
 the comfortable prefence of God in heli-fire for ever ? Doth not 
 the Devil tyrannize over finners ? Doth he not hold them in his 
 chains, leading them captive at his plealure ? " For this end 
 was the Son of God manifeiled to deflroy the works of the De- 
 vil." " He took upon him the nature of the feed of Abraham, 
 that he might deftroy death, and him that had the power of death, 
 that is the Devil." Do you think Onefimus, that the fpirit of 
 God drains a point here, when he defcribes the whole human 
 race as thus in a ftate of ilavery and bondage ? Do not mankind 
 in general experience every kind of mifery, and every degree o[ 
 calamity, that can poffibly flow from a (tate of fervitude and 
 bondage ? The prifon in which the flaves are detain'd may 
 be referr'd either to this corruptible body, which is like a clog to 
 the foul, and out of which all relievers " groan earneftly to be 
 delivered:" Rom. vii. 24. Or we may rather view it as having 
 a reference to this prefent evil world ; a world replete with every 
 kind of mifery, truly a vale oftears, a place of weeping, lamen- 
 tation and woe: And to the wicked the fuburbs of that eternal 
 prifon, out of which they mail never be reieas'd. The chains 
 with which captive finners are bound, are the lulls of the flefn, 
 and of the mind; with thefe Satan the flrong man that keep. 
 the houfe, detains his prey in clofe cuflody, 2d Tim. it. 26. — 
 If it was not O.nefimus, that the Spirit of God draws the afore/aid 
 picture of human nature, you might be apt to iufpe6f. me of par- 
 tiality ; or that I was in a bad humour, when I thus characterized 
 the whole lapfed race of Adam. If the pi£f.ure feems {hocking, 
 I cannot help it- — I imagine then, that you mufr. conclude with 
 me, that no lefs than a facriflce of infinite value, and blood of 
 infinite merit could wafh. fuch an Ethiopian: That no lefs than 
 he who is " God mamfefted in the fleih," could have deftroy'd 
 death, and him that had the power of it: That nothing could 
 have deliver'd from the power and fervitude of fin, but Chr'nTs 
 f* being made fin;" or, from falling victims to the wrath and 
 curfe of God, but by his being made * f a curfe for us." 
 
 To convince us that it is ChrifVs death that is the price of our 
 redemption, we find that where the latter is mention 'd, it has 
 always a reference to the former, as the ranfom or price. Math. 
 xx. 28. ift Pet. i. 18. ift Cor. vi. 20. In thefe Scriptures 
 you will find by confuting them, the price of our redemption is 
 refolv'd into the blood of the Lamb. This was the ranfom he 
 gave, the price he paid down for our releafe. || Hence he is not 
 
 only 
 
 II The ancient Latins borrowed their lujirum from the greek word 
 lutron a rarfom. Hence Titus Livius informs us, that on a certain oc- 
 cafion, the Centurions of the army with the Cavalry repair'd to the 
 
 Campus 
 
Let. 3. ( 75 ) 
 
 only call'd lutron a ranfom, but anti-lutron, a ranfom for us. 
 The Spirit of God ftrongly guards us againlt every thing that 
 might tend to give us the flighted views ot redemption by the biood 
 of Je us; to fhut us up to the faith and belief of this grand and 
 interefting article, that we are redeem'd with a price, and that 
 price the blood of Jeius; and that it was paid down for Us. 
 ift Tim. ii. 6- Who jrave himfell a ranfom for all. The 
 prepofiti^n here denotes Chrift's fubftitution in our ftead ; as in 
 many other paces of holy writ. " Would to God, ('aid David$ 
 I had died for, or irjlead of thee." &c. Archilaus is faid to 
 have reigned in the room, or injlcad or Herod, as I already 00- 
 ferved. In our redemption by Chrift's death there is evidently 
 an imputation of our iins to Jtfus, as there is in the day of a tin- 
 ner's believing in Jeius an impuration of his righteoufnefs to us. 
 What he did, and fufTer'd was for us. For us he !iv'd, and for 
 us he died. — — But that you may obtain a more compleat idea 
 of this matter; allow me to obierve, that the redemption of cap- 
 tives among men may be obtain'd different ways: As when a 
 mafter liberates his ilave by a gratuitous manurnillion, without 
 any price payed down as a compenfation for his liberty; by per- 
 mutation or change; this mode of redemption frequently happens 
 in the time of war: The Carthaginians lent fo many Komah 
 captives to Rome, in order that the like number might be fent 
 back to Carthasre; fometimes the redemption of captives is ac- 
 compliuied by force, as when David by the ftrength of arms, re- 
 covered all that the Amalakites had violently taken away, when 
 they burnt Zikiag; laftly redemption fometimes takes place by 
 fome fatisfacTon given, as when a furety pays for an infolvent 
 debtor, or fufrers punifnment mfread of the perfon, or perfons, in 
 whofe room and ftead he frauds. Now to apyly this to the cafe 
 in hand: In the bufinefs of our redemption, the firft could not 
 take place ; for although we are lav'd by grace, yet it is ftill, and 
 mud: be through the redeaiption that is in Chrift Jefus. For, 
 the fentence of the law was, <( the foul that finneth ill a 1 1 die." 
 
 And 
 
 Campus Martlus y and there offer 'd up a iheep, a fow, and a bull, which 
 they call'd a lu/lrum y or ranfom. Hence the phrafe common among 
 the Romans lu fir are urbem, to ranfom, or make an atonement lor the 
 city ; to rftdeem it from fome impending danger by a piacular facrifice. 
 Thus the Decii alfo are faid to atone for the Roman army by devoting 
 their lives to death. — In ancient Gaul nothing was more common, than 
 to offer up human facrifices as a ranfom.— Thus we fee the word to re- 
 deem, and that by the price of blood, is not only fcriptural, but com- 
 monly us'd in the fame fenfe among the heathen nations. 
 
 unum pro mult is dabitur caput. Virg, 
 
Let. 3. ( 76 ) 
 
 And death would have been the inevitable confequence, if a 
 furety had not itept forward, and undertaken to fatisfy its moft 
 extenfive claim. If we could have been redeem'd by an act of 
 mere mercy, and grace, we have no reafon to think that God 
 would have given up his Son to the death for us all. As the 
 firft could not take place in the bufinefs of our redemption, nei- 
 ther could the fecond : What could we give in exchange for our 
 fouls ? Could either men or angels give a fufficient ranfom to 
 God, as the purchafe of redemption ? Neither could we be deli- 
 ver'd by force: Could the force of arms have broke the chains 
 wherewith the captive was bound ? Could we have been intro- 
 duc'd into the prefence of an infinitely holy God, and enter up- 
 on the inheritance of the Saints in light, by an act of violence ? 
 No. It remains therefore, that we are redeem'd by price, and 
 the price is, fe the precious blood of ChrifL" 
 
 But Oneftmus, although our redemption is neither effected by 
 mere favour, permutation, or -force, yet I confefs, that in a cer- 
 tain refpect, thefe feveral ways of releafe are found, as fo many 
 concurrent caufes, in effectuating this grand and falut3iy fcheme 
 of man's redemption. Hence a variety or Scripture phrafes 
 which feem repugnant to one another, may be eauly reconcil'd. 
 e. g. Sometimes we are faid to be fav'd by God's free grace. 
 Eph. ii. 8, 9. Rom. iii. 24. Affain we find our redemption 
 and falvation attributed to the price which Chrifl: paid down, 
 viz. his blood, 2d Cor. vi. 20. Ye are bought with a price. 
 j(l Peter i. 9. Ye are not redeem'd with corruptible things, 
 &c— -but with the precious blood of Ch rift. And this way we 
 come to be redeem'd by an interchange of perfons: Gal. iii. 13. 
 Chrifl: hath redeemed us from the curfe of the law, being made 
 a curfe for us. In a word, our redemption and ialvation is fome- 
 times attributed to the exertion of almighty power: Ifai. Ixiii. 
 5. I looked, and there was none to help, and I wondered that there 
 was none to uphold ; therefore mine own arm brought falvation 
 unto me; Col. ii. 15 Now Oneftmus, all thefe various and 
 different accounts of our redemption, will hold exactly true, 
 when we confider redemption in refpect of God the judge, Chrifl 
 the redeemer, man the redeemed, and Satan from whofe power 
 and tyranny we are redeem'd. With regard to the Judge, was 
 it not entirely owing to his free and difinterefted love, that he 
 fent his Son to fuffer and die in the room of the guilty, to procure 
 their refcue ? John iii. 16. With regard to Jefus the Redeemer, 
 he gracioufly fubmitted to an interchange of perfons : He for us, 
 was made (in, and a curfe ; to deliver us from both : On the part 
 of the redeemed, nothing could have been more gratuitous and 
 free; our own wifdom could not have contriv'd the glorious 
 
 fcheme, 
 
Let. 3. ( 77 ) 
 
 fcheme, neither could our own arm have achiev'd it. Of the 
 people there was none with him, either in laying the plan, or in 
 its execution. In a word, with regard to Satan, we are redeem'd 
 from his ilavery, entirely and only, by an ad of Almighty pow- 
 er: The great Redeemer (< contended with him, that contended 
 with us." Confequently our redemption is brought about both 
 by price, and power. The former has a reference to God ; the 
 latter to Satan. By the former, wearedeliver'd from fin's guilt, 
 and confequently from condemnation ; by the latter, we are freed 
 from the dominion and tyrannizing power of the Devil. There 
 was no price paid down to that unjuft ufurper in order to deli- 
 ver the lawful captive; and refcue finners from his chains. 
 This accounts for the twofold character by which the Redeemer 
 is oftentimes defign'd in Scripture ; a Lion, and a Lamb. As a 
 Lamb, he offer'd himfeif up a facritice ; as a Lion, he obtain'd 
 a glorious victory. A Lamb refers to his merit, a Lion to his 
 power. As a Lamb he redeem'd us to God by his blood ; as a 
 Lion he triumph'd over our foes by his power. 
 
 May we not learn fomewhat of the glorious achievrnents of 
 our Redeemer, from a certain defignation he obtains in the old 
 Teftament ? We find him there exprefsly call'd Goel Redeemer, 
 I know, (fays Job, chap. xix. 25 ) that my Goel Redeemer 
 liveth. And the Goel Redeemer fhall come from Zion to turn 
 away iniquity from Jacob, Ifai. lix. 20. What the Goel of 
 old had a right to do, that our Redeemer actually did. The 
 Goel of old had a fourfold power and authority inverted in him. 
 He ppffefs*d a right and power to redeem any thing that was 
 fold, or alienated, upon the account of the poverty of his Bro- 
 ther, or Neighbour ; whether it was a houfe, a field, or an in- 
 heritance, &c. Levit xxv. 25. — He had a right to redeem his 
 Brother, if ioid to a ftranger. Levit. xxv. — Again he had a 
 right and power to vindicate the blood ot any perlon flam un- 
 awares, if he found the homicide without the gates of the city 
 offefuge; Numb. xxxv. Deut. xix. 6. hence he was call'd 
 Goel Hhdam, the avenger of blood. If the manllayer got within 
 the avails of the city of refuge, it was beyond the power of the 
 avenger of blood to put him to death : But if found without the 
 walls, he had authority presently to vindicate the blood of the 
 flain man. In this city, he behov'd to remain until the death 
 of the High Prieft; afterwards he might, without danger of be- 
 ing put to death, return home, and take pofTefiion of his houfe 
 and inheritance as formerly. || Laftly the Goel %>i old had a 
 
 right 
 
 II The Jews have a tradition, that it was ufual for the Mother of the 
 High Prietl to fend rich prefents to the exil'd homicide, to prevent 
 his wiihing, or praying for his death. 
 
Let. 3. ( 78 ) 
 
 right to marry the wife of his deceas'd Brother, or near kinfman, 
 to raifc up feed to his Brother. This was permitted by an all- 
 wife providence, for the prefervanon of the families and tribes 
 of Krael, diftintt. Deut. xxv. 5 The manner of betrothing the 
 wife of the deceas'd was, the Gael fpread the fkirt of his garment 
 over her: Hence fays Ruth to Naomi, f oread the (kirt of thy 
 gannent over me, for thou art God, a near kinfman: Implying 
 her defire of a matrimonial contract. The Caidee paraphrafe on 
 thefe words, more clearly expounds the fenfe: Let thy name be 
 put upon thy handmaid, by taking her to wife. This cuftom 
 that prevaiPd among: the Jews of fpreading the fkirt of the gar- 
 ment over the intended bride, was in token of that right and au- 
 thority he had over her; and as a pledge of conjugal affection, 
 love and protection. Deut xxii. 30. Ezek. xvi. 8. 
 
 That the death of Jeius is a proper and real fatisTaction to di- 
 vine juftice for our (ins, will farther appear, when we confider 
 another effect c( it, reconciliation. The Scriptures are everv 
 where plain and full on this head, where the fu ! jeQ: is treated of 
 by the infpired penmen. " All things are of God, who hath 
 reconciled us to himfelf, by Jefus Chrift." &c. " Having 
 made peace by the blood of his crofs; to reconcile all things to 
 himfelf.'" — And you who were fometimes alienated, and ene- 
 mies in your mind by wicked works, yet now hath he reconcil'd 
 in the body of his flefh. || Now, if we are reconcil'd by the death 
 of Chrift, there muft be fuch a real efficacy in it as to fatisfy the 
 juftice of God, for otherwife he could not but have appear'd in 
 
 a ftate of hoftilitv againft linful men. To reconcile, is to 
 
 renew that ancient friendfhip whi&h once had fubfifted between 
 two,* or more parties; but for fome reafon or other had been 
 dillolv'd. Previous to the fall of the firft man, and as long as he 
 continued in his primeval integrity in which he was form'd by 
 the creating hand of his Maker; he was in "a ftate of the molt 
 ltr.cl alliance, and the mod endearing friendmip with Heaven : 
 God lov'd his creature, the Creator was the centre of the c6a- 
 ture's affection. Man's apoftafy was the tearing of the creature 
 from God ; was productive of God's averfation to the (inful crea- 
 ture. An infinitely holy and righteous God, caft an eye of 
 • omplacency and delight on innocent man. Then was the hap- 
 py period when the Almighty rejoic'd in all his works together. 
 But alas \ (in foon diflblv'd the endearing connexion, broke the 
 hands of friendfhip between Heaven and earth. Now he be- 
 holds, and cannot otherwife but behold the whole human race, 
 as a company of rebels, traitors to his crown and government i 
 ;.fTe£ting independency on their rightful Lord and fovereign. 
 
 Now 
 11 2d Corinth, v. 18, 19, 22. Col. i. 20. 
 
Let. 3. ( 79 ) 
 
 Now reconciliation can never take place, until fin, the caufe of 
 the difference be remov'd ; and this, if we believe God fpeak- 
 ing in the word, is, and only could be effected by the death of 
 Chrift : For to this as the caufe, is our reconciliation every where 
 in Scripture referr'd. Why fhould this precious blood be under- 
 valued, trodden under foot, and counted but a common thing, 
 not fit to anfwer this valuable purpofe of introducing reconcilia- 
 tion, between an offended God and offending men. When we 
 were enemies, we were reconcil'dto God by the death of his Son. 
 Rom. v. 10. Not by the efficacy of his doctrine, the force of 
 his example, nor the prevalency of his interceffion in glory ; but 
 chiefly, and principally by his death upon the crols. 
 
 But that you may obtain a more comprehenfive and clear 
 view ofr this falutary bleffing, which is the immediate fruit and 
 effect of the a'eath of Jefus; allow me to obferve, that reconcili- 
 ation is fometimes attributed to the Father, fometimes to the 
 Son, and fometimes tc^ believers themfelves ; But indeed, for 
 very different reafons and caufes. — God the Father may be faid 
 to be the author of reconciliation, in as much as, from ages ever- 
 lafting he determined to receive the feed of Chrift into favour, 
 and reftore them to a place in his affection and love, which they 
 had forfeited by their apoftafy ; and in time fent out of the 
 depths of his fovereign love, his own eternal and only begotten 
 Son into the world, cloth 'd him with our nature, gave him up 
 to the death tor us, and accepted of the facriflce of himfelf, as a 
 proper and real fatisfaction, for all the injuries he had tuftain'd 
 from finning man. — Believers may be faid to reconcile them- 
 felves to God, in as far, as they by faith lay hold on this 
 great bleffing offer'd in the gofpel. Faith in the blood of Jefus, 
 is of the greateft confequence in this matter; it not only ffrikes 
 the fword out of the finner's hand, but the enmitv out of his 
 heart : 2d Cor. v. 20. We pray you, in Chrift's ftead, be ye 
 reconciled to God. There can be no removal of the difference 
 on our part, no actual reconciliation, but by faith's embracing;; 
 the atonement and fatisfaction of Jefus, as held forth in the gof- 
 pel: " Let him take hold of my • ftrength, and he fha'l make 
 peace with me." We may give all our goods to feed the poor, 
 and our bodies to the flames, and yet afler ail remain in a ftate 
 of hoftility with Heaven, if defr.itu;e of that faith which claim:. 
 
 him who hath made peace by the blood of his crois. Again 
 
 our reconciliation is referr'd to the Son of God : Rom. v. to. 
 Eph. ii. 16. The free fovereign love and grace of God the 
 Father, is the primary moving caufe; faith on our part, is the 
 inilrumental caufe; the. death of Jefus, the meritorious procur- 
 ing caufe of our reconciliation : It is this, which fatisfies divine 
 
 juftice, 
 
Let. 3. ( 80 ) 
 
 juifice, and turns away God's wrath : It is this, when trutled in 
 as the ground of our acceptance with God, that kills our enmity, 
 and reconciles our hearts to the holinds of the divine nature, 
 and righteoufnefs of the divine law. 
 
 But that there may remain no doubt in our minds refpe&irtg 
 this great truth, viz. that the death of Jefus is the meritorious 
 cau r e of our reconciliation : The Spirit ot God ufes another 
 phrafe to elucidate, and confirm this interefting point: Rom. iii. 
 y 25- Whom God hath let forth to be a propitiation, through faith 
 in his blood: ift John ii. I. And he is the propitiation for our 
 fins. It is too well known to need any proof here, t,\at this term 
 refers to the turning away of the divine wrath, by a propitiatory 
 facrifice; and is not only ufed in this fenfe in the holy Scrip- 
 tures, but alfo by profane authors. || When Chrift then is faid 
 to be a propitiation for our (ins, the meaning is, that he hath by 
 that facrifice which he offer'd up of himfelf, pacify'd an offended 
 God, and render'd him propitious and merciful to the (inner 
 which believes in Jefus. You know Onefrmus> that the Ram 
 which was offer'd up in facrifice for (in, was cali'd the Ram of 
 the propitiation, or atonement. Numb. v. 8. — Beiides the Ram 
 of atonement, whereby an atonement (hall be made for him. 
 And that folemn feftival which prevail'd annually among the 
 Jews, on which a propitiation was made for the (ins of the whole 
 congregation, was cali'd the day of propitiation, or atonement. 
 Levit. xvi. When Chriil is therefore faid to be a propitiation 
 for our (ins, the meaning mud: be, that his death was intended 
 by God to be, and really was of that value and efficacy, fuffici- 
 ent to atone for (in, and reilore peace between God and men, 
 and that upon the moll folid and firm balis. You know Onefi- 
 vius y what name was appropriated to the Ark, it was cali'd the 
 mercy -feat, or propitiatory; becaufe it was there God promised 
 to be propitious to his people: And when the High Prieft made 
 atonement for himfelf, and for all I he congregation, it was by 
 fprinkling the blood of the (in-offering before the mercy-feat, or 
 propitiatory. When therefore, the Apoftle faith that God hath 
 let forth Chrift; to be a propitiation, or mercy feat to us, have 
 we not all the reafon in the world to believe that he was our (in- 
 offering ? 
 
 H Homer informs us, that the Athenian young men appeas'd, or ren- 
 derd propitious the goddefs, by facrificing Bulls and Lambs. — The he- 
 brew word in Kal y fignifies to cover ; in Pibel y to placate, and render 
 propitious, when God pardons fin, he covers it, and in his mercy hide^ it 
 from his fight • cads it into the depths of the fea, &c. Thefe figura- 
 tive phrafes convey this comfortable idea to us, that God will never 
 call to an account a believer in Jefus, for his tranfgreflions. " There is 
 110 more condemnation to them who are in Chrift Jefus." 
 
Let. 3. ( 81 ) 
 
 offering? Is it not his blood that makes an atonement for our 
 fouls, and renders God propitious ? Under the Od Teitament, 
 fuch as were folicitous to have God propitious to them, were to 
 come with the blood of their fin-offering to the mercy-feat : So 
 under the go'pel difpenfation, we muff expe6t to find God pro- 
 pitious to us, only through the blood of Jefus, our mercy-feat. 
 Before I feal up my epiftle, permit me to give yon an account 
 of a converfation which pa r s'd between your friend and Superbus. 
 After I had read over, (at his defire) what J had written to you ; 
 and paufing a few moments he addrefs'd me after the following 
 manner. '* Philemon, I never entertain'd fuch an opinion of 
 ts the death of Jefus as you hold forth. I frill heliev'd that his 
 ** death, in its utmoft extent, never reacted higher, nor was 
 ■* ever intended for any other pnrpofe and defign, than meerly 
 f( for our pood: That it was a r eal propitiatory facrifice I never 
 *' once dreamed; that, to fave the world by his do£rrine znd 
 " example, was the principal defign for which the Father fent 
 '* him into the world; that his being (tiled the Mediatory im- 
 ported no more than this, an interpreter of the divine will, a 
 revealer of the fecrct purpofes of the Almighty ; and that this 
 was one principal end and defign of his million into this world ; 
 and that believing the doctrines which he taught, and follow- 
 ing the example which he fct, enfures falvation, without any 
 reference to his death, as a propitiatory and vicarious facrifice. 
 If your do&rine be true what can the beloved Apoftle mean 
 when he thus fpeaks ; 1 John iii. 16. Hereby perceive we 
 the love of God, becaufe he laid down his iife for us; and we 
 " on?ht to lay down our lives for the brethren. Now Philemon, 
 *'. would it be wrong logic, to argue from the end and defign of 
 our laying down our lives for the brethren, (if providence 
 calPd to it) and the end for which Chrift died for finners ? 
 Are not thefe two things immediately connected together bv 
 the Apoftle ? Now who c?n be fo focl'rti, as to imagine, that 
 one man's death could atone for the fin of another, or pur- 
 " chafe peace and pardon ?" 
 
 Superbus 9 there cannot poffihly be worfe reafoning than to ar- 
 gue from the end and defign of our laving down our lives for the 
 brethren, to the end and defign of Chrift's dying for us; as if 
 God had no higher end and defign in view, when he dcliver'd 
 up his own eternal, and only begotten Son to the excruciating 
 death of the crofs, than that for which;, when providence call? us 
 to it, we are to lay down our lives for the brethren. If it was to 
 iflue in the glory of God, or fave our brother from danger, we 
 are bound by the law of religion and love to lay down our life 
 for him : But as you juftly obferved we cannot by our death fo v e 
 
 G his 
 
 »< 
 a 
 
 tt 
 ft 
 it 
 tt 
 tt 
 fft 
 €t 
 
 tt 
 tt 
 tt 
 
 it 
 
 tt 
 
Let. 3. ( 82 ) 
 
 his loul from deftruction ; our blood cannot \v2ft1 away his fins, 
 nor appeafe an offended God. But if we do not wilfully pervert 
 the mean Ug of the Holy Ghoft ipeaking in the Scriptures, we 
 muft fee and acknowledge, that Jefus by his death procur'd, me- 
 ritorioufly procur'd theie invaluable bleflings. Hear the fenti- 
 ments of the royal Pfalmift: on this head: Pfal. xlix. 8. None 
 of them can by any means redeem his brother, nor give to God 
 a fufficient ranfom for him. But what one brother cannot do for 
 another, Chrift certainly did for all his brethren. Did he not 
 '* give himfelf a ranfom for all ?" In him we have redemption. 
 If you reply, that the Pfalmift' s intention here, is only to con- 
 vince us that no man can redeem his brother from the power of 
 death, and the dominion of the grave. Granting this to be the 
 genuine meaning of the text : Will you not allow me to draw 
 this inference, that if a man cannot fave his brother from death, 
 far lefs from hell. But take notice, what the Pfalmift further 
 adds, v. 9. The redemption of the foul is precious, and it would 
 have ceafed for ever. Yes Superb.us> for all that either men, or 
 Angels could have done, or fuffer'd, utter deftru&ion would have 
 been the lot of the whole human race. It is indeed impoffible to 
 conceive, that the death and fufferings of a Creature, although of 
 molt noble extraction, can redeem an immortal fpirit from 
 death and deftru&ion. But my friend, doth not the death of Jefus 
 accomplifh this ? "■ Much more being juftified by his blood, we 
 i|iall be laved from wrath through him." You muft obferve 
 iSuperhus, that the text you juft now quoted, is introduced by the 
 Apoftle to inculcate the exercife of brotherly love ; and that, if 
 improvidence we are called to it, weaie to carry our affection 
 and efteem fo high as to facrifice our own life for the welfare and 
 fafety of our brethren; but by no means with this view to merit 
 pardon and eternal life. We cannot fuppofe, that a man direct- 
 ed by the fpirit of wifdom and revelation, would be guilty of 
 luch a palpable felf-contradiction, as you by youi objection would 
 palm upon him. Doth he not in the mod explicit terms, and the 
 moil: unequivocal manner inform us, <( that the blood of Jefus 
 Chrift cleanfeth from all fins r w This much, neither he, nor any 
 o<-e elfe could ever fay of any, but Jefus alone. 
 
 Y u hinted a little ago, that you never entertain'd any other 
 idea or Jefus under the peculiar defignation of Mediator, than as 
 an inten Hindus, or interpreter of the divine will. To give all 
 poiliMe latisfaction on this head, (befides what was hinted at al- 
 ready) let me put you in mind, that Jefus as Mediator was. in* 
 vefted with the threefold office of prophet, yrieft, and king; 
 and in this his mediatorial character, he may be conhder'd ac^ 
 complilhing great and important defigns. There was an abfa- 
 
 lute 
 
Let. 3. ( 83 ) 
 
 lute neceflity'for the Mediator to be inverted with, and execute this 
 threefold office, in order to the completion of man's redemption. — 
 To ju'fVify us before God, by remitting the guilt of our fin- — By 
 hWdffiyrftfg our natures, and cleanfingusfrom the filth and pollu- 
 tion of 'fin. — By introducing us into the way of holinefs, and pre- 
 serving us in it until we obtain the end of our faith, 'he fabation 
 of our fouls. The firYft great benefit, we obtain by him as a Prieft ; 
 who fatished divine jumce in our room and ftead. Heb. v is - 22. 
 Thefecond, we receive from him ai our King, who is the head of 
 all 'influences to the Church, arid every individual believer. Eph. 
 i. 22, 23 In a word, as our Prophet he dire'cls, and prchdes 
 over his people; he io their leader and commander. There is 
 infinite merit in him as a Prieft; divine efacacv as a King; and 
 from him as a Prophet we receive heavenly inftruc^on 3"nd an 
 
 holy example. — You ieemto reitrici the death of Jefus to one 
 
 particular end; but if you carefullv consult divine revelation on 
 this head, you will find that Chri'lf died for a threefold end and 
 
 purpofe. To fatisfy divine juftice, to put ah end to fin, and 
 
 bring in an evenafting righteoufnefs. See how particularly the 
 prophet Daniel (peciries theie great ends of his death. Dan. ix. 
 24. Tb finifn tranlgreifion, to make an end of (in, and to make 
 reconciliation for iniquity, and to bring in an everlailing righ- 
 teoulnefs. — —Again, he died to procure and purchafe,a vent and 
 egrefs for the Holy Ghoit into the hearts of all believers ; for the 
 purgation of inherent corruption, and rhaking them meet to be 
 partakers of the inheritance of the Saints in light ; to raife in 
 them an habitual deteftatioh to fin, and a love for the practice of 
 all manner of godlinefs, in heart and life. Seeing, (fays the 
 Apoftle Peter) ye have purified your fouls, in obeying the truth, 
 through the Spirit. |j Hence the third per on in the glorious Tri- 
 nity is oftentimes cali'dthe Holy Spirit, and the Spirit of holinefs, 
 not only becauie he is eifentially holy, but for this reafon alfo, 
 becaufe he is that divine agent which implant this heavenly dif- 
 pjfition in the hearts of al! believers; which fhows itfeif in their 
 life and practice. -^— ^Finally his death .s exemplary; he hath by 
 dying fet a moil eminent and an Itftfttfioas example before us, 
 of love, patience, humility, obedience, and other chriftiah graces 
 which te^rid to promote and perfect fr ncuficati oil and helmets in 
 hil people. I Pet- ii. 21. For even hereunto were ye ca- 
 led, becaufe Ghriit alfo iurtertd for us, leaving us an example 
 
 that v/e fhoiild follo-r his fteps. ~ L>o you not fee, Superbus , 
 
 and are you not fully cohvifte'd, thai the death of Jefus hath ac- 
 tually acebrhplilhed fhcfe three great and important ends ? If ycu 
 'tint to entertain a fcriptufal idea ot the 4 ind aid defigA of CnniVs 
 
 death 
 U 1 Pet. ii. 22. 
 G 2 
 
Let. 3. ( 84 ) 
 
 death, you mud take all thefe into the account. His death was 
 a proper and real fatisfa&ion for our offences, and fo the obje£fc 
 of our faith ; it is efficacious for the purgation of our inherent t 
 corruptions, through the Holy Ghoft, and fo, the object of our 
 hope; it was exemplary, and fo worthy of our imitation: It is 
 the foundation of our j unification ; the root and principle of our 
 fan&ification; an incitement to a holy resignation to the will of 
 Heaven in afffl&ing circumdances. In the matter of our jutli- 
 ncation by his blood, and fancli fixation by his Spirit, our Lord 
 Jefus (lands unrivalled: No man, yea, 110 Creature, ever the 
 Almighty formed, could have contributed in the /mailed degree 
 to the purchafe of thefe invaluable benefits, he (lands here in 
 the eye of faith, (ingle and alone. For what he has done in this 
 refpeft he is to be ador'd, not to be imitated. But on the other 
 hand as dying to fet us an example, he conies to be the object of 
 our imitation. " We are predeftinated to be conformed to the 
 image of his Son," as well in fuffering, as in glory ; in fan&ity, 
 as well as in felicity. 
 
 Onefimus, my friend Superbus feern'd to be a little embarrafs'd 
 from what I had jud now obfervedr But recovering himfelfa 
 little, he addreiTed me in the following terms. " Pbi/emon, I be- 
 " gin to fee my midake, I freely acknowledge my error. I be- 
 *' gin to entertain other views of the Redeemer, than ever I had. 
 <l I lament my remifsnefs in not fearching more carefully, and 
 " attending more needfully, to what Mofcs, the Prophets, and 
 *' Apodles have written concerning the Mediator as to his per- 
 " fon ; and his death as to its peculiar ends and defigns : My 
 " belief hitherto has not been properly rny own r I have in too 
 (< many indances, feen only with the eyes of my teachers: To 
 U them I have too much refign'd my judgment in matters of the 
 ** greated importance that ever concerned mankind. There is 
 <f no myftery in trade, but what I have endeavoured to unrid- 
 •* die 9 I never could be pcrfwaded to truft to any man in thole 
 " matters in which my purfe was concerned. What a foolifh 
 *' part have I acted, in trufting fo much to others in thofe 
 M things, in which my conscience was fo deeply intereded; in 
 " thole things, in which my eternal happineis was concerned. 
 {( I Mtlh, I am afham'd of my conduct: But I hope through the 
 (f divir.e biefiing, yet to be recovered, and brought to the know- 
 (< ledge of the truth, as it is in Jefus. I am (truck with afto- 
 " mihn ent at the condescending grace, and ineffable love of 
 Ck the Mediator, who, to fave us, was gracioufly pleafed to llcp 
 " in between the confuming wrath of an angry God, and the 
 * c dry Rubble; who appeared in our nature, as our Goel, our 
 '* K.nfman Redeemer -, that redeem'd the mortgaged inheri- 
 
 (f tance, 
 
Let. 3. ( 85 ) 
 
 " tance, by becoming bone of our bone, and fleih of our flefh; 
 "* who triumphed over all our enemies in his crofs; and who 
 " hath as our propitiation reccnciPd us to God by his blood ; and 
 " through whom., as our mercy-feat we will find God merciful 
 4< and gracious, forgiving iniquity, tranfgreflion and fin. In 
 
 " the mean time, Philemon 3 I beg as a fpecial favour, that you 
 *' will not remit of your afiiduity and diligence, in inftrucYing 
 •" me more and more in the myftery of Chrift." So faying, he 
 arofe and went hom£j and accordingly, I clofe my epiftle: But 
 not without wi filing that my dear Onefimus may increafe more 
 and more, in the love, and knowledge of our Lord Jefus Chrift. 
 Relieve me, to be moft fincerely your's, ,&c. 
 
 PHILEMON. 
 
 LETTER IV. 
 PHILEMON to ONESIMUS. 
 
 Dear Onefimus, 
 
 I" AST week, in my journey to the Capital, I paid a vifit to 
 *** your friend Gaius : But to my aitoniflimcnt, found the whole 
 family in tears. I could not poflibly comprehend the reafon. I, 
 at firft imagined that fome breach had taken place among them 
 by death. But catting my eye around, I pcrceiv'd this was not 
 the cafe. I could not poflibly divine, what difaftrous event had 
 befallen that generous, and good family, to drown them in fuch 
 poignant grief. I at length made bold to enquire, what could 
 poflibly have redue'd them to that melancholy fituation r Gaius, 
 in broken accents of grief and vexation, gave a brief recital of 
 his misfortunes, in the following manner. 
 
 Ci My dear Philemon* \v ¥ what language can I exprefs the dif- 
 " ma! tale of this day \ My brother Crifpus, to whom our pater- 
 " nal eftate f$\\, (he being the eldeft) fquandered away his 
 " FubftanCej and in order to fupport his luxury, at length fold 
 " the eflate ; and after all run deep in debt. His luft for 
 ct gambling had no bounds ; this led him into all the vices that 
 '* generally attend this infamous, and unmanly exercife. This 
 " was carried on by my brother, until his money and eftato 
 << were quite exhaufted, and he fo deep in arrears, that he was 
 €f feiz'd by his creditors, and caft into jail : There he had time 
 
 to 
 
Let. 4. ( 86 ) 
 
 to think on his infamous and prodigal life. Here he lay ftung 
 with remorfe, and torn with a thoufand reproaches from a 
 guilty accufing conference. O that prodigal licentious Tin- 
 ners would rake warning at the expence rV my poor brother ! 
 Confeience fooner or later, will make finners feel its dwfuj lafh. 
 Now Philemon, what could I do ? Both nature and religion. 
 pled for the prodigal. Not to have liftened to the voice of the 
 former, would have argued inhumanity; ftot to have yielded 
 to the dictates o{ the latter would hive argued a difconformity 
 to hirr., who is good to the unthankful and evil, f yielded 
 to both : But before I took any ltep to releafe my brother by 
 paying his debt*, I expoftulated with him with regard to his 
 fin and folly : He feem'd to be fenfible of both, and to repent 
 of both. I thought I had gained my brother, not only from 
 the paths o{ vice, but to the love, and practice of virtue. In 
 the mean time, his debt was fo great, that I could not pay 
 the full fum without endangering my own intereft: I was 
 therefore obliged to borrow from your friend Sofibenes, for 
 which I gnve him my bond. Accordingly my brother was 
 releas'd: But then wh*f could he do f in order to provide for a 
 rifmg family ? I was therefore under the neceftity of fetting 
 him up in the mercantile line. But through ignorance of 
 his buhnefs, and a ftrong; defire to live in the fame fplendid 
 rank in which he appeared in the days of bus profperity, he 
 <c in a ihert t.me turned bankrupt. My forrows now began to 
 <( multiply. The term agreed on to pay Sojibencs was elapfed ; 
 t( and in the mean time, the melancholy news arrived, that the- 
 " ihip which I had lately fitted out for the Weft- Indies was loft, 
 " and all on board periihed ; and here, almoft my all, with re- 
 s * gard to-my worldly fubftance alfoperifhed. This is the reafon 
 "Philemon, of thefe tears which bedew our cheeks, of that me- 
 " lancholy, which (its fo deep on our countenances." 
 
 HtzzOnefimuf he ft opt ; and to tell vou the truth, I was very 
 £»ad. I felt moft (inceiely for my worthy friend — ; — Before this 
 difafter, no-man could he more refpecled than Gains: Every one 
 ftriving to court his friendfhin, and ftand unrival'd in his affecti- 
 on. One would have imagined, that 'considering the footing he 
 ftood on in the days of his profperity, that although he had been 
 ftrip'd as bare as Job, yet he never would have been in danger 
 of want, nor felt the lofs of a friend. But alas ! along with his 
 fubftance, his friends fled. Few left to confole him in his me- 
 lancholy {ituation, or ftretch forth the hand for his relief. This 
 naturally led me to repeat the words of the Poet. 
 
 Donee eris felix multos numerabis amicos, 
 tempera ft fuerunt nubila, iolus eris. 
 
 True 
 
 << 
 
 ( c 
 ic 
 
 < I 
 t ( 
 
 €t 
 
 < I 
 
 < ( 
 i < 
 it 
 it 
 ( i 
 t i 
 (( 
 
Let. 4. ( 87 ) 
 
 True friendfhip is of a too heavenly extraction to lodge in the 
 breaft of every one. (< A friend in, need, is a friend indeed." 
 The pious, the generous Gaius told me, that he had none to 
 trull: to in this day of diurefs, but that " friend that fticketh 
 elofer than a brother." Fallacious and deceitful friends may 
 fawn on us when Heaven fmiles; but let providence frown, and 
 they hide their heads. Let us my dear One firms purfue after an 
 in 1 ereft in the Lord Jefus Chrifr, and then on his arm we may 
 fruit; his faithfulnefs will be our fhieid and buckler. His bow- 
 els of companion are never {hut ; when he fmifes, he loves, as 
 well as when he fmiles. HU fevereil corrections are but eviden- 
 ces of the greatnefs of his affection. See that inimitable, and at 
 the fame time, every way comfortable defcription of the Almigh- 
 ty's care and concern towards his ancient Israel. Deut. xxxii. 
 16. He found him in a deftrt land, and in a wafte and howling 
 wildernefs; he led him about, he inftruded him, he kept him as 
 the apple of his eye— As an eagle ftirreth up her nell, flut- 
 tereth over her young, ipreadeth abroad her wings, taketh them, 
 beareth them upon her wings, (0 the Lord alone did lead them. 
 What comfort is wrapt up in thefe figurative phrafes to a diftrefled 
 chri Irian. Your pious mind, and your former experience of the 
 Lord's kindnefs to you, will fuperfede any comment which I 
 might make on thefe words. How copious and full is the Holy 
 Ghoil in deciphering the divine benignity, and unparalleled care 
 which the Almighty exercifes about his people, about all his peo- 
 ple, in all ages, places, and cireumftances. Hew diveriified 
 the expreflions, to arifwcr the variegated conditions of all Saints. 
 Gaius is happy in the God of Ifrael. If his dearefl, and moft in- 
 timate connexions turn their back on him, and foriake him, 
 the God of Jefhurun will never prove perfidious. 
 
 I leave this mournful fcene, with a Heart full of grief: I feel 
 for their lofs, yet I am glad they have an intereft in fomething 
 more folid and durable; fomething which neither winds, nor 
 fea% moth, nor ru(t, thieves, nor robbers, can deprive them of. 
 I overheard my friend Gaius juft as I was leaving him repeat 
 thefe words; " though my heart and my fiefh faint and tail, 
 
 yet God will fail me never." The Lord giveth, and the Lord 
 
 faketh away, bk'if -i Be the name of the Lord. — You fee One ft- 
 mus 9 the fupport and aid which religion affords in times of the 
 greatefi diftrefs. *' The Lord will not leave his people, nor 
 quit his own inheritance." 
 
 You defire me in yours to be forr.ewhat more explicit, refpe<5t- 
 ing the fubjecl: of ChritVs fubftitution in our room : For as you 
 juiily obferve, if Jefus was our fubtlitute, our fins behoved to be 
 charged to his account, and his obedience, and fufferings, (which 
 
 conftitute 
 
Let. 4. ( 88 ) 
 
 constitute his righteoufnefs) to all intents and purpofes, account- 
 ed the believer's, as if he had perfonally obeyed and fuffered. 
 There is fcarcely an article in divine revelation more plainly 
 taught, and oftner inculcated, than the do&rine of ChrifFs vica- 
 rious obedience and fufferings. «j> The jufl fuffered/cr, (or in the 
 room of) the unjuft, that we might be brought to God." I may 
 here obferve, that all the propitiatory facrifices which obtain'd 
 among the Heathens, were always confidercd as vicarious [) You 
 mull here take notice, that this is the ufual and 1110ft frequent 
 acceptation of the particle for: — When Abraham the father of 
 the faithful, was ordered by God, to execute one of the mod 
 painful tafks that ever was enjoin'd on any fond parent ; to offer 
 up in facrifice his Son, his only Son, the Son of the promife: 
 Jufl: as he was about to dart the facrificing knife into the heart of 
 the intended vi&im, he lifted up his eyes and beheld a ram caught 
 in the thicket, which he offer'd up for, or in the room of his Son 
 Ifaac. Obferve Onefimuit, haul's language in writing to the Co- 
 rinthians; 1 Cor. i. 13. Was Paul crucified for you, or in 
 your jlead? There is more underftood than is exprefs'd in this 
 phrafe : By this manner of fpeech he certainly had this in his 
 
 view ; 
 t fee Rom. viii. 32. Matb. xx. 28. 
 
 II We have a remarkable inftance of this in the Fafti. of Ovid : Cer- 
 tain birds which fed upon the flem of children, and fuck'd their blood, 
 were coming down upon the young Procas, and jufl feizing on their 
 prey; the Nymph Crane immediately iacrifie'd a pig, and holding in 
 her hands the entrails of that victim, faid : 
 
 NoCliis aves extis puerilibus, 
 
 parcete, pro parvo vicYima parve cadit. 
 Cor pro corde, pro fibris fumite fibras, 
 hailC animam vobis pro meliore damus. 
 
 i.e. Ye birds of night, fpare the bowels of the child. We fubftitute a 
 tender victim in his ite^d. Accept the heart, and the reft of the en- 
 trails, for thofe of the boy ; we offer you one life in lieu of a better. 
 Ovid. Faft. lib. 6, *v. 159. &c. 
 
 It was a ufual cuftom among the Maflillenians, that when any difmal 
 calamity threaten'd them, fuch as the peitilence, war, &c. they chofe 
 one from among the poorer fort of the people, and offer'd him up for 
 the whole. The victim was fed for a whole year at the public ex- 
 penfe, with the fineft and pureft food. Then they adorn'd him with 
 vervain leaves, and cloth'd him with facred veftments, and led him 
 round the city ; at the fame time, pronouncing the mod dreadful exe- 
 crations on him ; that all the evit, they had been guilty of, might fall 
 on him : Afterwards they orfer'd him up in facrifice in the room and 
 place of the whole. vide Outram. de Sacrif. pag. 261. 
 
Let. 4. ( 39 ) 
 
 view ; to convey to thefe Corinthians this very important truth, 
 that Jefus Chrift the Lord, died for them, or in their (lead The 
 facrifices which were offer'd up under the Old Teftanuntdifpen- 
 iation, whether for particular perfens, or for the whole congrega- 
 tion, were always fuppos'd to he fubftituted in the room of the 
 offerer, or offerers. It would require a good deal ot the mod un- 
 happy ingenuity, to explain theie foregoing phrafes to any other 
 meaning, than to point out the fu^ftitution of oq.e perfon in the 
 room of another If this then be granted, (which I think can- 
 not well be rcfufed,) that Chrift's death was vicarious, it will 
 necefFarily follow, that our fins were laid on him for their expi- 
 ation ; confequently his death was a propitiatory, as well as a 
 vicarious facrifice || 
 
 Anions the many places in holy writ where the vicarious na 
 ture of Chrift's death is clearly taught us, I ftiall felect the two 
 following; Gal. iii. 13. 2 Corinth, v. 21. By looking in- 
 to your Bible, you will find the firft of thefe reads thus; Chrift 
 was made acurfe for us, for it is written, curfed isevery one that 
 
 hangeth on a tree. You muft obferve, that thefe words are 
 
 here 
 
 II 'It was a common thing in Egvpt, when any direful calamity 
 threaten'd that nation, to offer a vicarious facrifice to their Gods ; and 
 putting their hands on the head of the victim, they us'd this form of im- 
 precation, i" If any evil be to befall Egypt in general, or any of the 
 41 inhabitants in particular, let it come upon the head of this victim." 
 From whence arofe the cuftom of not eating the head of any animal in 
 Egypt. According to Plutarch, thev either threw it into the river, or 
 
 gave it to ftrangers .-* The fame cuftom was very prevalent in many 
 
 places in Greece; and what was very remarkable, he that offer d up 
 the victim was looked upon as unclean, fo that he was not permitted ei- 
 ther to enter the city, or his own houfe, until he had waihed himfelf in 
 water. Perhr.ps, the Heathens might have borrowed this from the Jew- 
 irti ritual: It was particularly enjoin'd on him that carried away the 
 ^cape-goat; that burned the fm-offering wirhput the camp, that they 
 ihould not enter into the camp until they had waihed their clothes. 
 Did not this evidently point out, that as fin is of a defiling nature, thefe 
 perfons who were employed either in carrying away the Scape-goat, or 
 burning the (in-offering without the camp were in a certain fenfe pol- 
 luted ? Doth not this naturally lead us to conclude, that it was the fix'd 
 opinion of the Jew; that their fins were transferred from them to the fa- 
 crifice ; or how could they imagine that thefe perfons were unclean > 
 When a propitiatory facrifice was offer'd up among the Jews, they ufed 
 a certain folemn deprecation confifting of thefe phrafes.— ** I befeech 
 " thee O Lord, I have finn'd, I have been rebellious, I have done pcr- 
 4< verfely; this and this have I been guilty of j now I repent that I 
 *' have finn'd : Let this be my expiation." Looking upon the victim 
 thofe words were added: *' Whatsoever ihould juftly fall on my head, 
 '* let it fall on the head of my facrifice. Outram. de Sacrifi. pag. 260- 
 
Let. 4. ( 90 ) 
 
 here introduced by the Apoftle to prove the doctrine of nuti fixati- 
 on by faith without the works of the law. And by attentively 
 confidering this verfca little we will find, th3t it not only tends 
 to elucidate and confirm the point that the Apoitle is here prov- 
 ing, but emphatically explains and illuftrates the glorious fcheme 
 of man's redemption through our Lord Je;us. - It contains thefe 
 three things: Our redemption by Chrift; from what we are re- 
 deemed, from the curfe of the law: We have alfo the manner 
 how this glorious blemng is achieved, viz. by Chrift's being made 
 a curfe for us. Upon the firft of thefe I have already given you 
 my fentiments. I told you that our redemption con (ills, in the 
 paying down of a price for us, and that that price was the blood of 
 Jefus; or that fat is faction, which he gave to the juftice of God 
 by the offering up of his holy human nature in facrifice for us, 
 or in our (lead. And here you may remember, that it was con- 
 fider'd as real and proper, not figurative and metaphorical* as 
 Socinians-maintain. The Spirit of God here informs us, from 
 what we are redeemed ; *« from the curfe of the law." Under 
 this curfe the whole human fpecies are concluded, who have not 
 by faith fled for refuge to the hope let before them : This the 
 Apoftle teaches, v. 10. For as many as ate of the works of the 
 law, are under the curfe. i. e. as many as feek, or expect 
 jufTification and eternal life, by the merit of their own good 
 works. There never was that moral perfection in any work of 
 the creature adequate to the extenfive demand* of the law, con- 
 sequently, can never be the bafis of a finner's juftification in the 
 fight of God : Therefore to feek judication, pardon and accep- 
 tance for, or up<*n the account of any work of our?, is, accor- 
 ding to the Apoftle's reaioning, an irrefragable evdence that we 
 are under the curfe. (< For as many as are of the works of the 
 law, are under the curfe." 
 
 The taw's curfe may be confidered two ways; either actively, 
 or paifivcly. Actively confidered, it confifts in the law's icn- 
 tence, or, rather the fentenee of the great Judge, condemning 
 the law tranfgrefTor. Pafliv-ly confidered, tt confifts in the ac- 
 tual inflicting of all that punimment, whether fpiritual, corpo- 
 ral, temporal, or eternal, which is contain'd in the law threat- 
 ning; confifting in the punifhment both of lofs, and fenfe ; a 
 deprivation of all good, and an infliction of all that is evil, and 
 tormenting both in foul and body, in hell-fire for ever. What 
 a dreadful cafe to be under the law's malediction ! But this is the 
 cafe of all, of all without exception, whether profcifors or pro- 
 fane, f< whom the Son of God hath not made free." How uni- 
 verfal is the law's curfe ! It hath feiz'd the whole human race; 
 it would have puriued the whole to eternity in the loweft hell, 
 
 if 
 
Let. 4- ( 9i ) 
 
 if it hid not been for the interpofition cf Jefus, who out oF di- 
 vine condefcenfion, and unmerited affe&ion took the curfc up- 
 on himielf. " Chrift was made a curfe for us." This awful 
 curfe of ths law, feizes the miners body, his foul, his eitatre: 
 " Curfed fh lit th^u be in thy bafket, and in rhy ltore ; in rhc 
 city* and in the field." &c Who would not moft ardently wifh 
 for an emancipation from this awful itate ? Nothing certainly, 
 but the deepeft and moll fatal fecunty; the ftron^eft temptations 
 o'i Satan; the mod infamous leve to fin ; or a vain prefumptu- 
 ous hope of mercy, can reftrain any, yea every one, from cryim; 
 out, " what mud I do to be faved." This verfe points out the 
 very way of falvation ; fhuts us up to the faith, and at the fame 
 time effe&ually bars the door on all creature merit, or the fup- 
 pofed goodnefs of our own hearts, or the exa<9: regularity of our 
 evn moral conduct, as the ground and foundation of our juftifi- 
 cation, and freedom from the law's curfe. It (hows us plainly, 
 that although God be merciful and gracious, we are not redeem'd 
 by a mere a£f. of abfolute mercy or grace, without a fatisfa£tion, 
 and that adequate to the mod extenfive demands of the law, and 
 the utmoft claim of divine juftice. 
 
 Permit me now Oneftmvs, to enquire more particularly, how 
 we come to be delivered from the law's curfe ? The Apoftle re- 
 folves this query. " Chrift was made a curfe for us." He un- 
 derwent all thofefuflferings, bore all that wrath, contained: in tho 
 fentence of the lawagainft finful men. Doyoualk, how can it 
 be poffible, or once fnppofed, that the beloved, and only begotten 
 Son of God, the author of all good, the origin and fpring of all 
 bleflednefs could be made a curfe ? This phrafe feemed fo harlb to 
 fome, that in order to foften it, and make it run more fmootbly, 
 they added the particle as, Chrift was made as a curfe for u$; 
 But we have no reafon either to dimimih, or add to the words of 
 the Holy Ghoft on this, or any other fubje£t- Upon the truth 
 ot this phrale depends our falvation. This is the foundation of 
 our faith ; the fuppcrt of our hope ; the ground of our gloriation. 
 Thefe are the glorious truths contain'd here, that the great and 
 Almighty God pour'd out the vials of his wrath to the uttermoft 
 upon the Mediator, that we might efcape that horrible tempeft; 
 that he made him a. curfe, that we might be crown'd with all the 
 bleflangs of his covenant, and purchafe ; blefs'd in the immediate 
 virion, and fruition of God in the celeftlal (late; that he for a 
 time forfook him, that we might be brought under the patronage 
 and prote&ion of Heaven for ever. More particularly, our Re* 
 deemer is to be confidered in a twofold view ; as the Son of God, 
 his d.earj only, and beloved Son, whom helov'd eternally, with- 
 out variation or change.— ——He is to be confidered again, as our 
 
 furety 
 
Let. 4. ( 92 ) 
 
 fufety and Mediator; as (landing in our room clothed in our hu- 
 man nature, and numbered with tranfgreffors. As our furety 
 he was made fin, and a curfe for us; and although bearing the 
 wrath of God, and the curfe of the law in our ftead, he ? in that 
 very inftant, flood as high in the favour of his Eternal Father as 
 ever; for if he had by being made a curfe for us, loft the divine 
 favour, he never could have been the author of eternal falvation 
 to all that believe. It derogates nothing from the glory of our 
 Mediator, that he, being without fin, was made fm ? arid a curfe, 
 to liberate and redeem us from both. 
 
 Do you afk, how is it certain that he was made a curfe ? The 
 infpired penman anfwers this query, and expounds this riddle. 
 *f For it is written, curfed is every one that hangeth on a tree. 7? 
 Thefe words you will i?nd cited from Deut. xxi. 23. where we 
 find, that banging on a tree is pronounced by God himfelf to 
 be an accurfed death. Do you enquire, how the Apoftle couid 
 accommodate this fentence to the death of Jefus, fince his death 
 was not properly hanging on a tree, but nailing to a tree, made 
 in the form of a crols, hence calTd crucifixion ? I anfwer, that 
 the Apoftle might with the grcatcft propriety accommodate, and 
 apply this fentence to crucifixion, although primarly intended 
 againft thofe wlio were guilty of fuch crimes as laid them obnox- 
 ious to be hanged on a tree, for this reafon : The genus you know 
 includes every thing of the fame kind, fo that nothing can be 
 affirmed of the genus, but what may be applied to the fpeciesj 
 or, whatever is predicated of the former, may be alfo predicated of 
 the latter : If therefore hanging on a tree was pronounced an ac- 
 curfed death, why not crucifixion, which is a kind of fufpenfion, 
 or hanging. Do you afk again ? why a curfe was annexed to 
 this kind of death ? Why was there fuch a mark of infamy af- 
 fixed to this fpecies of puniftiment, and not to burning or lapi- 
 dat,ipn. || &c. The death of the crofs, was a vile and detcftable death, 
 
 both 
 
 11 There were four kinds of punhhments fpr capital crimes which 
 look place among the Jews : J^pidation or ftoning, burning, behead- 
 ing, and ftrangling. There was no fuch a thing as putting any to 
 death by crucifixion, until they became fubjeel to the Roman Empire. 
 And it is very obfervable, that there is nq word expreffive of this kind 
 
 of p^nifhment in the ancient Hebrew language. The Jews thought 
 
 that there was no kind of death which afforded a more awful fpe£ta- 
 cle, nor fo bafe in its nature, as hanging on a tree. Therefore they 
 imagin'd that a curfe was annex'd to it to deter men from fuch flagiti- 
 ous crimes, as rendered them obnoxious to fuch a deteftable fort of pu- 
 niftiment. It was a common proverb among them, ** that the hanging 
 a man on a tree is the vilification of God." Whoever therefore deferv'd 
 
 this 
 
Let. 4. ( 93 ) 
 
 both in its own nature, and by the law threading. There were 
 three things which render'd it odious and deteftable in its nature; 
 its pain, infamy and duration. By the law it was an accurfed 
 delegable death, not abfolutely confider'd, fo that there was no 
 mercy for fuch as underwent this fort of punifliment : The con- 
 trary of this is evident, from the cafe of the thief on thecrofs: 
 Neither in the fight of God was this fpecies of punifhment any 
 more accurfed than another ; for as it is not the puniihment, but 
 the caufe that constitutes the Martyr, fo (imply hanging on a 
 tree, renders no man more accurfed than dying in his bed, if it 
 was not owing to the crime which brings him to this untimely 
 end.— I apprehend One/imus, that an omniicient anj all-wife 
 God annex'd a curfe to this fort of death with a particular view 
 to that death the future Mefliah was to fufferon Calvary's mount. 
 O fuch amazing condefcenfion ! Ineffable love indeed ! Behold 
 the Lord of glory, he, " who was in the form of God, and who 
 thought it no robbery to be equal with God," appearing amon^ 
 men, " in the form of a fervant," and becoming obedient un- 
 to death, even the death, the accurfed death of the crofs. " Curf- 
 sd is every one, (is the fentence of the Jewifh legiflator) that 
 
 hangcth 
 
 this punifliment, were deemed by them the moft execrable of all wretch- 
 es. And left, either the earth, or air fliould be contaminated by fuch 
 vile men, they were commanded to take them down, and bury them 
 the fame day: And if they were not dead at a certain period, 
 they either broke their legs, or by fome other mean accelerated 
 their diflblution. As hanging among the Jews was reck- 
 
 oned by them a vile and dereftable death, fo was a fufpenfion bv cruci- 
 fixion among the Romans, and never obtained among them, but upon 
 malefactors, whofe crimes were of a very deep dye; and for the moft 
 part only infli&ed on their flaves; hence denominated, a flaviih puniih- 
 ment; pone crucera fervo, (fays Juvenal.) The authors of feditipn or 
 tumult, were efchet- crucify'd, or thrown to wild beafts. If they were 
 of note in the ftate, they were expos'd to Lyon , or Tygers. Pilate ordered 
 Chrift to be crucified, becaufe it was reprefented to him, that he affect- 
 ed to be king. If any of the Roman citizens, or free-men v/ere cruci- 
 fied, th-y were firft deprived of all the immunities of the Empire, and 
 then delivered into the hands of their fiaves to be whiped. Thus they 
 dealt with the Saviour. — Among the Jews ic was not every crime that 
 render'd a man obnoxious to hanging on a tree ; but fuch as was of a 
 public nature, and which might, in its confequences draw down the 
 divine vengeance on the whole nation. Numb. xxv. 4. " 2d Sam. xxi. 
 6, And as this kind of death was accurfed by God, it was look'd upon 
 as propitiatory, to placate an offended Deity, and turn away his wrath. 
 Hence, we find that as foon as the princes of the congregation were 
 hang d up before the Lord, the Lord curn'd from the fiercentfc of his 
 anger, vide Turrent de Satisf. 
 
Let. 4» f 94 ) 
 
 hnigetfo oil a tree." * K Chrift was made a curfe for as/ 1 fays 
 the fame eternal truth; He fuffer'd for crimes, but crimes nor 
 his own.; but foch indeed as deferred the curfe. He voluntari- 
 ly undertook to near our fins, this he conld not do, without fuel- 
 ing in the moft fenfible and awful manner, what the curfe of the 
 great Judge againft that abominable thing is. Me bore that ac- 
 cused thing fin, in his own body oil the tret. He fuffeicd the 
 punifhment of that accurfed thing for us; for you my dear O/.v 
 y^maj, for every believer in Jefus. Doth not the blifs which flow* 
 from that accurfed death caft a vail over its vitenefs? Doth not 
 your heart leap within you for joy, when you conftder the ever 
 Weffed Son of God, redeeming you from the curfe of the law, 
 and in lieu of that, crowning y on with ail the biefiings which 
 flow from his crofs, and fpnng From his grave ? And did the 
 Mediator fuffer the accurfed death of the crofs merely as a Mar- 
 tyr for the truth, or to propound an example to us for our imi- 
 tation ? Do you not exclaim; God forbid ? So exclaims your 
 Philemon. While divine revelation afiures us that Chrift was. 
 made a curfe for us, #t may reft aflbred at the fame time, that 
 through faith in his blood, the curfe of God fhall never alight on 
 our guilty heads. 
 
 We find the fame infpircd penman in his fecond epiftle to the 
 Corinthians, chap. v. v. 21. confirming in the cleared man- 
 ner, and in the moft unequivocal terms* the vicarious fubftituti- 
 on of Jefus. For he hath made him to be fin far us, who knew 
 no fin, that we might be made the righteoufnefs of God in him. 
 Would you not imagine Onefimus^ that in the very reading of 
 thefe words the truth of Chrift's fubftitution in our room, and the 
 tranflation of our guilt on him, would be the very firft idea that 
 mould ftrike the mind ; and that any other could fcarcely preterit 
 itfelf. Every word here has its peculiar weight in eftablilhing 
 this important truth. " He was made fin for us," fays the in- 
 fpired penman implying that our fins were charged to his ac- 
 count. But how could this poflibiy take place, unlefs he had 
 been our furety ? || Obferve the Apoftle's language in his epiftle 
 
 to 
 
 II The term Jin in the Old Tefiament is frequently taken for the pu~ 
 ni/hment of (in -, and the victim offer'd for fin's expiation. ** My pu- 
 nifhment, (fays Cain) is greater than I can bear." My fin, as in the 
 original language, is greater than I can bear, i. e. the punifhment 
 for my fin. " If thou doeft not well, fin lieth at thy door,*' i. e. cer- 
 tain and fudden deftruction awaits thee. -Zech. xiv. 19. This /hall 
 
 be the punifhment. (Heb) the fin of Egypt, and of all nations, that 
 come not up to keep the feaft of tabernacles.— —It fometimes (ignites 
 a piacuter victim, or an offeiing for fin; Thus it is oftentimes taken in 
 
 the 
 
Let. 4. ( 95 ) 
 
 to theHeb. chap. ix. 28. He, (viz.) Chrift, (hall appear the 
 fecondtime without (in unto falvation. He fhall appear not on- 
 ly free from every blot or (lain of (in, this was true of our Lorui 
 when he appear'd in the human nature, and that even when he 
 was made fin: f* He was holy, harmiefs, undenTd, and feparat- 
 ed from finners." The meaning then certainly mud he, that he 
 will appear at the laft day, without bearing our (ins by imputati- 
 on, as he bore them in the days of his incarnation, and taberna- 
 cling among men. He will then appear, no more to be made 
 fin, no more to fuffer for (in. His being made fin, neccffarily 
 fubjecled him to fufFerins: ; and no reafon can poffibly be aflien'd 
 for his bearing the puniihment of our (ins, but becaufe he was 
 made fin. His being made a (in-offering neceflarily prefuppofes 
 hi6 being made fin ; for where no fin is, either imputed, or in- 
 herent, punimment never can take place, fin and punifhment 
 are neceiTarily and indifiblvably connected. O aftonifhing con- 
 defcenfion I Love pad finding out ! Chrift. bearing our (ins, as 
 if they had been his own. And indeed his they were by his vo- 
 luntary undertaking to be eur furety, to pay both our debt of 
 obedience and puniftiment. || When ever we call our eye on CaU 
 vary'6 mount, and behold the Lamb of God laid on the altar, 
 differing and dying, this query naturally arifes in our mind; 
 why, what evil hath he done, to inflame the wrath, and rouze 
 the indignation of God in fuch a manner, and to fuch a degree, 
 as to burn up, and confume this facrifke ? What meaneth the 
 heat of this great anger ? Why the Lamb of God did no evil; 
 no evil could the holy one of God poflibly be guilty of. Why 
 
 then 
 
 the book of Leviticus.— He (hall fprinkle the blood of the /u, i. e. 
 
 of the fin-offering, upon the fide of the altar. Levit. vii. 9. And the 
 Priefts are faid to eat of the Jin of the people, i. e. of the facrifices 
 offer'd for fin. Chrift was made a fin-offering for us, he bore the pu- 
 niihroene of our fins, that he might deliver both from the guilt and 
 pollution °f fin. 
 
 II The fin-offering was fo holy, or devoted to bear God's indignation 
 for fin ; that none durft touch it, but he who was holy, the garment 
 muft be wafti'd on which any of the blood had been fprinkl'd ; and the 
 earthen veffel in which it was boil'd muft be broken j and the brazen 
 
 pot fcour'4 and rinfed; Levit. vi. 27. yet this devoted and curfed 
 
 thing, loaded with the fins, of the whole people, the Prieft muft eat, and 
 turn it into his own fle/h and blood, that he might bear their iniquity, 
 as it were incorporated in his own body. And thus it was that Chfifj 
 was made a curfe, and fin for us, and bore our iniquities : They were 
 fo to fpeak, incorporated in him, made his own, and he bore them in 
 his own body on the tree * and fuffer'd for them as if they had been of 
 his own con trading. 
 
Let. 4. ( 96 ) 
 
 then was he made a faerifice ? Why was he punifli'd ? " He was 
 made fin for us." But who made him fm? The Apoftle an- 
 fwers the query, God ; for he, viz God hath made him fi*. 
 When the infpired Apoftle of the Gentiles, in connection with 
 the reft of his fellow Apoftles, were executing: the office of Am- 
 bafladors ill God's name, inviting, and prefling finners to lay 
 afide the weapons of their rebellion, and he recorcil'd to God; 
 they open up, and explain the foundation upon which they went 
 m the rxecution of their office, viz. that there was redemption 
 purchas'd by Jefus for fiiiner>, by the fpecial appointment of God; 
 and as this was a fufficient reafon for the Apoftles »o preach the 
 doctrine of reconciliation, fo it laid 3 moft firm foundation for 
 them to give the obedience of faith to their embaffy : As if the 
 Apoftle had faid, ye need not, O ye Corinthians hefitate one 
 moment, to claim the benefit of pardon and peace, when God 
 the party offended is now reconciled by the death of his Son ; 
 there was nothing that ftood in the way but fin; we are com- 
 miffion'd by our great Ma fter to inform you, that that accurfed 
 thing is removed, and ito order to its removal, M God made him 
 fin for us." Let Socimans Onefimus, cajole themfelves in their 
 Martyr Saviour ; let us rejoice in this that our Jefus was made 
 fin, had our fins imputed to him, and in confequence of this im- 
 putation was made a cur/e; fuffered all that puniftirnent which 
 was the juft demerit of our offence. Let them fpurn at the doc- 
 trine of a vicarious fufferer as they think proper, if the Scriptures 
 are true, by a vicarious fufferer, eternal falvation is purchafed, 
 tranfgreflion and fin finifhed. " For he hath made him to be 
 fin for us." |( Here the Apoftle takes particular notice of the fpe- 
 cial appointment and ordination.of God, conftituting Jefus our 
 furety ; and in confequence of this, laying our fins on him, and 
 making his foul, i. e. his holy human nature, a faerifice for 
 their expiation. 
 
 Further, to guard us againft the leaft apprehenfion that Jefus 
 fuffer'd for his own perfonal tranfgreffions, the infpired penman 
 
 emphatically 
 
 If The phrafe in the original language properly fignifies to appoint 
 and eonftitute. Math. iii. 14. John vi. 15. Atts iii. 36. There- 
 fore let all the houfe of Ifrael afluredly know, that God bath made the 
 fame Jefus whom ye have crucified, both Lord and Chrift: ; i. e. con- 
 stituted and appointed him Lord and Chrift. This has a reference to 
 his Mediatorial ftate, not to his filiation or fonftiip as the co-eternal Son 
 of God. Having finifiYd our redemption on the crofs, the Eternal Fa- 
 ther, in teftimony of his entire acquiefcence in what he had done, 
 received him into glory, and made, i. e. conftittited and appointed him 
 to be the head over all. God made him to be fin, conftituted, and 
 appointed him to bear our fins in his own body on- the crofs. 
 
Let. 4. { 97 ) 
 
 emphatically adds, " who knew no fin." It is one thing to 
 know fm, and another thing to be made fin: To know fin, is 
 to be really a finncr: To have fin inherent in the nature, and 
 appearing in the practice. To be made fin, is to have fin im- 
 puted. Jefus, the holy one of God, knew no fin prac+ically, or 
 experimentally; there was no ftain or hint in his immaculate 
 nature; as he knew no fin by an inhefion of it in his nature and 
 conftitution, fo he knew none by approbation. The phrafe to 
 know, frequently in the Hebrew language figntfies to approve of 
 a perion, or thing. Jefus " is o^ purer eyes, than to look upon 
 fin," or in the leafl: degree, to approve of it in any one. He 
 kept communion with finners, but he had no tcllowfliip with their 
 fins. He ear, he drank, he con/erfed with vile men, without 
 contracting the le.ift moral pollution. Sin may be confidered 
 two ways; either in its filth and inward vitiofity; or in its guilt 
 and pumfhinent. The former. Chrift knew nothing of, tf for 
 he did no fin, neither was guile found in his mouth;" the latter 
 he experimentally felt and knew ; for he took on him fin's guilt, 
 and fuffered its demerit: " For he was made fin, who knew no 
 fin." That Jefus as our furety had our fins imputed to him, and 
 their demerit exacted at his hand, will further appear, when we 
 attentively confider the reafon here affigried by the Apoflle, why 
 he was madc^in, namely, " that we might be made the righte- 
 oufnefs of God in him," i. e. that we might appear righteous in 
 the fight of an infinitely holy God, not with an inherent, but 
 with the imputed righteoufnefs of Jefus. We are (hut up here to 
 fet ourfealto this important article of our religion, that our juui- 
 fying righteoufnefs»is no more inherent in our.elves, than (in was 
 inherent in Chrift: We are made the righteoumtfs of God in 
 Chritl, the very fame way that he was maie fin, namely, by i«m 
 putation: The antithefis in this verfe (huts us up to this explica- 
 tion and view of the words. It may be tiereobferved that we may 
 
 be faid to be made rightf ous in a twofold fenfe By the infufi- 
 
 on of a principle of righteoufnefs and holinefs into our natures; 
 
 this is done by the Holy Ghofl in fanctification. Again we 
 
 may be faid to be made righteous ' y the imputation ot a righte- 
 oufnefs to us in juftificatioir, and this Hands < pgofedtp condemna- 
 tion. Thefe two, although entirely dilbncr, yet afe inseparably 
 connected. Whom God the righteous Judge jutlifies, he al ofanc- 
 tifies. And as Chrifl's being made (in, did not render him inhe- 
 rently finful ; fo our ^eing made the righteoufnefs of God in, by, 
 or through him, confifts not, In infufing a principle of holinefs in- 
 to us, but by the imputation of a righteoufnefs to us. ** Surely 
 lhall one fay in Jehovah have I righteoufnefs and ftrength.^ "' 1** 
 the Lord mall all the feed of Ifrael be juftified, and fbali, glory." 
 
 H We 
 
Let. 4. ( 9 S ) 
 
 If we are accepted with God as righteous, it is in Chriit, by virtue 
 of our relation to him, on account of our belonging to him, or in 
 confideration of our being his, the people for whom he has under- 
 taken. If Chrift: then was our fubftitute and federal head, our 
 guilt was legally imputed to him, and his righteoufnefs to us. 
 The righteoufnefs here fpoken oi, from what has been already 
 obferrved, is by no means the fame vvith godly fincerity : It is not 
 fincere imp~rfe£r. obedience to the gofpel, as accepted by a graci- 
 ous God, in lieu of a perfect righteoufnefs: It is not an attri- 
 bute of the divine nature; neither is it faith from which it is 
 plainly diftinguifhed, Rom. i. 17. but the righteoufnefs of 
 Chriit imputed to us, and received by faith alone. Here it is 
 called the righteoufnefs of God; becaufe the obedience and fuf- 
 ferings of the lurety, (which conftitute this righteoufnefs) were 
 the obedience and fufferings of Jehovah in the human nature. 
 It is a righteoufnefs, that God has appointed and ordained for the 
 jufti location of all them who believe. It is a righteoufnefs which 
 God accepts of, and is well pleafed with. " The Lord is well 
 pleaf^d for his righteoufnefs fake." || 
 
 Do you alk Orufimus, what are the conflituent and concurrent 
 caufes of a (inner' s justification before God i I anfwer, (and in 
 anfwenng this I fhall conclude my letter) there are thefe three — 
 God's free grace j— Chrift's righteoufnefs ;— -and faith. Being 
 
 juftify'd 
 
 II The explication of this verfe which Philemon has given above, ex- 
 actly coincides with that which fome of the ancient Fathers put upon it, 
 as taken notice of by Hebden, I mall cite them as they ftand in that au- 
 thor. — The writer of the epiftle to Diognetus, fays '' he, (viz. God) 
 4 * gave his own Son a ranfom for us, the Holy One for finners. — For 
 " what could hide our fins but his righteoufnefs ? In whom was it pof- 
 " fibie for finners and ungodly to be juftified but in the Son of God ? 
 " O fiveet commutation /--That the finfulnefs of many mould be hid in 
 ** one righteous One, and the righteoufnefs of one, juftify many fin- 
 " ners !"— - Jeron. " Chrift being offered for our fins, received the 
 ** name oijin, that we might be made the righteoufnefs of God in him ; 
 not our own, in ourfelves." — Augujlin, " All who are juftified by 
 Chrift are righteous, not in themfelves, but in him." Again, " the 
 Apoftle having faid, we befeech you for Chrift, to be reconciled to 
 God, he immediately adds, He who knew no fin, &c. He does not 
 " fay, as in fome faulty copies, he who knew no fin, made fin for us, 
 " as though Chrift had finned for us ; but he who knew no fin, God 
 " made fin for us, that we might be the righteoufnefs of God in him. 
 " He therefore was fin, as we are righteoufnefs, not our own but 
 " God's, not in ourfelves, but in him; as he was fin, not his own, but 
 •*'. ours,, not in. himfelf, but in. us. Bernard quotes this pafTage of the 
 Apoftle with fuch an explication as this ; Thus we are the righte- 
 oufnefs of God in him, as he was fin for us, namely, by imputation." 
 
 *< 
 
Let. 4. ( 99 ) 
 
 juftified freely by his grace, through the redemption that is in 
 
 Chrift Jefus. Rom. iii. 24. Being juft ficd v y faith, we 
 
 have peace with* God, through our Lord Jefus Chrift. Rom. v. 
 I. Thefe three, although entirely diftincr, yet n usually, and 
 harmonioufly agree, and eftaMifh each other. The procuring 
 caufe is the grace of God; the meritorious ciufe, the redemption 
 that is in Chrift Jefus ; the inftrumenta! cau r e, faith in Chrift's 
 hlood. Here is then j unification hy grace, through Chrift, and 
 by faith. The grace of God hy which we are juftified, is nnr 
 his grace in us as fome pretend, hut his free favour or loving 
 kindnefs towards us, which a variety of texts point at, as the 
 fole fundamental caufe of the whole of our falvaticn. Eph. ii. 
 4, 5, 6. 2 Tim. i. 9. Titus iii. 5. Although the Apoftje 
 in the ftrongeft language pofilSle, afTerts and maintains free juf- 
 tification hy the grace of God, yet he adds, " through the re- 
 demption that is in Chrift Jefus;" hy which is meant either the 
 ranfom paid, or the acl of purehafing. Though therefore we are 
 juftified moll freely, i. e. without any the leaft worthinefs on 
 our part, and antecedent to any good work don^ hy us, 
 (Eph. ii. 10.) it is neverthelefs, through Chrift as the meritori- 
 ous procuring caufe of it, for worthlefs guilty creatures. The 
 Socinian in the height of his pride will tell you, 'hat as fatisfacti- 
 on and merit, obedience and puniihrnent are ineonfiftent ; fo is 
 the grace of God, and the redemption that is in Chrift Jefus, in 
 the matter of a finner's judication before God: But a much 
 more competent judge than any of that fraternity, has plainly 
 discovered their confiftency, and mutual harmony in a variety, 
 of texts. Eph. i. 7. Rom/ iii. 25 chap. v. 15. 17. 21. 
 chap. vi. 23- &c. || Let thefe pretended mafters of reafon 
 fay what they will, the redemption of fanners is through rhe atone- 
 ment and fatisfafition of Jefus, and vet accordm - to the riches of 
 divine grace. Eternal life is a free gift, through Jefus Chrift 
 our Lord. If fin is abominab'e in itfelf, and infinitely d if plea-'* 
 fing to God; if the holy one of Ifrael wilinot, ca nnct honoura- 
 bly acquit his guilty creatures, but in confideratmn of an equiva- 
 lent ranfom, or a fulfilment of the demands of law and juftxe for • 
 them: And if rather, than thefe guilty creatures fnould perjfh, 
 through an inability to "Ipay fuch a ranfom, and fat i sty juftice by 
 any obedience and fufTering of their own, he will fenci his own 
 
 Son, 
 
 II It is fomewhat flrange, that a Socinian will find a greater coniiften- 
 ey between the Bible, and Mahomtt\> Alcoran, than between the gn.ee 
 of God, and the righteoufnefs of Chrift, in a finners pitVfication. If 
 the reader can obtain the addrefs, or epiftle of the Unitarians to the 
 Morocco Amhaffador, iwthe* reign of King Charles the zd, he- will fend 
 the above aflertion verified. 
 
 H z 
 
Let. 4. ( 100 ) 
 
 Son, fubftitute him in their place, and in confequencc of that, 
 accept them as righteous; if lb, here is a mod affe&ing difplay 
 at once, of the ftri&eft juftice, and the freed, richeft mercy. 
 The laft conftituent caufe of a Tinner's j unification before God, 
 is \ faith. This is fometimes called the faith of Jefus Chrift; Gal. 
 ii. 16. The faith of the Son of God; Gal. ii. 20. Faith in his 
 blood; Rom. iii. 25. &c. So that the proper and immediate 
 object of juftifying faith as fuch, is not every truth revealed in 
 divine revelation ; but Chrift as a Suffering dying Saviour, pur- 
 chafing life and ialvation to mankind finners as fuch; or God 
 as reconciled to finners, and fatisfled for their fins, by the blood 
 of Jefus; or the gofpel as representing fuch a Saviour dying in 
 our (lead, and fuch a reconciled fatisfled lawgiver, to the view of 
 our minds; hence called the " faith of the gofpel," a " belief 
 of the truth," &c. In one word, the nature of juftifying faith 
 confifts in rhis, '.' a receiving and embracing the Lord Jefus 
 Chrift as freely offered in the gofpel." What is exhibited in the 
 "word, and preaching of the gofpel to all indefinitely, the believ- 
 ing (inner appropriates to himfelfin particular: " Who loved 
 me, and gave himfelf for me." So that this faith doth not con- 
 fix only in a bare affent to evangelical truth ; but particularly in an 
 appropriation of the divine bleflings, as contained in God's cove- 
 nant, and held forth in the gofpel. That Jehovah our righte- 
 oufnefs, who in the human nature, was made fin, and a curfe 
 for finfui and accurfed men, may be precious in the fight of my 
 Onefimus, is the earneft defiie, and fervent prayer of his 
 
 PHILEMON. 
 
 
 LETTER V. 
 PHILEMON to ONESIMUS. 
 
 Dear Onefimus, 
 
 :' am forry to learn in yours, that fuch a difrefpecl for the Lord's 
 **• day exifts with you, as it doth here. I am afraid the evil is 
 too epidemical : And the more to be lamented, that, tfie com- 
 mand enjoining its observation is fo ftri& and peremptory, yea 
 more fo, than any other of the precepts of the moral law. Be- 
 fore the exiftcnce of fin in this lower world, there exifted a fab- 
 bath. Adam in a ftate of innocence had no need of a doy of reft 
 
 to 
 
Let. 5. ( 101 ) 
 
 to recreate and refrefh him after the toils of the week; but God 
 faw meet to enjoin him one day in (even, in order that he 
 might therein enjoy more fpecial communion with his Creator. 
 If a fabbath was requifite for Adam in a finlefs ftate, how much 
 more for us in our degenerate and corrupt ftate, who are fo 
 prone to iniquity, and have need of all the helps we can obtain 
 againft it. Adam might have lived without fin on earth, but not 
 without a fabbath. As the light of nature teaches us that there is a 
 God, and that God is to be worshipped, it therefore teaches of ne- 
 cefiity, that there muft be a certain time confecrated, and fet 
 apart for this p-.irpofe. God himfeif hath fpecified and defined 
 the time, and in this fpecifkation, hath utterly prohibited all 
 manner of worldly employments, except fuch as have a reference 
 to works either of neceility or mercy. A feventh day has been 
 always fet apart for the folemn worfhip of God fince the creati- 
 on, and fuch a feventh day, as never a week in the alteration was 
 without a fabbath, and never a week had two fabbaths ; for as 
 the week ended with the Jewifti fabbath, fo the next week began 
 with the chriftian fabbath : Which could not have been the cafe, 
 if any other feventh day had been chofen, to be the time of the 
 
 Lord's refurrecTion from the dead. In order to a right fan&ifi- 
 
 cation of the Lord's day, two things are neceffary : — An obser- 
 vation of that day as a day of reft. — A confecration or that reft 
 
 wholly to the worfhip and fervice of God.— There muft be a 
 
 reft ng from all the ordinary works of our calling, Exod. xx. 
 9, 10. What is acquired on that day, is got by robbing God of 
 that time which he hath confecrated for religious purpoies, and 
 in this cafe a bleffing cannot be expe&ed to attend it, fooner or 
 later, it will prove like Achan's wedge of gold, which brought a 
 curfe upon all the reft, which he had lawfully gotten. God may in 
 a way of righteous judgment, permit men to go on in a courle of 
 fabbath- profanation, in vending their goods to iuch wretches as 
 them&lves who will buy them, and may permit them to profper 
 and rlounlh for a time, in their iniquitous practices; but let iuch 
 confider, akhou -h he is for the prefent filent, he is not like Ba- 
 al's Priefts ojbep. " Bccaufe judgment againft an evil work is 
 not fpeedi'v t% cuted, the hearts of the children of men are let 
 in them to do L'viL" He may vifn the iniquities of the Fathers 
 in this refp •:.<:>, upon their children after they are laid in the duft, 
 and confume that which they acquired by committing a robHery 
 
 upon rfeaven. There muft alio on the Lord's day be a reft- 
 
 ing from all kinds of recreations, which may be lawful at other 
 times, and on other occasions. Thefe are exprcfsly prohibited 
 by God himfeif, Ifai. lviii. 13. — " Not finding thine own plea- 
 fure on my holy day :" This is found by experience, that fuch 
 
 finfu^ 
 
Let. 5. ( 162 ) 
 
 finful recreations do more Ileal away cur affections from fpiritu- 
 a! duties, and diftracl: us more in God's iervice, than the very 
 works of our calling do. How Heaven-daring is it then to fee 
 men feqtiefrratifig either a part, or the whole of that holy day, 
 
 merely for their own amufement On God's holy day, there 
 
 fhould Se a retting from all immoderate eating or drinking, fo as 
 to unfit us for the difcharge of thofe religious exercifes whether 
 pabhc, private, or iec r et, which are incumbent on us on that ia- 
 cred day. I do not fay, neither do I heheve, that the fahhath is 
 to be obferved as a day of farting; neither I am fare, ought it to 
 be obferved is a dav of feafting. It was certainly intended for far 
 higher entertainment, than that which merely refpe6rs the body, 
 and 1o:ial intercourfe with one another: Its principal defign in 
 the inititution of it was, that we (hould enjoy communion with 
 " the Father of Spirits." In a word, on the Lord's day there 
 ought to ^e an ahftin^nee frrm all carnal difeourfc, and carnal 
 thoughts as far as poffihle. lfai. lviii. 13 — iC Not (peaking thy 
 own words." As God commands us not to work with our hands 
 on that day, fo he commands the tongue to reft from worldly 
 carnal difcourfe, unbecoming the fan&ity of that day. — An ab- 
 (linence from all carnal thoughts is certainly requifite: God re- 
 quires not only the outward man, and external actions to be con- 
 fecrated unto him and his fervice on that day, but more efpecial- 
 ly the inward man, the hidden man of the heart. Prov. xxiii. 
 26. Rom. x. 10. 
 
 The reft of the fabbath is to be wholly confecrated to the wor- 
 ship and fervice of God, and that either publicly, privately, or 
 fecret'y: Worihippmg God publicly in the beauty of holinefs, 
 in concert with his people ; in our families, by readmg the Scrip- 
 tures, praying, praifing, inftru&im; children and fervanrs ; &c. 
 in ourclo.'ets, by fecret prayer, meditation, feif examination; &c. 
 fo that the fabbath, (as one expreffes it) ought not to be a fab- 
 hath ot oxen and aiTes, confirm- in a mere ceflation from world- 
 ly employments. ||— The fan&ification of the fabbath tends 
 much to the honour of God. Obferve God's language to his 
 church in this cafe; lfai. lviii. 13. If thou turn away thy foot 
 from the fabbath, from doing thy pleafure on my holy day, and call 
 the fabbath a delight, the holy of the Lord, honourable, and fhalt 
 honour him, &c I do not think that we can poflibly pour great- 
 er contempt on the Holy One of Iirael, than by being guilty of 
 jacrilege\ but every one who deliberately, and voluntarily pro- 
 fanes that holy day either in thought, word, or deed, is guilty of 
 this crime: And it never diminifhes the fin, that men do not 
 think they are guilty. Again, the fan&ification of the fab- 
 bath 
 II Derham's Phyfico theology. 
 
Let. 5. ( 103 ) 
 
 bath is not only honouring to God, but profitable to ourfclves. 
 It is a blefle'd day to the careful oblervers of it, and fancYified to 
 many gracious purpofes. (< The fabbath was made for man,'* 
 i. e. for man's great benefit and advantage. || This was one 
 great end why the fabbath was inftituted, that God might by it, 
 in the ufe of all his ordinances, enrich our fouls with fpiritual 
 bleiTings in heavenly things ; and accordingly the fa notification 
 of it is an efpecial mean, both to beget, and to ftrengthen grace in 
 our fouls, Ezek. xx. 12, 20.— -But let us confider the equi- 
 ty of the duty to fancYifv this day unto the Lord. Hath not the 
 Lord afforded us fix days in feven for our own fecular bufinefs, 
 and referved to himfelf but one, for his worfhip and fervice, 
 whereas he might have required fix days for his worfhip, 
 and afforded buf one for our work ? Is it not therefore moft jufl 
 and equitable, that conscience fhould be made of giving unto 
 God this day, by confecrating it wholly to his worfhip and fer- 
 vice ? In fine, by a careful ohfervance o( the Lord's day, we con- 
 tinue and perpetuate a thankful remembrance of the two great 
 benefits both of Creation and Redemption, which contain a fhort 
 abridgment of true religion. The fabbath duly obferved is a 
 type of the everlafting reft, that remains for the people of God 
 in a future world. How then can any prtffibly think to enter 
 into that reft, who fpend their time in thefe moft Heaven-daring 
 crimes of facrilegc, and robbery ? It has been always obferved, 
 and the remark is not more common than true, that true rdigion y 
 and the power of godlimfs, have flourifhed moft, where the fab- 
 bath has been moft confcientiouflr obferved ; and feldom fhall 
 we fee in any perfon or family, or fociety of men whatever, any 
 great ferioulnefs, or favour of religion, where the fanfitification 
 of the fabbath is neglected, it is impoffible to conceive, (becaufe 
 the thing in itfclf is impo.ffible) how a man can pretend to love 
 God, and not love hs day, and the ordinance of that day. No- 
 thing I apprehend but a ftrong delufion or the Devil, can tempi 
 s man to imagine he loves and fears God, and yet habitually 
 pollutes the fabbath. I conclude this preamble Onefimus, by 
 
 making this obfervation, namely, that both fia and duty feem 
 to be hid from the eves of this prefent generation. 
 
 Oneftmus, 1 find in yours a certain claim, (but expreffed in the 
 moft mo'deft terms.,) which you fay you have by right of promile 
 on me, to give my fentiments on the 53 chap, of Ifaiah. I 
 have no reluctance my dear friend to fulfil my engagement ; 
 
 and 
 
 II That great and excellent man, Lord Chief Juftice Hale, declared 
 that when he moft carefully and confcrentioufly obferved the Lord's 
 day, he found God bleffed him more efpecially that week after. — The 
 fame obfervation was made by Queen Mary, as«Bifhop Burnet hath re- 
 corded of her, in the life of that excellent Queen. 
 
 'V 
 
Let. 5. ( 104 ) 
 
 and the difcharge of this debt, will I hope tend in the iflTue, to 
 corroborate my prefent argument; and I am fure in the fequel 
 you niuft agree with me, that the Evangelical Prophet in the 
 plaineft, but ftrongeft. language, proves the fuMtitution of Jefus 
 in the room and place of the guilty. I am fure Onftmus, there 
 is no article of revealed religion, no do&rinc within the compafs 
 of divine revelation, fo clearly taught m fo few words, and fo- 
 o.ten repeated, as the doctrine of the vicarious and propitiatory 
 fufferings of Jefus, in the aforefaid chapter. Who could have 
 more clearly and graphically defcribed the exinanition, and ex- 
 altation, th- fufferings and death, the wars and victory of Je fus, 
 than Laiah hath done. He rather feems to write of events al- 
 ready accomplished, than fuch as are only in the womb of the 
 decree to He brought into a (late of futurition and being, in fome 
 after-period, fie appears in our view, rather in the garb of an E- 
 van~elift, than in the Prophet's mantle ; giving a detail of fa&s 
 which he himfelf had been ah eye witnefs ot; for the mod part 
 making uie of the prefent, rather rhan the future tenfe ; pointing 
 at the lure and certain accompli fhment of what he wrote, and 
 at the fame time, is a flrong indication of that holy fervour of 
 foul with which he was actuated in the mean time. In reading 
 the aforefa d portion of holy writ, one would be almoft tempted 
 to conclude, that he had been one of the twelve; had accompa- 
 nied his Lord and Matter all the time of his public miniftry; had 
 been an eye witnefs of the contempt and contradiction he met 
 with from finners; had feen him condemned; had been along 
 with him in the garden, and had accompanied him to the crofs, 
 and beheld him nailed to the accurfed tree. With an admirable 
 dexterity, he enters into the efficient and final caufes of the death 
 of Jefus; and not oniy once or twice, but almoft in every verfe, 
 represents him as our fubftitute-facrifice. 
 
 Can any one, at leaft any profe fling the Chriftian religion, 
 apply this remarkable prophecy to any, but the Median ? The 
 Eunuch, Prefect to Candace Queen of Ethiop a, feemed to be 1 1 
 a lofs to whom this prediction ihould refer: Ot whom fpeaketh 
 the Prophet, of himfelf, or of fome other man, fays he to Philip ? 
 A6ts viii. 27. But let us confider, that he was only a profelyte, 
 and but a novice in the Jewifh myfteries. The cafe is not fo 
 with us; we have the prophecy in hiftory, and the hiftory con- 
 firmed by a troop of witneffes, whofe teftimony is unqueftiona- 
 ble; who with the utmoft pcrfpicuity, demonftratc the truth of 
 the prediction by the event What mail we fay of thofe holy 
 Evangelifts and Apoftles, yea, of Jefus himfelf? All unanimous- 
 ly agreeing in this one point, that the Prophet here fpakeof fome 
 
 other 
 
Let. 5. ( ros ) 
 
 other man, even " God manifefted in the fk(h."|| No dntiht 
 can pofiiMy remain in our minds withfeg 1 to the object of this 
 prophecy, and i's principal intendment, umefs we wilfully fhuc 
 our eyes, and are determined at all hazards not to admit the 
 cleared, and moll indubitable evidence. Concerning which ot 
 the ancient Kings, or holy Prophets, could it ever be affirmed, that 
 they did no fin, neither was guile found in their mouth? Was 
 there ever a defendant of Adam by ordinary generation, fo juft 
 and holy, as neither in thought, word, or deed to offend ? Who 
 among the tribe of holy Kings, or Prophets, healed the maladies, 
 and made an atonement "or the (ins ot their people ? Which of 
 them by their perlbnal (tripes averted the divine wrath, and pur- 
 chaled by their death, peace and reconciliation with God ? In a 
 word, who among them died, rofe again, and faw a holy {ted 
 as the fruit and er£cl of their death ? But this is predicted of Je- 
 fus : " He (hall fee his feed, he (hall prolong his days." &c. 
 
 In the 2d and 3d veriest of the chap, the Prophet defcribes the 
 abject and humble (late of the Mefliah in thefe metaphorical phra- 
 Ics, " he (hill grow up before him as a tender- plant, and as a 
 root out of a dry ground." None ever appeared on the theatre 
 of this world in fuch a low andabjeel condition. <c The foxes 
 have holes, and the birds of the air have nefts, but the Son of 
 Man hath not where to lay his head." This was a very different 
 appearance from that which the Jews expected the Mefllah would 
 make: They dreamed of nothing but grandeur and majeily to 
 attend his every footftep; and particularly, an immunity from 
 " the Roman yoke, the principal (ignal of his appearance : But 
 how greatly rmftaken was that deluded dreaming nation I Here 
 was the Median, here arofe ** the bright and the morning ftar," 
 and yet none of thefe tnfignta ; nothing in his external appea- 
 rance, either to attract the attention, or beget a veneration in 
 the Ipe&ators. The Sun of righteoufnefs arofe, but under a 
 cloud. The rod out of the ftem of JeiTe, and the branch out of 
 his roots, budded and came forth ; but how r As a tender plant, 
 and as a root out of a dry ground. Delcended of a mean and 
 low parentage; nurfed and brought up, not in Herod's palace, 
 but in Jofeph's mean cottage. Let us behold his train, and call 
 our eyes upon his Dilciples and followers; were they compofed 
 of the grandees of the nation ? No, he had too mean an appear- 
 ance to attach the princes of this world to his intereft, or engage 
 
 them 
 
 I] Some modern Jews refer this prophecy to Abraham, fome to Mo- 
 fes, others to Ifaiah and Jeremiah, arid fome to the Jews in general, 
 when in their captivity in Babylon. — Some of the more ancient of that 
 nation fpeak more agreeably to the truth, when they confine this pro- 
 phecy entirely to the Msmah, 
 
Let. 5. ( 106 . ) 
 
 them to embark in his caufe. Grief and forrow fat on his brow, 
 wearinefs and fatigue marked his every footftep. He had no 
 form or comlinefs in him why he mould be defircd. In the opi- 
 nion of the Jews he feemed to be about fifty years of age, when he 
 was not much above thirty. But notwithstanding this low and 
 debafed ftate of the Meffiah, he was ftill, perfonaily coufidered, 
 the brightnefs of the divine glory, and the exprefs character of 
 ihe Father's perfon. Such as poffefTed the celeftial grace of faith, 
 difcerned what lay beyond the reach of carnal men. The Apof- 
 tles could teftify the truth of this: *' The word was made flefh,' 
 (is their unanimous teftimony) and dwelt among us, and we be- 
 held his glory, the glory as of the only begotten of the Father, 
 for! of grace and truth." || 
 
 This elegant Prophet proceeds, v. 4. to aflign a reafon for the 
 humble and low appearance that the Mefliah made in the days 
 of his incarnation, and thofe calamities and forrows, which were 
 the inevitable concomitants of that ftate; and that, in order to 
 remove the fcandal which might arife from this confederation. 
 ** Surely he hath borne our griefs." There feems to be a parti- 
 cular emphafis in the word Aken, is furely, and is ufed here rather 
 asacafual, than an affirmative particle. § It contains a reafon why 
 Chrift appeared in this humble and abject ftate. It is obferved 
 by fome, that it is frequently fo taken, when that which im- 
 mediately precedes is uncommon and ftrange. Oneftmus y was 
 there ever any event equal, or fimilar to this, fince the Almigh- 
 ty laid the foundation of'the world ? Every part of this fcene ap- 
 pears marvellous and ftrange. What think you of " God ma- 
 nifested in the flefh," who created all worlds, and by whofe Al- 
 mighty arm all things do confift, to appear on the theatre of this 
 world in this humble and low ftate ? Was he not the brightnefs 
 
 of 
 
 ft It is reported of a certain King named Agbaris, that upon hearing 
 the great things Jefus did, fent a Limner to draw his picture: The 
 limner wrote back, that he could not, for a certain divine glory which 
 furrounded his countenance. Whether this was fo or not, there was a 
 divine glory, and the traces of a divine majefty which attended his eve- 
 ry word and action. His moft inveterate enemies were obliged to ac- 
 knowledge, that " never man taught as he taught." " They wonder- 
 ed at the gracious words which proceeded out of his mouth : Yet he was 
 defpifed and rejected by the body of the Jewifti nation; they neither 
 faw the dignity, of his perfon, nor the divine majefty that attended both 
 his doctrine and miracles. 
 
 § It is twice rendered but. Job xxxvi. 8. Pfal. Ixxxii. vli. And 
 ©nee in Ifai. verily, chap. xlv. 15. In other places where it occurs it 
 is rendered fur*!y y or truly. The judicious Calvin takes it in this place, 
 rather as a cafual, than an affirmative particle, vide Calvin, in locum. 
 
Let. 5. ( 107 ) 
 
 of the Father's glory, and the exprefs chara&er of his perfon ? 
 Ought he not from his innate worth and excellency, attracting 
 from his gracious and benign dcfigns, to have been delict* 
 bominum, the darling of mankind? Was this the cafe then? 
 No, but the very reverfc. " We hid as it were our faces from 
 him, he was defpifed, and we efteemed him not." To fly from 
 an invading foe, to perfecute with unabating fury an implaca- 
 ble and an irreconcilable enemy, would not be thought ftrange; 
 but thus to treat the bed of Beings, who came upm the moft 
 important bufinefs, to accomplifh the mofl gracious purpofe, to 
 fave finners from going down to the pit : How can we account 
 for the behaviour of the Jews towards him, or vindicate their 
 conduct ? The descendants of that wicked generation lie under 
 the r proach of " crucifying the Lord of Glory," to this day. 
 '* Surely he hath borne our g iefs/' &c The verb Nafa to bear, 
 is ufed varioufly in Scripture; but its various frgnifications may 
 be reduced to the three folio ving. j|— — To take up fomewhat, as 
 on one's moulders :—— To bear the weight of a thing, not only 
 to take up, but carry fomewhat that is weight}, as a porter bears 
 a burden. — In fine, to remove, or take away : And in this fenfe, 
 it is fometimes applied to God, when he pardons, or takes away 
 the iniquity of his offending creatures. The bleffed Jeius bore 
 our griefs, and carried our forrows, as a ilxong man bears a hea- 
 vy burden laid on him. He bimfelf, bore oar griefs, and carried 
 our forrows, not by dropping a fympathetic tear over miferable 
 finners; but bearing pervally the weight of the punifhment of 
 our fins; this was impofed on him, he cheerfully fubmitted to 
 the burden. — Remember Onftmus, that whatever forrows or ca- 
 lamities may befall you in this va!e of tears, they are not penal, 
 hut caitigatory : They proceed not from an abfolute God, are 
 not intended as part of the price of your redemption; no, they 
 come fr^m God as reconciled in Jefus; are evidences of his love 
 and afFccTtion, and means for promoting your ian6lification; to 
 wean your carnal heart from this prefent evil world, and to 
 Cjmcken your deiires aft^r a better, where no forrow or grief can 
 enter. *' Yet we did efteem him ftricken, fmitten of God, and 
 afflicted." 2*2?/, is here an adverfative particle, and may be ren- 
 dered with as much propriety but we did efte^m him, &c. We 
 viewed him in the light of a moil noted malefactor, as one who 
 juftly deferved to be punifhed for his own pergonal crimes, and 
 that by God himfelf. We looked upon him as iuch an atrocious 
 
 offender, 
 
 R According to fome Critics it occurs ten or twelve times in Scrip- 
 ture. Here it denotes both the reality, and importance of the matter to 
 which it (lands prefixed. See Hebden on the dodrine of imputed 
 righteoufnefs. 
 
Let. 5. ( 108 ) 
 
 offender, whom vengeance would not fufFer to live, and fuch a 
 wicked one, as ought not to live halt his days: Suffering pover- 
 ty, grief, forrow, and reproach, for his own crimes. || But as if 
 the prophet had faid, was our judgment according to truth ? 
 Did we pafs a righteous fentencc on the Son of God ? Or was it 
 not owing to our prejudiced minds, and our. corrupt affecTions 
 that the Meffiah was thus flighted, defpifed, and vilified by us ? 
 Certainly it was. For, not becaufe of any perfonal tranfgrcfiion of 
 his was he ffricken, fmitten of God, and afflicted ; but for us. The 
 righteous Judge of all, dealt with him, as he would have dealt 
 with us, if he had not, in gracious condefcenfion ftepped into our 
 room, and fuftained our place, and fo made himfelf obnoxious to 
 thefe griefs and farrows, the genuine offspring, and native con- 
 fequence of our fins, imputed to him. The cafe was really this, 
 fi he was wounded for our tranfgreffions, and bruifed for our 
 iniquities.*' Was it any wonder, to v ehold the Son of God in 
 the human nature broken with grief, brought down with forrow, 
 when " he was made fin for us," when our tranfgreffions were 
 charged to his account ? Thefe immoralities for which he was 
 hruifed, were not his, but ours. He was the holy one of God; 
 he knew no fin, either by inhefion, or approbation. " He 
 was wounded for our tranfgreffions." Where, and from whom 
 did he receive thefe wounds ? Let the blefTed Jefus anfwer, 
 in the perfon of an infpired prophet: Zech. xiii. 6. What are 
 thefe wounds in thine hands ? Thofe, with which I was wound- 
 ed in the houfe of my friends. Oh! cruel friends! He came 
 to his own, and inffead of meeting with that entertainment 
 which might have been reasonably expected, inftead of careffin^, 
 loving and adoring, they pierced, wounded, and brought to the 
 dull: of death, their, and our heft friend, and mOft gracious bene- 
 factor ! But alas ! there muff be more than wounds in the cafe: 
 The prickly briar piercing; his blefTed temples; the nails rivetted 
 through the (hivering flelh 5 the fpear thruft through his bleffed 
 fiJe, were not Sufficient. Such was the odious and deteftablc 
 nature of fin ; fuch was the extenfive nature of that fatisfa6tion 
 claimed by infinite juftice, to procure pardon and peace, that 
 Jefus muff be bruifed, as well as wounded. " He was bruifed 
 for our iniquities," for our prevarications. He was wounded by 
 men, he was bruifed by God. His cruel friends had the principal 
 hand in the former, his own gracious Father, as fuftaining rhc 
 rights, and maintaining the majefty of the Deity, in the latter. 
 My dear friend, was there not a weight laid on the Mediator 
 
 fufficient 
 
 II A blafphemer, a fabbath-breaker, a friend of publicans and finners, 
 ore who had a devil, and was mad; were the common, but unjuft de- 
 fignations beftowed on the Son of God, and the friend of men. 
 
Let. 5. ( 109 ) 
 
 fufficient tohruife, yea mortally to wound him, and bring him to 
 the duft of death ? If you enquire what it was? I anfwer, our 
 tranfgreffions, our iniquities, and God's wrath. What a ftupen- 
 dous, heavy burden ! Yet he bore it, he being God, as well 
 as man, was qualified for the undertaking. What could not hu- 
 manity fo intimately connected with divinity, do, and fuffer, 
 without fuccumbing under the load. Do you think Oneflmvs, 
 that thefe wounds and bruifes, had no connexion with the par- 
 don and purgation of our fins as the meritorious caufe ? If giving 
 the obedience of faith to the do&rines which he taught, and 
 imitating the example that he exhibited to the world, were fuffi- 
 cient for thefe falutary purpofes, why, in a confiftency with the 
 holinefs and juftice of the divine nature, did the Eternal Father 
 bruife him under the weight of our fins, and the burden of his 
 own wrath ? He was bruifed, not for fins of his own ; not for 
 any trial of his virtue; or to exhibit him to the world, as a per- 
 fect pattern of fubmiflion, only ov chiefly; not only to inform us 
 that God hates fin ; but he fufTered^r our fins as the proper im- 
 pulfive caufe. || Doth not thefe phrafes, to fufTer for Jin, to die for 
 iniquity, always import fuffering, or dying for thefe fins and ini- 
 quities fpoken of as the procuring cauie of them ? Jer. xxx. 15. 
 chap. xxxi. 3. Lcvit. xxvi. 18, 24, 28. 
 
 The prophet adds, " The chaftifement of our peace was upon 
 him." The correction, or punifhment neceffary to procure for 
 us all happinefs, both in this, and the life to come, was laid on 
 him, and he voluntarily fubmitted to hear it. The word Mufar 
 which we render chaftifement, imports not only paternal, but 
 vindictive corrections. Jer. xxx. 19. In its primary fignifica- 
 tion, it is taken for difcpline, and inftru&ion ; and has a refe- 
 rence to dull and untoward fcholars, with whom words, without 
 the rod will not keep them *to their duty. Secondary and figu- 
 ratively, it is taken for chaftifement; and fometimes materially, 
 tor the punifhir.ent itfelf inflicted on fin's account. Hofea ix. 
 2. The revolters are profound to make Slaughter, though I have 
 been a rebuker, or a chaflifer of them all. It is obferved by feme* 
 that wherever this word occurs in Scripture, it has a reference to 
 fin either imputed, or inherent, as the procuring C3ufe of cor- 
 re£ticn, or punifhment. C( The chaftifement of our peace was 
 
 upon 
 
 II The particle for exprefTes not an occafion only, or as fome fpeak, 
 an improper caufe. Our fins were the procuring caufe of all thrift's 
 fufferings; and the penal effect of our fins. It is not faid merely, 
 " he was wounded, and bruifed for us," but for our tranfgrejfions , i. e. 
 he endured the deferved punifhment of our fins. That this is the mean- 
 ing of the Spirit of God in thefe phrafes, is as clear as the Sun to any 
 who do not wilfully ihut their eyes againft the cleareft evidence. 
 
 A 
 
Let. 5. ( 1 10 ) 
 
 upon him." Here we behold as in a glafs, the gracious 
 end and deiign of all thefe wounds, bruifes, end chaftifements; 
 lo put an end, a perpetual end to all hoftilities between an of- 
 fended God and a believing foul, and reftore peace and reconci- 
 liation, and that upon the mod honourable terms. The firft and 
 more immediate erTe8 of fin, was to fet God and his Creatures 
 at variance: The rupture was fo great, the breach fo wide, that 
 none but " God manifefted in the fledi" cruld heal. O rare 
 expedient of infinite wildom ! And was there no way for com- 
 pofing the difference, but by Chrift's being chaftifed, and that 
 unto blood-lheddin.^ ? ** He hath made peace by the blood of 
 his crofs." And if ever peace be reftored to a trouMed consci- 
 ence, it muft be by faith's application of this blood. Nothing 
 lefs will pacify an awakened confeience, but what fatisfies God's 
 juftice, namely, the peace- fpeaking blood of Jefus. 
 
 M By his ftripes we are healed." Sin not only fet Grd and 
 his Creatures at variance, but mortally wounded the whole hu- 
 man race : It hath given fuch a deadly flab to the whole rational 
 creation, that no medicine can heal, no antidote can prevent the 
 wound from proving mortal, but the ftripes of the bleffed Jefus. 
 The malady is fo interwoven in the nature, and rivetted in the 
 conftitution of every Son of Adam, that no Phyfician can re- 
 move but the fecond Adam; and this he could not do, b\ any 
 example ever he exhibited, nor any doctrine ever he taught, 
 neither by his death as a Martyr only, but as a real, propitiatory 
 facrificc. Here is the remedy an all-gracious God hath pro- 
 vided, and an ever-indulgent Saviour hath by his death procured; 
 «* for by his ftripes we are healed."* 
 
 This evangelical prophet proceeds, v. 6. under another fimili- 
 tude, to point out the loft and deplorable condition of all man- 
 kind, as the natural defcendants of the firft Adam. " We all 
 like loft (heep have gone aftray," and ftrayed to fuch a diftance, 
 that we never could have returned, fo as to be re-inftated in the 
 divine favour, unlefs the Son of God, the Saviour of the world, 
 had come to fcek, and to fave that which is loft. " We have 
 turned every one to his own way:" The way of our own 
 hearts, the way that our corrupt hearts chofe, and were impetu- 
 oufty inclined to. This generous confeffion here made by the 
 prophet, intimates the folly of finners as fuch, and their indifpo- 
 fednefs to return again to that God from whom they had ftrayed, 
 with a ftrong propenfity to what is finful and deftru£tiye. This 
 alfo clearly evinces the irrecoverablenefs of fallen Creatures, but 
 in the way contrived by infinite wifdom, and revealed in the 
 Gofpcl. " And the Lord laid on him the iniquity of us all." 
 "Which words*' I think almoil to a demonftration, affert the im- 
 putation 
 
Let. 5. ( in ) 
 
 W putation of our guilt to Jefus, and God's punifhing him, though 
 fpotlefs and pure in himfelf, for the fins of his people. It is not 
 here faid the Jews perfecuted him, the Devil and his agents raged 
 againfl him, though all that was true, hut Jehovah himfelf con- 
 sidered as an offended righteous lawgiver, " has laid on him," 
 confentingto (land in the place of fin ners, " the iniquity of us 
 all." The prime agent in ChrifVs fufferings was " Jehovah 
 himfelf." What was the acl: or Jehovah in this cafe ? According 
 to the text, he laid, or made to meet on him the iniquity of us 
 all. || Iniquity here mud fignify, either fin itfelf, or guilt and 
 punifhment for fin : Confequently, when it is here faid, that the 
 Lord made to meet on him the iniquity of us all, the meaning 
 mufl he, that the Lordpunifhed him for the iniquity of all thofe 
 in whofe name the prophet here fpeaks. In Scripture ftyle, ini- 
 quity is faid to be on a perfon, when guilt is imputed to him; 
 Numb. xv. 31. — 1 Sam. xxv. 24. Upon me, my Lord let this 
 iniquity be, i. e. I take the fault of this man, Nabal, on myfelf: 
 Let it be charged on me: I confent to be punifhed for him. — • 
 The language of the prophet here is very emphatical ; the ini- 
 quity of us all, which mull fignify either, the fins thenifelves of 
 all of us ; or the guilt contracted by all of us ; or the punifhment 
 due to us for fin ; or fufferings equal to what we were all liable 
 to undergo. I am far from aflerting that the Lord made to meet 
 on his Son, iniquity with regard to its fault; Jefus had Holineft 
 to the Lord written on his heart, as well as on his mitre. That 
 the Lord imputed to his Son the commiflion of fo much as one fin, 
 or transferred the leaft degree of moral pollution, would be the 
 height of blafphemy to maintain : But with regard to the guilt 
 and punifhment of fin, the one was certainly imputed, and the 
 other he fuffered, if the Scriptures can be credited. He volunta- 
 rily filled himfelf in the room of thefe ftraying fheep, hereby to 
 evince, (Oh ! That the world would believe the great truth) 
 that he was the good fhepherd in laying down his life for the 
 fheep. Jehovah made to meet on his Son ail the iniquities, of 
 all believers, in all ages and periods of the world. How many 
 
 in 
 
 R There are different readings of thefe words. The Greek interpre- 
 ters read them thus ; The Lord gave him up for our fins j the vulgate 
 verfion, the Lord put the fins of us all upon him; the Afabic, the Lord 
 delivered him up for our fins ; the Syriac, the Lord made to meet on 
 him the iniquity of us all. Thefe various readings tend in the iflue to 
 the fame thing; namely, to confirm this interefting article, that liray- 
 tng loft Gnners never could be reftored to the favour of God, nor intro- 
 duced into ChriftVs paftures, nor brought under the patronage and pro- 
 tection of Heaven, but by the imputation of our fins to him, and their 
 expiation by his bloody fufferings, vide Qutrara. de Sacrif. 
 
Let. 5. ( 112 ) 
 
 in their number, how heinous in their aggravations ! Mine ini- 
 quities, (fays the royal Pfalmift) are gone over my head; (bon- 
 er will we calculate the particles of fand, fcattered here and 
 there, on the fea lhore, than we can number our tranfg r effions. 
 Can, or dare my Oneftmus, leave this ample acknowledgment, 
 this ingenuous confeffion, at the door 01 the man according to 
 God's own heart ? I am confident you are far from faying, " I 
 thank God, I have no reafon to make luch an acknowledgment, 
 nor exprefs fuch a confeffion before the moft High God." What 
 think you of the numberlefs fins of Myriads which met upon the 
 Lamb of God? What an enormous weight! Add to this, the 
 punifhment he fuffered for fin, and the burden becomes intole- 
 rable ! It brought him to the duft of death. What a prodigious 
 ocean of waters would a junction of all the rivers in the univerfe 
 make, if call: into one bed, and confined within one margin. 
 The idea almoft confounds imagination itfelf. In the per- 
 fon of our glorious Mediator, fin met with wrath, wrath flamed 
 againft fin fo, as to confume this fin -offering, from which God 
 fmelled a fweet favour; and accepting the offering, he forgives 
 the iniquity of the perfonal tranfgreffors, receives their perfons 
 into favour, and accepts their imperfect fervices. 
 
 In confequence of Jehovah's caufing to meet on the Saviour 
 the iniquities of us all, the prophet adds, v. 7. He was oppreffed, 
 and he was afflicted. See with what propriety this evangelical 
 prophet connects this, with what precedes. What could have 
 been rationally expected, but the heavieft oppreiiion, and the 
 levered affliction when flruggling under fuch an enormous 
 load, " God's wrath, and our fins." The punifhment 
 of the damned in hell, will be a burden too heavy for them to 
 bear; oppreffed and afflicled beyond meafure, under the weight 
 of innumerable fins, under the weight of that wrath of which 
 none knows the power. How much more oppreffed behoved the 
 Son of God to have been, who had all the fins of his finning 
 people, with all their aggravations to bear, and all that punilh- 
 i.ient,the demerit of their crimes, tofuffer. || " When we were 
 without ftrength, Chrift died for the ungodly." Why did he 
 die ? What was the primary moving caule, both on the part of 
 the Eternal Father, and his Eternal Son ? Love, God fo loved 
 
 the 
 
 li Tremelliu<:, and others read the words thus; it was exafted of 
 him, and he anfwered. The original word will bear this reading ; the 
 connexion is by no means hurt, by tranflating them thus. What was 
 ic that Jehovah exacted of his Son ? Perfect obedience to the law, in its 
 moft exeenfive claim; and puniihment for our fins. Never were there 
 fuch infolvent debtors as finners ; never fuch a gracious creditor as 
 God ; and never a, more condefcending Surety than Jefus. 
 
Let. 5. ( 113 ) 
 
 the world, that he gave his only begotten Son, &c. John iii. \6. 
 Behold the condefcenflon of the Suiety : Ye know the grace of 
 our Lord Jefus Chrid, although he was rich, yet for our fakes he 
 became poor. — The High Pried of our profeflion, cheerfully and 
 cordially refigned himfelf up to the Father's righteous will, and 
 the flxoke of his vindictive judice, without the lead reluctance. 
 Lo I come ! To do thy will I take delight. Confequently the 
 prophet here adds, — " he opened not his mouth." He was led 
 as a Lamb to the (laughter." When falle witnefles arofe, and 
 laid things to his charge, things which he was never guilty of, 
 things which he knew not, either by commimon, or approbation ; 
 fee how this meek Lamb of God behaved. When wicked men 
 were fuborned to hatch the mod palpable falfehoods, and in- 
 troduce lying evidences againd him ; with what admirable pa- 
 tience, and cheerful resignation did he behave ! He never open- 
 ed his mouth. Might he not have appeared in his own defence ? 
 Could he not have eafily repelled thole lying evidences? Cer- 
 tainlv he could: Yet he did not, in fo much that Pilate marvel- 
 led, Mat. xxvii. 12, 14. He appeared before an higher tri- 
 bunal ; He had to anfwer before an impartial Judge, for what 
 he had fpontaneoufly contracted to pay. Here was a charge, 
 considering the dation he filled, could not be fuperfeded. The 
 charges brought in againd him by the Jews were of little, or no 
 concern to the blefTed Jefus; he cheerfully acquiefced in the 
 mod unjud fentence that could have been palfed by any Judge. 
 " The Lamb of God which taketh away the fin of the world," 
 went cheerfully to the altar: Never opened his mouth when re- 
 viled, buffeted, fcourged, and nailed to the accurfed tree. And 
 when our debt of puniihment was exacted of him by the Father, 
 with the mod remarkable patience he refigned up himfelf to the 
 will of Heaven : " Not my will, but thine be done" 
 
 The prophet proceeds to inform us of the true and genuine 
 reafon of his death. " He was cut oif, out of the land of the 
 living; for the tranfgrefllon of my people, was he ftricken." 
 As he dood the furety of God's (inning people, their tranfgrefii- 
 ons were charged to his account ; and as a vicarious fufferer, he 
 mud die in order for their expiation. It is hard to conceive, 
 why the Lamb of God (hould have been cut off out of the land 
 of the living, or how it could have been confident with the drift 
 judiceofGod, or with the immaculate purity and holinefs of 
 
 his 
 
 B It was judged by the Heathens a bad omen, if the victim cartie 
 with reluctance to the altar; or when bound, to break loofe, or I9W : 
 Hence is that expreffton of Ovid. Mugittis viSima diros edidit. 
 
 I 
 
Let. 5. ( 114 ) 
 
 his nature, to cut off his Son, if there was no fin in him either by 
 inhefion, or imputation. But that fin, and our fins too, were 
 his by imputation, wcare, (if wc credit the lively oracles of God) 
 conftrained to believe. " For the tranfgreflion of my people' 
 
 was he ftricken." The prophet proceeds further to point out 
 
 the principal agent in his death, v. 20. " It pleafed the Lord to 
 bruiie him." Although he flood in the neareft, and mod inti- 
 mate relation to the Father, yet he would abate nothing of his 
 hatred asrainft fin, imputed to one fo dear to him, and who never 
 had done any thing contrary to his wilt. The nrong and pierc- 
 ing cries he uttered could avail nothing. As our reprefenting 
 head, he fell into the hands of an abfolute God ; a God whofe 
 righteous law, and inflexible juftice demanded fat is faction, pre- 
 vious to our reception into favour, or our participation of the 
 celeftial inheritance. " It pleafed the Lord to bruife him." In 
 this critical moment, God feems to lay afide the bowels of a Fa- 
 ther, and put on the garb of an irreconcileable enemy : Upon 
 which account probably, our glorious furety in the midft of his 
 agony gives him the title of God, and fuperfedes the ufual title 
 Father. " My God, my God;" not my Father, my Father. 
 He feems to hang upon thecrofs like a difinherited Son, while he 
 appeared in the garb of a finner. Then was his head loaded 
 with curfes, while he flood under that awful fentence, " Curfed 
 is every one that hangeth on a tree.". God left him not to the 
 will of the inftruments of his death : No, he muft have the chief- 
 eft blow of bruifing him, himfelf. All the power of Devils and 
 men, could not ftrike a blow ftrong enough, to fatisfy the claim 
 of juftice, and fecure the rights of holinefs: The cup was there 
 fore put into his hand by the Father. He would rather behold his 
 dear Son groaning on the crofs, than his holinefs under the inju- 
 ries of a tranfgrefling world.- " When thou malt make his 
 foul an offering for fin," i. e. a piacular victim for the expiation 
 of fin ; this is the meaning of the term in the original language. 
 Thus the prophet in order the more fully to afcertain the nature 
 and intent of ChrifPs death, affertsin the mod unequivocal terms 
 that he was a vicarious fufferer. M For, (adds the Evangeli- 
 cal prophet) he (hall bear their iniquities. And he bore the fins^ 
 of many*" v. 11, 12. To bear fin in the ufual acceptation of 
 the phrafe, is to be punifhed for fin. || Though he was number- 
 ed with tranfgreffors, though he bore the fins of many, yet he 
 was the holy one of God, who did no fin: Therefore for no per- 
 fonal fault was he obnoxious to pu.nifhme.nt. Muft it not there- 
 fore unavoinably follow, that there was a trr.nllation both of our 
 guilt, and punifhment, by a judiciary imputation of the one, 
 
 and 
 
 II Levit. i. 5, 19, 20. chap. xvii. xx. xxiv. Numb. xiv. 13. 
 
Let. 5. ( '"5 ) 
 
 and a vicarious fuffering of the other. Consequently it muft 
 necefTarily follow, that thefe his penal fufferings did truly and 
 really placate an offended God, and reconcile to God offending 
 finners. What necefllty was there for all thefe forrows, griefs, 
 and bruifes, if our peace and reconciliation with God, could have 
 been effected by his doctrine, and example ? Why did Jehovah 
 ftrike, fmi'te, and afflict his own Son ? Why did he bruife him in 
 the awful and tremendous manner he did ? W 7 hy did he make his 
 foul an offering for fin ? No often fiSle reafon can poflibly be af- 
 figned, but becaufe he was our furety, and ftood in the room of 
 the principal tranfgrefTor. The griefs, the forrows, the fins, the 
 
 tranfgreffions that he bore were ours. To fum up the whole, 
 
 we may behold here, the meritorious caufe of Chrift's death, cur 
 fins; the efficient caufe, the imputation of them to him by a ju- 
 diciary a£t of the Father, and the voluntary fufception of them 
 by the Son of God in man's nature; the final caufe, the expia- 
 tion of fin, and redemption from punifhment. 
 
 Omfimus, in order that you may be thoroughly convinced that 
 this Evangelical prophet fpeaks of Chrift, and of none other, we 
 find the aforefai'd remarkable predictions applied by an infpired 
 Apoftle almoft in the very exprefs words, 1 Pet. ii. 24, 25. 
 The phraies uled by this Minifter of the circumcifion, were per- 
 fectly familiar to thofe to whom he directed his epiftle. They 
 knew, that to 'take away fin in a fecrificial fenfe, had a relation 
 to an atonement made by a facrifice for that fin, for which the 
 facrifice was offered: Therefore, when Chrift is faid to bear our 
 fins, (Gr. to lift them up, and bear them away,) the mean- 
 ing is, he took the punifhment of them upon him. elf, and made 
 atonement for them before God. This is far different from the 
 Socinian glofs on this head. They will tell you that he did not 
 undergo the punifhment of our tran'grtflEons ; but that his 
 voluntary death prevailed with God toabfolve his fervants at the 
 laft, and reward them with eternal glory. So then it would 
 feem that fatisfacTion is yet to be given, and atonement made, 1 
 notwithftanding of all that Chrift hath done and fuffered. But 
 is there not the greateft reafon to dread, .that if the creditor de- 
 mands what we owe to law and juftice, that in (lead of paying the 
 laft, we will never be able to pay the firft farthing of the debt. 
 But perhaps Socinians, thefe great mafters of reafon, and com- 
 mon fenfe, may have a ftock by them, of which we have no ac- 
 quaintance- ' 
 
 Onefimvr, 
 
Let. 5. ( 116 ) 
 
 Oneftmusy I had fcarce finifhed the lad fentence when I was 
 interrupted by the fudden appearance of my friend Superbus, 
 He reminded, me of my former promife, never to write to you 
 on any fubjeft of importance, without communicating the fame 
 to him. I acknowledged he had a juft claim upon me by virtue 
 of my promife, and that his requeft mould be immediately an- 
 fwered, providing his time and patience would permit : Accor- 
 dingly I read to him what I had written to you on the fubftitution 
 of Chrift, as a propitiatory and vicarious facrifice. He paid a 
 particular attention to that curfory view I had taken of the liii. 
 of Ifaiah; but feemed not to relifh my fentiments, nor coincide 
 with my explication: Accordingly he made this reply. " I 
 I* fear Philemon you will find it a matter of no fmall difficulty to 
 " prove your point, and eftablifti your hypothefis, from fome of v 
 " thefc Scriptures upon which you feem to lay the greateft ftrefs. 
 4t For inftance, U he hath borne our griefs, and carried our for- 
 " rows :" This according to you, points out the punifhment he 
 *' endured in confequence of the imputation of our fins; and fo 
 c< his bearing thefe, neceflarily fuppofes a proper and real fat is- 
 " faction made for them* But with your leave; do we not find 
 " in Exod. xxxiv. 8. and Numb, xxxiv. 8. the word Nafa 
 " is there ufed fimply to pardon, without any reference to Mef- 
 " Man's bearing our fins in his own body on the tree. I would 
 n wifh at leafl: to know, how I am to underftand this term in 
 " the two forementioned Scriptures. The Lord, the Lord God 
 *' merciful and gracious, forgiving iniquity, &c. You know 
 M that this is the very fame term which the prophet ufes when he 
 "* fays he bore our griefs. According to you he bore them as a 
 €e piacular victim in our room, and fo made an atonement for 
 " them; and in this way our fins come to be pardoned, and we 
 " faved both from the guilt and punifhment of iniquity. " 
 
 Superbus , in order to give you all manner of fatisfaction on 
 thio head, let me remind you of that which I formerly proved, 
 viz. that confidering the holinels of the divine nature, and the 
 righteoufnefs of the divine law, God could not in a confiltency 
 with his juftice maniferted in the threatning, forgive fin without 
 a previous fatisfa&ion : From, hence the necefllty of Chrift's 
 death was inferred. Obferve again, that God may be faid to 
 bear 9 (or as the term is tranflated to forgive) our fins in another 
 point of view, than Chrifl bore them on the accurfed tree ; that 
 Chrift did this, is the language of an infpired Apoftlc; that God 
 bears, or forgives fin is the language of an infallible hiftorian: 
 Both are true. ChrinVs bearing our fins on the tree, opens a way 
 for God's pardoning them, to the glory of his juftice, and the ho- 
 nour of his law. The Scripture knows of no other channel, 
 
 through 
 
Let. 5. ( 117 ) 
 
 through which pardon flows to the (inner hut through Chrift the 
 propitiation, and only Mediator between God and man ; it di- 
 rects the awakened finner to no other method than faith in the 
 mercy of God, through the atoning facrifice of Jefus. W n T 
 did Chriffc bear our fins, if they could have been pardoned with- 
 out any reference to his fufferings; and fuck a reference as car- 
 ries in it this idea, that they were truly propitiatory ? Let us at- 
 tend to the language of the infpired Apoftle of the Gentiles on 
 this head : " Whom God hath fet forth to be a propitiation 
 through faith in his blood; In whom we have redemption through 
 his blood, even the forgivenefs of fins." In every beilowment of 
 pardon there is an a& of mercy, and every ad of pardoning mer- 
 cy prefuppofes fatisfa&ion given, and an atonement made by the 
 furety. Superbus further replied ; " I cannot conceive how your 
 " opinion, and that of the Evangelift Matthew can ever coin- 
 M cide: The forrows, the griefs that Chrift bore, according to 
 " your hypothefis, have a reference to our moral tranfgreffions, 
 M and Chrift's fufferings becaufe of their imputation to him; but 
 " the infpired Evangelift feems rather to refer thefe to the bodily 
 ** infirmities ofthofe, with whom he was converfant in the days 
 M of his flefti. If you pleafe, I will read the text, Mat. viii. 
 " 17. That it might be fulfilled which was fpoken by the pro- 
 M phct, faying, he himfelf took our infirmities, and bore our 
 <' ficknefles. If you pleafe to view the preceding context, you 
 M will find to be true what I have juft now afTerted. I can- 
 " not conceive how you can maintain your opinion, and grant 
 f« the infallibility of the Evangelift-" 
 
 Superbus, why may not this prophecy relating to the Mefliah 
 have a twofold accompliihment ? Was it not accompliftied, 
 when he removed the infirmities, and healed the difeafes that 
 were prevalent among the Jews; and by fuffering on the crofs, 
 procuring pardon and remiilion for moral tranfgrcfiions. f You 
 will find many predictions in Scripture, particularly in the Old 
 Teftament, of a compound fignification. e. g. That illuftrious 
 
 prediction 
 
 t The Jews were of opinion, that this pafTage had a relation to the 
 Metliah's procuring the remiffion of fin by his death, as well as healing 
 their bodily diftcinpcrs.-r-The learned Grotius was of the fame mind; 
 his words are rhefe. 44 Sicut yeterum res geftae rerum Chrifti figuram 
 •Vhabuerunt; ira et ipfius Chrifti acliones aliaealiisdenotandis infervie- 
 » runt. Nam benencium corporibus redditse fanatis quin figuram re- 
 *' mifllonis peccatorum et fanatarum mentium tulerit, dubitan non po- 
 «« teft. Bis ergo impjetum eft vaticinium. Primo cum Chriftus femet 
 « l defatigans ad vefperam ufque aliorum malis levandis vacavit; ut hie 
 »« oftendit Matikaus. Pofterius, cum crucis fupplicium perferens re- 
 «« milfipnem peccatorum nobis impetravit." Vide Grotius in locum. 
 
Let. 5. ( 118 ) 
 
 predi&ion which we have in Ifaiah, chap. ix. v. 1. is of this 
 fort. The people which walked in darknefs have fcen a great 
 light. Now, is it not evident, that this prediction had a primary 
 reference to the redemption of the Jews from their Babylonifh 
 captivity ? By darknefs, and the^fhadow of death is intimated, 
 the calamitous and miferable flate of the Jewilh nation when ex- 
 iles from their native country. It is here foretold concerning 
 that peop'e, that they (hall fee a great light: They mail experi- 
 ence a happy turn in their affairs; and lee the hand of a kind 
 providence breaking their bands, and bringing about their delive- 
 rance. — Was not this prediction alfo eminently accomplifhr:d in 
 New Teflament times, by the preaching of the everlaflmg Gof- 
 pel by our Lord Jefus Chrift, about the fea coafl of Galilee. || 
 Mi^ht not this prediction be referred to that glorious period, when 
 the Saints fhall emerge out of a lon^ flate of darknefs, in which 
 they had lien for many ages in the bowels of the earth, to a glo- 
 rious immortality ; to enjoy the virion and fruition of God, where 
 no mifery nor calamity can ever enter; where the Lord will be 
 their everlafling light, and their God their glory? 
 
 *' I have yet one objection againft your opinion with regard to 
 €t Chrifl's bearing our fins, and making his foul an offering for 
 €{ fin to make an atonemenr before God : And this 1 imagine, I 
 " am fully warranted to obje£t againft your hypothefis from the 
 <c inftance of the Scape-goat. This Goat you know was pre- 
 €t fented before the Prieft; and by the imposition of hands, all 
 s< the fins, iniquities, and tranfgreflions of the whole houfe of 
 f* Ifrael conlefled over its head : It was then fent into the wilder- 
 " nefs. Now Philemon, was not fin here taken away without 
 " fheddins: of blood ? Why, if there was fuch a neceflity for 
 tc blood-fhedding in order to make atonement, was not the Goat 
 ft immediately flam, and offered up in facrifice ? If that had 
 *■& been done, it would have ftrongly corroborated your opinion ; 
 " particularly, as the Goat was an eminent type of Chrift; but 
 '* we find the reverfe was the cafe. The plain meaning of this 
 " folemn tranfadlion confided, I apprehend, in neither more 
 ** nor lefs than this, to intimate to the Jews, and convey this 
 •• moral lefTon to us, that God had taken away their fins, and 
 " pardoned their iniquities, by an a£r. of his mercy as truly and 
 ** really, as if they had been actually transferred to, and carried 
 " away by that animal, into the wildernefs." 
 
 Superbus, your objection is erroneous in a variety of refpe&s. 
 You feem to take it for granted, that the phrafe to bear fin, has 
 only a refpe6r. to the Scape-goat's carrying away the fins of the 
 lfraelitifh congregation into the wildernefs, on the great day of 
 
 atonement ; 
 II Mat. iv. 16. Luke i. 29. 
 
Let. 5. ( 119 ) 
 
 atonement; but fhould not the phrafe he extended further, and 
 referred to all thofe propitiatory Sacrifices which were offered up 
 on other occafions ? You maintain, that there was no tranflati- 
 on of fin to the Goat ; that there was not a proper real tranflati- 
 on I ^rant, for this very good reafon, that that Creature was not 
 capable, either by Suffering, or any other way, actually to re- 
 move the guilt of fin. But dare you affirm the fame thing of Je- 
 fus. We muff always obferve, a very great difference between 
 the type, and antitype; the ihadow, and the fubftance. It is 
 true, that neither the blood of Bulls or Goats, or the afhes of an 
 Heifer, Sprinkling the unclean, were Sufficient to purge away 
 the filth df the conference. But can any one be fo prefumptu- 
 ous as to deny, that the blood of Jefus, who through the Eternal 
 Spirit offered himfelf to God, is not of Sufficient value to an- 
 Swer this defirable end. That there was no tranflation of the 
 fins of the Ifraelitifh congregation to the Goat,, fo that in no 
 fenfe whatever he bore their fin, I utterly deny. If the Goat 
 was not to be viewed in a vicarious light, and for this reafon had 
 the fins of a finning people transferred to him, the whole of this 
 finking tranflation was nothing but a mere Solemn farce. See 
 how minutely, and emphatically the Spirit of God relates the 
 whole affair. Levit. xvi. 21, 22. And Aaron mail lay both 
 his hands upon the head of the live Goat; and confefs over him, 
 all the iniquities of the children of Ifrael, and all their tranSgref- 
 fions, in all their fins, puttitig them upon the bead of the Goat, &c. 
 v. 22. And the Goat jhall bear uponbim all their iniquities into 
 a land nor inhabited. 
 
 Now Superbus, I afk what are we to underftand by thefe phraS- 
 es ? What idea do they convey to us, if there Avas no tranflation 
 of the guilt of that people to the Goat ? Although not a real and 
 proper, yet a ceremonial and typical tranflation, there certainly 
 was. And in order to convince us the more thoroughly of this, 
 the Goat afterwards was ftill reputed unclean : And the perfon 
 that carried him away into the wilderneSs, was under the neceffi- 
 ty of wafhing his clothes, and bathing his flefh in water before 
 he entered the camp. Levit. xvi. 26. You further object, that 
 the Goat was not Slain ; and So fin may be pardoned without 
 blood-Shedding, contrary to a cardinal article in my creed, that, 
 *< without fhedding of blood there is no remiffion." But it can- 
 not be pofitively affirmed whether it fuffered or not. If we can 
 give any credit to Jewifh traditions, it fuffered, and that a violent 
 death. || One thing is certain, that it was carried into an inhofpi- 
 
 table 
 
 11 The Jews affirm, that the Goat was Sent into the wildemefs, and 
 thrown headlong down a iteep rock. They further add, that a Scarlet 
 
 thread 
 
Let. 5. ( 120 ) 
 
 tabic defcrt, where very probably, it perifhed cither through 
 want, or was torn by wild beads. 
 
 But to come nearer the point, obfervc, that the tranflation of 
 the guilt of the people on the Scape-goat, and his banifhment into 
 the wildernefs, was not the whole, but only a part, and the lead 
 part too of this transaction. The expiation principally depended 
 upon the other Goat that was flain. For you mud remember, 
 that the Lord's Goat was offered up in facrifice, and its blood 
 poured out, and fprinkled upon the holy place, previous to the 
 fending away of the Hazaze/, or Scape- goat. Therefore Super* 
 bus, you are always to advert to this, that this ceremony confid- 
 ed not in one aft, nor was finiftied by one Goat : But to the coitw 
 pletion of this ceremony, the two Goats were neceflary ; the one 
 to be offered up in facrifice, the other to b« fent away alive into 
 the wildernefs. The fird typified the expiation of fin by blood- 
 (hedding ; the lad pointed out the immediate effect: of this ex- 
 piation, the taking away, or' removal of guilt, that it fhould not 
 be remembered by God, nor come into judgement againd them. 
 Materially confidered, every fin-cfTering contained all that was ty- 
 pified by thefc two Goats: But God for the greater confolation 
 of his people, repeated this annually to convince them indeed, 
 that by facrifice their fins were to be done away, and expiated. 
 We find fomcthing fimilar to this in the cleanfing of the Leper, 
 Lcvit. xiv. 6, 7, 52,43. Now you fee Superbus, that of thefc 
 two birds, one was to be ilain, and the other let go alive. The 
 blood or the ilain bird fprinkled on the Leper, ckanfed him from 
 hisdifeafe; the letting the live bird go, was a certaii) token of 
 its removal. The imperfection that dill attended all types, re- 
 quired that on various occafions, and in different refpe&s, the 
 
 fame 
 
 thread was tied about its horns ; and if God was to mow himfelf pro- 
 pitious in pardoning their fins, the fcarlet thread turned white. Ac- 
 cordingly they refer what we have in Ifaiah, i. 18. to this tranfacli- 
 on, and explain it accordingly. " Though your firis be as fcarlet, they 
 ihall be as white as fnow. Though they be like crimfon, they dial! be as 
 wool. They further add; that if the fcarlet thread thus changed irs 
 colour, he that carried the Goat into the wildernefs founded a horn, 
 and others who were appointed at proper diftances for this purpofe, re- 
 peated the found ; fo that the news foon reached Jerufalem, and from 
 that, in a very fhort time from Dan to Beerfheba : Attd by this method 
 the whole land came to know in a very fhort time, that God was pro- 
 pitious in pardoning their fin. They proceeded then to praife God for 
 his goodnefs. But if the fcarlet thread changed not its colour, this was 
 an evidence to them that God was wroth j and upon this the horns were 
 filent. A general dejection overfpread the whole land: Fading and 
 continual prayers were appointed to placate an offended God, and turn 
 away his wrath. Turrentine. de Satbfact. 
 
Let. 5. ( 121 ) 
 
 fame thing fhould he taught by more than one type ; which was 
 the ca*e in the two fore-going inftances. || 
 
 I would afk you Superbus^ whether or not thefe two Goats, and 
 the ceremonies appertaining to them, had no regard to the remo- 
 val of fu\ ? What opinion think you did the Jews entertain of this 
 whole procefs ? I prefume, I may anfwer for you, that it was their 
 judgment, that they were chofen, the one to be jlain, the other to 
 be let 'O alive, with a view to the purgation, and removal of 
 their iniquity. I afk again ; whether or not, was it a real, or on- 
 ly a figurative atonement and removal of fin that was made by 
 t'lefe Goats ? Yoit mud certainly rep'y, it was only figurative. 
 What then did this whole ceremony prefigure ? Did it not adum- 
 brate, and point at the future fufferings and death of the Meffiah, 
 who was in the fulnefs of time to come, and by his death and 
 refurre&ion, purchafe and apply, the great and interefting blef- 
 fings which this, and all the other Jewim facrifices could only 
 exhibit in a very dark, and imperfect manner ? 
 
 I know not indeed Pbi/emon, how I can poflibly understand this 
 myftery in any other light- And to tell you the truth, I am more 
 and more confirmed in this great and capital article of our holy 
 religion, pardon of fin by the propitiatory and vicarious death of the Son 
 of God. I am convinced, that that glorious perfonagedied for us ; 
 bore our fins; was ftricken, fmitten, and afflicted of God in our 
 riomandjtead. Happy, my dear Philemon, would I reckon myfelf, 
 if I could adopt with the fame confidence, and with the fame 
 afTurance of faith, the Apoftle's language: " Who loved me, 
 and gave himfelr for ine."-^- Having faid this, he was haftily 
 called away, and your friend left to his own meditations. — I in- 
 tended 
 
 li The mvftery of the two Goats have been varioufly expounded by 
 Divines. Some find clearly adumbrated the two natures of Chrift. : The 
 human nature which fuffered, the divine which is impafllble. Others 
 the (late and condition of the Mefliah before, and after his refurreftion : 
 His dying on the crofs, and his riling again to live for ever. Others 
 find our redemption both by price and power, emblematically exhibi- 
 ted : Chrift dying for fin, and removing it by virtue of his meritorious 
 death $ and engaging with the Devil, man's ad verfary, and overcoming 
 him by his power, a> a rifen Saviour. Jt is true, that we are reedeem- 
 ed both by price and power, but whether or not, thefe two Goats prefi- 
 gure Chrift's exercifing thefe two mediatorial offices is a queftion. — I 
 imagine, that we are rather warranted to underftand this myftery, and 
 explain it in no other light, than as pointing out the perfection of ChrilVs 
 facrifice: Who not only bore oar fins in his own body on the tree, but 
 alfo lives, to fee to the effectual application of all the fruits of his propi- 
 tiatory and vicarious death. This is evidently taught in thefe words of 
 the Apoftle, Rom. iv. 25. Who was delivered for our offences, and 
 ro(e ajjain for our justification. 
 
Let. 5. ( r22 ) 
 
 tended, if I had not been interrupted by Superbus, to have pro- 
 ceeded further in eftablifhingthis great article of the Chriftian reli- 
 gion; the truth of Chrift's fatisfa&ion in our room and ftead. If 
 
 health permit, you will foon hear again from your friend. 1 In 
 
 the mean time, that my dear Onefimus may reap all the fruits 
 which flow from bis death, who made his foul an offering for fin ; 
 who bore our fins, in his own body on the tree ; is, and ever will 
 be, the cordial, and moil fervent prayer of 
 
 PHILEMON. 
 
 LETTER VI. 
 PHILEMON to ONESIMUS. 
 
 Dear Onefimus. 
 
 Received your kind letter; am extremely happy to hear of 
 •* 'your welfare; particularly, that your foul profpers. May 
 you, in the ufe of all Heaven's inftitutions, be found adding a 
 cubit to your fpiritual flature ; until you arrive to the meafure of 
 • the flature of a perfe£t man in Chrift Jefus. In your fpiritual 
 progrefs, you may lay your account to meet with a variety of in- 
 terruptions, both from a body of (in and death within you, and 
 from the temptations of a cunning malicious foe, and the enticing 
 allurements of an enfnaring world. But from whatever fource 
 they originate, he that is with you, and in you, is Wronger than 
 all that are againft you. He is omnipotent: He will be your 
 rock, and your fhield. 
 
 You complain in yours, that you find yourfelf at a very great 
 Jofs, to preferve your con fcience fate ; and your garments un- 
 fpotted, and at the fame time to maintain your honor and cha- 
 racter in the world. I allure you Onefimus, you will find thefc 
 things almoft incompatable in the midft of a crooked and per- 
 verfe generation. They will wonder that you do not run into 
 the fame excefs of riot, fpeaking evil of you. || I would tender 
 you this advice ; never in the flighted inftance difhonor your 
 
 dear 
 
 II " Methinks fays Bifhop Hall I fee thofe monftrOus Sons of Lamech 
 coming to Noah, and a (king him, what he meant by that ftrange work ? 
 To whom, when he reports God's purpofe and his, they go away laugh- 
 ing at his idlenefs, and tell one another, that too much hoiinefs had made 
 him mad: Yet (adds the Bifhop,) they cannot all flout Noah out of his 
 faith ; he preaches, and builds, and finifhes !" 
 
Let. 6. ( 123 ) 
 
 dear Redeemer ; wound your con r cience, and Sacrifice your own 
 peace to gratify any man ; or to fhun the greateft obloquy and 
 reproach which mav be call: on you, in a way of living foberly, 
 righteoufly, and godly, in this pre'ent evil world. Confider, that 
 your great Lord and Malter whofe you are, and whom you Serve, 
 endured the contradiction of Tinners againft himfelf. t€ He wat> 
 defpifed and rejected of men ; and we hid as it were our faces 
 from him." Let your confeience be well informed of what is fin 
 and duty from God's word, and then, let the confeqnence be 
 what it will, never contradict its language, n r ftdp its mouth- 
 How many fell their foul to pleafea friend ! Never look on that 
 man to be your friend, who would advife you, for enhancing 
 your temporal interefts, to be guilty of an unjuft, and wicked 
 action. A man who has got the better of his conscience, call off 
 all fear of God, and lives in an open violation of all the rules of 
 morality, you need never expect, (let his pretentions be what 
 they will,) that he will prove a fleady friend. A man who pays 
 little, or no regard to his own eternal interefts, you cannot ex- 
 pect, that he will intereft himfelf much in yours. What a world 
 of trouble oftentimes doth an unlawful cringing to a wicked 
 world, involve men in. You may remember what happened to 
 Darius for his compliance with his wicked court. His princes and 
 counfellors, gathered together with one accord, to have Daniel 
 condemned. For what ? For treafon, for rebellion ? No, but for 
 praying to his God. King Darius, in compliance with their 
 wicked fuit, condemned innocent Daniel; figned, and fealed 
 an irrevocable decree, that he mould be thrown into the Lion's 
 den: His conscience in the mean while informing him that he 
 was wrong. You know alfo, what trouble and vexation of f pi ri t 
 he laboured under, until he knew that Daniel was fafe. Beware 
 of complying with any man, in any acYion contrary to the dic- 
 tates of ynur confeience. Take heed of committing an a6tion_, 
 when confeience in the mean time, is flying in your face. Walk 
 ftraight, and you mail not Humble. 1 have often thought with 
 pleafure on that facred, and confolatory truth: " The Lord 
 keepeth the feet of his Saints." If this was not the cafe, they 
 would foon be as weak, and as wicked as other men. " When 
 thou walked, thy feet fhall not (tumble." May my Oneftmus 
 be more than a conqueror over all the temptations, and allure- 
 ments which may be caft in his way: May he triumph over all 
 the power and policy of the wicked one: And for ever poflefs 
 that peace and confolation, which flow from faith's appreheniion 
 of the all-atoning merits of that Jefus, who fuffered and died for 
 the ungodly. 
 
 You 
 
Let. 6. ( 124 ) 
 
 You defire me in yours to enlarge fomewhat further on the 
 fubjeft of ChrifVs death as a proper, real facrifice for fin. You 
 cannot claim any thing at my hand, more agreeable to my in- 
 clinations to difcharge : As I firmly believe, that life eternal flows 
 from the crofs, and fprings from the grave, of a crucified and 
 rifen Saviour. I can find no other refuge let before men, as fin- 
 ners, into which they can fly, and be fafc .i.-. " This man, 
 (fays the prophet,) fhall be as an hiding place from the wind, and 
 a covert trom the temped: As rivers of waters in a dry place, 
 as the fhadow of a great rock in a weary land. $ I fhall at pre- 
 fent confine myfelf to ChrifTs fufferings in the garden, the night 
 Immediately preceding his crucifixion ; and by attentively in- 
 veftigating his fore foul -conflict in Gethfemane, we mull: be laid 
 out to view him not as a Martyr only, but as a vicarious fufFerer, 
 having our fins imputed to him, and bearing the wrath of God 
 on that account ; and fo making a proper and real fatisfa£rion to 
 the juftice of God, for our offences. 
 
 Before I enter particularly on this, let me remind you of a 
 circumftance which claims your attention. Previous to his con- 
 flict in the garden, he was with the eleven fhut up in a cjofe 
 room, where the lafl: fupper was celebrated. After which, and 
 probably all ftandine:; he begins his confolatory fermon, from 
 the 31 *£. ofthexiii. chap, of John's Gofpel, to the dole of 
 the xvi. chap. This being ended, he lifts up his eyes to hea- 
 ven ; prays for himfelf, for his Difciples, 3nd for all who fhould 
 believe on him through their word. j| What a deep concern filled 
 
 the 
 § Ifai. xxxii. 2. 
 
 J[ According ro Maimonxdes, there was a threefold form of prayer uf- 
 ed by the high Prieft on the great day of atonement, when he went into 
 the holy place, to make atonement for himfelf, his houfehold, and for all 
 the congregation. That for himfelf and family was conceived in thefe 
 words. " I befeeh thee O Lord, we have finned, we have offended, 
 we have rebelled in thy fight; I and my family. I befeech O Lord, 
 pardon now our fins, our offences, and backflidings ; by which we have 
 offended and rebelled, 1 and my family ; as it is written in the law of 
 Mofes thy fervant ; where it is faid, on this day expiation fhall be made 
 for you, and ye mail be clean from all your fins before the Lord." 
 That for the whole Aaronical priefthood was conceived in almoft fimi- 
 lar terms. " I befeech thee Q Lord, we have finned, w^ have offend- 
 ed, we have rebelled in thy fight, I and my family ; and tr/e Sons of Aa- 
 ron thy holy people : I befeech thee O Lord, pardon now our fins, our 
 offences, and backflidings, whereby we have finned, offended, and rebel- 
 led againft thee, I and my family, and the Sons of Aaron thy holy peo- 
 ple -, as it is written in the Law of Mofes thy Servant, on this day expi* 
 
 ation 
 
Let. 6. ( 125 ) 
 
 the innocent foul of Jefus for completing the work of man's fal- 
 vation ! What unparalleled affection for his Difciples and follow- 
 ers ! What inimitable patience and refignation to the mod afflict- 
 ing lot, to the moil cruel death that ever was inflicted, or fuffer- 
 cd ! Having fmifhed his prayer; he leaves the room, pafTes 
 
 over the brook Cedron, and entering into the garden, thisdevot- 
 cd victim begins to fuffer. 
 
 This very affecting fcene is minutely defcribed by three of the 
 infpired Evangeliits. || The infpired Apoftle of the Gentiles 
 takes notice of it alfo, in his epiftle to the Hebrews, chap. v. v. 
 7, 8. Permit me then Oneftmus, for the fake of order, and per- 
 spicuity to defcribe his fufferings in Gethfemane, with regard to 
 their parts and degrees; with regard to their adjuncts; and laft- 
 \y their effects. — The parts of his preient agony were two, for- 
 row, and fear ; the former flowed from that prefent preffurc of 
 foul he was under; the latter, from the dreadful apprehenfion of 
 that future diftrefs, into which he was foon to be involved. The 
 adjuncts, or concomitants attending this fcence, were the bloody 
 fweat, and the prefence "of Angels, fent on this occafion to 
 flrengthen him. The effects attending this forrow and fear, 
 were the mod ardent prayers put up to his heavenly Father, 
 that this bitter cup might pafs from him. The fervor of which 
 Is thus expreffed by the Apoftle ; " Who in the days of his flefh, 
 offered up ftrong cries, and tears." How minutely is rhis whole 
 fcene painted forth by the Spirit of God: How comfortable to 
 think, that thefe fufferings were for us, to refcue us from that eter- 
 nal agony into which we would have been irretrivaMy plunged, 
 
 had it not been for his generous interpolation, -\ He be^an 
 
 (fays 
 
 ation ihall be made for you, and ye mall be clean from all your fins be- 
 fore the Lord.* To which prayer the Priefts thus anfwervd : *' Let 
 the honorable name of thy kingdom be praifed for ever, and ever." The 
 prayer put up for the whole congregation, wa i ; as follows. " I befeech 
 thee O Lord, thy holy people, the Ifraelitim nation, hath finned, of- 
 fended, and ir belled in thy fight ; I befeech thee O Lord, pardon ijo»' 
 the fins, offences, and backilidings, whereby thy people, the Ifraelitiih 
 nation, hath finned, offended, and rebelled in thy fight ; as it written in 
 the Law of Mofes thy Servant, where it is fa^d, on this dav ihall expia- 
 tion be made for you, and ye fhali be clean from all your fins before 
 the Lord." To which pra>er both Priefts and people anfwered : Let 
 the honorable name of thy kingdom be praifed for ever, and ever. 
 Outram. de Sacrif. 
 
 II Math. xxvi. 37, 39. Mark xii. 33, 34, 35. 
 
 Luke xxii, 42, 43, 44. 
 
 1* Thou mofl indulgent, moll tremendous power, 
 Still more tremendous for thy wonderous love ! 
 
 Young's Night Thought**/* 
 
Let. 6. ( 126 ) 
 
 (fays the infpired Evangelift, Math. xxvi. 37) to be forrowful 
 and very heavy. The time was approaching, was juft at hand, 
 when he was to hear the wrath, and feel the vengeance of offend- 
 ed Heaven ; when he muft Grapple with principalities and pow- 
 ers, and fpiritual wickednefTes in high places. This awful'prof- 
 pe£t, (truck his holy innocent foul with an unufual terror. It 
 feized him in fuch a manner, as forced him to cry out in the 
 hearing of his Difciples, " now is my foul troubled." " The 
 awful and gloomy period is now at the door, in which my foul 
 mud bear the griefs, and carry the forrows of my finning people 
 Now muft the facrifice deprfited on the altar at my birth, be con- 
 fumed, and my foul made an offering for (in. I fee the tremen- 
 dous, but holy arm of my Father lifted up, and ready to fit ike 
 the blow.' The fword of incenfed juftice is drawn, and ready 
 to pierce my heart with ten thoufand forrows. That arm, that 
 fword will bring me to the duff of death. O ye my Difciples, 
 my foul is encompaffed about with forrows ! || I look for no com- 
 fort from you, my Difciples; I expe6fc no mitigation from your 
 tears; nor the fmalleft deliverance from the hour and power of 
 darknefs, by your prayers. The Son of man muft fuffer; and 
 that hour is come; it can neither be poftponed nor Ihunned. 
 The grievous nature of Chrift's fufferings on this occaiion, is ex- 
 preffed by another phrafe, Luke xxii. He ivas in an agony. The 
 word in the original is expreffive of that anxiety, and anguifh of 
 mind, that a perfon endures when conftrained to undertake any 
 thing of an arduous and difficult nature ; particularly, it is appli- 
 ed to fuch who engage in any fevere, and bitter conflict. Hence 
 in profane authors it is taken to (ignify a combat. My dear One- 
 ftmusy Jefus the Son of God, and the Saviour of men, was now 
 on the very eve of engaging in the mod fevere, and perilous 
 combat ever was undertaken. Let us confidcr the nature, and 
 number of thofe who ftood in array againft hirn. The captain 
 of our falvation, muft: enter the lifts with Heaven, earth, and 
 hell : There were no idle fpe£tators on this occafion. Chrift 
 ftood alone ; " of the people there was none with him." He ftood ' 
 
 the 
 
 U The word in the original language fignifies to be fo environed with 
 forrows, as there can be nopoilibility of elcaping* my foul is environed 
 with forrows, even unto death. How weighty, and grievous muft that 
 burden have been, which brought him at that very period to the jaws of 
 death. We have a fimilar phrafe in Ifai. liii. 3. He was defpifed, 
 and rejected of men, a man offorroivs, not a forrowfu 1 man, but in the 
 abftradt a man of forrows. There are great numbers in the world, 
 who may be properly enough called forrowful men: But none in the 
 drift fenfe of the word men of forrows. There never was, -nor ever 
 will be, any forrow like unto Chrift's. 
 
Let. 6. ( 127 ) 
 
 the centre of the Father's wrath; the malice of Devils, and the 
 rage of men. If " his own arm had not brought falvation to 
 him," and if that arm had not been omnipotent too, he behoved 
 either, not to have entered the lifts, or been overcome. Now 
 was the important event in which God was to be glorified ; hell 
 vanquished, and death overcome, and {lain in its own territories: 
 Satan vanquiihed and routed with his own weapons; his dying 
 caufe, brought to deftiucTtion; his half- wounded head, totally 
 bruifed. But before thefe lingular events be accomplifned, this 
 intrepid warrior muft fuffer, and by fuffering overcome, and by 
 dying, prove the Lord of eternal life; and his agony deliver us 
 from the accufations of a guilty confeience, and the exquifite 
 torments of that place, '* where the worm dies not, and the fire 
 
 is not quenched. The Svangelift Mark, expreffes the great- 
 
 nefs of his fufferings at this period bv thefe two phraies, " he 
 was fore amazed, and very heavy." || Thefe phraies are expref- 
 five of that horror, which fhakes the very foul, and renders it as 
 it . were fatigued under a burden of grief/ They point at that 
 horror and vexation, which like a heavy burden, preffes the 
 damned in hell. The Apoflle Paul informs us that he feared. 
 Heb. v. 7. Who in the days of his flefti, offered up ftrong cries 
 and tears, to him that was able to fa ye him from death; and was 
 heard in that he feared, -j- <( He was fore amazed," fays Mark. 
 This fignifies more than (imply to fear: It fuppofes a fear join- 
 ed, wi^h horror: When the mind is ftruck. with any thing awful, 
 a kind of ftupor immediately feizes it. It is the ftupefa&ion of 
 all the faculties ofthemind; arifing from the mod pungent and 
 vehement fenfe of evil, either felt, or feared. In this fenfe Vir- 
 gil hath, rendered it. 
 
 Obflupuere animi, gelidufque per imacucurrit, 
 
 oOa tremor. 
 
 I come now to the adjuncts of this fore foul-trouble, in which 
 the Son of God was involved, at this critical juncture. The fir ft 
 
 of 
 
 it Mark xii. 33, 45. 
 
 t Some .render the phrafe thus ; he was heard in that he feared ; \, 
 e. upon the account of his ..piecy, and reverence toward God. It is 
 true, the term fear, is oftentimes taken in r,he foregoing fenfe: hue I 
 imagine thefe prayers and tears, were not fo muchexpreiTive of his ,pi- 
 ety^.as the greatnefs. of f ;hat amazement which on this occafion Ceiled 
 his. righteous. -foul. The fcope of the Apoftle, requires this fenfe of the 
 words. He .is here reprefenting our Lord Jefus, as one of like paifiuns 
 with ourfelves - r that he flight inculcate this comfortable truth.,, that he 
 was a merciful, and faithful High Prieft, The fear he was leixed with, 
 fays Grotius-, and-the ancient TatheTs, v/as owing to the divinity for a 
 feajfon, withdrawing its influence .from the frvuuanity. See Dr. Whit- 
 by on the text. 
 
Let. 6*. ( i 2 3 ) 
 
 of thcfe is taken notice of by thefacred Hiftorian Luke, -f " Be- 
 ing in an agony, his fweat was as it were great drops of blood, 
 falling to the ground." Great drops of blood, concreted, or con- 
 gealed, into one niafs. Here was a fupernatural bloody fweat, 
 proceeding from that extreme anxiety, and uncommon horror 
 which feized the man Chrift at this critical period. 
 
 Concerning this effect of Chrift's terrorand amazement, there 
 are various opinions. Some take it for a proverbial expreflion; 
 denoting nothing more than a grievous and extraordinary 
 fweat. Others imagine, that the matter of this fweat was not 
 blood, but only drops of blood uncommonly large and vifcous, 
 like unto blood. Some fuppofe, the phrafe is hyperbolical, im- 
 porting a very marvellous kind of fweat, but not a bloody fweat, 
 and for this reafon, becaufe the Evangelift ufes this phrafe in the 
 description of it, as it were. But here it may be obferved, that 
 the Greek particle is not always ufed as a note of fimifitude ; but 
 very often expreffes the truth and certainty of the thins^ in hand; 
 as in John i. 14. Luke xxiv. 11. 2 Corinth, xi. 17. It 
 is further queflioned, whether this bloody fweat was natural, or 
 preternatural ? Some imagine it was natural ; and produce vari- 
 ous inftances ofperfons overtaken with bloody fweats. But we 
 find, that when Phyficians relate cafes of this nature, they al- 
 ways afiign a natural caufe ; fuch as, the too great rarity of the 
 fkin, and the too great tenuity and ferofity of the blood ; together 
 with a bad, and extenuated habit of body. But none of all t.hefe 
 things could poflibly be found in the Lord Jefus Chrift. Bein£ 
 without fin, he poffeffedthe beft conftitution, and the moft exa& 
 temperament of body. There was nothing of the accurfed thing 
 in him, to difturb the primary qualities, or break that excellent 
 harmony, which reigned in his pure and holy tabernacle. And 
 as was juft now obferved, he is faid to be forrovvful, amazed, and 
 very heavy : Now thefe affections certainly produce a very dif- 
 ferent effect on the body. When one is feized with an uncom- 
 mon dread, the natural fpirits and blood defert the exterior part* 
 of the body, and fly to the heart. From the whole then, I think 
 we are fufHciently, warranted to conclude, that this bloody fweat, 
 which feized the Lord Jefus Chrift in the garden, arifing from 
 his prefent fufferings, and the future profpect of others awaiting 
 him, was really fupernatural 
 
 The next adjunct attending our Lord's agony in the garden, 
 was the miflion of Angels fent to ftrengthen him. How incon- 
 ceiveably great muft thefe fufferings have.been, which required 
 the afliftance and prefence of the heavenly Hoft t Behold with 
 aftonifhment, One/imus, the Lord of all Angels, Devils, and meji, 
 furrounded with thcfe fpiritual intelligences, ftrengthening, and 
 
 comforting 
 t Luke xxiii. 44. 
 
Let. 6. ( 129 ) 
 
 comforting their Lord! Thefe Angels of light, thefe heavenly 
 Minifters, executed various, and important offices refpe&ing 
 their Lord, from the time that he hecame incarnate to this very- 
 period. They announced his nativity; miniitred unto him im- 
 mediately after his temptation in the wiMernel's : But now they 
 descend from their celeftial manfions, the feat of tranquillity, re- 
 pofe and happinefs, to behold their forrowrui, and amazed Lord, 
 and Prince, requiring their immediate aiTiftance. What a fcene ! 
 *' Thou hail: made him a little lower than the Angels," fays the 
 royal Pialmiil Were you ever, O ye Angels reduced to fuch 
 a low humbled (late ? Did you ever feel the mod poignant grief, 
 and the mod dreadful horror feizing your fouls? No, ye Mini- 
 fters of this higheft Lord, no fuch cup was ever put into your 
 hands, as was put into his, fo as to require ftrength and comfort, 
 either from Heaven or earth. But you are to take notice Onejt- 
 mus, that thefe heavenly vifrcants did not, neither could ftrength- 
 en their flruggling Lord, by any new acceflion of power; They 
 bore no part of the burden of fuffering, at this time impofed on 
 him : He trod the wine prefs alone. The ancient Fathers ob- 
 ferve on this head, that the Angeis did not fuppoit, but comfort 
 him : The divinity witholding at this juncture its wonted influ- 
 ence from the humanity, reduced the man Chriil lolow, as ren- 
 dered the prefence of the Angels to comfort him, needful at 
 this time. 
 
 The lafl thing I obferved which claims our attention in this 
 awful fcene, was the effe&: that this agony had upon the man 
 Chriit, which affords a mod clear proof of the greatnefs of his 
 fufferings. He offered up the mod fervent fuppiications, with 
 flrong cries, and tears, that this bitter cup might pafs f torn him. || 
 If the keeseil fenfe of prefent evil, and an awful apprehenfion of 
 future diitrefs could influence any one, to entreat in the moil 
 fervent manner, a removal of the former, and an efcape from 
 the latter, the Lamb of God had the greatest reafon fo to do. 
 J&e was juft now involved in the greatetl conflict, but he knew 
 the bloody fcene was not to terminate here; Calvary mud fuc- 
 ceed Gethfemane: The crofs the garden : Here was but entering 
 into the dorm: Here fell but the fmall drops; the great rain of 
 the divine wrath was referved for a future period, and that at no 
 great diftance. Was it any wonder, that our Lord Jefus Chrift 
 fhould pray, and reiterate his prayer ? Yea, nor only twice, but 
 three times, doth- he fend up his mod fervent ^application to the 
 throne; and not with his eyes, or hands lift up to fjeaven, but 
 
 lying 
 fl Math, sxvi. 39. Mark xiv. 38. tuke $*ii. 42. 
 
 K 
 
Let. 6. ( 130 ) 
 
 lying proftrate on the ground, in the moft difconfolate condition. 
 Here he lies, One/imus, not mute and iilent, hut praying, and 
 not muttering prayer, but piercing the fkies with his voice, with 
 ftrong cries and tears, pouring out his foul into the boiom of his 
 Heavenly Father. If it be polnble, O my Father, let this cup 
 pafs from me. Let the prefent agony in which my foul is in- 
 volved, be removed; let that ignominious death which I forefee 
 is awaiting me on the accurfed tree, be fuperfeded; let me el- 
 cape this awful hour, and power ofdarknefs; but if not, let thy 
 will, not mine be done. " The cup which my Father giveth 
 me to drink, (hall I not drink it." || 
 
 Do you afk One/imus, what was the genuine caufe of this ago- 
 ny, trouble, and heavinefs, that feized the man Chrift, on this 
 becafion ? It is an undoubted fact, from what has been fuggefted 
 above, that there was fomething exceeding grievous in his cafe, 
 either felt, or feared, that thus made himprefent his fupplications 
 to the Father, with fuch ardency, and to require the prefence of 
 the heavenly Angels to comfort him. What this caufe was, is 
 not agreed on. Some imagine, that the foreknowledge of the 
 flight and difperfion of his Difciples was the caufe. The Lord 
 Jefus fay they, did not fear for himfelf, but for his Difciples, 
 whom he forefaw would leave him; one of them betray him, 
 another deny him. Others again, are of the opinion, that the 
 (in and rejection of the Jews, was the reafon. Others imagine, 
 that this proceeded from the fore fight of the miferable end of Ju- 
 das, who for betraying him would be guilty of fuicide, and perifh 
 eternally. Others think, that a merefympathy and cbrnmifera- 
 tion for loft linners in general was the occaiion of this agony. 
 Some again maintain, that the thought of dying a painful, and 
 ihameful death on the crofs, begat in hj£ holy innocent' foul the 
 grief, trouble, and vexation under which he laboured in the gar- 
 den. In a word, tome imagine that it was owing to the appea- 
 rance of the Devil in a human Ihape, and wreiHing with him in 
 the garden. 
 
 Permit me Onefimus, to enquire here whether or not, thefe 
 aforefaid reafons have that folidity and weight in them, as to re- 
 folve Chrift's agony in the garden into all, or any one of them. 
 That the flight and difperlion of the Difciples could not be the 
 i-eafon, I think is evident from this confideration : Had he not a 
 ftiort time prior to this, recommended them into the merciful 
 arm's, and 'powerful protection of his heavenly Father: He in- 
 formed them that they mould be all fcattered from him, and he 
 left alone ; bat that, at the fame time, they were in no danger 
 of mining the eternal inheritance prepared for them ; that he 
 
 had 
 II John xviii. 1 1 . 
 
Let. 6. ( 131 ) 
 
 had appointed them a kingdom, and that they mould fit with 
 him On his throne. What anxiety then, could pofTibly po fiefs 
 the breaft, and feize the foul of their dear Lord and Mailer from 
 this quarter. Neither could the appreheiiiion of the (in and re- 
 jection of the jews be the caufe : Had lie not foretold their dcitruc - 
 tion> and that upon this juft, and equitable ground; their rejecti- 
 on of him. Why then mould- he be in fuch difmay, for what 
 he faw would inevitably be their cafe, prior to this ? Neither I 
 think, can the difmal end of Judas be admitted as the reamn : . Bb- 
 caufe he foreknew, and predicted, the fatal end of that Son of 
 perdition, devoted to death, and deftruclion, John xvii. 12. — 
 Again, the fympathy and concern winch he felt for loft perill- 
 ing miners, no doubt affected the innocent foul of our Lord JefaV i 
 but what reafon can poiiibiy be affigned why he ifcould b-- more 
 affected at this period, than at any other, I cannot prflibly di- 
 vine ? Further, I think it entirely unworthy of our Lord, to 
 
 fuppofe him capable of being intimidated in the lead degree, but 
 efpeeially tobecaft into fuch an agony, at the appearance of Satan, 
 OT by any frruggle he poffibly could have with the prince of dark- 
 nefs. It would certainly have been infinitely below the Captain 
 of our falvation, to have been fubje£ted to any dread at the prof- 
 pe6t of all the united forces of men, and Devils, in whatever fhape 
 they could have accofled him. |j 
 
 Among all the different reafons which have been taken ijptice 
 of, into which Divines have refolved Chrifl's agony in the gar- 
 den, that, viz. the forefight of that fhameful, and painful death 
 on thecrofs, which he faw awaiting him, demands our moil par- 
 ticular attention. This at lead has a fpecious appearance c^ be- 
 ing the true and genuine caufe. But if we view this narrowly, 
 we will find, that it will in the iffue tend to caft the higheft re- 
 flection on Jems; to fuppofe that the fear and dread with which 
 he Was feized in the garden, originated from the view of his bo- 
 dily fufferings on thecrofs. Would not this place him in a fcale 
 far inferior to many, who have fuffered the moft cruel torments, 
 for the caufe of tfirh and religion r* How many thoufands of ho- 
 ly Martyrs, have faced death and danger, with the greateft intre- 
 pidity, alacrity, and patience; never betraying the fmal'.eft de- 
 gree of fear, never fupplicating for the removal of their bitter cup : 
 Inftead of being agitated in the manner our Lord was, they have 
 fung in the flames, and rejoiced to embrace the flake; and with 
 a$ much cheerfulnefs, refigned their life into the hands of their 
 
 rnerciko 
 
 i. vide Turrent. de JTatisfaft.— alto Hebdeh's vindication. Sic, 
 
 K 2 
 
Let. 6. ( 132 ) 
 
 mercilefs enemies, as if they had been going to be inverted with 
 the enfigns of royalty. The crofs, the rack, the gibbet, the de- 
 vouring flame, expofure to wild beads, ail thefe inftruments of 
 inhuman cruelty, that a wicked policy could contrive, and in- 
 veterate malice put in execution, never made them (brink; but 
 with the greateft resignation, haftened to death, as to a triumph ; 
 and with the Apoftles, praifing God, that they were counted 
 worthy to fuffer death in the molt tormenting manner, tor his 
 name's fake. What reafon can poflibly be aftigned for fuch a 
 great diiparity between a fuffcring Saviour, and weak infirm 
 Creatures, offering themfelves with cheerfulnefs, and laying 
 down their lives with the greateft compomre and refolution; and 
 Jefus Sorrowful, amazed, very heavy, and deprecating that bit- 
 ter cup ? Was not Peter crucified, Paul beheaded, Bartholomew 
 flayed alive, Laurentius tortured, Ignatius torn with wild beafts, 
 without betraying the lead appearance of fear, or impatience ? 
 But behold the Son of God exceeding forrowful, at the very firft 
 view of death ; pouring out prayers and tears, lying proftrate on 
 the ground, crying with a loud and lamentable voice to his Father, 
 and at the fame time, fweating great drops of blood. From what 
 has been fuggefted above, I imagine that one of thefe two 
 things mud neceflfarily follow; viz. that Chrift was more timid, 
 and lefs patient than others who have fuffered for the caufe of 
 religion ; but fuch a fuppofition would certainly be downright 
 blafphemy. Or, again, th2t there was fome thing more grie- 
 vous and extraordinary in his fufFerings than the mere appre- 
 henfion of his hanging on the crofs, expoied to the contempt of 
 his flouting adverfaries; or having his body nailed to theaccurfed 
 tree. — — Let us then more particularly enquire into the real and 
 genuine caufe, from whence his agony in the garden originated. 
 I imagine then Onefunus, that it was not (imply death, and death 
 on the crofs, but the accurfed death of the crofs that was obvious 
 to him at this period, a foretafte, or preliSation of which, he was 
 juft n w, in the moit awful manner, experiencing. He fees the 
 fins, not of one, but of myriads with all their poflible aggrava- 
 tions, muftered up, and meeting on him, and as the furety of 
 Qrd's people charged to his account. He now beholds bimfelf 
 fiftcd before the formidable, but juft tribunal of an offended De- 
 itv, in the perfon of the Father; from which he could neither 
 fly, nor poflibly be refcued, otherwile, than by fatisfying the 
 utinoft claim of juftiee; which was, that feeing he became re- 
 fponlible for the expiation of our guilt, he mull fuffer all that 
 wrath, 2nd curfe, which was the demerit of our fin. And, 
 '* Who knows the power of that wrath." " It is a fearful 
 thing to fall into the hnnds of tru living God." In what an aw- 
 ful. 
 
Let. 6, ( 133 ) 
 
 ful condition doth the fu fieri ng Saviour find himfelf involved. 
 Never did divine juftice appear to be more exa6t, nor the law 
 more rigid : It was given in thunder, fmoke, fire, and lightning ! 
 Butthat was nothing equal to the dreadful ftorm which fell upon 
 ?he Lord of glory, in fulfilling its demands. Never did that 
 righteous law thunder in fuch horrid peals in the ears of any, as 
 now it doth in Chrift's. " Curfed is every one that continueth 
 ttot in all things written in the book of the law to do them." 
 Chrift was fu !i je£r.ed to the curfe. Sinners violated the law, 1 ut 
 they cruld make no reparation. The curfe would inevitably 
 have taken hold on them, if the Son of God in our nature had 
 not .condefcended to bear jt in our room and (lead. (( But Chrift 
 
 was made a curfe for us. J ' Never did hell appear in fuch a 
 
 wrathful form as juft now. Hell's gates were fet open ; its curf- 
 ed inhabitants in their turn, and according to their meafure, 
 were permitted to torment, and afni& the Lord Jefus. His heel 
 
 mull as neceflarily be bruifed, as the Devil's head broken. 
 
 Were not thefe awful circumftances enough, yea more thsn 
 enough, "o have fhook the whole frame of an innocent furTering 
 Saviour ? Were not thefe things fufficient to make him amazed, 
 forrowful, yea exceeding Art row ful, even unto death ? 
 
 Permit me Oneftmus, to take a comparative view of the death 
 of Chrift, and that of the Martyrs, who have laid down their lives 
 for the truth, and if we can not find more bitter ingredients in his 
 death, than in theirs, I think we mud entertain but a very con- 
 temptible idea of the fufFering Saviour, in the viewofhisdifTolution. 
 Chrift feared, was amazed, and exceeding forrowful; the Mar- 
 tyrs rejoiced and gloried in their lufFering : No complaints pro- 
 ceeded from their lips; no forrow hrmg on their brow; no wifti 
 to have their torments mitigated, nor the fentence fufpended. 
 But I proceed to draw the parallel between the one, and the 
 other in the few following particulars. 
 
 Although the Martyrs were finful men, yet they had the Full- 
 eft afTurance that God was reconciled to them by the death of 
 his Son, fo as they never fhould be obnoxious to condemnation ; 
 and that although they fuffered, it was not to difcharge the debt 
 of fin they had contracted; it was not to fulfil any demand of 
 divine juftice; but for the glory of God, and to feal the truth 
 which they had efpoufed, and openly profefTed. This would have 
 "been an eafy death to Chrift; if this had been all, if there had 
 been no other ingredients in it, we never would have heard of 
 his agony in the garden, nor his lamentation on the crofs. But 
 Chrifi, although perfectly holy, and abfolutely free of fin, perfo- 
 nally considered, yet he was reckoned among tranfgrefiors; and 
 
 had 
 
Let. 6. ( 134 ) 
 
 had to account to God by punifhment, for our fins imputed to 
 him. There was no fuch thing in the death of the Martyrs. 
 
 Martyrs fuffered only by the hands of men. Notwithstanding 
 of all that men could inflict, thev (fill experienced God propiti- 
 ous, and gracious. When men frowned, Heaven fmiled ; when 
 nun periecuted, God fupported. Thev beheld fomcthing of 
 Heaven's glory, and felt fomcthing of Heaven's happrnefs, even 
 in the midft of the flair.es. This capacitated them to lay down 
 their lives with compofure, and refiirn up their fpirit? mto the 
 hands of their heavenly Father, with joy. But Ohriftriot on- 
 ly iuflFered at the hands of men, but by the hand o^ his Father. 
 " I: p'ca'ed the Lord tohruife him : y * " God fpared him not.'* 
 How dreadful mu'.l the punifhment be, when it proceeds imme- 
 diately from the hand of an offended God! That m u ft be an 
 awful blow, which the hand of the Almighty gives. 
 
 Martyrs only luffered corporally : Inwardly they were fupport- 
 ed, and their fouls rcfrefhed by the comforts and confolanons of 
 the Holy Ghoft, which are neither few nor fma'l ; and who, even 
 in the midft of the furnace made the dew of Heaven to lie ot\ 
 their branches. This prevented them from finking under the 
 ^urden; made them fing in the midft of the flames, and triumph 
 before the connect was over But Jefqs fuffered in his foul, 
 
 well as in his body. " My foul is exceeding forrowful, even 
 
 unto death." No comfort for a time, v ded this Lamb of 
 
 God. H;v Di.fciples forfook him, his friends lfood aloof from his 
 
 tore; and to crown all, he was for aken of his Father. ^\"ere 
 
 iny Corrows like unto his forrows, wherewith the Lord af- 
 
 ted him ? The fufFerings of his foul, were the foul of his fuf- 
 
 ngs. " The Spirit oi a man will fuilain his infirmities, hut 
 
 a wounded Spirit, who can bear," is an aphorilm of the wife ft 
 
 nig men. 
 
 The Martyrs were fully fcnfible, and morally certain of this, 
 
 that they had no more to do, than pay the debt of nature. Thev 
 
 knew that Chrift had both purcbafed and promiied eternal life; 
 
 rhey ! ejieved the former, thev ei d the latter. — But Chrifl 
 
 bad to ftrujjgle, both with temporal, and eternal death. The 
 
 >f(in, which he was now about to pay, included both. 
 
 he. neither did, nor co-aid fuffer eternally, yet his 
 
 were equivalent to the torments which all his faved, 
 
 redeemed people would have fuffered, eternally in Hell.— - 
 
 V on, the rs drank the cup o\ furfering indeed; but 
 
 the bitterness was extracted bv Jefus, (o that there remained 
 
 nothing dead j , or hurtful in it to them. — But the cup put into 
 
 Ohiift's hand was full ot mixture. What can be more bitter 
 
 n ? \lor< • than wrath ? But thefe were the compo- 
 
 fnion 
 
Let.. 6. ( 135 ) 
 
 ^n in ChriiVs cup. In a word, Martyrs fought with death, 
 with Satan, and all his emiflaries, hut as oveicome, and alrea- 
 dv virtually conquered. In the midft o\ their moil fevere ftrug- 
 gles, and rittereft agonies, they roight trii: :'v 6ng, " O 
 
 Drath where is thy fting !" But Chrill had to comhat with death, 
 and him that had the power <?{ it, in all their vigour. You iee 
 
 Qnefimus, how widely different was the death o:~ Jefus, from that 
 
 'he Martyrs; hoth in its caufe, meafi:re, and end. They 
 fufTered hv the hands or" men, Jefus immediately by the hand of 
 God: The fuflferings ct the tcrmei were only uedicinal; thole 
 or : -, e !a:ter purely penal, ai .dory. 
 
 Qittfimus, juft as I had hniihed the laft Sentence, a rap was 
 made at the door, and being opened, u;v trier made 
 
 his appearance. I invited him in, and attcr our ulual compli- 
 ments were over, he, deem ins: what I had been engaged in, po- 
 •ked, if I would favor him fo - to read the contents 
 
 of niv letter to you; without any demur, I inuuutlv complied. 
 He begged leave after I had d»ve, to afk a few questions, mere- 
 ly tor his further information on the iu\jv-ci. 1 told him, that 
 he was welcome to prrpofe an, q : ih.rt any difficulty, 
 
 on tliis, or any other fubjed he tiiought proper, and that accord- 
 ing to my meafure of light and knowledge, I fhould anfwer the 
 one, and refolve the other. — . — Accordingly, he propofed this 
 query: " How could Ch rift the Son of God be obnoxious to 
 M fuch fear and horror, when at that ver v moment, he knew he 
 " was the object of the Father's complacency, and delight; and 
 {t being fuch, how could he experimental!, feel his wrath and 
 " indignation ? How was it po:L\e, that he who ftood in fuch 
 " a near relation to the Father, and as dear to him as himfelf, 
 " could be reduced to iuch a difmai itate, as to fweat great drops 
 M of blood, and require the miniftration of Angels. ?" 
 
 Suptrbus, in anfwer to your querv, let me oM'erve, that the 
 Lord Jefus Chrift is to be coniidered in a twofold capacity, as 
 God's eternal, only begotten, and wel!- k eloved Son; or, as our 
 Alediator, clothed in human nature, and made like unto his bre- 
 thren in ali things., hn excepted. In the former refpeQ:, Chrift 
 was the beloved of the Father, with whom he was ever well 
 pleafed, and with whom he never could he dilpleafed ; but confi- 
 dering him as our Surety, bearing our {ins, he mult be made a 
 curfe, and experimentally tafte oi all the bitter ingredients of 
 that cup of furTering which was put into his hands. Here fhonc 
 in the moil brilliant luftre, the greateft love, and the greateft ha- 
 tred againfc fin, at the fame time : Love to him, who was the 
 brightness of the divine glory, in whom all holinels, neceflarily, 
 eflentiaily, and independently dwells ; and at the fame time, 
 
 upon 
 
Let. 6. ( 136 ) 
 
 upon him as Mediator, pouring out the vials of his wrath, and 
 indignation; <( putting him to grief ;" " making his foul an 
 offering for fin." From thefe two diftinct views of Jefus, you 
 can eafily reconcile thefe two ideas, which at firft fight feem' in- 
 computable. This is an eternal truth, that Jefus was from eter- 
 nity, and will continue to endlefs 2ges, invariably, and immuta- 
 bly the fupreme object of the Father's delight; and yet it is as 
 true, that " he was llricken, fmitten of God and afflicted;'' that 
 he made him fin, and a curfe for us. He loved him as a Father, 
 punifhed him as a righteous Judge, before whofe tribunal, he as 
 Mediator, clothed in our nature, fitted himfelf, toanfwer for our 
 
 offrnces, and to make expiuion for our fins by his d<*ath.^ =- 
 
 Superbus enqmred again' ■■ > " How could Chrift be under iuch 
 : a fear and dread, when he could not but be morally certain, 
 li that he would in the ifiue, obtain a glorious triumph." 
 
 You know Superbus, that the affections of hope and fear, work 
 alternately upon the mind in 'their turn, according to the object 
 pcefented immediately to the mind. If the object in view be 
 agreeable, hope takes place, from which fprings up prefent joy ; 
 but if the object in view be difagreeable, fear is engendered, and 
 fr^m this originates prefent dejection : Thefe two affeclions are 
 always contrary, the one to the other: And obferve here, that 
 any prefent evil ftrikes the mind immediately, with far more 
 energy, than a future good, although the poffefiion of it is beyond 
 all doubt : For whatever is prefent, affects the mind more, than 
 what is only in futurity, be what it will. When ever grief or 
 fear is the ruling pafiion, it fo abforbs the mind that it fcarcely 
 looks forward to the good in reverfion, or contemplates on any 
 thing which might tend in the mean time, to alleviate the pre- 
 fent diftrefs. e. g. If a kingdom was promifed to a man upon this 
 cond.tson, that he endure the torment of the rack for a certain 
 limited time; it is certain, that the man would be fo much ab- 
 sorbed with his prefent fuffering (late, as would deprive him of 
 every pleafant idea which might be fuppofed to occupy his mind, 
 from the confideration of his future princely grandeur : For fome 
 fhort fpace of time there is a fufpenfion of all the plea- 
 fant fenTations of the mind. Let me now apply this to the 
 cafe in hand. Chrift had a twofold object in view; the curfed 
 death of the crofs ; this he could not fhun : The way to the 
 crown, was by the crofs. He had alfo in his view, a certain 
 glorious triumph and victory. He knew that he would certain- 
 ly fwallow up death in victory: And that although, however 
 low he might be reduced, in due time he would lift up the head. 
 Thele objects were productive of the affections of grief, and fear, 
 hope, and joy. When reflecting on that dreadful fea of wrath 
 
 he 
 
Let. 6. ( 137 ) 
 
 be had to go through, he could not hut fear, and he amazed; he 
 law death before him in its mod hideous, and grim appearance: 
 But -it the fame time, lie law that he would glorioufly fruiih 
 what he had begun. That he would glorify his eternal father; 
 Durchafe an eternal redemption for his fee.!; and at the fame 
 time, overturn the Devil's kingdom. Thefe c^nfiderations Sup- 
 ported his hope, and excited his joy- You will find thefe affec- 
 tions alternately, ancfalmoft iriftantanebuflv fucceeding one ano- 
 ther, in John xii. 27. Now is my foul troubled, and what fruit 
 I fay : Father fave n;e from ths hour. His mind jufl stew was 
 fo fwal lowed up with forrow and dread of that dififtal hour, 
 which was almoft at the very door, that the affections of hope, 
 and joy, for a fhort {pace lay dormant : But in a moment, re- 
 flecting upon the end for which he was fent into the world, and 
 the happy and glorious ifiue his miniftrations here on earth would 
 have, hope and joy immediately fucceed ; il But for this end, 
 (he cries out in a rranfport of joy, and triumph) came I into the 
 world." " If it be poflible, let this cup pais from me; never- 
 thelefs not my will, but thine be done." From thefe things 
 you can eafily account for that fear and dread which feized the 
 man Chrift, and that in a coftfiftency with the certain hope and 
 expectation, of obtaining a compleat victory. , 
 
 Superbus again enquired, " how Chrift could be faid to be 
 ** heard, according to the expre r s declaration of an Apoftle, 
 " Heb. v. 7. and alio of himfelf, John xi. 42. when we fee, 
 " that he drank the bitter cup, the object of his dread and terror, 
 " and that without any mitigation ?". — —Superbus, there were 
 two things which Chrift as man might fear, (for you know he 
 was made like unto us in all things,) that he might be fwallowed 
 up by thefe fufferings, which he law impending over h;s innocent 
 gffiJttefs head; or that he might fuccumb under them. His God 
 arki Father heard, and delivered him from all thefe fears; fo 
 that with the mod invincible conftancy, he bore the molt grie- 
 vous torments, and obtained a moil glorious refurre&ion from 
 "he dead, and a mod eminent triumph over him that had the pow- 
 er of death. It is an undoubted, comfortable truth, that Chrift 
 was heard in that he feared; not, that he fhould net fuffer, but 
 that he mould not be fwallowed up of his fufferings ; not, that he 
 mould not drink the bitter cup, but that he mould not perifh in 
 the attempt. 
 
 Philemon, from the account you have given oi Chrift's agony 
 in the garden, I think this conclufion mull neceftarily follow, 
 viz. that Chrift was truly man, bone of bur bone, and flefh of 
 our ^(h; the offspring, as well as the root of David; David's 
 Son, as well as his Lord. The Deity being impaifible, thefe ex- 
 treme 
 
Let. 6. ( 138 ) 
 
 treme iufferings which he underwent in the garden, behoved ta 
 
 be the fufferings of his human nature. -Were there not fom.e 
 
 of the ancient Fathers, who were of the opinion, that upon the 
 account of the ftrict union between the divine, and the human 
 nature in Chrift's perfon, that all his fufferings, whether in the 
 garden^ or on thecrofs were only in appearance, and not in rea- 
 lity : That his body as it was incorruptible, fo it was impainble : 
 They, if I miftake not compared ChriiVs body to fire, and the air, 
 which when one flioots an arrow through thefe elements, it di- 
 vides the parts without leaving a wound. Supevbus, it is Scarce 
 worth any one's time, or pains to refute iuch an abfurd, and 
 antifcriptural notion. Nothing can be more deftituteof truth, and 
 contrary to the univerfal language of the facred writers on this head. 
 I may juft obferve to you, that this opinion was publicly con- 
 demned by the unanimous confent of the whole Church — -Per- 
 mit me iS«/)^a;, to make this one obfervation in connexion with 
 yours, viz. that the fufferings of Chrift, in the garden, and on 
 the crofs, as they were entirely incident to the human nature, fo 
 they militate nothing againft his lupreme Deity : He was the 
 true God, as well as man ; H God manifed in the flefb." The 
 Log\t, that was made fleih, and tabernacled among us, was in 
 the eginning, from eternity with God, and not only fo, but 
 was truly, and really God. || He was man to fufer, God to fa- 
 tisfy; man to die, God to triumph over death. Suffering in <~>r- 
 der to reinflate iinners in the favour of God, and procure the 
 happinefs which they loft, was unavoidably requisite, from the 
 fan&ity of the divine nature, and righteoufnefs of the divine law, 
 and that in the nature which finned. Sin obje&ively confujered, 
 is an infinite evil ; no atonement therefore for fin could he ad- 
 mitted, but what was of an infinite nature, this therefore, could 
 only be made by an infinite perfon. Therefore, in order that 
 the interefts of holinefs mould not fuffer, and that the righteouf- 
 nefs of the law mould remain inviolate, it was absolutely requi- 
 site, that fatisfacYion Ihould he made in, and hv the nature that 
 finned. The Eternal Word was incarnate; and thus, the dignity 
 of his perfon, in union with the human nature that !ufFercd v 
 anfwered all the claim of law and juftice againft us, and at the 
 fame time, fecured an eternal redemption for us. It is impom- 
 Wc to conceive, how atonement for an infinite offence could -he 
 made by the Saviour of the Arians, and Socinians. They are 
 reduced to this predicament, (which I am fure my dear Friend, 
 you would never wifh to be,) to make an atonement for their 
 own fouls ! If men are their own Saviours, there mull be as ma- 
 ny Saviours, as there are men faved ; but the Scripture only 
 
 knows 
 l| John i. 1, 14. 
 
Let. 6. ( 139 } 
 
 knows, of one : It knows of no other name, directs to no other 
 
 thins;, hut the name, and fatisfa&ion of Jcfus, Further, it is 
 
 very difficult to conceive, why he ihouid have fuffcred io much, 
 viewing him only in the light of a Martyr for the truth ; and not 
 as a vicarious facrifice, making an atonement ior our fins. 
 
 I think Philemon, from the ie verity of CbrifVs agony in the 
 garden, we may warrantably conclude that fin is an evil, and a 
 bitter thing. Is it not to he lamented, that there fhou!d exift in 
 the chriftan world fuch fools as to make a mock of fin, and drink 
 it in, as the ox doth the water, with piealure, and grcedinefs. — ■ 
 A few days ago, I overheard a company in the height of good 
 humour, diiputing about an affair of a very trivial nature. I was 
 aftonifhed to hear fuch repeated oaths, curling, and even bUf- 
 phemy, which efcaped them the ihort time I overheard them. 
 You would have imagined that heli had opened its mouth, and 
 
 fpewed out its inhabitants. Sometimes ("wearing by that great 
 
 and dreadful name, the Lord our God! Sometimes by that adorable 
 perfon Jefvs, who came upon this benign errand to lave finners ! 
 Sometimes by the Holy Ghoft the fan&ifier, who in the oeconomy 
 of redemption purifies, and makes finners meet to be partakers 
 of the inheritance of the Saints in light ! Tell it not in Gath, 
 publiih it not in the flreetsof Afkelon, that men, that chriftians, 
 that chriflians who expect falvation, mould thus M fet their 
 mouths againfl the Heavens, in their blafphemous talk." How 
 horrid, thus to revile, and pour the utmoif. contempt on the 
 cver-hlefTed Trinity ! And do fuch men expe6t falvation r Can 
 they be faved ? The Almighty and righteous judge has already 
 pronounced their doom. Hear it ye f wearers, and tremble; hear 
 it and repeat. i( The Lord will not hold him guiltlefs that 
 taketh his name in vain :" After l\v earing had turned (tale, 
 t'nev varied their language, and entered upon the fin oi 
 curling. It was no pain to them to pronounce, what, I trem- 
 ble to repeat the awful fentence, damnation! damnation, Some- 
 tunes on themfelves, on their fellow companions, and fometimes 
 
 on objetts incapable of it •! fliudder to repeat the half of what 
 
 I overheard.— And dare fmful men mount the throne, and lit 
 as Judges, and pafs a fentence, which belongs only to the love- 
 reign of all things to pronounce. I was glad to make my elope- 
 ment as foon as pofFible to be out of their hearing. O ! what a 
 place muft heil be, when finners only on the way to it are (o 
 abandonedly wicked ! This feems to be one of the predominant fins 
 of this age; a iin taking it in all its circumftances, there can 
 be none greater; it is an offence immediately againlf. Heaven; a 
 f.n which openly proclaims the perpetrator deflitute of all vital reli- 
 gion. Can that man poilibly fear the Lord our God, who upon 
 
 the 
 
Let. 6. ( 140 ) 
 
 the mod trivial occafion, fummons the great God to be his wit- 
 nefs ? Did that man firmly believe, that God was able to phingc 
 him into deflru&ion that very moment, would he imprecare this 
 on his own guilty head ? A common fwearer, is a downright 
 Athiefl: He denies at once, all the perfections of Deity; and 
 alas ! imprfe on his own wretched foul. An external profelfion 
 of religion inftead of mitigating, greatly aggravates the horrid 
 crime. Will ye fteal, murder, and commit adultery, and fwear 
 falfly, &c. and come, and (land in thishoufe which is called by 
 my name, and fay, we are delivered to do all thefe abeminati- 
 ons. || Thefe men of whom the Lord here complains, ran en in 
 a courfe of impiety, yet they were profeffbrs of God's name r 
 They went to his houfe, they flood in his prefence; but the lan- 
 guage of this mock profefnon was, we are delivered to do all 
 thefe abominations 1 What an unfeemly tiling in God's hou r e, 
 perhaps at a facramental table, zfolemn face with a profane heart. 
 In my opinion, to fet up the image of Baal, to fall down, and 
 worfhip that Idol, would not be a fin fo heinous in its nature, as 
 it is for chriftians to profane that blefTed, and glorious name, 
 wheFeby they are called.— -—How guilty Philemon, are common 
 fwearers of the atrocious and horrid fin of perjury ; if a man was 
 afraid to be guilty of this Heaven-daring iniquity, how cautious 
 and deliberate would he be, before he ventured to affirm any 
 thing upon oath. Would he not confider, whether it were ex- 
 actly true; whether it were certain, or only probable; whether 
 he was not liable to miflake, or misinformation in the cafe; and 
 many other things which are neceflary to be confidered before he 
 would fwear to it. But is it not as clear as fun-fhine, that com- 
 mon fwearers trouble themlelves with none of thefe thoughts. 
 What they fay at a venture, they boldly fwear r.n; what they 
 rafhly utter, they as rafhly add oaths and imprecations to it. 
 Common fwearers are habitually guilty of perjury; for although 
 they pleafc thcmfelves with thinking they iwear injeft, yet iuch 
 may afTure theinfelves, that the obligation of an oath cannot be 
 laughed away. When men will fwear to do this, cr the other 
 thing, which it may be they intend not at aii; or that firch a 
 thing is true, which they know to he fa lie ; they are neverthelefs 
 guilty of perjury, for not confidering that they are fo. The flu- 
 pidity of a man's confeience will never make fin ceafeto be what 
 it is. If men would but weigh the truth of every thing they af- 
 firm, before they venture to fwear it, they would fpare a great 
 number of their oaths : And if they found it was exactly true, 
 they would be immediately fenfible that it deferved.not fuch a 
 
 folenm 
 II Jerem. ix. 18. 
 
Let 6. ( 141 ) 
 
 folemn confirmation, and be afhamed of the finful vanity of 
 fwearing to no purpofe. 
 
 I think Philemon, that the fwearer is guilty of the greateft 
 immodefty, pride, and arrogancy of fpirit. There are few things 
 which feem more difgufting in a man than to affirm every thing 
 with confidence, and be peremptory in all his talk: This is to 
 impofe upon his company, and leave no room for any one elfe to 
 be of a contrary mind; fuch companions fhould, and generally 
 are, fhuned by all wife men, as being void of that modefty, and 
 Jobriety, which render men fociable, and convertible. But what 
 fhall we fay of thofe, who are not only pofitive and dogmatic in 
 their common difcourfe, but afTert every thing with the lolcmni- 
 ty of an oath. Certainly, there is as much of rudenefs and ill- 
 manners towards men, as there is wickednefs in the fight of 
 God by fuch condu£t. — Common fwearing argues the greateft 
 vanity, and lightnefs of mind. Is it not plain, that the greateft 
 part of our converfaticn, and correfpondence with one another, 
 requires no fuch a thing as the lolemnity of an oath for the con- 
 firmation of what we either affirm, or deny. This being the 
 greateft fecurity we can give, he muft be a very light-headed 
 wretch, who will throw it out at every turn. He cannot tell 
 what he did yefterday, or make a promife to his friend to day, 
 but out conies an oath, or an imprecation to confirm it; he muft 
 call God to witnefs by invoking his juftice, and vengeance, if 
 what he fays is not true, or if he do not fulfil his engagement to 
 his friend. He doth more in this cafe, than if he would call 
 town and country, to be witnefs againft him, if he proved falfe 
 to his word ; nay more, than if he was to call aU the Angels in 
 Heaven to witnefs between him, and his neighbour. For my 
 ($>wn part, I am apt to fu r pe& every one that deals his oaths, and 
 curfes (o liberally and freely.' " ■ Philemon, I am afraid that I 
 have tranfgrefTed on your patience; but the truth is, I can ne- 
 ver enter on this fubject without teftifying my utmoft deteftati- 
 
 on at fuch a horrid practice 1 propofe to-morrow, (if the 
 
 Lord will,) to call on you, to hear your thoughts on Chnft's 
 fnfFerings in the garden, which you propofe fending to your 
 friend Onefiwus, lo faying, he went home. 
 
 My dear Oncftmus, I am very glad, and I am fare fo are you* 
 to find Superbus fuch a profefled enemy to that tco common prac- 
 tice of fwearing. There is a cuftom very prevalent amon^ ma- 
 ny, who yet cannot be ranked among the clafs of habitual fwear- 
 ers; viz. exclaiming upon certain cccaflons, particularly, when 
 in a furprifc, or fright; good God ! Lord have mercy on us f 
 gracious Heaven I This is a flagrant breach of the third com- 
 mandment. What, is it, but a taking of God's name in vain ? 
 
 When 
 
Let. 6. ( 142 ) 
 
 When we pray, let us " enter into our clofers, Hint oar doors 
 upon us, and our heavenly Father which feeth in fecrer, (hall re T 
 ward us openly.'* Our clofets are certainly by far the befc place, 
 and It may rationally be fup'pofed that we are in a far better, and 
 mor: compofed frame of fpirit, than when in a furprife. Let us, 
 my dear friend, never learn the way of the wicked; let us Ctpy 
 after ChriiVs example, let us follow his footfteps : Let us enter- 
 tain an habitual and deep impreflion of his fufferings and agony, 
 in order to learn this leiTon, what a vile and an execrable thins; fin 
 is. Let us never make Jefus the minifter of fin, by a finful courfe 
 of life. If fuCh things were done in the green tree, what will be- 
 come of the dry. If the Son of God was in fuch an ag niy in 
 furTering for fin, and that only by i??ipntathn; what a dreadful 
 agony muft fuch be reduced to, who muft to eternity, lie under 
 the dreadful load of innumerable perfonal tranfcrefiions, and 
 that wrath of which none knows the power ! But fuch an into- 
 lerable burden awaits all the wicked. " The wicked (hall be 
 turned into hell, and all the nations that forget God." — -—That 
 my Onejimus may be preferved from the evil of an evil world, and 
 ftfefented faultlefs, and blamelefs, before the throne of the di 
 vine glory, is the moft cordial prayer of 
 
 PHILEMON. 
 
 LETTER VII. 
 PHILEMON to GNESIMUS., 
 
 Dear Onefimus, 
 
 WHAT was fuggefted ycfterday by my friend Superbu;> witfc 
 regard to the evil of fin, particularly, that Heaven-daring 
 fin of curfing, and (wearing, left fuch an impreflion on my mind, 
 as to determine me to lift this fubjecl to the bottom ; to fee if pof~ 
 fible to find out the reafon and fpring, from whence this reigning 
 evil originates. — I find, that fome addicted to this crime, add a 
 kind of an appendix to their rafh oaths, containing a ftlort pray- 
 er that God would forgive them, for faying fo andfo; and by a 
 fnonftrous fort of copula join fwearing and prayer together. 
 
 Strange, that out of the fame mouth, and particularly, at the 
 fame time, fhould proceed bleffing, and Curfing ! To pray for 
 pardon in the very act of finning, is certainly not the moft like- 
 ly way to obtain it. What a heterogeneous mixture 1 What 
 
 do 
 
Let. 7. ( 143 ) 
 
 do fuch men think ? Will God be flattered and fawned into for- 
 given efs r The Tame thing may be affirmed of every one, who 
 goes on in a courfe of any kind of immorality, and continues his 
 devotions, and prefents his fupplication to God for pardon. He 
 continues praying, but never quits finning. Thus alternately 
 praying, and finning, ferving God, and Baal, until he finifhes 
 his wretched courfe, and drops into the hands of the living God. 
 I think no body will pretend that oaths tend to a man's health, 
 or to the increafe of his worldly fubftance ; that they give his 
 wine a better flavour ; eafe his pains, or give a zeft to his pleafures. 
 Seeing then, no fuch pretentions can be made, one would be al- 
 nioii tempted to think, that men take a pleafure in fwearing, 
 juttbecaufc God forbids it: And that they are determined, if he 
 mould make them the objects of his vengeance, they will affront 
 him to his face ! — Some pretend that fwearing embeliimes, and 
 ornaments a man's difcourfe ; fets off his language, and if we!} 
 placed, makes a fentence run better : This goes a great way with 
 ioine. What a wicked excufe ; what a horrid pretext! ft Let 
 your fpeech, (fays an infpired penman,) be always with grace." 
 If fwearing lets off a difcourfe before men, how I pray, does it fet it 
 off before God ? The beft ornament ever graced any fpeech, 
 when it turns upon the point either of affirming, or denying, is 
 yea and nay; i{ and whatsoever is more than thefe cometh of 
 evil." Do fuch as are guilty of this horrid impiety, credit this r* 
 If they do not, they call the amen, the faithful, and true witnefs 
 a liar; if they do, how do they imagine, they will be able to 
 confront that injured majelty, and anfwer for fuch a prefumptu- 
 ous breach of trie tf HJ commandment ? — Some have another 
 pretext ; they will not be believed, (fay they) unlefs they fwear. 
 What is the import of this, but a confeffion that they have been 
 fonotorirsufly given to lying, that no body will credit them upon 
 their bare word. A man who is known to make conference of 
 fpeaking truth, will find little difficulty of creating a belief of 
 what he fays among any of his acquaintance, without an appeal 
 to God: Befides, the oath of a common fwearer, gives indeed 
 but little affura-nce of the truth of what he fays. If I knew a 
 man to fear an batti, his oath would iatisfy me beyond any other 
 teftimony that could be given, and upon the oath of fuch a man, 
 a c^urt of judicature may proceed with confidence; hut what 
 regard I pray, can reafonably be paid to his oath, above his bare 
 word, who is known to fwear on all occasions ? Little afTurance 
 we can have of the truth upon his oath, becaufe it is as cuftoma- 
 ry for him to fwear as to fpeak. j)— The ufual excufe for the ex- 
 tenuation 
 tl In Athens, a common fwearer's oath was not allowed nor accepted 
 of in courts of judicature; and fometimes the iimple teftknonyofa 
 man of probity was admitted without it. 
 
Let. 7. ( 144 ) 
 
 renuation of this fin is, that of fudden paifion. When men are 
 a little provoked, they burft out prefently into oaths and impre- 
 cations, and pretend they cannot help it ; for they had no other 
 way to difcharge their minds, and give vent to their pamons, but 
 by curling and fwearing How common is it for men while they 
 frame an excufe for one fin, to betray themfeives guilty of ano- 
 ther. Is nor this a plain token of an impotent mind, that hath 
 no ru!e over itfelf; hut is hurried away with intemperate pain - 
 on, which ought to be matter ot ihame to a rational creature ; and 
 much more to fuch, who pretend to he the Difciples of Jems. 
 
 The wrath or man worketh not the righteoufnefs of God 
 
 Sometimes an excufe is pled, that men fwear out or cuftoni, and 
 compliance toothers. This carries in it indeed a (how of civili- 
 ty, and good nature; but (or all that, it is the filliefr. excufe that 
 can be imagined; it is an evidence of a mean degenerate mind ; 
 for although, in things of an innocent and indifferent nature, it 
 is commendable for men to remit fomsthing of their own way 
 and humour, andtofuit themfeives to the cuftoms and manners 
 ofthofe with whom they areconverfant ; yet to be complaifant in 
 all things, without exception, is the ready way to turn men as 
 profligate, as the Devil would wifh any one to be. — In a word, a 
 very common way of excufing rain fwearing is by pleading habit. 
 This implies in it I think, the greateft evil of this nature that pof- 
 frbly can be. Why it is juft to eonfefs, that a man is guilty of 
 this fin in the highefl degree. An evil habitual cuftom is the 
 very height of wickednefs. A man may, through the flrength 
 of corruption, the tempatations of Satan, in an unguarded hour 
 tall into fin, but when fin becomes habitual to him, it conflitutes 
 him a finner in the highefl: degree. Is it not a wonder my dear 
 friend, that men are lo wicked; and is it not a greater wonder 
 that God is fo long-fuffering: After fo many prayers and in- 
 treaties that Heaven would do its worft; and its worft is, to fend 
 them to deftrucTion which they feem fo eagerly to implore. 
 
 I leave this difagreeable preamble, and turn to a moil extraor- 
 dinary (cent; a fcene which, although ftiocking to behold, yet 
 has a moll glorious, and comfortable profpe<St with regard to us, 
 I have already given you my fentimentson the nature of ChriiTs 
 agony in the garden ; I, therefore now proceed according to my 
 promife, to trace our Lord's fuffcrings on the accurfed tree; par- 
 ticularly, that part of them which confided in his dereliction of 
 the Father. In the whole of ChrilVs humiliation and fuffering 
 ftate, the grievous nature of fin, God's wrath, together with the 
 ineffable greatnefs of his love fhine forth in the moft radiant co- 
 lours, and difplay themfeives in the moft eminent manner and 
 degree; and particularly, in the fufferings of Chrift's foul. Thefe 
 
 may 
 
Let. 7. ( 145 ) 
 
 may be viewed, as commencing i n the garden, and completed 
 on the crofs. With regard to the former, I have already deliver- 
 ed my mind. I proceed now, to fpea.k of that hour, and power 
 of darknefs which overtook the divine Saviour on the crofs : And 
 this will afford I imagine, an invincible argument that Chrift's 
 fuftjpriiigs, particularly in the garden, and on the crofs, were for 
 our fins; and fo his death was a true, real, and expiatory facri- 
 fice making an atonement to God for us. 
 
 As Chrift's defection on the crofs is the particular cjreumftance 
 which I defign to dwell a little on ; it may be obferved when 
 Chrift complained of this. According to the infpired Evange- 
 lift it was about the ninth hour, || i. e. near the termination of 
 that darknefs, which commenced about the fixth hour; and con- 
 fequently, lafted about three hours, f There behoved certainly 
 to be fome weighty reafon to move the God of nature to act lo 
 contrary to the eftablifhed laws of nature on this occafion. Per- 
 haps, to point out the grievous and horrid nature of the Jews act 
 in crucifying the Lord of glory. This was fuch a crime, fo atro- 
 cioufly wicked, that the fun itfelf blufhed to behold ; or perhaps, 
 this was intended as a prelude of that future deftru&ion, await- 
 ing therewith nation ; particularly, that judicial blindnefs and 
 darknefs, which an all-wife, and fovereign God fhut them up in 
 for a time, Rom. ix. or to be a fignal to his enemies and perfe- 
 cutors, yea to the whole world, to whom the report mould come, 
 that he who mffered was more than man, " God manifefted in 
 the flefti;" or laftly, to evince and point out the greatnefs of 
 ChrilVs fufferings; the fun of righteoufnefs fet in an eciipfe. 
 May be, that external darknefs which inveloped the world on 
 this ;. occafion, was an emblem of that darknefs, fcrrow, and grief 
 which feized the innocent foul of this glorious iufferer. Near 
 
 the 
 £d 11 Math, xxvii. 45. 
 
 f There was darknefs over all the land ; either over the whole 
 .land of Judea, or over the whole Roman Empire, or over the whole 
 world; the latter is mod probable." According to Tertulliaii, this re- 
 markable event was recorded in the Roman archives; the very period 
 in which it happened taken notice of, viz. the 262. Olympiad, which 
 refers to the 18th year of the reign of Tiberias Cxfar ; in v/h-'ch year 
 Chrift fuffered. That this extraordinary darknefs happened in Egypt, 
 Dionyfms teftines : Which, when he obferved, he cried out, " that either 
 *he world was at an end, or the God of nature fuffered." 1% is certain, 
 that this eciipfe was extraordinary and miraculous, as it happened at full 
 moon, a folar eciipfe never happening, nor according to the courfe pf 
 nature, can, but when the moon is about the tjme of her change. 
 
Let. 7. ( 146 ) 
 
 the termination of this darknefs, Jefus poured out his complaint 
 My God, my God, why hajl thou forfaken me. All nature Teemed 
 to be feized with a general-confternation ; no wonder, never did 
 there fuch a fcene happen. Greater darknefs, than that which 
 overwhelmed the world, feized the Jews at this critical period, or 
 elfe, they behoved to have feen, and acknowledged that he whom 
 they were crucifying was the Lord of Glory. 1 Corinth, ii. 8. 
 All nature feemed to feel, except the hardened Jews Here weie 
 no idle fpe&ators; Heaven, earth, and hell, were all concerned. 
 The earth {hook, the fun hid his face; the vail of the temple 
 was rent in twain, from top to bottom. The holy of holies, 
 which no eye ever faw, and into which no human foot durft ever 
 enter, but the high Prieft, and that only once in the year, was 
 now laid open to every fpectator. Heaven frowned, exa&ed our 
 debt of punifhment at the hand of this fuffering Lamb of God. 
 " God fpared not his own Son." Hell (hook to its centre; now 
 was that blefled asra come, when that ancient prediction, (almoft 
 coeval with the entrance of fin into the world) muft be accom- 
 pli (hed. An aera big with forrow, grief, and pain to Jefus ; with 
 everlafting comfort and confolation to us; with irretrievable dc- 
 ftru&ion, and confufion to the prince of darknefs. The Re- 
 deemer's heel indeed muft be bruifed, he mull: fuffer in the hu- 
 man nature; but the Devil's head muft be broken, his kingdom 
 fuoverted, the dominion and fway, that he had over the nations, 
 wrefted out of his hands. Probably hell was never in fuch a con- 
 fternation and dread, as when it heard this commiffion iiTued from 
 the throne, with all the energy Heaven could give it: '* Awake 
 O fword againftmy ihepherd, againft the man my fellow, fmite 
 the Ihepherd." — " In fatisfying the claim of my juftice, O my 
 *' Son, in fecuringthe rights of my holinefs, thou muft be (trick- 
 " erf, fmitten, and afflicted. As furety for my loft people, thou 
 " muft bear all their fins. The Devil thine adverfary, muft be 
 " let loofe upon thee; but thou (halt in the iflue, divide the 
 " ipoil with the mighty ; thou (halt tread on the adder, the 
 %i )Oiing lion, and the dragon, (halt thou trample under foot." 
 My dear Oncjlmus, what a place was Calvary's mount on ihis 
 cxna.ordin.jry cccafion. 
 
 To behold the Saviour nailed to the crofs, hand and foot, in the 
 jmidft of alrnoit midnight darknefs, and under the concuflions of t 
 trembling world ; and to add to the horror of the fcene, infulted, 
 mocked, crucified and (lain ! Impious wretches ! Who, when they 
 could fcarcely difcern one another, yet they w'lilper to one ano- 
 ther, « he faved others, himfelf h« cannot lave." If he is fuch 1 
 
 one 
 
Let. 7. ( 147 ) 
 
 one as he pretends to be, God's Son, and equal to him in fupreme 
 -dignity, i( let him come down from the crofs, and we will believe 
 him." We regard not the trembling earth, the lowring fun ; nei- 
 ther the one, or the other, (hall deter us from our purpofe, die 
 he fhail. || Yes, die he muft ; not as a Martyr, to confirm the truth 
 of his doctrine, but as a vicarious propitiatory facrifice, topurchafe 
 an eternal redemption from fin and wrath for his offending people. 
 Die he mud, to refcue us from eternal condemnation, and intro- 
 duce us into the manfions of never-fading blifs. But whofe fuf- 
 ferings were thefe that achieved thefe mighty blefllngs, the*e un- 
 fpeakable advantages ? «f" Who is he ? " the Lamb of God ;" 
 God manifefted in the flefh." Pardon tor infinite offence, can ne- 
 ver be procured but by the merit and atonement of an infinite 
 perfon in the human nature. It mud be blood divine, or in the 
 ianguage of the Holy Ghoft, " the blood of God." Acts 
 xx. 28. 
 
 Permit 
 
 II And was the ranfom paid ? It was 1 and paid, 
 (What can exalt the bounty more ?) for^oa 
 The fun beheld it ■ no, the mocking fcene 
 Drove back his chariot : M'dnight vail'd his face. 
 Not fuch as this : Nor fuch as nature makes. 
 A midnight new ! A dread eclipfe, (without 
 Oppofing fpheres) from her Creator's frown I 
 Sun didft thou fly thy Maker's pain ? or ftart 
 At that enormous load of human guilt, 
 Which bow'd his blefTed head ; o'erwhelm'd his crofs ; 
 Made groan the centre ; burft earth's marble womb, 
 With pangs, ftrange pangs! deliver'd of her dead. 
 Hell howl'd, and Heaven that hour let fall a tear ; 
 Heaven wept, that man might fmilef Heaven bled, 
 That man might never die. 
 
 Night Thoughts, pag. 51. 
 
 He weeps ! The falling drop puts out the fun; 
 He fighs ! the figh earth's deep foundation makes. 
 
 P*g- S9< 
 f Pardon for infinite offence [ and pardon 
 Through means, that ipeaks its value infinite ! 
 A pardon bought with blood ! with blood divine, 
 With blood divine of him I made my foe. 
 
 P a g- 5.3- 
 Youhc's NicraT Thoȣj5ts, 
 
 L z 
 
Let. 7. '( 148 ) 
 
 Permit me now Onefimus to offer you a few thoughts on the 
 dereliction of the Son of God on the crofs. || And here I ima- 
 gine there was no reparation of the divine from the human na- 
 ture. He aiTumed that nature never to lay it aiide. He was as 
 truly, and really Emmanuel on the crofs, as he is now on the 
 throne. This hypoitatical union nothing could pofiibly diflblve; 
 no, not death itfelf, which breaks every tie, loofes every connex- 
 ion, and diflblves every relation between man and man, had no 
 influence here. Death indeed diffolved the union between his 
 human foul and body, but without touching the perfonal union 
 between the two natures in his perfon. This is no more myfte- 
 rious than that which takes place with regard to all Saints; the 
 lad enemy feparates between their foul and body, without ever 
 touchin^the union between Chrift and them. " Death cannot 
 feparate them from the love of God, which is in Chrift: Jefus." If 
 the perfonal union had been <:ilTblved on this occafion, it would 
 have been abfolutely impoflible for the human nature, either to 
 bear that enormous burden of fin and wrath impofed on it ; or to 
 have made an atonement for our fins: Neither would there have 
 been the leail propriety in thefe phrafes, where he who fuffered is 
 faid to be the '* Lord of Glory;" and the blood by which the 
 
 Church 
 
 1! With what peculiar fear and reverence, ought every arti- 
 cle of our holy religion to be inveftigated j particularly thofe pro- 
 found and myfterious parts of it, and among thefe Chrift's dereliction on 
 the crofs mull be acknowledged to be one. There is indeed a greater 
 depth of mvftery, in fome parts of the chriftian fyftem, than others ^ 
 but taking the whole complexly, (particularly that part of it which re- 
 lates to our falvation) we will find myftery written on the front of eve- 
 ry article. The manifeftation of the Son of God in human nature is 
 called a myftery. 1 Tim. iii. 16. The fpiritual union between 
 drift and his Saints is called a myftery. Eph. v. 23. There is 2 
 myftery which the Apoftle calls the myftery of Chrift. Eph. iii. 4. 
 To banifh every thing out of divine revelation, but what is comprehen- 
 liole bv our reafon, there will remain but little behind. To maintain, 
 tuat we are under no obligation to credit any thing in the word of God, 
 that lies beyond the f'phere of our comprehenfion, there will be but lit- 
 tle left us to believe. Upon this principle no man can be accufed for 
 turning Athieft, becaufe he cannot comprehend what God is ; nor of 
 infanity, for denying his own and the exiftence of his fellow creatures, 
 becaufe he cannot tell, how either exift. Becaufe I cannot unravel all 
 the myftcries contained in matter, mould 1 deny it, I would be looked 
 upon, and juftly too as fit for Bedlam. That Chrift was deferted, is be- 
 yond all difpute, we have his own word for it ; his lamentable cry yet 
 founds in our ear?. But to enter into, and particularly define all its cir- 
 cuuiiTances, we cannot. To be dogmatic on this head, might probably 
 argue more of the fool than the chnftian. 
 
Let. 7. ( 149 ) 
 
 Church is purchafed is Paid to he the blood of 'God. I fay then, 
 that Chrift's defertion on the crofs, implied no fuch thing as any 
 
 Reparation of the divinity from the humanity. Neither was 
 
 he deferted, as toanv ceiTation of the Father's love: He was, in 
 all periods, and in ail circumftances the beloved of the Father; 
 and as much fo on the crofs, as when he lay in his bofom from 
 eternitv, or now when exalted to his throne. He is bv wav of 
 eminency the beloved. " This is (that J my beloved Son, (is the 
 language of his God and Father from the excellent Glory) in 
 whom I an well pleafed." This not only points at the (insula- 
 rity of his nature, but at the high' decree in which he flood in the 
 affection and love of the Father. He is God's ele6r. in whom his 
 foul deli^hteth. He loves him as himfelf, as participating of the 
 fame divine nature with himfelf; as heir by a natural and an ef- 
 fential right to all the glory, perfections, and attributes of Deity. 
 If it was poiiible, that infinite love could be augmented, now 
 was the time: Here was a notable occafion afforded for its in- 
 creafe; here was the ne plus ultra of ChrifFs obedience: " He 
 became obedient unto death, even the death of the crofs :" 
 '* Therefore doth my Father love me beeaufe I lay down my 
 
 life for the fheep." — Again, there was no withdrawing of the 
 
 fpirit, which at the ccmn.encerrent of his public miniltry, was 
 given him above all meafure, particularly as the ipirit of holi- 
 nefs. There was no moral evil atending his complaint; no fm- 
 tul impatience; nothing that betrayed in the (mailed degree, 
 any declenfion from that date of perfect and immaculate purity, 
 in which he was conceived, born, and lived. If there had been 
 found in him at any time, the leaft moral ffain, or finful imper- 
 fection, that moment he ceafed to be the Saviour, and the end 
 of his incarnation, life and death rendered abortive. The Lamb 
 of God could nevev have taken away fin, if there had been the 
 leaft moral (lain, either in his nature, or conduct: But he was 
 abfolutely, and for ever, holy, harmlefs, undefiled, and feparat- 
 ed from finners. He endured and fuffered the moft dreadful phy- 
 fical evil, but at the fame time infinitely removed from all moral 
 
 evil. . In a word, here was ho defertion with regard to that 
 
 flrength and power, promiied the Mediator to accompli in the work 
 or man's redemption. The divine nature operated on this occa- 
 iion, tttrthe fupp<$rt of the human, fo that it did not fink under 
 the burden : /i It hough for a time, the man Chrifl was deferted, 
 yet he was upheld. 
 
 Permit me now Oneftmus, to enquire pofitively into the nature 
 of Chriit's defertion on the crofs ; and I imagine it confiittd in 
 this, a temporary fufpenfion of that joy, comfort, and felicity 
 which the man Chnft had all along, prior to this period enjoyed 
 
 in 
 
Let. 7- ( 150 ) 
 
 in the mod ample manner, without any interruption. It became 
 him as furety for finners, to feel in the human nature, the great? 
 eil grief, and the mod exquifite forrows, both in foul and body, 
 on the account of fin imputed to him ; and this was one princi- 
 pal ingredient in his penal fufFerin^s, a fufpenfion of that influx 
 of joy and comfort from the divinity to the humanity, which 
 it formerly enjoyed. 
 
 Dcfertion may be confidered either as total, abfolute, and eter- 
 nal, or only temporary, and partial. The former confifts in the 
 withdrawing of the divine prefence, and a (hutting up under the 
 divine indignation in hell for ever; the latter confifts in a partial 
 hiding of God's face, and a temporary fufpenfion of his favour. 
 God fometimes, for wife ends and purpofes chaftifes his own, 
 "who are near, and dear to him after this manner: Hear how the 
 Church of old complains: The Lord hath forfaken me, and my 
 Lord hath forgotten me. Ifai. xlix. 14. God himfelf confirms 
 the fame truth : In a little wrath I hid my face from thee for a 
 moment: For a very fmall moment have I forfaken thee. Ifai. 
 liv. 9. How often do we find the Saints complaining bitterly, 
 upon the Lord's withdrawing his ufual afiiftance in their redemp- 
 tion from temporal evils ; or hiding his countenance from their 
 fouls. Chrifl, confidered as the eternal Son of God, did not, 
 neither could, experience this temporary, and partial dcfertion : 
 But confidered in his official capacity as Mediator, this was the 
 principal, and moil bitter ingredient in that cup, which the Fa- 
 ther gave him to drink. He for a moment, remained without 
 the feeling fenfe of the divine favour, while at the fame time, he 
 bore the weight of Heaven's indignation both in foul and body. 
 
 Do you a(k Onefimus, what could be the rcafon of God's pro- 
 ceeding thus with his Son ? Without all controverfy, there be- 
 hoved to be fome weighty caufe, why God did forfakc this glori- 
 ous fufferer. There are three caufes, for which God may defert 
 a creature ; for trial, for correction, and for punifhment for fome 
 crime.' For trial, thus according to fome, God left Adam, by 
 withholding that continual influx of grace and (rrength, which 
 was neceflary for his (landing, in order for the trial of his obedi- 
 ence. In 2 Chron. xxxii. 3. we are there informed that God 
 left Hezekiah, that he might know all that was in his heart. " .j .. 
 Again, God fometimes deferts his own children for their correcti- 
 on ; that by fuch a chafiifement, they may be the more (lirred up 
 to the exercife of humility and renewed repentance; to a greater 
 degree of hatred to fin, and lovetoholinefs. In this fenfe, thefc 
 Scriptures are to be underftood, Ifai. liv. 9. Lam. v. 20. 
 Laftly, God my be faidto leave and defert a perion for the punifli- 
 ment of his fin : Thus he left S^ul, when he neither anfwered 
 
 him 
 
Let. 7. ( 151 ) 
 
 him bv Urim, or Thummim. Thus he hath left the whole nati- 
 on of the Jews, Rom. ix. and the profane heathen world, Rom. 
 i. Thus he will leave to eternity, the damned in Hell. 
 
 Allow me now to enquire in what fenfe the Son of God in our 
 nature was left, and deferted. I imagine it could not he for trial, 
 cither to explore and find out what was in him, or to fet us an ex- 
 ample. It cannot he denied that in thofe excruciating pains 
 which he fuffered, he gave the raoft fignal and eminent difplay 
 of obedience and patience. In this refpec\, the Apoftle informs 
 us, Heb. v. 7. that he learned obedience, by the things which 
 he fuffered. But would it not be abfurd to affirm, that to try 
 his obedience, and exercife his patience, was the principal end of 
 his fufferings ? Would it not have been inconfiftent with the wif- 
 do:u, and goodnefs of his benevolent Father, to expofe his Son to 
 fuch direful fufferings, for no other end, than to fee whether or 
 not, he would be obedient ? What a mean and low end do thofe 
 men affix to the defertion, and other fufferings of Chrift, in con- 
 fining them to the trial of his obedience, and fetting before us 
 an example worthy of our imitation. It is readily granted that 
 Chrift fuffered leaving us an example, 1 Pet. ii. 21. but who 
 will be fo daring as to affirm, that all the end of his defertion and 
 
 other fufferings was anfwered by this. Again, neither was 
 
 he left for correction, unlefs for us; of him it was predicted, 
 " that the chaftifement of our peace mould be upon him." Let 
 us confiderthe differing Saviour as he really was, pure and holy ; 
 infinitely removed from every fpot of moral pollution ; was there 
 any thing then, inthisfpotlefs Lamb of God, worthy of correction 
 or chaftifement ? Certainly no.— —It remains then ? that this 
 defertion of ChrifPs was truly, and properly penal ; as a part of 
 thofe fufferings which our finsdeferved, and which divine juftice 
 exacted. He hung between Heaven and earth, a fpe&acle ot 
 miferies, and the reproach of men, and deferted of the Father to 
 atone for our deferting God. There is in every fin, a turning 
 our back, on the Almighty ! " My people fays Jehovah, have 
 committed two great evils, they have forfaken me the fountain 
 of living waters," &c. This complaint might have been with 
 the greateft propriety adopted in ail periods, and in every fuc- 
 feeding generation £nce Adam forfook God in paradife. It was 
 not peculiar to tUa* backfliding generation; we purfue the fame 
 meafures, and pcrhft in the fame practice; and fo probably will 
 every fuccoe^ing 3?e, until the end of time. Since man there- 
 fore deferved to be deferted of God, as a punifhment for his fin ; 
 our glorious Mediator cheerfully fubmitted to this, to refcue us 
 from being eternally caft off; to be deprived of the fenfible fmilcs 
 of his all cheering countenance, and that we might eternally be- 
 hold 
 
Let. 7. ( 152 ) 
 
 hold his face in light and glory ; to live with him in the ftri&eft 
 union, and the moft exalted communion In a word there- 
 fore, I apprehend that the meritorious caufe-of Chrift's defertion, - 
 "was for our deferting God ; the final caufe, our eternal and inse- 
 parable union and conjun6tion with him. Chrift's dereliction 
 on the crofs, although however bitter it was to him, is a well- 
 fpring of everlafting confolation to us; in as much as, it is pro- 
 ductive of the mod falutary bleffings : And what elfe is eveiy 
 thing that Chrift either did or fuffered. His poverty is our rich- 
 es, his wounds our healing, his ignominy our glory, his crofs our 
 crown, his death our life, and his defertion on the crofs our eter- 
 nal union with the Almighty. 
 
 What acute fuffe rings were thefe Omfimus, that thus made him 
 to cry out, yea to roar, as the Lion roareth, iC my God, my 
 God, why haft thou forfaken me." || Why, on this occafion 
 what had he to fear ? Nothisg from Satan: Terrible as he is, 
 what was he in the hands of-an omnipotent, triumphing Savi- 
 our ? Did he not fome fhort time before his fufferings, pronounce 
 his doom, and predict his total overthrow ? John xii. 32. Now 
 is the judgment of this world, now is the Prince of this world 
 call out. Could he dread any thing from the impotent malice of 
 his inveterate foes ? No : He foretold his Difciples, that he had 
 overcome the world. What were their blafphemous fpeeches, 
 their cruel tortures, their infamous, and fcurrilous conduct to- 
 wards him r He defpifed all, rofe fuperior to all ; and behaved 
 mute and filent under all ; except when he rendered blefling for 
 their curfing, and prayer, for their blafphemy. But when he 
 felt the weight of the revenging hand of an infinitely holy Judge, 
 he was conftrained to pour out his foul in the moft bitter lamen- 
 tations. " It is a fearful thing to fall into the hands of the liv- 
 ing God:" But this Chrift did; the truth of this he experimen- 
 tally felt. Chrift/s defertion on the crofs, is not to be underftood 
 extrinfically, as if it meant no more, than juft leaving him in 
 the hands of the Jews, to put him to death in this tormenting 
 manner, as Bellarmine imagined. No, he had principally to do 
 
 with 
 
 (1 Epiphanius writing againft Hilary, who maintained that Chrift's 
 manhood was nothing but a mere phanrafm ; went into the contrary 
 extreme, in maintaining, that Chrift's defertion and other fufferings, 
 tended only to manifeft the truth of his manhood, Have we not fuffi- 
 cient documents of his real humanity, prior to this period ? Do we not 
 find him hungering, thirfting, fatigued, complaining, and weeping ; all 
 which are only competent to human nature? If Chrift had not been de- 
 ferted for fome other end, we would never have heard a complaint 
 from him ; for it is very probable that his bodily fufferings, were little 
 more fevere than the fufferings of thoie who were crucified with him. 
 
Let. 7. ( 153 ) 
 
 with God the Father, as reprefenting the majefty, and fupport- 
 ing the rights of the Deity, as t'e fupreme Judge before whofe 
 tribunal, he was now (ified to anfwer for our dtbc o\ : punifhment, 
 of which his defertion on the crofs was a principal part. Hence 
 the fufferings of our Lord Jefus are, and not without fufficient 
 reafon compared to the pains and torments of the damned in 
 hell. He fuffered for a time the punifhment of lof's; cOnfiffmg 
 in the privation of that comfort and joy, refusing from the im- 
 mediate fruition of God's countenance and prefence; he fuffered 
 alfo the punifhment of fenfe; con filling in the moll grievous tor- 
 ments and pains, both in lou! and body. He felt particularly 
 in his foul ; he felt in a moil lively and exquiGte fenfe, the 
 wrath and curie of the Lord God Almighty, poured like water 
 into his holy innocent fou! : This is what he in an efpeciai man- 
 ner calls the cup which his Fattier gave him to drink. Hence 
 in Scripture language, the term hell, is not only taken to fignify 
 the place of the damned, hut a (late of the greeted diilrcfs, and 
 mifery. Piah xviii. 6. Jonah ii. z. He is faid ** to bear our 
 griefs, and carry our farrows." Now, no forro.w or grief cm pof- 
 fibly be more pungent and fevere, than that which confiils in a 
 prefent feeling of the divine wrath and indignation. He is aifo 
 (aid to be " made a curfe," and conftquently became obnoxi- 
 ous to all thofe torments both in foul and body, which the law 
 bound over the tranfgreffors of it to fufter ; and the holy and jufl 
 law of God, never thundered out its curies in fuch an alarming 
 manner againft any, as againfl the furety, reprefenting the per- 
 fons, and fubmitting to become refponfible for the guilt of his 
 finning people. The law threatning refpccls not only the out- 
 ward, but the inward man : The damned in hell have nothing 
 further to fufFer than the pains inflicted on the one, and the an- 
 guifh which feizes the other. When we fay that Chrill fuffered 
 the pains of hell, we do not mean that he was cafl into the place 
 of the damned; but this militates nothing againfl his fuffcring 
 both the pain of lofs and fenfe, which conilitutes the torments of 
 the wicked in that awful place. When we fay, that the wicked 
 (hall be turned into hell, we never mean that the place is any 
 part of the punifhment, nor of the dcht which the (inner owes to 
 the juftice of God for law tranfgreflion : For, where ever the 
 wrath of God is poured out in the fulnefs and extent of it upon 
 the (inner, in foul and body, there is hell, be where it will. 
 And hell, as well as Heaven, commences in this life: A guilty 
 and an awakened conscience is a part, and the commencement 
 of infernal torments; prefent joy and peace in believing, isa pre- 
 hbation, and foretafte of Heaven, and the firft fruits of endiefs 
 felicity. 
 
 Oneftmus 9 
 
Let. 7. ( 154 ) 
 
 Oneftmus, juft as I had finiflied my letter, my friend Superbr/s 
 made his appearance; was glad, he had been fo happy, as to 
 catch the opportunity of hearing the contents before it was Tent 
 off. After I had read it, he objected particularly againft the ac- 
 count given of Chrift's fufferings, making them in a certain de- 
 gree equal to the punifliment of the damned in hell. " Such a 
 <( mode of expreflion, (added he) will certainly involve your 
 €C doctrine on this head into the grcateft abfurdities. Will it not 
 tc follow of courfe, that there were thefe two principal ingredi- 
 " ents in his fuffering, defperation, and eternal duration ? Do 
 ce not thefe enter into the compofition of the fufferings of the 
 c< wicked in hell ? I can fcarcely believe, that great and grie- 
 f c vous as the fufferings of the Redeemer were, that they were 
 f' fo aggravated as you infinuate." 
 
 You need be in no dread Superbus, that abfurdity wjlt be the 
 confequencc of my doctrine on this head : You are carefully 
 to diftinejuifh between the punifliment inflicted by the great 
 Judge, and thofe adjuncts which are neceffarily connected with, 
 and flow from the imbecillity and frailty of the creature fuffering ; 
 or in other words, between thofe things which are effentially in- 
 cluded in the punifliment inflicted,, and thofe things which are 
 merely accidental to it. Jefus as our furety, fuffered the former, 
 viz. all that punifliment which the law of the righteous Judge 
 threatens, for fubftance, infernal punifhments; but the latter, 
 he fuffered not, neither could, viz. thofe ingredients, which ars 
 merely accidental, and flow from the nature of the creature fuf- 
 fering. The defpair, and eternity of the wicked's punifhment 
 in He!! are of this kind. Thefe belong not effentially to the pu- 
 nifnment threatened, and inflicted by the righteous Judge. Thefe 
 caufes from which defpair originates ccyld find noplace in Jefus: 
 He certainly knew, that although however great and grievous his 
 pains were, they would be but momentary, and that he would 
 obtain a glorious outgate. Such a reflection as this, cannot find 
 place, no not in the remotcft degree in the fouls of the damned. 
 €t Go ye curfed into everlafting fire," will be a fentence irrevo- 
 cable. Everlaftin'g destruction from the pretence of the Lord, 
 and from the glory of his power, will be the awful doctrine found- 
 ing in the caverns of the pit, for ever and ever. Jufticc exacts 
 the laft farth'ng, and without reftitutiori there can be no feope of 
 releafe. Defperation then, doth not fo much refpect the puhi(K- 
 ment, as its eternal duration. If the wicked in hell had but the 
 remote*! profpe£t, of ever emerging out of that gulph of nailery, 
 there would be no caufe of defpair. This gleam of hope, can on- 
 ly arife from a capacity in the creature to make an atonement 
 for his by-paft, and preient offences : But a finite atonement for 
 
 an 
 
Let. 7. ( 155 ) 
 
 an infinite offence, can never be accepted of by the jnftice of 
 God, for it requires the uttermoft farthing, and out of that gloo- 
 my dungeon thefe prifoners of darknefs can never be releafeu 
 until this be paied. With regard to our Lord Jefus, it is very* 
 ohfervable, that at that very period, when his fufferings arofe to 
 the very higKeft pitch, when the floods of divine wrath overn helm- 
 ed his foul, and a vail drawn on the Father's countenance, there 
 was, I fay, even then inflead of defperation, the ftrongeii faith 
 in the Father's love, care, and protcaion. " My God, mv 
 God." With regard to the eternity of the wicked's fu fieri ng in 
 hell, this could be no ingredient in the fufferings of Chriit. As 
 I hinted formerly, eternity is not an effential ingredient in the 
 pumfhment of the wicked "in hell: It belongs not to the puntfh. 
 ment effentially confidered, hut originates entirely from the in- 
 firmity of the creature fuffering, which cannot by fuffering; Satis- 
 fy ; yea inftead of this adds fin to fin. What can be expeded in 
 the pit of deftru&ion, but impatience, murmuring, fretting, ac- 
 cusing, and blafphemingthat Almighty arm, which crumes them 
 under its vengeance. Upon fuppofition, that the finhil crea- 
 ture by fuffering, could fatisfy, there would be nofuch a thing as 
 eternal torments; " the worm would die, the fire would be 
 quenched." The merit of Jefus, confiding in his obediential 
 life, and fotisfaaory death, was fufrkient to fatisfy for all the 
 iniquities and tranfgreflions of his (inning people, without his fuf- 
 ferings being eternal. And why ? Bccaufe he was a divine per- 
 fon. It was neither neceffary, nor pofiihle, that his fufferings 
 fliould be eternal : Not neceffary, becaufe he was capable by his 
 temporary fufferings, to anfwer every claim that the juftice of 
 God had' upon him as furety. Again it was not pofiihle that his 
 bufferings could be eternal"; because if the law had required an 
 eternity of fuffering, fatisfaaion never could have been made, 
 and mankind would have been reduced to the fame predicament 
 with the fallen Angels; bur this was no part of the law threat- 
 ning, effentially confidered. Further, it was not poflible for 
 thisreafon, it was requifite that he who died to purchafe falvat;- 
 on, mould live to confer, and apply the fame to all for whom it 
 was procured. 4i He died for our offences, he rofe again for our 
 j unification." 
 
 I a& you now §uperbus, whether or not, from the confedera- 
 tion of the awful feverity of ChriiVs fufferings, was there think 
 you no more intended by them, than merely to confirm the truth 
 of his doarine, and fet before mankind a copy for imitation, if 
 called upon to fuiTer ? 
 
 " Philemon, I freely acknowledge, and I firmly believe, 
 *' that viewing the fufferings of Jefus complexly, in the garden, 
 
 . : " and 
 
Let. 7. ( 156 ) 
 
 and on the crofs, the cup was too bitter for him to drink, con- 
 fidered in the capacity only of a Martyr, Confidering the 
 death of Jefus, as a proper and real fattsfactton for our fins, I 
 can eafily and rationally account for his agony in the garden, 
 *' and his defertion on the crofs, and upon no other foot.ng what- 
 €< ever. In making his foul an offering for fin, I can account 
 " for his preflure under the burden of finners guilt and God's 
 (f wrath. Upon this footing, I can account for ft God's being 
 * c juft, in juftifying the ungodly." Viewing the great and ii|- 
 " timate end of ChrilVs death, as a fatisfa£tion to the often deq 
 fe juftice of God, and to turn away his wrath from the (inner; 
 * c I can behold with rapture and delight, the great Judge " blot- 
 f* ting out our fins as a cloud, and as a thick cloud our tranfgref- 
 *' fions :" Accepting our polluted perfons, and imperfect facrifi- 
 " ces; admitting us into favour here, and receiving us into his 
 f' glory hereafter; and all this in a confiftency with the holinefs 
 " of his nature, and the rig-hteoufnefs of his law. Upon this 
 f account alfo, I can fee the propriety of the Church's exclama-p 
 *' tion, we are all as an unclean thing in thy fight, and all our 
 " righteoufnefTes are as filthy rags. Ifai. Ixiv. 6- Why doth 
 * c the Church here fpeak of their righteoufnefs in fuch diminu- 
 ft tive, and vile terms? Becaufe in point of jufrification before 
 lC God, they were but as rags, and could not fcreen them from 
 f € the ftorm of God's wrath; and filthy rags, which, if depended 
 '* on, and trufted in, as the meritorious caufe of th ;ir falvation, 
 " would but render them mere vile in the eye of infinite parity. 
 £e The Church certainly had fome other right eoufrrefs in view 
 f* before fhe could entertain fuch an opinion of her own : Yes, 
 <c a righteoufnefs, in which the all-penetrating eye of God can 
 iC efpy no blot, his righteous and holy law no imperfection. 
 * c Whofc righteoufnefs is this ? What is it ? The righteoufnefs 
 f* of the Son God, in man's nature; confiding in the holinefs of 
 * c his nature, righteoufnefs of life, and fatisfaclory death. This 
 *' righteoufnefs, the fame evangelical prophet in name of the 
 " Church propofes to giory in: I will greatly rejoice in the 
 f* Lord, my foul ihall be joyful in my God, for he hath cover- 
 '* ed me with the robe pf righteoufnefs, and with the garments 
 " of falvation. || lean now fee, that the great Apoftle'.of the 
 f* Gentiles did not acl: fuch a fooliffi part as 1 have often thought 
 c< he did, at leaft I never could account for his looking with fuch 
 fC an indifferent eye, and entertaining fuch a poor opinion of 
 •' his own righteoufnefs, as he once did. '* When it pleafed 
 '* God to reveal his Son in him," that righteoufnefs which he 
 " counted gain, he then " counted lofs, yea dung, for the ex- 
 
 t( celiency 
 II Ifai. Ixi. 10. 
 
Let. 7. ( 157 5 
 
 " cellency of the knowledge of Jefus Chrift bis Lord." &c. He 
 " made a total renunciation of all his, (falfely fo called good 
 t( works) and took up his refuge, for time and eternity, under 
 " the covert of ChrilYs righteoufnefs, as the only, and alone 
 " ground of his acceptance with God, in regard both of his per- 
 " fon, and fervic.es. || 
 
 " My dear Philemon, I begin to fee more and more into the 
 *' glory and excellency of the chriftian fyftem, as having an en-- 
 " tire reference to Jefus the Mediator: I fee all the great lines 
 " of divine revelation meeting and centering in him; all the 
 " promifes yea and Amen in him; the curfe threatened in the 
 " law borne by him; the falvation of finners fecured, and only 
 " fecured by his death, and blood-lhedding : I perceive all the 
 (t perfections and attributes of Deity, more highly honoured, 
 ft and more extenfively glorified, than ever they could have 
 f{ been by the un finning obedience of the firfl Adam. May the 
 €t Spirit of wifdoHi and revelation difcover to me more and more 
 " the knowledge of this great myirery of godlinefs, " God ma- 
 '* nifefted in the fkfh;" ft to take away fin by the facriflce of 
 ft himielf; that I may know him in the power of his refurrecli- 
 
 ** on, and the fellowlhip of his fufferings." Having thus 
 
 fpoken, Superbus returned home. 
 
 Onefimus, what mull the demerit of (in be, when we behold 
 the innocent Lamb of God fuftering fo grievoully for its expia- 
 tion ? Although he was inherently holy, yet he experimental!)' 
 felt its evil nature, its bitter effects. Never was there fuch a glo- 
 rious difplay given of God's holinefs, and hatred againfl fin, as 
 
 on mount Calvary, in the fufferings of his own Son. For one 
 
 fin of the Angels, he caft them out of Heaven into hell, referv- 
 ing them in chains oi darknefs, unto the judgment of the great 
 day. Di.'obedience, even in thefe exalted fpirits cannot be dif- 
 
 penfed with. God will by no means clear the guilty. For 
 
 the iniquity of the old world, he rid the ea^th of that perverfe ge- 
 neration ; fwept them into eternity by the waters of the flood. 
 How deteftaMe muft fin be to the eyes of his glory, when he fo 
 foon after the creation deftroyed his creatures, and depopulated 
 this terreftrial globe. Sin is not to be ventured on without foon- 
 cr, or later, being puniihed with the mod direful vengeance. — For 
 the fin of Sodom and Gomorrah, Jehovah did a new thing, varied 
 the puniftiment, adapted the vengeance to the crime ; for burn- 
 ing in their luft, he burned them up with fire and brimftone from 
 
 Heaven ; 
 
 11 Thy merit w 
 Imputed, fhall abfolve them who renounce 
 Their own, both righteous, and unrighteous deeds; 
 And live in thee tranfplanted ; 
 And from thee receive new life. Milton. 
 
Let. 7. ( 158 ) 
 
 Heaven; probably, this was a foretafte of everlafting burnings* 
 What a dreadful florm ! Sec the elements gathering with fire 
 and brimltone ! Why, do you reply, is there no pity in God } 
 Yes, he is very pitiful and tender in his mercy : But he is juft, 
 he is holy too. What can mercy do with preiumptuous unre- 
 lenting finners, but deliver them over into the hands of divine 
 juftice. Wo to that man, to that people and nation, who have 
 mercy for their enemy. Ye adulterers, ye aduflcreiTes, n more 
 
 levere judgment is awaiting you, than befel Sodom. -You 
 
 would perhaps think, it was but a very fmall tranfgrcifion in 
 Adim, and a flight breach of the divine law, that God ihould 
 have dealt fo leverely with him, and with all his pofterity. I 
 {aid a flight tranlgreffion ; perhaps in fo faying I tread upon the 
 holinefs of the divine nature, I then recall it, and with more 
 propriety fay, that I know not the meaning of the phrafc: A 
 flight tranfgreflion, a fmall offence, and yet againil an infinitely 
 holy majefty ! Every fin whatever, deierves God's wrath and 
 curie, both in this, and in the life to come. Small as fome may 
 account the firil fin, it did not efcape the curfe of God; yea the 
 very ground on which fin ners tread, iscurfed for his fake. From 
 the entrance of the firft fin into the world to this very day, the 
 whole creation groans under the fin of guilty man. Even the 
 very ferpent for the ill ufe the Devil made of it in tempting 
 our firft parents efcapes not the curfe. Have we not the greateft 
 reafon to exiaim, " Who fhall Hand before fuch a holy Lord 
 God ?" Is it poffible for any man, for any nation, going on in their 
 trefpafTes, to promife themfelves immunity from the curfe<of a 
 holy, and fin-revenging God, when we have fuch fignal exam- 
 ples exhibited before us, in pad ages ? Let none in this prefent, 
 or any fucceeding wicked age think, that God winks at their 
 fin, becaufe judgment is not prefently executed. If men take 
 
 their time to fin, God will take his to punifh. But if thefe 
 
 examples will not fuffice to evince the holinefs of the divine Be- 
 ing, and the deteftable nature of fin 5 let us repair to Calvary's 
 mount, and there, I prefume, we will fee the mod glorious and 
 eminent difplay that ever God gave of his hatred to fin, and re- 
 gard to holinefs. Here we behold the innocent Lamb of God, 
 opprefTed and afflicted, bearing the griefs, and carrying the for- 
 rows of his finning people. " Jehovah making to meet on him 
 the iniquity of us all." Rather than fin Ihould go urtpunifhed, 
 he will take vengeance on it in the perfon of his own Son. The 
 curfe of the law mufl light fomewhere : To fee it light on the 
 head of finning Adam ; to fee perfonal tranfgreflbrs caught in 
 the net, and fall into the fnare, which their own hands have 
 made, is no matter of furprifc; but to fee God's dear Son, who 
 
 did 
 
Let. 7. ( 159 ) 
 
 did no evil, neither was guile found in his mouth, caught in the 
 ttoicket, and as a propitiatory facrifice confumed in the fire of 
 God's wrath, argues the mod invincible hatred to fin, and the 
 mod eminent love to holinei's- ■ In a word, not all the vials of 
 judgments, that have been, or (hall be poured out upon a wick- 
 ed world; nor the flaming furnace of a guilty (inners confeience ; 
 nor the irreversible fentence againft the rebellious Devils ; nor 
 the groans of the damned in hell, give fuch a demonftrario* of 
 God's hatred to (in, as that of his wrath let loofe, and poured out 
 upon the Mediator. 
 
 May you my dear Onefimus, increafe more and more in your love 
 to holinefs, and hatred to fin. May your garments be preferved 
 unfpotted in the world, and you prefented without fpot or wrin- 
 kle before the throne of the divine glory, where no fin can enter : 
 That thefe things may be the happy lot of my Onefimus, is the 
 fincereft wifli and prayer of his moft affectionate 
 
 PHILEMON. 
 
 LETTER VIII. 
 PHILEMON to- O N E S I M U S. 
 
 Dear Onefimus. 
 
 AM fure from the religious turn of your mind, you are often 
 * delighted, and highly entertained, in ftudying the book of na- 
 ture. What a rational pleafure to a ftudious contemplative 
 mind, doth this great volume afford. Whither can we poifibly 
 turn our eyes, but we will find a mod affecYing difcovery of the 
 wifdom, goodnefs, and almighty power of the great Creator, in 
 the woiks of creation, and common providence. Omnia plena 
 Jovis, (faid an ancient Heathen,) all things are full of Jupiter: 
 In him we live, move, and from him we have our being, is the 
 language of infpiration, with regard to the fulnefs, omnipotence, 
 and omniprefehce of the invifible Deity: f The invifible thing* 
 of him from the creation of the world, are clearly feen, being un- 
 derftood by the things which he hath made, even his Eternal 
 fwwer, and God-head. || If we ftiould but take the mod curfory 
 and tranfienL view of the diipendous works of the Almighty in 
 creation, fre Cannot but be filled with the greateft reverence, and 
 
 the 
 t A&s xvii. 28, (| Rom. i. 20. 
 
Let. 8. ( 160 ) 
 
 the moft profound veneration. Is it poflible to contemplate the 
 ' vifihle perfections of the invifible Deity without crying out, great 
 and marvellous are all thy works Lord God Almighty, jull and 
 true areihy ways, thou King of Saints: Who (hail not fear and 
 glorify thy name, tor thou only art holv ? f How vain and ufe- 
 lefs will all our (peculations on the Almighty Creator be, whether 
 ar&fmg from divine revelation, or the manifcrlation of himfelf in 
 the works of creation and providence, if they have n t this prac- 
 tical tendency, to beget, and nouriih in our minds a deep vene- 
 ration for, and a prevalent defire after, a ciofeand intimate con- 
 nexion with the Father of our fpirits. What afpiring reflections 
 fhou r d pofFels our minds, when investigating the nature, and 
 prying into the end and defign of God's handy-works: When 
 we confider, that that almofl: infinite varietv of creatures- both 
 above and below, was created for the fervice and benefit of.- man. 
 The Almighty has eniifted every creature into our fervice, in 
 fome meafure or other. For our benefit, the fun arifes, and like 
 a ftrong man, rejoices to run his race, circling from the one end 
 of Heaven to the other, not only to proclaim his great Creator's 
 praife, but to enlighten and invigorate our lower world. He 
 harh alfo fet the moon in the Heaven's to direct our fteps in the 
 night, in the abfence of the fun, and to difcern the feafons : For 
 us thefe glorious luminaries fhine. For us doth the trees blof- 
 fom, and the earth vegetate. For us are the clouds engendered 
 in the lower regions of the air which pour down their influences, 
 to fertilize our plains, and afford drink to man and beaft. For 
 us doth the thunders roll, the wind blow, and the feas flow. 
 •' How great is his goodnefs, and how great is his beauty" ! If 
 you call: your eyes on that capacious bafon hollowed by the hand 
 cf the Almighty, out of which theextenfive garden of this world 
 ts watered, you will find an admirable diiplay of the divine good- 
 nefs, as well as the infinite power and wifdom of God. Some- 
 times we behold this vaft collection of waters almoftin a flate of 
 ira<rnation ; its furlace as fmooth as glafs; its roaring waves 
 hufhed in filence: But almofl inilantaneoufiy it grows outragi- 
 ous. It is for ever changing : A fit emblem of all fublunary en- 
 joyments. That " there is no abiding thing under the fun," 
 is the aphorifm of the wifeft of men. Lately, when walking by 
 the fea-fide, I had this verified.* From the mod profound calm, 
 in a moment, it lifted up its proud waves, almoft above the high- 
 eft mountains : Some rolling with the moft majeftic air, others 
 breaking with the moil impetuous force againft the (bore; and 
 then retreating back into the bofom of the great deep : Some 
 dafhing themfelves into pieces with ungoverned rage, and whit- 
 ening 
 - t Rev. xv. 3, 4. 
 
Let. 8. ( 161 ) 
 
 ening into foam. What a hideous roar is heard, when thele 
 mighty billows beat the ihere, enough to ftrike the ftouteft heart 
 with horror and amazement \ When the royal prophet would 
 paint the divine Being in all the terror of his majefty and 
 glory, he reprefents him as mightier than thefe great fea-billows. 
 The floods have lifted up O Lord, the floods have lifted up their 
 voice; the floods lift up their waves. The Lord on high is 
 mightier than the noiie of many waters, yea than the mighty 
 waves of the fea. j| When Ifaiah would reprefent him in the 
 greatnefs of his power, he exhibits him to our view as meafuring 
 the waterS in the hollow of his hand, f 
 
 In the midit of fo much diforder, confufion and rage, why 
 do not thofe impetuous waters abandon their capacious bed, 
 and deluge the world r No reafon can be affigned for this re- 
 ftraint but this, namely, that the fame Almighty all powerful 
 hand, that lifts up the afpiring waves of this tumultuous flood, 
 has fet their bounds that they can never tranfgrefs. " Hitherto 
 fhalt thou go, and no further, and here (hall thy proud waves be 
 flayed, " is the retraining mandate of the Lord of thefe turbulent 
 waters. Go ye finners who are impetuouflv bent on your ini- 
 quitous courfes, and learn from thefe tumultuous waters, learn 
 obedience to your Maker's will. Can no bounds Heaven hath 
 fet, will no law which the great God prefcribes, keep you within 
 bounds ? Alas ! You are like the fea, in all its turbulence, would 
 to God you would learn to refemble it, in all its oblequioufnels 
 to the will of Heaven. 
 
 A moft melancholy fcene prefents itfelf to my view in the 
 midfl of this dreadful florm. Rolling on thefe mountains of 
 waters, I behold a large (hip, without one (ingle maft, without 
 the leafl. aid or afliltanee, and without all hopes of ever making 
 the land. See the wretched paflengersall d.fconfolate, the failors 
 Handing agnail, and the Pilot himfelf defpairing of fuccefs, hangs 
 his drooping head upon the heim. Alas ! what can they do. 
 They imagine with themfelves, that they hear in every heaving 
 billow, this a'arming and mortifying fummons, " prepare for 
 death and judgment." Notwithftanding of the utmoft effort of 
 ftrength and (kill, the ftorm baffles all their endeavours. There 
 is one expedient yet left; they betake themfelves to prayer, they 
 pour out their whole fouls into his bofom, who fits on the floods, 
 and commands the deep. That gracious and indulgent Being, 
 who holds the winds in his fift, allays their fury, and rebukes 
 the raging waves, and conducls the weather-beaten (hip to the 
 
 defired 
 H Pfal. xciii. 3, 4. t Ifai. xl. 12. 
 
 M 
 
Let. 8. ( i6z ) 
 
 defired haven. You will find a moft picturefque account of a 
 fea-ftorm drawn by the royal Pfalmift in the moft emphatic lan- 
 guage imaginable. Such as have been on the briny deep upon 
 fuch occasions, have found the defcription verified in every parti- 
 cular. They that go down to the lea in {hips, and do bufinefs 
 in great waters : Thefe fee the works of the Lord, and his won- 
 ders in the deep. For he commandeth and raifeth the ftormy 
 wind, which lifteth up the waves thereof. They mount up to 
 the Heavens, they go down again to the depths, their foul is 
 melted becaufe of trouble. They reel to and fro, and ftagger 
 like a drunken man, and are at their wits end. Then they 
 cry unto the Lord, and he bringeth them out of their diftrefs. \\ 
 How much of the wifdom and goodnefs of the great Creator 
 is to be (ccn in this huge collection of waters. This vaft tract 
 of fea was never intended by the Almighty as an infuperable bar- 
 rier to keep diftant nations in a ftatc of perpetual ignorance of 
 one another, and confine each of them within their refpectivc 
 bounds; hut as a medium for their union, and focial intercourfe 
 with one another. By this means, the great author of nature 
 hath made each individual country an ample compenfation fot 
 the want of fome productions. His intention therefore, was to 
 render the conveyance of all forts of commodities to diftant coun- 
 tries perfectly eafy, and expeditious, which would have been al- 
 together impracticable without fuch an expedient and mode of 
 conveyance. Nothing but the moft profound ignorance can 
 tempt any one to maintain, that the fea is the greateft obftacle 
 in the way of one nation mingling with another, or participating 
 of the commodities and productions of diftant climes. Horace in 
 a fit of ill humour, when deprived of his beloved friend Virgil) 
 who had embarked for Greece, calls down heavy imprecations on 
 his head who firft invented the art of navigation, -f That Poet 
 considered thofe large tracts of fea which divide one country from 
 another, as fo many trenches hollowed by the hand of the Al- 
 mighty, on purpofe to hinder all intercourfe and correfp^ndence 
 between them : And according to him, it was an act of the high- 
 eft p dumption to tranfgrefs thefe bounds. f HoW 
 
 II Pfal. cvii. 
 
 *t XI II robur et aes triplex, 
 Circa pectus erat-qui fragitem truci, 
 Comniifit pelago ratem, 
 Primus, &c. 
 
 X Nequicquam Deus obfeidi, 
 Pruden? oceano diflbciabili 
 Terras, (i tamen impiae, 
 Non tangenda rates tranfiliunt vada. 
 
 Carm. lib. I. 
 
How much of the wifdom and goodnefs of the Almighty is to 
 he feen, in the flux, and reflux, of this liquid element. The fea 
 flows fuccemvely fix hours from fouth to north; at leaft this di- 
 urnal courfe is but feldom interrupted; and rifes fometimes 
 more, and fometimes lefs upon our coafts. Xhis is what we call 
 its flux, or flood. It continues in that ftate about a quarter of 
 an hour, and after that begins to recede, and gradually decreafes 
 fix hours more. This return of the waters from north to fouth, 
 and from out coafts to the main ocean, is what is called its re- 
 flux, or ebb. The water remains about a quarter of an hour in 
 this lowed (late, and after that makes again towards the (bore. 
 This is obvious to every one who has taken the leaft notice of 
 the fea's motion. Such floods are ftrongeft, and thofe tides are 
 hio-heft which fall out at the new, and in the full of the moon, 
 and thefe are generally termed fpring-tides as the former are 
 called neap-tides : And thefe fpring-tides are always liig;;ieft at 
 the equinoxes. This ftrange phaenomenon being common, and 
 always, aimoft invariably the fame, we behold it with an eye of 
 indifference ; but if it was to happen like the traniit oi fome of 
 the heavenly bodies over the fun, the inland parts of the coun- 
 try would be aimoft totally evacuated, and ou^fea coafts crowd- 
 ed to behold with amazement and terror, the awful fight. 
 " God's way (in this, as well as in many other parts of his 
 providential difpenfations towards the children of men) is in the 
 fea, and his paths in the mighty waters, and his footfteps are not 
 known." 
 
 Do you a(k, what reafon is amgned for fuch a phenomenon ? 
 Naturalifts are extremely divided in their opinions on this head. 
 Some imagine, that this effect is produced by the moon's preffure 
 on the ocean when fhe pafTes directly over it, and makes the 
 waters to rife on the fhore by the elaftic body of that air which 
 intervenes between her and the ocean, and which ftruggles to 
 expand itfelf through the waters paffive obedience to fuch an 
 impreflion.— — Others again maintain, that it is not owing to 
 the gravitation of the moon upon the fea, but to the prefture of 
 the earth and fea together upon the mocn which have an innate 
 tendency to approach that heavenly body. But as fuch an en- 
 quiry is very precarious, I decline it: And inftead of enquiring 
 into the efficient caufe of thefe alternate motions of the flux and 
 tfeflux of the ocean y I would enquire into th« great defign, and 
 
 principal 
 
 . M a 
 
 Bt 
 
Let. 8, ( 164 ) 
 
 principal aim, of an all-wife providence in this wonderful me- 
 chanifm. To decide pofitively on that fyftem of laws and rules, 
 which are fo much inveloped in myftery, and beyond the utmoft 
 reach or* our capacity, is rather prefumptuous; But to remain 
 entirely infenfiblc of thofe infinite obligations we lie under to the 
 great Author of nature, I think is fhameful ingratitude 5 or at 
 lead fuch a want of attention, as is highly blameable. 
 
 One great advantage we reap by the tides, particularly the 
 fpring tides is, that they clear the channels of our rivers, and by 
 that means render them deep and large enough for the convey- 
 ance of large mips to the moft populous cities, which otherwise* 
 could never be accomplifhed. How often are the mariners 
 obliged to wait for feveral days for this commodious increafe of 
 the waters, and to make the beft improvement of fuch opportu^ 
 nities when they offer, to fail with fafety into the road, or port 
 to which they are bound, or up the river itfelf, without the lead 
 danger of running a ground for want of a fuflicient depth or 
 water. 
 
 Another fpecial advantage we enjoy by the cOnftant motion 
 of the fea, is, it is prevented from corrupting and breeding the 
 moil: infectious vapours; which would inevitably be the cafe, 
 from its continuing in a ftate of (lagnation for any confiderable 
 length of time. The indulgent, and beneficent Creator, has 
 not entrufted fuch an important, and falubrious fcheme to the 
 uncertain, and precarious winds: For although he has appointed 
 them to purify the air all around our habitations, and to render 
 the productions of the earth by their repeated influences and im- 
 preflions, the more eafy ; and although the winds are more fer- 
 viceable on the fea, than the flrongeft horfes could be by land, 
 for the expeditious tranfportation of our commodities, yet their 
 blafts are very uncertain, and often fucceeded by long calms, 
 which would foon breed corruption in this capacious bafon. By 
 this motion of the lea, thofe various impurities of the earth which 
 are conveyed by the rivers into the fea, are fo far from gathering 
 together, and creating any contagion, that they are difperfed, 
 and attenuated, and by their perpetual agitation thrown upon 
 the furface of the waters, where they are exhaled into vapours, 
 and'in their defcent converted into ouf fervice, by promoting 
 vegetat on. 
 
 But* in order that the fea may be the more effe&ually preferved 
 from all contagion, the flux and reflux of its tides are ordained 
 by an alt-wife providence to ftir up daily the falts with which it 
 abounds, from one end of this great refervoir to the other. And 
 were not its waters to be thus in a perpetual ftate of agitation, 
 the faiine particles contained in them would immediately fubfide, 
 
 of 
 
Let. 8. ( 165 ) 
 
 or fink to the bottom, and in this cafe, a putrefa&ion in the wa- 
 tery flood would foon he the inevitable confequence. Moreover, 
 if the waters on our fhores were to lofe their brackifh quality, 
 they would not only put rify and grow infe£tious, but they would 
 no longer prove fo nutrimental to our fifh, by which we would 
 lofe a very delicious part of numberlefs animals, which are ap- 
 pointed by the bountiful hand of nature's God for our fubfiftence. 
 
 Do you afk On j ftmus, from whence has the fea its faltnefs ? In 
 anfwerto your query, I would afk you, from whence has the fire 
 its heat, the fun its light, or the Ethiopian his hlacknefs ? The 
 great Author of nature, created the fun a luminous body, be- 
 caafe otherwife it would prove of no fervice to mankind; and 
 the fame all-wife and beneficent Being, has beftowed this faline 
 quality on the fea-waters, becaufe otherwife he knew, that they 
 would prove detrimental, inftead of being any ways advantage- 
 ous. Some indeed impute its brackifh quality to fome beds, or 
 rfrata of fait, which lie in fubterraneous caverns, and Jiaye a fe- 
 cret intercourfe with the fea; the extremities whercpf are gradu- 
 ally impaired, and warned away by its waters. J imagine, it 
 muft be a very great miftake to impute fo general an effect as 
 the faltnefs of the fea to fo local and fortuitous a caufe, as that of 
 the extreme parts of fuch flrata of fait as above mentioned being 
 warned away by the fea. The Almighty has made the waters 
 of the fea fait, that they might always continue in a ftate of 
 purity, and be ever ready at hand to ferye us. I think it may 
 be confidently afTerted with regard to the brinifh quality of the 
 fea, as it may of the fifhes themfelves, who cannot fiibfiit in any 
 other water. Now, no one will certainly have the afTurance to 
 fay that the fifhes who inhabit this watery flood, came thither by 
 mere chance; that brackifhnefs, therefore, which we find in 
 thofe waters, and is fo requifite for the nounfhment and fupport 
 of their inhabitants, is no more cafual than they themfelves are. 
 The fame Almighty Creator which gave being to the fifhes of 
 the fea, prepared for them, from the creation oi~ the \vorld an ele- 
 ment fuited to their natures, and at once furnifhed it with thpfe 
 faline particles, without which they could not poffibly fubfift. 
 
 How much of the wifdom and goodnefs of the great Creator is 
 to be feen in the brackifh quality of the fea-waters. The mofl 
 minute particles of the fea-falt grow volatile, and are exhaled 
 with the vapours, and diffufed all over the face of the earth in 
 order to become one of the main principles of vegetation. Again, 
 thofe grains of fait which are more grofs and weighty, refifl the 
 influence both of the fun and air, which exhale thofe vapours, 
 and by this means fix the meafure of evaporation. The greater 
 the quantity of thefe faline particles is, which retards the rare- 
 faction. 
 
Let. 8. ( 166 ) 
 
 faction, the lefler quantity of watery particles afctncj into va- 
 pours. The fait, therefore, which renders the water heavy, 
 makes the evaporation of the latter lefs profufe : From whencr 
 it is evident, that we are indebted to the brackifh quality of the 
 fea tor that due proportion of frefh water which is exhaled from 
 thence by the fun for our fervice : Since without fuch refinance 
 ofthefefalts it w^uld exhauft fuch a profufion of vapours as would 
 be more apt to deluge the earth, than render it fertile. In this 
 particular, therefore, as well as in every ether hand-work of the 
 Almighty, we may difcover with eafe, how all the parts of na- 
 ture with one voice, as it were, agree to promote the welfare of 
 mankind. How mean and worthlefs a philofophy muft theirs 
 be, who, whilft they are making the ftrifteft refearches into the 
 fecrets of nature, wholly', or at leaft too much, difregard thofe 
 gracious ends of divine providence which are fo vifibly difplayed 
 in the minuteil parts of the Creation. And how blame-worthy 
 muft they be, who, inftead of referring thofe invaluable blefijngs. 
 which arc fhowered down upon the earth, and the whole race of 
 mankind, to the wifdom of God, and his tender concern tor his 
 creatures, either impute them to undefigning caufes, or look up- 
 on them as the effe6b of blind chance. 
 
 Oneftmus, if we would explore the bofom of the great deep, 
 and take a minute furvey of its almoft numberlefs inhabitants; 
 what a prodigious talk would it be. The royal Pfalmift fpeaks 
 oi the inhabitants of this watery region as countlefs. || So is this 
 great and wide fea, wherein arc things creeping innumerable, 
 both fmall and great beafts. There go the fhips, there is that 
 Leviathan whom thou haft made to play therein. Thefc all 
 wait upon thee, that thou mayeft give them their meat in due 
 feafon That thou giveft they gather; thou opened: thine hand, 
 they are filled with good. O ! what a numerous family has 
 providence to fupport. None but he, who is all-fufficient could 
 fupply fuch a prodigious number of creatures, all depending on 
 him, and expecting their habitual fupply from his infinite and 
 inexhauftible beneficence. From the great Leviathan, to the 
 fmalleft minnon, they have all their eyes directed to him who 
 is good, eiTentially, and communicatively good: And in their 
 way, they all praife him : Yes Oneftmut, we will find no ingra- 
 titude but among the human fpecies, among men conftituted 
 the lords of the creation ; but among creatures, made after the 
 image of God. All thy works mail praife thee O Lord. I leave 
 it to the philofopher to enter into the bofom of this capacious 
 refervoir, and fpecify the numberlefs inhabitants which Almigh- 
 ty power has created, and Almighty goodnefs fuftains, and re- 
 turn 
 H Pfal. civ. 25, 26, 27. 
 
Let. 8. ( i $7 ) 
 
 turn to anfweraquery which I find in yours, viz. to give Tome 
 account of 'Judas the traitor of our Lord. It is true as you hint, 
 that we may glean fomething even from the wickednefs of the 
 wicked, as well as from the upright conduct of the righteous, for 
 
 our fpiritual inftru6tion, edification and caution. -This ftrange 
 
 man was a diiciple: <( Have not I chofcn you twelve." As he 
 was called to the exercife of the apoftolic function, we need not 
 queftion but he was pofTeiTed of every qualification requifite for 
 itsdifcharge. He was endued with the extraordinary gifts of the 
 Holy Ghoft, in common with his fellow difciples: In which 
 fenfe he may befaid, " to be made a partaker of the Holy Ghoft." 
 When Jefus fent out the eleven to preach the gofpel, and work 
 miracles, he did not retain him as unworthy to be employed in 
 this honourable office, or unmeet to fill this high ftation. No 
 doubt, but "Judas rejoiced as well as the reft at the fubjection of 
 the Devils to them ; no doubt, but they yielded to him as well 
 as to the reft. Very probably, the fruits of his miniftry were as 
 copious as thofe of the eleven; and very likely all this time he 
 never dreamed what fort of a man he was. Behold then One- 
 ftmus, a man preaching Chrift Jefus the Lord, and yet ignorant 
 of him, I mean as to any real practical knowledge of him : Del- 
 titure of his faving grace; a ftranger to the fanctifying influen- 
 ces of his fpirit ; cafting out Devils, and yet the Devil never 
 caft out of himfelf: The prince of the power of the air leading 
 him captive at his will. When Chrift called the eleven, he not 
 only revealed himfelf to them, but in them ; called then; by his 
 grace, as well as by his word. No office however facred can 
 confer grace; or prove an argument to the perfons felfoi others, 
 that he is a genuine Difciple, a real Chriftian: God in his all- 
 wife fovereignty may beftow gifts on a man, plant him in h;s 
 houfe, make him the internment of watering others, and yet at 
 the fame time, be in the end a caji-a-zvay. Strange! for Judas 
 to be one of Chrift's family, engaged in his work, and yet a ftran- 
 ger to himfelf. There is more in religion than merely crying 
 Lord, Lord. Judas was in Jefus, as thoufands beMdes him are, 
 only by an external profeffion; without any real faving intereft 
 in him, or any fanctifying communion with him. There are 
 none lefs apt to fufpect themfelves than hypocrites are. When 
 our Lord and his difciples fat at the pafchal fupper, he addrefled 
 them in thefe words, " verily, verily, I fay unto you, that one 
 of you fhall betray me." They all with grief in their hearts, and 
 aftonifhment in their faces, began to pofr their Lord with this ques- 
 tion; " Lo r d is it I ?" It is generally fuppofed, that Judas was 
 filent' on this cccafc^ VU{ the laft, and in the mean time per- 
 Jwps., httl* fufpe&ing he was the vile perfon, that his Lord knew 
 
 him 
 
Let. 8. ( i<5S ) 
 
 him to be. How often doth wickednefs lie lurking in (inner* 
 breads unfufpe£ted until a temptation offer. Little did Hazael 
 fufpe£t that there was fuch cruelty in his heart, and fuch a third - 
 for blood in his difpofition, while he was only captain of the Af- 
 fyrian army. When fent to enquire at the prophet with regard 
 to the health of his mafter; Elifha looks on him, and weeps, 
 predicts what courfe he would purfue, when elevated to the 
 AfTyiian throne. After this man of God had enumerated a train 
 of the mod horrid barbarities, and the moil: cruel treatment the 
 Ifraelites would meet with, and be involved in, through the cru- 
 elty of his nature; Hazael replies, " is thy fervant a dead dog, 
 that he mould do fuch things." But we find the event as it 
 proved the truth of the prophet's prediction, fo it mowed that 
 the man did not know himfelf. Hypocritical Judas perhaps, 
 until ftirred up by the Devil of covetoufnefs, never imagined 
 that he would be fo bafe, and avaricious, as to fell his Lord and 
 Mafter for any price ; and efpecially for fuch a paltry low fum. 
 Ah ! Onefimui % let us never truft our own hearts; let us enter- 
 tain an habitual jealoufy over ourfelves. Let us never triumph 
 in the falls of others; if we ftand, we ftand by grace ; if we tri- 
 umph over the Devil, the world, and the flefh, it is owing to 
 ** God's teaching our hands to war, and our fingers to fight." 
 Here is an awful inftance prefented to our view, of a ftar of the 
 firft magnitude, a Difciple, and one of Chrift's family, fallen, 
 and fallen irrecoverably. After receiving the fop, he immedi- 
 ately went out : This was t\\c laft time he ever was in Chrift's 
 company. Alas! it was a long and lafting farewell. He fell 
 immediately into worfe company : He went directly to the chief 
 Priefts and Pharifecs to covenant with them for fo much money 
 in order to profecute his horrid enterprife. Strange \ was there 
 no pious reflection in the breaft of that perfidious traitor, to raife 
 fuch a remorfe, as to flop the intended wickednefs r" No, little 
 good is, or can be expected to exift where Satan hath his feat. 
 Is there nothing left in the breads of fwearers, fa^bath-breakers, 
 and unclean perfons, to (top them in their career of wickednefs ? 
 Can they not paufe for a moment, and confider. that the habitual 
 practice ofthefe fins ripens them as faft for hell, as betraying the 
 Son of God for thirty pieces of filver. Such fhall, (like Judas) 
 go to their own place. Strange ! who but Satan could move 
 any man, efpecially a Difciple, to go and fell his Mafter as if he 
 bad been felling an ox, or an afs. A goodly price indeed, he 
 was fold at thirty pieces of filver. || How would it probably have 
 grieved thofe who gave it, to have laid it out to anfwer the exi- 
 gencies of the poor and needy, but with what cheerfulnefs do 
 
 they 
 (1 About 3/. 15*. of our money. 
 
Let. 8. ( 169 ) 
 
 they offer it, and pay it down too, when by it, he again!* 
 whom they entertained the mod inveterate malice, was to be de- 
 livered into their hands. It is very poftible, that there may be 
 found in the world a fecond edition of thofe wicked Pharifee.s, 
 who may have money to expend on cards and dice, but none 
 for a Bible 1 and mav ufe the former, more than the latter. If 
 Judas had certainly known the worth of his Mafter, would he 
 have been guilty of fuch an enormous crime ? If men knew, if 
 they were but at the lead: pains to know the worth of their foul: ; 
 the true value of Chrift, and his grace, they would never be lb 
 foolifh, as to fell all for a beloved luff. O ye wilful abandoned 
 finners, fee your genuine picture in this reprobate man ! And 
 will you fell your (hare of Chrift, his grace, his kingdom, and 
 glory, for a bafe luft, or to gratify a wicked difpofition ! "As 
 in water, face anfwers to face/' fo doth your conduct and beha- 
 viour, anfwer to that of this traitor. Indeed, men cannot now 
 a& the very fame fin over again, they cannot fell Chrift to the 
 Jewifh rulers for thirty pieces of filver; but they can fell their 
 fouls for a very little profit or pleafure. May God give (inner* 
 eyes to fee, what an evil the very lead (in is, and hearts utterly 
 to abhor it. According to fome, the price which Chrift was va- 
 lued at, was the price of a (live : The bleflfed Jefus, mud lay 
 his account while iri this world, to fu'ffer every kind of indigni- 
 ty. Strange ! The Lord of all, fold as a (lave. And werenot 
 all mankind in a (late of the vileff. (lavery ? Our glorious Re- 
 deemer cbndefcended to be thus treated to refcue us. There 
 was nothing too arduous to undertake, or ignominious to fuffer, 
 but Chrift cheerfully underwent, to ranfom enflaved (inners. 
 Alas! of what fmall account is religion in the eflimation of ma- 
 ny. Profane Efau fold his birth-right for a mefs of pottage. |J 
 *' A wicked man, (faith Solomon) will tranfgrefs for a model 
 of bread." A wicked Judas, for the paltry lum of thirty pieces 
 of (ilver will fell his Lord and Matter. But where lies the 
 gain ? To fell one's foul, Heaven, and eternal glory, for a lit- 
 tle 
 
 H The birth right which Efau fold contained thefe privileges, 1. A 
 double portion of hi* Father's goods, Deut. xxi. 17. 2. Power and 
 dominion over the younger, for he fucceeded in the government of the 
 family ; or kingdom. Reuben thou art my firir. born, the excellency 
 of dignity, and the excellency of power, Gen. xlix. 3. 3. The ho- 
 nour of priefthood in their own family. Exod. xxiv. 5. He fen t the 
 young men, or, the firft born of the Sons of Ifrael, and they offered 
 burnt-offerings, and facrificed peace-offerings before Jehovah. After- 
 wards the Levites were taken into the fervice of God, inftead of the 
 firft born among the Children of Ifrael. This birth right Efau fold 
 which evidenced what a profane perfon he was, 
 
Let. 8. ( 170 ) 
 
 tic pleafure, or profit. Such may perhaps, gain the pleafure ef 
 men of a like ftamp with themfelvcs, but oh ! Will this coun- 
 terbalance the lofs of God's favour. What will it profit a man, 
 if he mould gain the whole world, and lofe his own foul. The 
 world can prove of no avail in the hour of death; it neither 
 can bribe the king of terrors, nor afluage our agonizing pan ns. 
 And for finful pleafures, which wicked men are fo eager to grafp 
 at, and purfue after; a few years will render them as infipid, as 
 they once were pleafant to the vitiated, depraved tatlc of the 
 (inner. Oh ! what a foolifh bargain do finners make. 
 
 After this covetous wretch had received the money, he pro- 
 ceeds without the lealt remorfe to accompiiih his wicked defign. 
 The next thought that ftruck him, no doubt was, where he fhou'd 
 find him: He knew there was a garden nigh the city, where 
 Jefus ufuatly refortedfor prayer, and he might pofiibly be thete; 
 he was not wrong in his conjecture, there he was, and according 
 to his ufuat cuftom, praying. O ye facrilegious Jews, and you 
 traiterous Judas, dare ye lay hands on that facred body, dare ye 
 approach that facred place, rendered holy by the prefence > and 
 exercife of the bleffed Jefus \ Yes, they will approach the place; 
 lay violent hands on the Redeemer. There is fcarce any degree 
 of wickednefs too great for a profane man in the purfuit of his 
 
 impious determinations. The place is particularly fpecified 
 
 where Jefus was apprehended: " In the garden." It. was in the 
 garden of Eden, where the firft fin reared up its curfed head in 
 ihis world ; here it firft commenced ; here the wound was gi- 
 ven. In the garden of Gethfemane, the preparation of that me- 
 dicine which heals our foufs, and reftores to the favour of God 
 commences. This garden prior to this period, was lequef- 
 trated by Jefus for the purpofe of religious exercifes; M Jefus often 
 feforted thither with his difciples." How cheerfully, and volun- 
 tarily did Jefus go to death: CouW he not eafily have evaded 
 the tagacious traitor ? Could he not have retired to fomc more 
 fecret place ? At other times, he fhunned death ; but now his 
 h^ur is come: His miniftrations here on earth near accompliih- 
 ed. Now he is willing to die ; he will mun death and danger 
 no longer. When he knew all things concerning him were ac- 
 complished, he addrefled himfelfto die, John. xix. 28. Luke 
 xxii. 53. When I was with you, (fays he to the Jews) daily 
 in the temple, ye took me not, but this is your hour. He was 
 often in danger previous to this, and yet there were none that 
 could touch him, becaufe his hour was not come. What excel- 
 lent comfort to a chriflian; as it was with the head, fo will it be 
 with the members ; none can deprive them of their life, until 
 the time appointed of the Father come. With the greateft in- 
 trepidity, 
 
Let. 8. ( 171 ) 
 
 tTepidity, and conftancy, he went forward to meet tho r e who 
 were thirfting for his blood. The traitor had given them a fign 
 that whofoever he mould kifs that was he; fo coming forward he 
 falutcd his Lord thus, M Hail Mailer, and kitted him.'' O, 
 what treachery under the cloak of friendship ! Would to G<d, 
 the hypocritical farce had ended here: But alas! Men have too 
 cafily learned from the perfidious wretch, to profefs a fincere love 
 and regard for religion, when immediately engaged in the ex- 
 ercifes thereof, but in the tenor of their converfation betray it. 
 Who would imagine, that men in the molt lolemn manner, at 
 the table of the Lord >pro felling a moil fincere attachment to Jc» 
 fus, and the interefts of hollnefs, that thefe very men mould, 
 in the general courfe of their conduct make a counter decla- 
 ration. 
 
 Scarce was the atrocious deed committed when he repented. 
 Nothing can afford Satan more fatis'action, (ifhecan take plea- 
 iure in anv thing) than a finners late repentance. He puftied 
 this miferable man to this horrid act, then fuggefted to him that 
 there was no forgivenefs for him; and to put an end toa mifera- 
 ble exiftence, was all the way that was now left to better himfelf. 
 Firft to betray his Lord, then to ufurp the prerogative ot God, to 
 take away that, which he neither could give, nor without the 
 higheft impiety take away. O what wickednefs ! When he faw 
 that he was condemned, he repented, and went and hanged him- 
 felf. Luke xxvii. 3, 5. Some have imagined that Judas 
 when he betrayed Chrifl might have thought that he would not 
 have died; but either, that he would have conveyed himfelf out 
 of the foldiers hands, as he did when the multitude fought, 
 to Rone him, or throw him down a precipice, or by fome mira- 
 culous way would have preierved himfelf. But when he faw 
 it was otherwife, he is not only lorry for what he had done, but 
 makes an explicit confeffion of his fin; throws back the money, 
 as unlawfully gotten, and therefore aot to be retained, but re- 
 nounces that, with the fin, and proclaims the innocency of his 
 L^rd. Some have gone fo far as to pronounce him a true peni- 
 tent ! They think, that they can find all the ingredients in true 
 repentance, in his; fuch as confeffion, forrow for what he had 
 dpne» rcftitutioii of the money as unlawfully gotten ; together 
 with an open declaration of ChriiVs innocency. Thefe men 
 mufl certainly have a very ftrange idea of a true repentance, and 
 a trw penitent. A true penitent, and yet hanging himfelf, is 
 fort? e what odd. If he had truly repented of his fin, and believed 
 ii^thc^orci JeOjs tor falvation, we have no reafon to think, that 
 our Lord would have declared that, " it had been better for 
 hirrij he ha^i never bpeu born." 
 
 Moreover, 
 
Let. 8. ( 172 ) 
 
 Moreover, was it not wonderful ftupidity in the chief PriefJs 
 and Elders, that they could make this anfwer to Judas, •* What 
 is that to us:'* Did they think, that there was no crime in hir- 
 ing a man to betray innocent blood ? Did they not confefs, that 
 this money was the price of blood ? Was not the field they 
 bought with it called Aceldama, the field of blood, a lafttitg tefti- 
 mony of their guilt ? And Stephen roundly tells them, " that 
 they had been the betrayers, and murderers of the Lord of glory. n 
 And they themfelves, when the miracles done in Chrift's name 
 had awakened their confeiences, began to be troubled, that the 
 Apoftles fhouid bring this man's blood upon them.- — —The in- 
 fpired evangel id Matthew, chap, xxvii. v. 9. adds, then was 
 fulfilled that which was fpoken by .the prophet Jeremiah, faying, 
 and they took the thirty pieces of filver, the price of him that 
 was valued, whom the children of Ifrael did value ; and gave 
 them for the potters field as the Lord appointed me. Thefc 
 words being not in Jeremiah but in Zechariah, chap. xi. v. 12. 
 have greatly puzzled commentators. Some think, that the pro- 
 phecy of Jeremiah was placed firft in the volume of the prophets, 
 and fo became the running title of that whole volume; fo that, 
 what was written in any of them, might be faid to be written by 
 Jeremiah. But one can hardly think that the prophet Jeremi- 
 ah, mould fignify Ifaiah, Zechariah. Again, fome think it 
 highly probable, that Jeremiah wrote the ix. x. and xi. chap- 
 ters of Zechariah. Upon the whole, I would rather imagine, 
 that the word Jeremiah had crept in through miftake, and that 
 inftead of writing the prophet Jeremiah, it fhouid have been the 
 prophet Zechariah. It is certain that a number of verfions, in- 
 fteacl of writing the prophet Jeremiah, only mention the prophet 
 {imply, without mentioning Jeremiah at all. 
 
 You enquire, how the account which the evangelift Matthew 
 gives, can be reconciled with that which the infpired hiftorian 
 Luke gives of the death of Judas. We are informed by the for- 
 mer, chap, xxvii. 5. that he, (viz. Judab) caft down the 
 pieces or filver in the remple, and departed, and went and hang- 
 ed hiinfell'. The latter informs us, Acts i. 18. that this man, 
 (viz. Judas) purchafed a field with the reward of iniquity, and 
 falling head-long, hebtirft afunder in the midft, and all his bow- 
 els gnfhed out. You fay you find yourfeff at a very great lofs, 
 to reconcile thefe two feemingly contradictory accounts I ima- 
 gine Onefmus that this may be very eafily done. I would look 
 upon Peter's account of this man's death, to be an improvement 
 iipon what Matthew had faid, confifting in a declaration of what 
 followed upon his hanging himfelf: And thus hanging, he 
 burft afunder, and all his bowels gulhed out ; or precipitating 
 
 himfelf, 
 
Let. 8. ( 173 ) 
 
 himfclf, he burft in the middle. It is very probable, and 1 fee 
 no realon why it may not be admitted, that there was a more 
 than ordinary providence in this extraordinary inftance, to ren- 
 der the death of this traitor the more difmal, and remarkable. j| 
 O ! difmal end of a more than wretched man. 
 
 Confider that he had been in the very heft of company ; fed 
 at Chnft's table; heard his heavenly do&rine, and no doubt 
 along with the reft, aflented to Peter's famous confeflion of him, 
 as " the Son of the living God;" no doubt, had told the world 
 fo; had ieen Satan fubjc& to him; but alas! Now fo far con- 
 quered by him, as forafmall fum to betray him ; and at laft to 
 precipitate himfetf headlong into eternal deftru6tion. Do you 
 reply, is not this fentence rafh, and prefumptuous ? No, it is 
 neither the one nor the other. Had not Chrift pronounced him 
 a Devil, John vi. 31. a Son of perdition, chap. xvii. 12. and 
 had peremptorily declared that it had been better for him he 
 had never been born. From fuch premifes, it cannot either be 
 rafti or prefumptuous, neither a diving into Heaven's fecrets to 
 fay he went into a place, prepared for, or due to fuch a mifcre- 
 ant. " The tree is known by its fruits. Would it not be an 
 excefs of charity both antifcriptural, and prejudicial to the inte- 
 refts of precious fouls, to foorh them with this confederation; 
 that notwithstanding they follow the footfteps of this vile man in 
 felling Chrift and their fouls, either for the profits or pleafures of 
 a tranfitory life, to tell them I fay, that they are the Sons of God. 
 O how careful ought the watch-men fet on Zion's walls to be, 
 in giving faithful warning; and making a difference between 
 the precious, and the vile; between him that fears God, and him 
 that fears him not: To give to every one their portion of meat 
 in due feafon. 
 
 Permit me now Onefmus, to touch a little at a few of thofe 
 incidents which attended our Lord's crucifixion. Before enter- 
 ing on thefe I may drop a hint or two with regard to the place 
 where our Lord was crucified. It is defcribed in the general, 
 as a place without the city. " He fufFered without the gate." 
 Therefore Jefus that he might fan&iry the people, &c. Heb, 
 xiii. 12. The Levitical faerifices were offered up without the 
 camp. Levit. xvi. 27. Jefus therefore fuffered without the 
 gate, to. inform us that he was the true fin-otTeri ng for his peo- 
 ple; the great propitiatory faenfice that only could make a pro- 
 per 
 
 H Some have entertained this ftrange and unaccountable notion, vi*. 
 that Judas knowing, that Chrift was to defcend into hell, to brrn; 
 thence the fouls that were there; he went and hanged himfelf, that his 
 foul might get thither before him, and fo might thence be delivered 
 with the reft ! 
 
Let. 8. ( 174 ) 
 
 per, real atonement before God for our fins. Jefus fuftcred 
 without the gates of the earthly Jerufalem, to pave the way with 
 his own blood, for our entrance into that heavenly city whofe 
 builder and maker is God. Chrifl was willing to go any where, 
 to fuffer anv hardfhips for our good. It was our eternal happi- 
 nefs he had in view, in the whole of his forrowful life* and cruet 
 
 fufferings. This place is particularly defigned Calvary, ci 
 
 Golgotha, the place of a fkull. This place was not only an infa- 
 mous, but an abominable and loathfome place. A mere fearful, 
 and loarifome place our fins deferved. With our fins imputed 
 to Jefus, he went to Calvary for their expiation ; and if it had not 
 been fo, to hell the whole human race behoved inevitably to have 
 gone, and there iuffered eternally. He died in the place of a 
 fkull to fave us from the place of the damned. || <( He was num- 
 bered with tranfgreffors, and bore the fins of many." He was 
 taken to the place where malefactors were executed, as if he had 
 been the mofl noted felon e^cr was put to death. In a word, the 
 captain of our falvation difdained not to die on Calvary's mount 
 in order that he might bring many fons to glory. 
 
 I proceed now Oneftmus, to offer to your confederation a few 
 of thofe remarkable incidents which occurred during our Lord's 
 crucifixion. And the firft that prefents itfelf to our view, and 
 peculiarly claims our notice is, the convcrfion of the Thief on 
 the crofs. The evangelifls Mark and John, mention this but 
 very curforily: Luke informs us, that one of the malefactors 
 which were hanged railed on him, faying, ft if thou be Chrifl, 
 fave thyfelf, and us." The evangelift Matthew mentions them 
 both as joining in Concert with the multitude, in reviling the 
 Son of God. " The Thieves alfo which were crucified with 
 him caft the fame in his teeth, " chap, xxvii. 44. The diffe- 
 rence between thefe two accounts lies here ; that after they were 
 all nailed to the tree, and probaMy for a confiderable time after, 
 both the Thieves joined hand in hand in reviling the Son of God, 
 this glorious fufferer; this agrees with the account Matthew 
 *;ivcs. But fome flrort time before Jefus expired, God granted 
 to one of thefe Thieves repentance unto life; as a fign'a! teflimo- 
 ny of the fovcreignty of his mercy, and the power of his grace? 
 
 This 
 
 If It was an ancient tradition, that this place was called the place of 
 a fkull, beeaufe Adam was buried there: And therefore Jefus Chrift 
 who was to heal the fall of Adam mutt be crucified there ; that where 
 dtath commenced, there might be its deftrucYion. Others think, it wa* 
 fo tailed from its figure, it being round like a fkull. Bat probably it 
 Was fo called upon the account of the bones and fkuHs ©f malcfe&tr* 
 wi« were executed and left there. 
 
Let. S. ( 175 ) 
 
 This reconciles the account which Luke gives with that of 
 Matthew. || Let us take a view Oneftmus, of the disadvantage- 
 ous circumftances under which this malefactor laboured at the 
 time of his conversion. The Jews mocking, reviling, and rail- 
 iftt at the objecSt of his faith; his fellow-fufTrer feconding their 
 blafphemous language, why he might think, *' is it poflible that 
 " this can he the Saviour, the promifed Mefliah. If he was 
 " fuch as he has all along reprefented himfelf to be, would thefe 
 ,( fage Prieils, thefe learned Scribes, and venerable Elders mock 
 " and revile him at the rate they do ; or, if he was could he en* 
 '* dure it, without the moil fignal vengeance executed on them. 
 ** Why, if it were true that he faved others, why will he not 
 *' fave himfelf ? The report was current that he raifed Lazarus 
 " from the dead; why can he not with more eafe fave himfelf 
 " from dying, than raife the dead ? This report had been in- 
 ** duftrioudv propagated by his difciples and followers to raife 
 " his reputation ; but alas ! it is now funk lower than ever they 
 ** advanced it. Can I credit my fenfes at this prefent juncture, 
 " and yet believe on him as the Mefliah ? Can I cxpe& pardon 
 4 * from him, whom Pilate has condemned ? Or falvation from 
 " hell by one that cannot fave himfelf from dying in Golgotha. 
 '* To revile a feilow-fufTerer, is indeed an indecent deportment 
 " on fuch an occafion ; I have other matters on hand; Eterni- 
 " ty is before me: But at the fame time, is it poftible, that I 
 " can expect falvation from the curfe by one who hangs on the 
 " crofs ?"— ■ — If this man had been prefent on fome former oc- 
 cafions, when Jeius was glorioufly triumphing in the power of 
 his God-head, it would not ftrike us with any furprife to hear 
 him crying out, " Lord remember me, when thou comeff to 
 thy kingdom." But here he beholds him in a ftate of the loweft 
 
 debafement. 
 
 ft According to the Mofaic law, no Thieves were to be put to death : 
 Reftituaion in proportion to what they had ftolen, was to be made; 
 but no capital puniihment to be inflicted. But the Jewiih nation feeing 
 a part of the Roman Empire, and for the moil part governed hy Romaa 
 laws, this crime as well as murder might he capitally punrmect. A 
 mortifying fcfieclion to that people, to fee two men dying contrary to 
 that Uw delivered to them immediately by God himfeif. The ac- 
 knowledgment they made of the juftice of their fencence and death, 
 (at leaft one of them) argues cither, that there was fomcrhin^ more 
 with which they were chargeable than fimple theft $ or that according to 
 the&oman lawto which they were then fubjeft, they juftly deferveddearn. 
 Thole crimes among the Jews which had no tendency to the immediate 
 difturbance of fociety, were left to themfelves to punilh as they thought 
 proper \ and that without confulting the Roman Pretor, fuch as biaf- 
 phemt, (kc. Hence the Jews put Stephen immediately to death w;tn- 
 •trt ettff atfjf\Uting the Governor. 
 
Let. 8. ( 176 ) 
 
 debafement. Had he feen him walking on the liquid element, 
 pouring day-light into the eye-bails of the blind, unflopping the 
 deaf ears, making the lame man to leap as an hart, and the 
 tongue of the dumb to fing; in a word, if he had (ecn him 
 eleanfing the leper, calling out Devils, and raifing the dead; 
 and to have believed in him as the Mciliah, would have been 
 little matter of furprife. But in the cafe before us, inftead of giv-^ 
 ing life to others, he was condemned, led to the place of execu- 
 tion, and hung up between two Thieves, as if he had been the 
 greateft of the two. Mofes believed God, but it was when he 
 fpake out of the burning bufh : Abraham mowed all manner of 
 obedience to the commands of God, and all manner of rea- 
 dinefs to leave his native country; but it was when God ad- 
 dreffed him out of Heaven; the Patriarchs believed, when God 
 fpoke in dreams, and virions; the difciples were eye-witneffes of 
 his miracles: But the poor Thief was converted, when he faw 
 none of thefe wonders; but Chrift in thedeepeft debafement, his 
 hands and feet nailed to the crofs, infulted by the multitude as 
 one unable, either to help himfelf, or others: And probably this 
 might be the firfl: time that ever he knew any thing about Jefus, 
 otherwife than by report.-* — How inexcufable think you Oneft- 
 musy mull: they be, who betake not themfelves to the Lord Jefus 
 now when exalted to his glorious throne in Heaven ; exalted 
 with the Father's right hand, a prince and a Saviour, to give re- 
 pentance to Ifrael and remiflion of (ins. Will not this extra- 
 ordinary man rife up in judgment againfl gof pel -hearers whofe 
 language is, we will not have a humbled debafed Saviour, no, 
 nor an exalted glorified Jefus to reign over us. It certainly will 
 be more tolerable for Sodom and Gomorrah in the day of judg- 
 ment, than for fuch as live under the difpenfation of the gofpel, 
 and yet through their unbelief, their love of pleafure or profit, 
 defpife his perfon, and trample his blood under their feet. How- 
 ever the impenitent Thief may plead an arreflt of judgment at 
 God's bar, confidering the circumftances he laboured under at 
 his death ; I am fure, we have, we can have no ple3. We know 
 a comfortable do&rine he was ignorant of, that " there is no 
 other name given under Heaven, and among men, whereby we 
 can be faved but the name of Jefus." We know, at leaft we 
 mould, that that bafe and ignominous death which he fuffercd 
 on 'that occafion is the fource and origin of our life of grace and 
 holinefs here, and of eternal glory hereafter. Thefe were things 
 hard to be underftood by that poor wretched man at this period; 
 he laboured under every poflible difadvantage. Oh where is our 
 faith ! Do you reply, the chriftian world believes all thefe things : 
 But can that be a faving faith which conn* ft s only in a general 
 
 fpeculativ© ^ 
 
Let. 8. ( 177 ) 
 
 fpeculative belief of thefe things? An unholy believer is a fole- 
 cifm in divinity: A believer, and yet wallowing in all manner 
 of impurity ! Faith pur.fies the heart, works by love, and over- 
 comes the world. Is it poffible, that men who profane God's 
 name and day, get drunk with the drunkard, and partake with 
 the Adulterers, can be numbered with true believers ? That 
 faith which has for its fruit the falvation of the foul, is attended 
 with univerfal hotinefs. 
 
 It is worthy our notice alfo the time of his converfion, the laft 
 day of his exifterice, and very probably the laft hour. It is very 
 likely that this man had lived in the mod criminal caielefnefs 
 with regard to the immortal interefts of hia fou! to this very hour. 
 When others were enquiring ab.^ut Chrift, who he was ? What 
 he did ? The miracles which he wrought, the doctrines which 
 he taught ? So carelefs and indifferent was he; that he regard- 
 ed nothing, but what had an immediate reference to this prefent 
 life. Now his laft caft for eternity was come : The time was 
 fhort; the work was important : What can he do? Where can 
 he fly for help ? To look back on his by-paft life was fhocking; 
 to look forward to that tribunal before which he muft inftantly 
 appear, his foul recoils at the very idea. In this very critical 
 moment, the laft moment; it pleafed God to reveal his Son in, 
 and to him. Juft before launching into eternity, he claims, and 
 lays hold on Jefus (uffering on the crofs hard by himfelf; as he 
 who was able to fave to the very uttermoft, all that come unto 
 God by him. He believed, that even in that low debafed ftate 
 in which he now appeared, he was ahle to fave him, and make 
 intercefiion for him. 
 
 This man improved his time at laft in fuch an extraordinary 
 manner, as perhaps no man ever did before, or will hereafter. 
 Within a few moments of eternity, he fet to his feal that God is 
 true, by believing the record God gave of his Son. He believ- 
 ed Jefus to be the Meffiah, the Saviour of the world, when one 
 of his difciples h?.i betrayed him, another denied h ; m ? and all 
 had forfaken him. When he was hanging on the crofs, iufTer-< 
 ing the pangs of death, and deferted by his Father; he proclaims 
 him Lord of Paradife. When the Jews condemned him, the 
 Gentiles crucified him as an impoftor, and a malefactor ; he 
 feared God, acknowledged the juftice of his fufferings, and with 
 patience and refignation fubmitted to them. He condemned 
 h ; mielf, and juftified the holy Jefus; declaring that he had done 
 nothing amifs. He was folicitous not for the preservation of 
 his body, but for the falvation of his foul ; and not only for the 
 falvation of his own foul, but that of his fellow -fufferer; whom 
 
 he 
 N 
 
Let. 8. ( 178 ) 
 
 he fo meekly reprehends, and fo earned! y requefts not to pro- 
 ceed in his blafphemous language; and lovingly invites to the 
 fear of God. So that the glory which redounded to Chrift by his 
 faith and piety upon the crofs, feems fuch, as the whole feries of 
 a religious life in fome other men, can hardly parallel. 
 
 Whatever God might do in adorable fovereignty with fuch a 
 man, whofe light in comparifon of ours was but darknefs; none 
 need expect from this inftance, that he will repeat the fame fo- 
 vereign a£t. To delay repentance to a death-bed in hopes of 
 meeting with mercy and falvation, is the only, and effectual me- 
 thod to bar up all egrefs of mercy towards finners. Nothing will 
 make men carelefs about falvation, but a love for unlawful plea- 
 fures, and a greedy third: after the enjoyments of a prefent life. 
 But for men to purfue thefe things, and defer things of eternal 
 moment to the laft, what folly and ftupidity ! That is to fay, 
 when they have loll all tafle for unlawful pleafures; when they 
 can purfue the world no longer; then, as the common phrafe is, 
 they will turn good. If this is not the cafe, what can be the rea- 
 fon, that men are not more anxious about eternity, and the in- 
 terests of their immortal fouls than they are ? Do men imagine 
 that God will fave them in their fins ? He will as foon ceafe to 
 exift, which is impoffible. O let none delay repentance to a 
 death-bed, expecting to find it there ; unlefs they can place them- 
 felves in the fame circumftances with the Thief on the ciofs : 
 Nor even then itfelf, if they delay it with this view. Some di- 
 vines of eminent note, have been, and are of opinion, that a 
 death-bed repentance is never flncere. I would not go fo far; 
 but indeed there is all the reafon in the world to fufpecf. it. Some 
 who in their own, and in the opinion of others, have been on 
 the verge of eternity; and to all appearance have been deeply 
 humbled for their pail: fins; who when recovered, evidenced that 
 all proceeded from a fervile fear of wrath; by <( returning like 
 t'a<. dog to his vomit," to their former courfe of finning. That 
 my Onefimus may encreafe more and more in his hatred to (in, 
 sjnd love to holinefs, is the moll fincere wifh of his 
 
 PHILEMON. 
 
 LET- 
 
Let. 9. ( 179 ) 
 
 LETTER IX. 
 P H I L E M O N to O N E S I M U S, 
 
 Dear Onefimus, 
 
 VTOUR kind letter came fafe to my hand; I am much inde&t- 
 *■ ed to you for the intelligence it contains : But am very lor- 
 ry to learn, that feveral of your acquaintances have fuffered !b 
 feverely, in confequence of the late dreadful thunder-ftcrm. You 
 hint in yours, that you was greatly alarmed; I think no won- 
 der, the thunder is the voice, and the awful voice too, of the 
 Almighty. The awful thunder, and the frightful temper!, are 
 as much the works of the Almighty, as the moil tempting fruits, 
 or the moll flagrant flowers. Yes, he gathers that vail: affem- 
 blage of clouds, which, when agitated by the winds, and charged 
 with inflammable fulphureous matter, is productive of that alarm- 
 ing noife, and oftentimes proves deilru6tive both to man and 
 beat!:. The moil: nauleous medicines are the effects of his cre- 
 ating power, as well as the mod palataUe dainties. The Al- 
 mighty Lord of all is honoured and obeyed by the in oil: outrage- 
 mis ftorms, as well as by the gentletl: zephyrs: Yea there is not 
 one oi>a11 his creatures, how mean foever, but what proclaims 
 his praife; and all of them perform their refpe&ive functions, in 
 the mod abioiute obedience and fubmimon to his divine will; 
 and although they have neither fpeech nor language, yet their 
 voices are heard. 
 
 What though in folemn illence all 
 Move round the dark terrcftrial ball ; 
 What though no real voice nor found, 
 Amidit their radiant orbs be found; 
 In reafon's ear they all rejoice, 
 And utter forth a glorious voice, 
 For ever fmging as they ihine, 
 The hand that made us is divine. 
 
 The fun who invigorates and enlivens all nature, prompts, 
 (at leaft mould) to the adoration of him, in whom we lite, move 
 
 N a 
 
Let. 9. ( 180 ) 
 
 and have our being; the author of all our mercies, the ever- 
 flowing fountain from whence all the good things we fhare of, 
 both of nature and grace flows. The light which embellifhes 
 and gives a grace to the whole creation, is a moil lively repre- 
 fentation of him, who is the fource and quintelTence of all beau- 
 ty and perfection. || The rivers, the forefts, the verdure, the 
 flowers, the fruits, unanimoully confpire to demon/Irate the 
 goodnefs of their great Creator, and his tender concern for the 
 good and welfare of his creatures. The awful voice, however, 
 of his thunder is intended to roufe thofe out of their lethargy, 
 who either abufe, or feem infenfible of his favours; and though 
 it does not often ftrike them dead, yet it at leaft alaims them, 
 and ferves them as a lefTbn of in(tru6tion. Every object which 
 -we fee proclaims the glory of the great Creator, and is cither a 
 difplay of his divine indulgence, that we may be cordially drawn 
 to love him, or a demonflration of his terror, in order to ftir us 
 up to fear him. 
 
 You enquire in yours, how the thunder is formed ? What is 
 the immediate procuring caufe of it ? It is not my province to 
 enter upon, or give a particular account of the formation of this 
 awful phaenomenon ; this I leave to the natural Philofcpher. But, 
 in anfwer to your query, allow me, in a few hints to give you 
 my fentiments on this head. 
 
 Let me obferve then, that one particular efFe£r. of the air is 
 the evaporation of the waters: This, however at firfr. view may 
 feem altogether impoflible and repugnant to reafon, as water is 
 a much more weighty body than the air, yet nothing is more 
 certain, f The inflammable matter which the hm darts down 
 upon the earth, penetrates with eafe through the furface of al! 
 bodies which are moid and fluid; fo that there is not only an 
 evaporation of the waters, but of feveral other heterogeneous bo- 
 dies along with it; namely, the volatile falts, the oils, the ful- 
 phur, and divers others corpufcles, which either proceed from the 
 ficfh of animals, or flow from the bowels of the earth, or from 
 mines in the fea; where they either incorporate with the water, 
 or, for the mod part float on the furface of it like froth. 
 
 The armofphere being thus replenifhed with this fulphureous 
 matter, with a quantity of air in the fmall globules of water fuf- 
 
 pended 
 
 H We have a threefold concife, but very emphatic defcription of 
 God in Scripture ; God is light, God is love, God is a Spirit. 
 
 t The other effects of the air are obvious; fuch as the wind% the 
 vegetation of plants, and the digeftion, as well as the nutriment of all 
 living creatures: The air, like wife, is the vehicle of founds, fmells, 
 and in fome fenfe, of light itfelf. 
 
Let. 9. C l8r ) 
 
 pended above our heads by the evaporation of the fun, they ei- 
 ther fink by flow degrees, ordefcend with impetuofity in various 
 fhapes of mifts, mildews, dews, or gentle rains. If in their de- -« 
 feent, they meet with an air fo cold as to congeal them, they are 
 formed according to their condenfation, in flakes of fnow of va- 
 rious fizes; and as fuch fnow is always compofed of oil, volatile 
 falts, and a particle of fire enclofed in the centre of that little 
 condenfed mafs, as in a cover, it muft of confequence follow, 
 that thofe lands on which it falls mufl be greatly improved and 
 rendered fertile. 
 
 Again, if a torrent of air impells or daihes one large cloud 
 againft another with violence, then a confiderable part of thefe 
 fmall veficles of water which ftand fufpended over our heads, 
 burft ; the water whereof they were compofed, flows on every 
 fide, and falls either in leiTer or greater drops, according to the 
 diftance of the cloud; or in a perpendicular or circular direction, 
 according to the action of the winds. Our fall of rain in drops 
 from the clouds increafes in proportion as the drops incorporate 
 in their fall: And the diftance of the clouds determines for the 
 mod part this incorporation. The rain which defcends from 
 thofe clouds which immediately hover over our heads, and wh.ch 
 we fometimes, almoft touch, is very fmall; whereas thofe drops 
 which fall from more diftant clouds, are of a larger circumfe- 
 rence. 
 
 The atmofphere confiding of feveral regions, or beds of air, 
 expanded one over another, whofe difpofitions alter according to 
 the various qualities of thofe winds which a<5t upon it, it frequent- 
 ly happens, that the drops of rain, meet as they fall, in fome re- 
 gion of the air which is cold enough to congeal them in their paf- 
 fage: Thus modi^ed they are termed hail-ftones: The bulk or 
 fizc whereof, is always determined by that of the drop of rain 
 fo congealed in their descent. 
 
 From thofe particles of fire pent up in the centre of thofe vef- 
 fels before mentioned, and rrom thofe other oily, fulphureous, 
 nitrous and combuftible particles, which the water had carried 
 along with it into the upper regions of the air, a train of inflam- 
 mable matter is formed, which becomes more or lefs vifible, in 
 proportion to the ftrer';th and dimenfions of it. If the quantity 
 of fiery particles only forms a fmall globule of fire, that foon breaks 
 and difperfes, fho^>ts into a ftream of light, and immediately dii- 
 appears; fuch a phaeiomenon is generally termed a falling-fiar : 
 Of the fame nature, probably, is that great ftream of light, which 
 in appearance fnoots from one fide of the hemifphere to the other, 
 and which we call afire-dragon: The aurorce borealis, or what is 
 commonly caWedJtreamers, are of the fame nature. 
 
 Again, 
 
Let. 9. ( 182 ) 
 
 Again, if fuch a dream of light he extended farther; or meets 
 with a ftrcam of other matter, to which it lets fire as it rolls along, 
 it is then termed li&btniqg. If fuch a frxeam of inflammable mat- 
 ter darts down like a torrent of fire, it is called a thunder-bolt ; 
 the effects whereof are different according to the action of the 
 wind, and the power and malignity or the ingredients whereof 
 fuch flames are compofed. 
 
 The air contained in thofe fmall globules of water already la- 
 ken notice of, being rarefied, it can exeit its efafrie torce no 
 other way than by burfting through them by a terrible exp'ohVn, 
 which awful crack is what we call thunder : And though this vi- 
 olent crack, or clap, is but one Tingle act, yet there feems to be 
 a repetition of it, and laiTs for fome confiderable time ; becaufe 
 the found is reflected from the furfaces of ieveral adjacent clouds, 
 and repeated by as many echoes. 
 
 Naturalifts take notice of a threefold wind which generally at- 
 tend a thunder-ftorm. The firfl: which blows before it, the bo- 
 dy of the cloud blows for the mod part in a circular direction. 
 There is another which blows at the fame time from a quite dif- 
 ferent quarter, which occafions the meeting of the clouds, and 
 their claming one againfl: another: After the lightning, and the 
 clap of thunder, the fudden and tremendous fhock of a third wind 
 is felt, which is that air difcharged from the middle of the cloud : 
 This wind carries along with it a fuffbeating heat: Sometimes it 
 difperfes an intolerable (tench of fulphur; from whence the na- 
 ture of thofe materials which were conveyed into the regions of 
 the air alonir, with the vapours may be eafily difcovered. 
 
 When different winds rufh forth from the centre of different 
 clouds, and join with thofe which blew before, the ftorm increaf- 
 es ; the air whirls rounds in rapid eddies; the fmoke inflantly 
 defcends, the duff rifes, the darknefs gathers, the rain pours down 
 in floods, the lightning, hail, and thunder, all contribute to a 
 general defolation. The flowery meadows, and the country 
 round are all laid wade. Is it poffible do you fay, that fuch ir- 
 regularities as thefe, which put all nature into a general conffer- 
 nation, can be the handy-work of an all -wife Creator ? Yes, 
 Onefimu.f, it is as much the refult of fore-fight and dengn, as that 
 law of motion is, by which it was occafioned. 
 
 The royal Plalmid defcribes this aftonifhing phenomenon in 
 all the fubiimity of language, both in its nature and effects. — 
 The voice of Jehovah is upon the waters ; the God of glory 
 thundereth, the Lord is upon many waters. The voice of Jeho- 
 vah is powerful; the voice of Jehovah is full of majefty. The 
 voice of Jehovah breaketh the cedars: Yea Jehovah breaketh 
 the cedars of Lebanon. He maketh them to (kip like a calf: 
 
 Lebanon, 
 
Let. 9. ( 183 ) 
 
 Lebanon, and Sirion, like a young Unicorn, &c. || We find, 
 Milton, among other parts of the armour which the Eternal Fa- 
 ther orders Mefliah to put on, in order to drive the revolted 
 Angels out of Heaven, mentions his thunder as one ; 
 
 Bring forth all my war, 
 
 My bow and thunder, my Almighty arms 
 Gird on, and fword upon thy puiflant thigh, 
 
 When Mefliah is preparing to execute his commiflion, he re- 
 presents the chariot of Paternal Deity rufhing forth with a whirl- 
 wind, and drawn by four cherubic fhapes, and compofed of the 
 radiant urim divinely wrought: Afcending the fame: 
 
 At his right hand victory 
 
 Sat Eagle-winged, befide him hung his bow 
 And quiver, with three-bolted thunder ftor'd, 
 And from him fierce effufion roll'd 
 Of fmoke, and bickering flame, and fparkles dire. 
 
 And when actually engaged againit thofe rebellious holts, the 
 Poet reprefents Mefliah as grafping ten thoufand thunders in his 
 
 right hand. 
 
 -Full foon 
 
 Among them he arriv'd, in his right hand 
 Grafping ten thoufand thunders, which he fent 
 Before him. 
 
 But adds the Poet, 
 
 Yet half his ftrength he put not forth, but check'd 
 
 His thunder in mid volley ; for he meant 
 
 Not to destroy, but root them out of Heaven. X 
 
 It is very probable, the Poet borrows his imagery here from 
 the facred Scriptures ; where the power and vengeance of the 
 
 Almighty is figuratively compared to thunder See in what 
 
 fublime, but terrific language, the royal Pialmiit reprefents the 
 vengeance or Huiven aGainft h;s foes. At the brightnefs be- 
 fore him, his th d< clouds palled, hail-ilones and coals of fire. 
 The Lord alfo trunLre.i in the Heavens, and the Higgled gave 
 his voice, hail-ilmes and coals of fire. Yea he fent out his ar- 
 rows and fcattered them; and he fhot out lightnings and dif- 
 cemfited them. \ 
 
 We 
 U Pfalm xxix, X Paradife loft, book VI. 
 
 t Pfalm xviii. 12, 13, 14. 
 
Let. 9. ( 184 ) 
 
 We find the fame figurative language ufed elfewhere, to ex- 
 prefs God's vengeance againft the enemies of his chofen people. 
 The clouds poured out water, the ikies Tent out a found; thine 
 arrows alfo went abroad. The voice of thy thunder wa i in the 
 Heavens; the lightnings lightened the jyorld, the earth trem- 
 bled and (hook, -j* 
 
 We alfo find, that it was no unufual thing for the heathen 
 Poets to rep r efent the wrath and vengeance of their ang^ Gods 
 in the fame figurative language; an example of which we find 
 in Horace. 
 
 Scimus ut impios-r- 
 
 Titanas, immanemque turmam 
 
 Fulmine fuftulerit caduco, 
 
 Qui terram inertem, qui mare temperat 
 
 Ventofum, & umbras regnaque triftia, 
 
 Divofque mortalefque turbas 
 
 Imperio regit unus aequo. 
 
 Magnum ilia terrofem intulerit Jovi, 
 
 Fidens juventus horrida brachiis, 
 
 Fratrefque tendentes opaco, 
 
 •Pelion impofuit Olympo. II 
 
 O'er Gods and mortals ; o'er the dreary plains, 
 
 And fhadowy Ghofts, fupremely juft he reigns, 
 
 But, dread r wl in his wrath, to Hell purfu'd, 
 
 With falling Thunders dire, the fierce Titanian Brood. 
 
 Whofe horrid youth, elate with impious pride, 
 
 Unnumber'd on their finewy force relied; 
 
 Mountain on Mountain pil'd they rais'd in air, 
 
 And /hook the throne of Jove, and bad the Thunderer fear. % 
 
 Thefe awful and alarming convulfions in the air, are not only 
 intended as an admonition to men, but they are in a certain de- 
 gree falutary : They purge the air, which by a too long ttagna- 
 tion would prove unwholefome. They deflroy, Jikewife, an in v 
 finite number of infers which, though in fome refpe&s ufeful 
 enough, would become pernicious and deftrucYive to mankind, 
 were they to multiply without reftricYion. They alfo fill the 
 citterns and refervoirs of fuch countries as have no fprings, and 
 fupply our rivers with more water in one hour, than all the win- 
 ter fhowcrs of rain in feveral months.- There is mercy mixed 
 
 with judgment, in all the providential dispensations of Heaven 
 towards the children of men. 
 
 Allow 
 
 t Pfal. Jxxvii. 17, 18. \\ Horat. Lib. 3. Ode IV. ad Calliopen^ 
 
 X Philip's tranflat. 
 
Let. 9- ( l8 5 ) 
 
 Allow me to obferve here, Onefimus, that the fame caufes 
 which produce fuch Shocking efFecls over our heads, produce 
 like wife, as fatal effects under our feet ; namely, earthquakes, 
 aid eruptions of volcanoes; the fame water, the fame air, ar*4 
 the fame fulphureous matter, which rend the atmofphere, rend 
 and torture the bowels of the earth. 
 
 Such vapours as are condenfed, and diftil in rain, carry along 
 with them the fait petre thar lies on the furface of the e;:rth, the 
 fa'ts with which the bodies of animals abound, and all the other 
 fulphjreous inflammable mattef which they meet with in their 
 pafTage. Thefe waters make their way into the bowels of the 
 earth, through an infinite number of fmall crevices or channels. 
 Sometimes they pafs over a bed of fait ; at other times, over 
 layers of fulphur; here they pafs through large mines of iron; 
 there through beds of vitriol: They diflolve, and carry along 
 with them divers particles of all thefe feveral materials. Now 
 all thefe being lodged in the bowels of the earth, the leaft parti- 
 cle of fire brought thither by the action of the wind, or by means 
 cf fermentation, which is no uncommon thing among; fulphu- 
 reous and metallic bodies, or by feme fmall quantity offulphur, 
 which burns in the fubterraneous caverns of the earth, inflames 
 the whole: And thefe are fuch terrible, and powerful agents, 
 that they make the earth ihake and tremble wherever they meet 
 with the lead refinance. They fwallow up whole towns; yea 
 the whole terreftrial globe would foon be laid wafle, if their rage 
 and fury was not checked by the Almighty. 
 
 Thofe volcanoes which are confidered by thofe who live near 
 them, as judgments, and the plagues of their country, are af- 
 iigned by the indulgence of the Almighty, for their welfare and 
 prefervation. By thefe is a vent opened, through which the con- 
 denfed air, with all thofe other combufhble materials which rend 
 the very boweis of the earth, have room to difcharge their fury. 
 All thefe inflammable materials when dilperfed in the open air, 
 lofe their active powers, which, when united, would be irreiifti- 
 ble, and drive before them every thing that oppofed their pafTage. 
 
 You fee Onefimus, that as we are fearfully and wonderfully 
 made, we are fearfully and wonderfully preferved. We live in 
 the very centre of danger. It would be eafy for the Almighty 
 to make the earth we tread on, the Heavens above us, to be the 
 executioners of his vengeance. In the Almighty's quiver there 
 are numberlefs arrows, which he may (hoot when, and how he 
 pleafes. Happy for fuch who although they live in the heart of 
 danger, yet dwell in the fecret place of the mod high, and abide 
 under the lhadow of the Almighty : Who are covered with hi* 
 feathers, and under whofe wings is their truft Such need not 
 
 he 
 H Pfal. xci. 
 
Let. 9. ( 186 ) 
 
 be afraid for the terror by ni^ht, nor for the arrow that flieth by 
 day: Nor for the peftilence that walketh in datknefs, nor for de- 
 ftruclion that walketh at noon day. || If they mould fall in the 
 general calamity, if the arrow that wounds the head of the wick- 
 ed reaches them, it is but a paternal ftrcke; their fouls are fafe. 
 The Lord keepeth the fouls of his Saints, he preferveth them 
 from all evil. May my Om/hnus be among that happy number* 
 then he will have no caufe to dread, either the rending fkies, or 
 the trembling earth. 
 
 I conie now to anfwer your requeft in continuing my obferva- 
 tions with regard to the Thief on the crofs, which I left unfinim- 
 ed in my Iaft. And may I not add here, what an inftance, an 
 unparalleled inftance of the foverei^nty of God's triumphing 
 grace over a bafe fmner ! What made this man differ from his 
 neighbour ? What ftopt his blafphemous tongue, and opened his 
 obdurate heart to embrace Chrift Jefus the Lord, as his Saviour 
 from fin and wrath ? Did thefe -motions towards Jefus, that ha- 
 tred to his former life, and that love to holinefs which was now 
 beocot in his foul, proceed from himfelf r Are not thefe things to 
 be referred entirely to the fovereign grace, and efficacious power 
 of God ; " who doth according to his will in the armies of Hea- 
 ven, and amongft the inhabitants of the Earth." Why did 
 this man repent, and not his fellow ? Was his repentance folely 
 an a£r. of his own ? Was it a work independent of the fpirit of 
 grace and fupplication ? If repentance can commence without 
 any reference to Heaven's gracious aid, why is God faid to have 
 tc granted to the Gentiles repentance unto life ?" Why is Jefus 
 faid to be (t exalted with the Father's right hand, a p r ince and a 
 Saviour, to give repentance unto Ifrael?" Why then did this 
 man believe \n the Lord Jefus Chrift, and tun from the love of 
 fin, to the love of holinefs ? We mud refer it entirely to the fo- 
 vereign good pleafure of God; in granting faith and repentance 
 to the on?, and withholding it from the other. " I thank thee 
 (fays our Lord) O Father, Lord of Heaven and Earth ; becauie 
 thou haft hid thefe things from the wife and prudent, and halt 
 revealed them unto babes." Independent of th it heavenly grace 
 of faith, of which God is the fole Author; what could the one 
 fee in Jefus more than the other: The one faw as well as the 
 other, Jrfus the Saviour, hanging al! forlorn between Heaven 
 and Earth, a fpectacle of mifeiies and the reproach of men ; both 
 faw him opprefr. and afflided, deferted by his friends, left by his 
 Difciples in the hands of his cruel foes, without ufing any means 
 for his refcue. But why did the one fee Jefus fuffering as a pro- 
 pitiation for fin, crucified through weaknefs, yet was able to favc 
 him from going down to the pit ? Was not this Heaven's graci- 
 ous 
 
Let. 9. ( 187 ) 
 
 011s gift ? " The Lord giveth the blind their fight." God, the 
 fovereign Lord ot his own girts and graces, grants not faith and 
 repentance to thofe whom he fees will believe and recent; but 
 he be (lows thefe gifts that tinners may believe and repent:. Was 
 this man prior to this critical period, a man of ftri6t morals of an 
 unblemifhed character? This goes a great length with many, as 
 they imagine, to purcha r e and procure ihegn.ee an^ favour of 
 God. The contrary of this is evident: He was hanged for theft. 
 Independent of faith, God's free gift ; we know of no action the 
 creature can perform founally good: Yea thefe very .anions 
 which we are apt to deem works ot righteouinels, will be found 
 in the eyes of divine purity to be but fptendid tins. " Without 
 faith it is impoflible to pieafe God/' " Who maketh thee to 
 differ from another ?" No previous good works, no inherent good 
 qualifications or amiable difpofitions, made the difference be- 
 tween this man and his fellow. Previous to the converflon of 
 the great Apofcle of the Gentiles, what good work can be attri- 
 buted to him: If a feries of perfections, blafphemy, rase and 
 madnefs againfl: God's anonted and his followers, could be re- 
 commendations to the God of holinefs and purity, thefe he pof- 
 ielTed in an eminent degree. 
 
 To imagine, we can by any work of our's obligate the divine 
 Being to forgive our fins, accept our perfons, and grant his fa- 
 vour and grace; is fubjecling the fovereign of all to the will of 
 the creature, and to a date of dependance on the creature; and 
 what is this, but in effeevr. making him no God. Abfolute fove- 
 reignty is an effential, unalienable pearl in the crown of Hea- 
 ven. If God was to fearch the whole univerie for fuch moral 
 qualifications in a rational creature as the moving caufe of his 
 beffowing faith, repentance, or pardon ; I aver he could not find 
 any fuch : The caufe is only reiident in himfelf, not in the 
 creature. ' l By the - race of God, I am what I am." — Why was A- 
 bel a gracious, a good man, and Cain a profligate wicked wretch ? 
 Was it owing to their birth ? Did they not lie in the fame 
 womb? Were they not equally delceniants of fallen Adam? 
 Both by nature children q\ wrath. Was it not God's fovereign 
 grace, and free difinterefted love that made the diftincYson ? Here 
 was fhown a (landing example of the fovereignty of his grace to 
 future periods in the firft poiterity of man. W T hy did he give 
 grace to Abraham, and feparated him from bis idolatrous kindred, 
 and dignified him to be the root of the Mefliah ? Might he not 
 havechofen his Father, or Grand-father, or any other perfon in 
 that idolatrous country as weil as the Father of the faithful ? 
 Grace would have made the fame change on any, as well as on 
 Abraham. The fame faith and repentance granted to the peni- 
 tent 
 
Let. 9. ( 188 ) 
 
 tent Thief, beftowed on the other, would have made him a he- 
 
 liever and a penitent.- Why did God confine his promiTe to 
 
 Ifaac; and not extend it to Ifhmael, the feed of the fame Abra- 
 ham by Hagar ? Or to the children he had by Keturah after 
 Sarah's death ? What reafon can be alledged for this, but his 
 own fovereign good pteafure. Why did he not sfive the fallen 
 Angels a moment for repentance after their fin ; but condemned 
 them immediately to irrevocable pains ? Is it not as free for him 
 to give grace to any he pleafes, as to create what worlds he pleaf- 
 es ? Why doth he not give all Converts an equal meafure of 
 grace ? Some have mites, others have treafures. Why doth he 
 give his grace to fome fooner, to others later? Some are fan£ti- 
 fied almoft from the womb; others not until they arrive at full 
 age; fome not until they have fallen into fome grievous fin, as 
 ManaiTeh, Mary Magdalen, and Paul ; Some at the laft period 
 
 of their exiftence as the Thief What reafon can be afligned 
 
 for all this, but God's own fovereign good will and pleafure ? 
 He is the free difpoler of his own grace. But this uncontrola- 
 ble fovereign, by no means renders his fovereignty formidable. 
 He fhuts not up his throne of grace from any that feek him ; he 
 invites men, all men ; his arms are open, and the fceptre Wretch- 
 ed out; and no man continues under the arreft of his lufts, but 
 he that is unwilling to be otherwife ; and fuch a one hath no 
 reafon to complain of God. 
 
 There is Onefimus in the hearts of all men fuch a principle of 
 legal pride, that they wifh to have as little of God's fovereignty 
 intermixed with their religious principles as poflible. To main- 
 tain and believe this, lays all felf-gloriation in theduft; exalts 
 the grace of God upon the ruins of human pride. " Stand by, 
 I am holier than thou," is the language of a proud pharifaicai 
 fpirit ; by no means that of a genuine humble chnftian, who fee* 
 he is an entire debtor to the free grace of God for all he poflefres. 
 Indeed confidering God, as the God of grace, the mo ft part or 
 all his operations refpe&ing the children of men, are entirety 
 unaccountable to us, except upon this principle, his: moft ablo- 
 lute and uncontrolable fovereignty. > Why did God grant 
 this exclufive privilege toihe Jews above every other nation, to 
 honor them with the depofitum of his oracles r Ct He dealt not 
 fo with any other nation; and as for his judgments, they knew 
 them not." The reft of the world had no warnings from the 
 Prophets., no dictates from Heaven but what they had from the 
 ffght of nature, the view of the works of creation, and the admi- 
 niftration of Providence; and what remained among them of 
 fome ancient traditions from Noah ; which in courfe of time 
 were greatly effaced. Now, was there any reafon in them for 
 
 this 
 
Let. 9. ( 189 ) 
 
 this indulgence ? Might not God have been as liberal to any 
 other nation, yea to all other nations in the world, if it had been 
 his fovereign will ? Any other people were as fit to be entrufted 
 with the divine oracles. Had the blood of Abraham from whom 
 they were immediately defcended, any more precious tincture 
 than the blood of any other man ? They, as well as other nati- 
 ons were made of one blood; and that corrupted both in the 
 fountain, and in the ftreams. Can any one fay, but that God 
 might have left that favorite nation to grope after him by the dark 
 glimmerings of Nature's light, and mown his ftatutes and his 
 
 judgments exclufively to others ?- Why did he not at the 
 
 commencement of Chrifrianity, give the fame grace to the Jews, 
 as well as the Gentiles, to acknowledge and own the perlon of 
 the Mefliah, to whom he made the promife of him for (o many 
 fucceffive ages ? Why has he left them for more than fixteen 
 hundred years concluded in unbelief; their heart fat and their 
 ears heavy ? -j- Why did he not call the Gentiles without reject- 
 ing the Jews; and bind them both up together in the fame ban- 
 die of life? Why he mould acquaint fome with it, a little after 
 its publication in Judea; and others not until a long time after; 
 fome in the firft ages of chriftianity ; others have never to this 
 day heard of Jefus and the refurrection ? What reafon can be 
 afligned for*thefe things, but " even fo Father, for fo it feemed 
 good in thy fight ?" What merit can be difcovered in the. Gen- 
 tiles ? There is fomething of juftice in the Jews rejection; no- 
 thing but fovereignty in the reception of the Gentiles into the 
 chriftian church. If the Jews were bad, the Gentiles were in 
 fome fort worfe. The Jews owned the tiue God without mix- 
 ture of Idols; though they owned not the Mefliah in his appea- 
 rance, which they did in a promife; but the Gentiles owned nei- 
 ther the one, nor the other. Some tell us it was for the merit of 
 fome of their Anceftors. But how cue the means of grace to 
 be taken from the Jews, who had, (if any people ever had) me- 
 ritorious Anceftors for a plea ? But if the merit of fome of their 
 Ance.fto.rs were the caufe ; whet was the reafon the debt due to 
 their merit, was not paid to their immediate progeny, or to them- 
 felves; but to a potlerity fd diftant from them; and fo abomina- 
 bly depraved as the Gentile world was, at the time when the 
 gofpel fun arofe in their horizon ? O r was it from the fore-fight 
 that the Gentiles would embrace it, and the Jews reje6t it ? That 
 the Gentiles would embrace it in one place, and not in another ? 
 How did God forefee this, but in his own purpofe and grace, 
 which he was refolved t.i difplay in one, and not in another? 
 Or did he forefee this in their difpofitions and natures. What, 
 
 were 
 t Ifai. vi. 10. 
 
Let. 9. ( I90 ) 
 
 were they not all one corrupt mafs ? Was any part of Adam bet ■ 
 ter than another ? How did God forefee that which was not, nor 
 poffihiy could be, without an a£l of his foverei^n pleafure and 
 will to give ability and grace to receive it? *< fie will have 
 mercy on whom he will have mercy." 
 
 Upon the whole Onefimvs, I think we cannot account for the 
 converhon of one of thefe malefaaors, and the malicious obftina- 
 cy of the orher, upon any other principle than the mere fove- 
 ieign good pleafure of God : That infinitely wife Arbiter gives 
 none account of his matters. And who, without fuffering for 
 the daring enterprife, can call him to an account, or fay unto 
 him what doft thou. Let us firmly adhere to this one princi- 
 ple, that " the Judge of all the earth will do right," aithough to 
 us " his ways are in the fea, and his paths in the mighty waters." 
 *' Juftice and judgment are the habitation of his throne." He 
 is righteous and holy in the execution of his juftice, as well as in 
 the adminiftration of his grace.' Juft and holy in fuffering the 
 impenitent Thief to die in his fins, as well as" beftowing favin^ 
 faith and an evangelical repentance on his fellow-fufferer. The 
 Lord is juft in all his ways; righteous in all his works. What 
 horrid impiety to arraign the great fovereign of all at our tribu- 
 nal ! What, to affirm he would not be juft, if he did, or did not 
 fuch and fuch things! who art thou O man, that replied again ft 
 God: Shall the thing formed, fay to him that formed it, why 
 haft thou mad£ me thus ? Hath not the Potter power over the 
 clay, to make of the fame lump, one veffel to honor, and another 
 to difhonor. || 
 
 Again One/imus, from this inftance of the converfion of the 
 Thief on the crofs, we may clearly fee the all-powerful efficacy, 
 and propitiatory nature of Chrift's death for the expiation of fin! 
 Upon this, and no other principle can we account for the falvati- 
 on of this extraordinary man. — I think none will prefume to fay 
 that he entered the celeftial Paradife upon the footing of his good 
 works. Prior to this period he was a loofe and an abandoned Tin- 
 ner : And as I formerly obferved it is very likely that he hung a 
 confidence time upon the crofs, blafpheming the Son of God 
 along with his fellow-fufferer. This was a poor atonement for 
 
 the errors of his bypaft life. Copying after that example of 
 
 patience and refignation which was fo eminently exhibited by 
 Jefus on the crofs, could not be the meritorious caufe of this man's 
 falvation ; what, I pray, is praife- worthy in the refignation of a 
 malefactor fuffering for a capital crime. But if this is fo necef- 
 fary in mens falvation, how were fuch faved as never had the 
 happinefs to have it exhibited to them ; nor prefented as the ob- 
 
 . . jed 
 
 II Rom. ix. 20, 21. 
 
Let. 9. ( 191 ) 
 
 ject of their imitation ? I hope they did not go to perdition, be- 
 caufe they lived prior to the manifefbtion of God in the flem. 
 The truth is Oncfimus, that the Saints who lived under the legal 
 diipenfation, this man, who from the crofs reached the Throne, 
 we, and all fucceeding generations to the end of time o':tain fal- 
 vation after one and the fame manner. '* Jefus Chrift is the 
 fame yefterday, to day and for ever." " He was the Lamb 
 {lain, from the foundation of the world." The efficacy and 
 virtue of his obedience and death, reached the firfl: ages of the 
 world ; it will deicend to the falvation of the lateit pofterity, until 
 ages and generations be no more : While the example he exhi- 
 bited and the pattern he mowed both living and dying, could 
 riot poilibly be the obje£t of their imitation who lived prior to his 
 appearance in human nature. It would appear then, that 
 
 neither his good works, nor his imitation of Chrifl's example was 
 the foundation, or meritorious caufe of his admimon into Para- 
 
 dife If it be faid, he was faved becaufe he repented : But why 
 
 waslnot Judas faved too, he repented ? Is not the Spirit of God 
 far more explicit in informing us with regard to the repentance 
 of that unhappy man than that of the Thief ? We are not told in 
 exprefs terms that the latter repented, although we are certain he 
 did : But we are told Judas repented, acknowledged he had done 
 evil, in betraying innocent blood; and yet if we can give any 
 credit to our Lord's words he was the Son of perdition. This then 
 is evident, that one lepenting finner is faved, and another con- 
 demned. There mud undoubtedly be fome very material d.ffe- 
 
 rence between the repentance of the one, and of the other. 
 
 The repentance of Judas was merely legal, anting from a dread 
 of God's wrath for his fin; and that without faith's views of 
 (Thrift's blood, as fufficient to remove the guilt, and purge fi 
 the filth of that heinous tranfgreffion. There are very few 
 however abandoned they may live, when they come within 
 views of Eternity, fin flaring them in the face, con'cience awak- 
 ened and upbraiding them for their bypaft wicked and diiTolute 
 lives, but will teftify a forrow for their pa ft con duel ; but this may 
 proceed entirely from legal principles and felf-intereiled motives ; 
 a dread of failing into the hands of the living God. In the se- 
 pentance of the Thief on the crofs, along with his forrow and 
 compunction for fin; there was an immediate and direct appeal 
 to the Saviour, as I ihall fhow afterwards. In the repentance of 
 this man, there was this neceflary, abfolutely neceifary concomi- 
 tant, a genuine faith which has for its immediate object Chrijl, 
 and him crucified. This was not in the repentance of the traitor, 
 otherwife he had been faved, notwithflanding of what he had 
 ianc. Faith in Chrift V blood, will fave the veriefl wretch; and 
 
 without 
 
Let. g. ( 192 ) 
 
 without it the moftfeemingly virtuous and moral man fhall never 
 tread the threfhold of glory. What I have juft now obferved 
 Onjftmus is corroborated, and proven be\ond all controverfy by 
 an infallible Apoftle. " Be it known unto you, (fays Paul) 
 that through this man, is preached unto you the forgivenefs of 
 fins; and by him all that believe are jufirfied." |'— — — But here 
 as;ain the queftion recurs ; was it the faith and repentance of the 
 Thief the principal caufe of bis fafvation ? Or in other woids, 
 is it faith as an aft of the creature, or, the object, viz. Chrift, 
 h v / which we come to be juftified before God and finally faved ? 
 The former 1 think it cannot be, without flatly contradicting a 
 negative affertion of an infpired penman, by the works of the law 
 fhall no ftefli living be juftified. \ The fame infpired Apoftle po- 
 htively proves in his epiftle to the Romans, chap. iii. 24. by 
 
 what this man, yea every man, is juftified and faved. Being 
 
 juftified freely by his grace, through the redemption that is in 
 Chrift Jefus.— A true and genuine faith, is the root and prin- 
 ciple of all evangelical repentance; it is the inftrumental caufc 
 of a finner's juftification, by which he yields his afFent to this 
 true and faithful faying, <c That Jefus Chrift came to fave the 
 chief of fmners." " Who loved me, and gave himfelf for me." 
 So that as I elfewhere told you, we can have no idea of a faving 
 repentance without faith; nor a faving faith, without taking 
 into our consideration Cbrijl and him crucified; dying, to put 
 away (in by the facrifice of himfelf —In a word, faith and re- 
 pentance have no (hare in the purchafe of redemption : We are 
 not redeemed, becaufe we repent and believe ; but becaufe Chrift 
 died. Faith gives an a&ual faving intereft in his death ; and 
 repentance flowing; from faith, raifes a hatred and abhorrence to 
 every fpecies of iniquity ; and a love to the practice of univerfal 
 holinefs-. Thefe graces then, as I elfewhere obferved are the 
 conditio fine qua non> but by no means, the principal efficient caufe 
 of our falvation. So that on the whole, this man went to Para- 
 dife that day with the Saviour upon the footing of Jefut, giving 
 his life a ranfom for fin; and paving the way to the holieft of all 
 with his own blood. 
 
 It is worth our notice to obferve the efFe&s and fruits which 
 followed immediately on this man's converfion. He reproves 
 his fellow-fufferer; confefles his fin, apologizes for Chrift; and 
 makes an immediate appeal to him by prayer. He reproves his 
 fellow-fufferer ; doeft thou not fear God. A ftfong negative, 
 implying that the fear of God was not in his heart ; of elfe he ne- 
 ver would perfift in fuch blafphemous language; that he' never 
 would fay a confederacy with them that had joined in a confe- 
 deracy 
 H A£ts xiii. 37, 38. t Gal. ii. 16. 
 
Let. 9. ( 193 ) 
 
 dericy agiinft the Lord and his anointed. -Where the fear of 
 
 God is not the ruling principle in a man's heart, there is no fin 
 fo vile but he will commit; there is no courfe however wicked 
 but he will run into. See, what a horrid catalogue of fins the 
 Apoftle enumerates in Rom. iii. v. 11, — 18. and traces up this 
 hhek lift to the want of God's fear. " There is no fear of God 
 before their eyes." If men were afraid of God, would they, 
 durft they fin with fuch a high hand as they do ? Would any 
 one in the immediate prefence of the King, blafpheme his Ma- 
 jefty, and not be afraid of his wrath; and not incur his difplea- 
 fure ? Certainly no. But alas! many can in the immediate 
 prefence of the Lord God Almighty provoke him to his face, 
 blafpheme his name; pollute his fabbaths ; a£t the profligate in 
 every refpect without fear or dread. Nebemiah iniorms ns, that 
 he durft not do as the Governors before him did, necaufe of the 
 fear of God. f What preferved Job from a multiplicity of fins 
 which others committed was this : For deduction from God was 
 a terror to me, and by r.eafon of his highneis I could not en- 
 dure. || Would the impenitent Thief, if the fear of God had 
 been before his eyes, and considering his prefent fituation, luffering 
 for his fin, and within a few moments of eternity, have reviled 
 
 the Son of God becaufe he would not fave him ? He reproves 
 
 his fellow-fu Merer for this reafon, that he was in the fame con- 
 demnation. J It was not long when they muft launch into an 
 invifible world, and be placed in an unalterable ftate. There is no 
 doubt but this reprehenfion proceeded from real affe&ion, and 
 an unfeigned defire for the eternal welfare of this impenitent 
 man. It is very obfervable, that all who have tafted that the 
 Lord is gracious, wifh that all their fellow-finners obtained the 
 fame difcoveries, and felt the fame pleafure in wiidom's ways that 
 they themfelves do. They are no monopolizers of religion: 
 There is enough in Jefus for all finners of every defcription, and 
 character. '* Andrew laid to Simon, we have found the Meifi- 
 as." The news were too good to conceal; the girt too rich to 
 hoard up for themfelves. " Come fee a man which told me all 
 things ever I did,'" is the language of a certain Samaritan woman, 
 to whom Jefus had difplayed his glory and imparted, his grace. 
 It is the mod ardent wifh of every genuine chhftian, that their 
 fellow creatures and fellow finners were caft in the fame mould, 
 and aflimilated into the fame image with themfelves. 
 
 He 
 
 f Nehem. v. 15. H Job xxxi. 19. 
 
 X Luke jLxiii. 40. 
 
 o 
 
Let. 9. ( 194 ) 
 
 He confeffes his fin and its juft demerit. " We indeed jufl- 
 1y, for we receive the due reward of our deeds." His language 
 breathes nothing but that of a true convict ; he is deeply con- 
 cerned for the evil of his ways; for thefe crimes which brought 
 him to this ignominious exit. He confeffes his fin, takes fhame 
 to himfelf, and gives glory to God- Gracious perions are for 
 from making the (ins of others a perpetual topic for exclamation; 
 they llill include themfelves in all their confeffions, and if God 
 was to contend againfl: them, they would live and die in praife of 
 his righteous judgments. None but a true penitent fees fin in 
 its proper colours; none dread the, divine difpleafure more, be- 
 caufe more acquainted with God than others. I will bear the 
 indignation of the Lord, becaufe I have finned againfl: him, un- 
 til he plead my caufe. -j- Obferve again his apology for 
 
 Chrift: " But this man hath done nothing amifs." When almofl 
 everyone prefent had fomething to caff in Jefus' teeth; when 
 the Governors, the Soldiers, the Jews, the impenitent Thief were 
 all combined to afperfe the character, and ruin the reputation of 
 the Son of God, he had fomething to fpeak in his favour: He 
 could not be filent. If any one had ftepped forward, and addref- 
 fed the Thief thus; all that you fufTer, you fuffer juflly, all is 
 too little confidering the nature of your crime; this he would 
 readily afTent to, yea, if they had accofted him thus, you defervc 
 Hell for what you have done; to this he would have cordially 
 afTented. But he cannot hear a word fpoken againft the Son of 
 God, but his heart burns within him; his indignation is routed, 
 and his zeal burfts out into a flame. None need ever imagine 
 that they have obtained repentance unto life, and found conversi- 
 on to God, who can with filence and con.polure fee God difho- 
 nourcd, and not be offended at the affront offered to his facred 
 Majefty. " Fools make a mock of fin." They not only tam- 
 per with it themfelves, but take a plcafure in feeing and hearing 
 of others crimes. Mofes, with regard to what, concerned him- 
 felf, was the meekeft man on earth, but when the peopie fell in- 
 to idolatry, out of indignation and zeal, he broke the calf in 
 pieces, and (lamped it into a powder, and made the people drink 
 of it ; and for the fame offence, ordered every man to hang hi* 
 fword by his fide, and go forth and (lay every man his brother. 
 However filent we may be in our own quarrel, filence is dange- 
 rous in the caufe of God. 
 
 As:ain, obferve the prayer of this penitent Thief. " Lord re- 
 member me when thou comeft into thy kingdom*" It would 
 fecm evident from the prayer of the Thief on the crols, and 
 Chrift's anfwer to it, that whether Chrifl be a divine perfon or 
 
 not, 
 
 t Micah vii. 9. 
 
Let. 9. ( 195 ) 
 
 not, he is to be worfhipped. But it is impoflihle that our prayer 
 can be heard, or anfwered when add re (Ted to an improper object. 
 But this man's prayer was received and his fuit granted, ergo 
 (Thrift muft be a proper object of prayer; and if of prayer, or. 
 cverv part, of religious worihip. Socinians differ on this head ; 
 fome are of opinion that Chrfft is the obje£t of religious worihip, 
 others arc of a contrary pcrfuafion. But is it not ftrange, that any 
 one fhould doubt the propriety of this, when we read of two, (be- 
 fides other proofs from Scripture) on the verge of eternity, praying 
 to Chrift. " Lo:*d Jefus, (fays Stephen) receive my Spirit." 
 <c Lord remember me, &c. fays the Thief." Again, it is as hard 
 to conceive, if Chrift the Son of God, is not a divine perfon, how 
 we can pay divine worfhip and fervice to him: And if he is not to 
 be worfhippcd with a divine worfhip, what is it then ? Doth it 
 confift in a fort of complimentary fervice and honor, fuch as we 
 p.iy to our fuperiors, when we addrefs them with thettle of my 
 Lord, your Grace, &c. If Arians and Soeinians fay he is to be 
 worfhipped with a divine worfhip, would not this fay, that he is a 
 divine perfon, poiTelTed of omnilcience, omniprefence, -.. n d all- 
 futficiency; thefe and fuch like attributes and perfections are the 
 forma! reafon of all the fervice and worihip we pay to Deity. 
 But if after all their robbing him of his fupreme Deity, they in- 
 tift he is to be worfhipped with a divine worfhip; how far in the 
 fcale muft it rife ? How far muft their votaries in wcrfhipping 
 Chrift go, and no further ? They mud: nor go fo far as to wor- 
 ihip him as God fupreme; but how far muft they go ? 
 
 This man, either previous to the prefent period, had had a 
 ipeculative knowledge of what Chrift was ; but through a ftrong 
 propensity to a licentious life, had {lifted his confeience, and fhut 
 his eyes againft the light; or elfe, when on the crofs there had 
 been an immediate revelation of Chrift, what he was, what he 
 poffefTed, made to him. To which of thefe we muft refer the 
 knowledge that this man had of Jefus, I will not determine. 
 Probably it was owing to the latter: The fame fpir't that con- 
 vinced him of fin, might immediately reveal to him Chrift Jefus 
 the Lord. Inftantaneoufly was Jefus revealed to the great Apof- 
 tle of the Gentiles. 
 
 This man was perfuaded that Chrift had a kingdom, <( Lord 
 remember me when thou comeft to thv kingdom." What more 
 could a Difciple have faid, who heard this do£trine immediately 
 from Chrift's own mouth. <f I give unto you a kingdom as my 
 Father hath given unto me-" Yes Oncfimus, he is Lord of the 
 kingdom of nature, grace, and glory, although ignominioufly 
 hanging on a crofs. What but the ftrongeft faith could have 
 feen glory through fuch bafenefs and ignominy. 
 
 Ik 
 O a 
 
Let. 9. ( 196 ) 
 
 He is not only perfuaded that he has a kingdom, but a king- 
 dom to impart. What a comfortable reflection to that poor dy- 
 ing man. Chrifl: has a kingdom, a crown, a fceptre, a throne 
 to difpofe of. Nothing can equal a genuine believer for bold- 
 nefs; he afpires at no lefs than the kingdom of glory. Faith has 
 a broad foundation to build its expectations on, Chrift's promife, 
 and Chrift's purchafe. The crofs purchafed a crown, ignomi- 
 ny and contempt, glory, the mod excruciating pains, eternal 
 health. This man is further perfdaded, that this kingdom will 
 not be difpofed of, and poiTefTed by holy Angels, and holy Apof- 
 tles only, but by all for whom it is prepared * purchafed and be- 
 queathed ; however vile in their natures^ and odious in their cha* 
 ra&ers.-i-^-Faith in Chrift's blood, will give an actual right 
 to that kingdom in'reverfion for all believers. He knew that 
 *' Chrifl: came not to call the righteous, but finners to repen- 
 tance:" Sinners of every defcription ; poor penitent Thieves, 
 yea the very chief of finners. te God is no refpecter of perfons." 
 " Lord remembej" me when thou comeft into thy kingdom." 
 Thefajvation of his foul was his principal chief Concern j a ge- 
 nuine character of a true penitent. Although walking in the 
 midft of trouble, environed with the molt tormenting pains, to 
 be either wholly refcued from thefe, or have them afluaged, was 
 his leaf! concern ; but his moft ardent and earneft deflre lay here, 
 to be remembered by Chrifl: when he came to his kingdom. The 
 contrary was the cafe with his fellow-fufferer; all his care was 
 about the falvation of his body, to have it eated of its pains and 
 be delivered from his prefent mifery : And becaufe Chrifl would 
 not do this> he rails on him. 
 
 Obferve Oneftntus, Chrift's anfwer to this man's prayer. To 
 day ftialtt hou be with me in paradife. f The ParaJife here men- 
 tioned, is the third, or Empyrean Heavens, where the foul of our 
 Lord Jelus went after its feparation from the body. Heaven and 
 Paradife are fynonymous terms with the Apoftle Paul. 2 Cor. 
 xii. 2, 3. I knew a man, &c. caught up to the third Hea- 
 ve-is; how he was caught up into Paradife. J Heaven in 
 
 Sc-ipture is called Paradife, becaufe it is a place of univerfal de- 
 lights, and that in the molt eminent manner and degree. " Be • 
 fore God's face, at his right hand are pleafures evermore. " What 
 
 a won- 
 t Luke xxiii. 43. 
 
 X Hence we may learn, that the foul furvives the body, and exifts 
 •fter the diflblution of the union ; alfo that the fouls of the righteous 
 go immediately to Heaven, and not to any middle place j and that they 
 remain in a ftate of activity, and not like the deeping birds in a ftate of 
 torpitude and inactivity as fome imagine. 
 
Let. 9. ( 197 ) 
 
 a wonderful change in the affairs of this man. Juft now hang- 
 ing on the crofs, executed for theft; in an inftant death fets his 
 foul at liberty, and Chrift receives him into Paradife. Here 
 Chrift promifes him his company in glory. '< This clay fhalt 
 thou be with me." " Where Chrift is, there will all his fer- 
 vants be." <f I will that thofe whom thou haft given me be 
 with me." After all was accompliihed by our Lord Jefus Chrift 
 the Mediator but a certain prediction recorded in Pfal. xcviii. 
 1 1. In order therefore to its fulfilment, he intimates to his mur- 
 derers that he thirfted. f As man he was obnoxious to the na- 
 tural infirmities and weaknefTes of human nature, although en- 
 tirely finlefs ; and in this cafe there was no wonder that he thirft- 
 ed. He was prior to this, a whole day and night without 'tak- 
 ing any refrefnment ; that is, from the time he eat the pa Hover 
 with his Qifciples until now. Confidering alfo, that all this in- 
 tervening fpace he was ftill in action. A confiderable time in 
 the garden in an agony, fweating great drops of blood; from the 
 garden he was hurried to Annas, from Annas to Caiaphas, and 
 early in the morning from Caiaphas to Pilate; from Pilate to 
 Herod, and from Herod back again to Pilate, and then to the 
 crofs. Add to all this, he had loft much blood ; fome in the gar- 
 den, fome in Pilate's hall, and on the crofs. But the principal 
 reafon of his crying out, f? I thirft," was to fulfil a Scripture, 
 and the very laft in the Old Teftament refpeSing his death. It 
 is very obfervable, that a great many of the moft remarkable in- 
 cidents refpecting Chrift's life and death, are taken notice of as 
 a fulfilment of the Scripture. He was born cf a virgin at Beth- 
 lehem ; dwelt at Nazareth and Capernaum, that the Scripture 
 might be fulfilled, -^rr^ What foe ver our Lord Jefus as Mediator 
 was to do, or fuffer, came not by accident, nor according to the 
 will of-man, but was fore-feen and predetermined by God, and 
 accordingly recorded in Scripture. 
 
 It was cuftomary to have vinegar at the place of execution, 
 either tohaften the effufion of blood, by applying it to the wounds 
 of the dying perfon, and thus to accelerate his dilTolution ; or 
 rather accordinx to fome, to prolong his pain and prelerve him 
 from fainting. The Evanrelift Mark informs us, J that they 
 offered him wine mjxed w^th myrrh before he was nailed to the 
 crofs ; according to a cuftom that prevailed among the Jews, to 
 ftupify the fenfes of the malefactor. The other in which was 
 the vinegar was offered by the foldiers after he was nailed to the 
 crofs in mock and redicule. See an amazing over-ruling provi- 
 dence ! directing thofe foldiers to accomplilh their own malevo- 
 lent intentions; to carry on their cruel ludicrous farce in offer- 
 
 t John xix. 28, 29. X Mark xv. 29. 
 
 ing 
 
Let. 9. ( !$« ) 
 
 irtg him vinegar in his thirft. Th" God of Heaven has another 
 end in view, to aCCOmplifh a prediction which took place many 
 aide's prior to this. God in his fovere'gn providence, can mate 
 the wickednefs of the wicked an'wer the purpofcs of his glory, 
 and brine; about events, in which the agent has not the remote^ 
 view. Here the foldiers accomplithed their purpofe, and God 
 accompli fhed his. The fame observation will hold troe in 
 innumerable initance* : The death of Ch rift particularly veri- 
 fies this. Having tatted the cup offered by the inhuman foldie- 
 ry upon an Hy (Top-reed, he begins his fong of triumph. When 
 Mofes led the Ifraelitifh heft through the red fea, they in fne very 
 fpot where they pitched their tents, fong a fong of praife to him, 
 who opened a way through the liquid element for the ran f omed of 
 tire Lord to pafs over. Deborah and Barak followed the fame 
 example when the Lord gave them a fignal victory over Sifera. 
 In Rev. xv. 2, 3. we are told, that thofe who had gotten the 
 I'ictory over the bead, and over his image, and over his mark, 
 and over the number of his name ; flood On a fea of glafs, having 
 the harps of God, ringing the fong of Mofes, the fervant of God, 
 and the fong of the Lamb. In like manner, the Captain of our 
 faivation having giorioufly triumphed, by a complete conqueft 
 over all the fpirituil foes of his people, fin, death, hell, and the 
 Devih, fune; this fong of triumph to the joy of tinners, and the 
 
 eternal confuiion of their enemies. // is finifhed. Now the 
 
 captain of our faivation fhouts, that man's faivation is accomplifn- 
 ed, and completely as to its impetration perfected: As rf he had 
 faid, I lay nine months in the Virgin's womb; was born in a 
 ftable, and laid in a manger; failed forty days, prayed on the 
 mount, fweat in the garden; have hung three hours on the crofs 
 in agony and torment; but now all \sfinifbed* Now (in is abc- 
 liftied, death de droved, Hell conquered, the Devil fubdued, the 
 gates of Heaven opened, God's wrath turned away; now the 
 law is minified and made honorable, juftice fatisfied, and the 
 intcfefts of holinefs fecured. What I have juft now obferved 
 Onefimus, you will find confirmed in the facred Oracles. || This 
 was I think the principal thing our Lord had his eye up^n, in 
 this triumphant exclamation, the finifhing our redemption by 
 the pouring out his foul unto the death, f Permit me my dear 
 
 friend, 
 II Luke xix. 10. Math. xx. 28. Heb, ix. 12. 
 
 t The nniming of the work of Creation, and the winding up of the 
 wheels of time, are exprefTed by a fimilar phrafe. X But what comfort 
 could we derive from this confideration, that the Almighty Architect had 
 ftretcbed out theflieavens for our Canopy, the Earth to tread on; had 
 
 . > created 
 
 % Rev. x. 7. 
 
Let. 9. ( 199 ) 
 
 friend, to infift a little more particularly on this head, and en- 
 quire into the full import of this emphatic and comprehenfive 
 
 phrafe. It is Jinificd. The whole work the Mediator came 
 
 to aecomplifh is now glorioufly terminated. All the counfels, 
 pnrpofes and decrees of the Father, respecting man's falvation he 
 had declared and unfolded; he kept nothing hack. He unfold- 
 ed God's gracious intention in fending him into the world, which 
 was, " not to condemn the world, hut that the world through 
 him might be faved." Thofe doctrines refpecting the pure na- 
 ture of God, and the finful nature of man, he clearly expound- 
 ed; the neceffity of his death as a propitiation for fin, and of 
 faith to give an actual intereft in his merit and atonement. No- 
 thing, either refpecting faith oV practice he kept back. Whate- 
 ver belonged to his prophetic office was now concluded and per- 
 fected. And with regard to his prieftly office, all his intercefTo- 
 ry prayers for his people here on earth, were at an end. How 
 often was the Son of God engaged whole nights in the moun- 
 tains praying. He taught through the day, he frequently pray- 
 ed through the night. " It was his meat and his drink to do 
 the will of his heavenly Father, and to finifh the work he gave 
 him to do." Three and thirty years he fpent in the moft con- 
 usant labour, in the moft unremitting diligence. His obedience 
 to the law in his life, conftitutes a part of that robe of righteouf- 
 nefs, and garment of falvation, wherewith all believers are ar- 
 rayed; and upon the account of which they fland juftified be- 
 fore God. " For as by one man's difobedience, many were 
 made fmners; fo by the obedience of one many fhail be made, 
 righteous." -f Such is the fublime perfection, and vaft extent of 
 the divine lav/, that the juftiflcation of a finneron the account of 
 any obedience he can give, isahfoiutely impoffible. How fhouid 
 
 fmners 
 
 created fea and land to feed us; the fun, moon and ftars to give us 
 light : Thefe in their kind and nature are eminent favours: But the ca- 
 pita] rare blefiing Heaven referved, to be procured and meritorior.fly 
 pu r chafed on the Crofs. Faith'> view of man's falvation being complet- 
 ed on the accurfed tree, gives a zeft and relifli to all the temporal mer- 
 cies we enjoy at the hand of God, as the God of nature and providence. 
 li the work of our redemption had not been fmiihed on the crofs, what 
 sn f.wful rvolr.ft w.it'j the finifhing of rhe myttery of God afford. 
 Rut that beio$ co*nplt**d, the genuine Chriftian looks forward to that 
 awiui dreariiui d.:v witla compofure and delight: Yea with a certain 
 triumph. Yes, when the myilery of God is fmiihed, all his troubles, 
 trials and forrows are at an end j this is the day in which he will be 
 put in the full poiTifion of that kingdom prepared by God, from the 
 foundation of the world, and pufchafed in time by his dear Son. 
 
 f Rom. v. 19. 
 
Let. 9. ( 200 ) 
 
 finners exult, when they can contemplate en, and with fafety 
 truft in, the vicarious righteoufnefs of the condescending and 
 adorable furety. The obedience which our Lord gave to the 
 law, did fully quadrate with all, and every precept and demand 
 of it. It flowed from the moft ardent love to God, and the moil 
 unfeigned affection to man. God who is the unerring judge of 
 all excellency, bore teftimony to the divine Redeemer. He fpoke 
 »t once, yea twice, with an audible voice from the excellent 
 glory; in him I am well pleafed. Yea, thoughtlefs ir.confide- 
 ratc mortals, gave their fuffrage to this teftimony ; they fpoke 
 what they fcarcely underftood, when they cried out, be both done 
 all things well. > It beeometh us to fulfil all righteoufnefs." He 
 fulfilled every jot and title of the divine law ; nay he more than 
 fulfilled it ; he magnified it, he gave it good meafure, pre(Tec} 
 down, fhaken together, and running over. || He defied the moil 
 vigilant of his enemies to convince him of fin. A more malig- 
 nant, and a far more fagacious adverfary than the Scribes and 
 Pharifees could detect no blemifti in him. The prince cf this 
 world, that infernal tyrant, who had deceived and enflaved the 
 nations of the earth, came and found nothing in him ; not the 
 leaft corruption in his nature, nor the leaft defect in his obedi- 
 ence.— " It is finified" That life of obedience to the law 
 which he lived for us, is now come to a happy period. For if by one 
 man's offence, death reigned by one; much more they which 
 receive abundance of grace, and of the gift of righteoufnefs, ftiall 
 reign in life by one, Jefus Chrift.-f-' If one offence committed by 
 one mere man, made all his pofterity chargeable with guilt, and 
 liable to death ; how much more fhalf the manifold inftanCes of 
 our divine Redeemer's obedience ; his moft confummate righte- 
 oufnefs ; how much more mail they abfolve all His people from 
 condemnation and punimment, and entitle them to the honours 
 and joys of a bleffed immortality. 
 
 // is finificd. His days of fuffering, as well as his life of obe- 
 dience, were now terminated: Confcquently, falvation from 
 fin and wrath perfectly finifhed. For this end, was he fent into 
 the world; he lived, he died, to purchafe an eternal redemption 
 for us. Upon this was his gracious heart fet : For this he prefled 
 forward, he longed, he was ftraitned until it was acccmplifhed: 
 O what labour and pains it coft the Son of God to redeem men \ 
 God created the world in fix days; three and thirty years were 
 fpent in grief and forrow, in pain and toil, in redeeming it. 
 God had no more to do, than by an aft of his powerful will to 
 produce a world out of nothing ; but to reftore a loft world to 
 the favour and kind embraces of an offended, a juftly offended 
 
 Deity, 
 I) Luke vi. 38. t Rom, v. 17. 
 
Let. 9. (201 ) 
 
 Deity, the Son of God muft fuffrr, Weed, and die. r ? It Ne- 
 
 hoved the Son of man to funer." // isfinifhed^ all the promi- 
 
 fes and pred £fcions relpe&ing the future appearance I:fe, and 
 foffefijlgs of the Meffiah were at this juncture fuliy accomp! fh- 
 ed. irrlt is finifhrd. Now is the period, in which the tfhftfe le- 
 gal csconomy mull: he fufpended, and for ever honourably laid 
 ande. The law of carnal commandments conta ; ncd in ordinan- 
 ces died with Chrift. That diipenlation which was hut a fir.ur'- 
 pf good things to come, yields to a hetter, and more glorious 
 and permanent oeconomy. The iacrifice which the high Pried 
 of our profefjion offered up, has for ever fuperfedec! the Leviti- 
 cal. His appearance in the character of our hic'h Pneft, has for 
 ever funk the Aaronical priefthood. No. more is the blood of 
 innocent vi6tims to be poured out at Grd's altar. No more is 
 the jewifh high Pried to appear in the inflgnia of his prieftiy of- 
 fice : All are rcfigned up, and laid down at the foot of the crofs. 
 No more is the knowledge of the true God to be confined within 
 the narrow limits of the jewifh Empire j but from the riling fim 
 to where it fets, the news of falvation through Jefus Chrift, and 
 him crucified, are to be propagated. What a fudden change in 
 the affairs of Zion ! prior to this period, (he fat almoft folitary 
 and alone : Between Dan and Beerfheba were her children con- 
 fined. Now fhe has in profpedr. a numerous offspring, numerous 
 as the pearly drops of dew upon the tender herhage; begotten by 
 the Gofpel of Jefus, among the outcafr. Gentile nation c ■ •'/ is 
 finijked. The conflict which the Redeemer had with man's grand 
 adverfary the Devil, is now come to a glorious ifTue. It had 
 been foretold near four thoufand years prior to this, that the feed 
 of the woman mould have his heel bruifed by the ferpent; and 
 that in return he mould bruife his head: Now both are accom- 
 plifhed. The Redeemer of finners is within a few moments 
 of commending his foul into the hands of his heavenly Father by 
 she pamful, ihameful, and curled death of the crofs. Now he 
 has gJorioufly triumphed over principalities and powers ; led them 
 captive, made a fhow of them openly, triumphing over them in 
 his crols.— — Muft he not (think you Oneftmus) have been more 
 than a creature, before he could accomplifli thefe great ends by 
 His death ? Yes certainly: He wa 5 * " God manirefted in the 
 flefh."f The do&rine of ChrilVs vicarious obedience and death 
 is the very effence of chriftianity ; the glory of the Gofpel; the 
 foundation, and the only foundation upon which the falvation of 
 men depends, and is fecured. Immediate'y upon uttering the 
 
 above exclamation, Chrift bowed the head and gave up the 
 
 Ghoft, 
 t Let Arian pride before him bow, — 
 He's Jefus and Jehovah too. 
 
Let. 9. ( 202 ) 
 
 Ghoft. ■ The vail of the temple was rent in twain from top to 
 bottom; the Earth did quake, and the rocks were rent; the 
 graves were opened, and many bodies of the Saints which ftepfc 
 arofe. j| What (trance events were thefe, which happened on 
 the death of the Lord of glory ! Chrilt on the cro'.s a dead corpfe ; 
 and yet the power of his death reaches the temple, rends in twain 
 the vail; fhakes the Earth; breaks in pieces the flinty rock; 
 pierces into the dark caverns of death. Death quickens the dead. 
 Many great Princes there have been, who have caufed their ter- 
 ror to fpread far and wide while they lived ; yet when they came 
 to die, nothing more extraordinary attended their di Ablution,, 
 than that of the meancit peafant. Never did the Earth tremble, 
 never did the rocks rtnd, or the graves open at the death of any, 
 
 out the divine Redeemer. The vail of the temple was rent. \- 
 
 Was not this a fymboltous, that an entrance was procured for us 
 into the immediate prefenec of God, by ChrinVs propitiatory fa- 
 criftce ? This was the key which opened the gates of glory which 
 omr fins had fhut : By this we are alfo taught the abrogation of 
 the ceremonial law; the hand writing of ordinances that was 
 agaiwft us, is now cancelled. J He is our peace, (fays the Apoftlc) 
 who hath made both one, and hath broken down the middle wail 
 ©f partition between us; having abolifhed in his flefh,. the en- 
 mity, even she law of commandments contained in ordinances,. 
 
 for 
 
 II The opening of fome of the Saints graves is taken notice of by the 
 cvangelift Matthew, chap, xxvii. 52. as among the incidents which 
 happened at Chrift's death : And yet we are told v. 53. that they came 
 out of their graves after his refurreclion. Perhaps the meaning may he 
 this, that although their graves opened at his death, the dead did not arife 
 until his refurrection. 
 
 f" The temple was divided into two parts. In the firft, was the Ta- 
 fele, the ihew-bread, and the candlefticks; this was called the holy 
 place.' In the other, was the golden Cenfer, the Ark of the Teftament 
 overlaid with gold round about; wherein was the golden pot which had 
 Manna, Aaron's rod which budded, and the Tables of the Law. There 
 were alfo the Cherubims pi iced at e*oh end of the Ark, and overjha- 
 dbwiog the Mercy-feat. Thefe two places were feparated by a vail - r 
 which vail was rent in twain from top to bottom at the death of Chrift. 
 
 t The Schoolmen fay that there was a time when the ceremonial law 
 was profitable, viz. before Chrift ; becaufe, its abfervance was ftriftly 
 enjoined. After Chrift. 's death that law became dead, but not deadly 
 until the gofpel was planted, and then it became deadly; and therefore 
 dangerous to introduce any of its ceremonies under the difpenfation of 
 she gofpei. 
 
Let. 9. ( 203 ) 
 
 fart© make in himfelf of twain one new man, (0 making peace. § 
 This circumftance attending the death of Chfltt mi°ht perhaps 
 allude to the rending of that vail between God and Tinners, viz. 
 fin. Nothing ever could have feparated between God and his 
 creatures but this accurfed thing; av.d while it remained, God's 
 face within the vail, we never could have feen; neither could 
 wt hive participated of thofe rivers of pleafures which flow in, 
 and water the inhabitants of the new Jerufaiem. Your iniqui- 
 ties have fcparated between you and your God, and your fins 
 have hd his face from you, that he will not hear. -f Now in- 
 dead of the vail of our fins, through which the eyes of infinite 
 purity could not behold the finner bat with detection and ab- 
 horrence, there is another vail through which God looks on men 
 with delight and complacency, the vail of Chrift's flefti. $ 
 Through this vail, an infinitely holy God fees no iniquity UP 
 Jacob, nor perverfenefs in Ifrael, fo as to enter into judgment 
 with Jacob and Ifrael. 
 
 'Perhaps, there was fomething more typified by the rending 
 dfthc vail of the temple, viz. the rending of that va'.l of igno- 
 rance which covered the minds of the Jews under the legal ceco- 
 nomy ; this is done awav by the preaching of the gofpel under a 
 clearer difpenfation of grace. Another circumftance attend- 
 ing Chrift's death, was the rending of the rocks. Perhaps t© 
 point out the obdurate hardnefs and ftupidity which feized the 
 Jews at this period. And was it not ftrange, all things consi- 
 dered, that there was a whole heart among all that vaft concourfe 
 of fpe&ators that attended on this occaficn ? But why need we 
 wonder at their obduracy and hardnefs of heart ? Will not the 
 fame be found with multitudes in every period ? Many will 
 weep for the death of a friend, that never fhed a tear for fin, the 
 procuring caufe of ChrilVs death. Perhaps, this was intended 
 to convince us of this great truth, that unlefs a believing view 
 of the death of Chrift rend our hearts, nothing ever will. The 
 law of the ten commandments was written on tables of (lone, 
 becaufe it was never defigned by God to melt the heart of (lone; 
 its threatnings may make the heart tremble, but never foften it 
 into a gofpel repentance. This is refered to Chrift's death, by 
 whofe powerful energy the (tones did cleave afunder. 
 
 Obferve again, another circumftance attending the death of 
 Chrift; the graves opened, and many bodies of the Saints which 
 flept arofe. "Some think that it was a current opinion among 
 the Jews, that when their MefTiah came, there mould be a refur- 
 re&ion of fome pious men. It was ftrange then, if this was true, 
 that When they fa w numbers who had been long in the duft ap- 
 pear 
 § Eph. ii. 14, 15. t Ifai. lix. 2. X Heb. x. 20. 
 
Let. 9. ( 204 ) 
 
 pear again in the holy city; that they were not immediately 
 convinced, that he whom they crucified was indeed the promis- 
 ed Meffiah. It is not eafy to conjecture, neither is it very ma- 
 terial for us to know who were the perfons raifed on this occafion. 
 Some think they were the holy Prophets, who lived arid died in 
 the faith of his future appearance; andfome imagine that they were 
 fomeof thofe who believed in Jefus, as old Simeon; and died be- 
 fore his refurre&ion. It would appear however, that they were 
 not long dead ; at leaft, that there were fome alive who had been 
 acquainted with them before their dea,th. If it had been other- 
 wife, they would have rather pafTed for Grangers in the holy city, 
 than for perfons raifed out of their graves. Some think that 
 our Lord's fpeech in John v. 25. has a particular reference to 
 this: This notion feems not to be well founded. 
 
 The railing of fame of the Saints at our Lord's refurreclion 
 was no doubt to teach us among other things, this awful interest- 
 ing lefTon; that there is a day coming, when all that are in their 
 graves fhall rife again by the powerful energetic voice of the fame 
 Jefus, who hung on the crofs, coming in the clouds of Heaven, 
 with power and great glory. Yes Onefimus % " the earth lha.lt 
 difclofe her dead and no more cover herflain.'* The grave can- 
 not keep its prey, death cannot retain its prisoners. That my 
 dear friend may be raifed by virtue of his union with Jefus ; and 
 in that great and dreadful day, meet the great Judge as his Advo- 
 cate, and be placed on his right hand, and received up into the 
 manfions of endlefs blifs, and uninterrupted felicity » is shear-, 
 dent wilh, and mofl fin cere prayer of his 
 
 PHILEMON. 
 
 L E T T E R X. 
 PHILEMON to ONES I M V S. 
 
 Pear Onefimus. 
 
 T received yours, which brings me the agreeable news of the 
 •* recovery of our dear friend Marcus. " Affli&ions fpring not 
 out of the dud, nor trouble out of the dunghill." If our heaven- 
 ly Father chaftife his children, it is that they may be made parta- 
 kers of his holinefs. This is Heaven's grand end anddefign in 
 
 all 
 
Let ID. C 205 ) 
 all the variegated conditions of believers in this life, to make 
 them more and more conformable to the holy one of Ifrael. This 
 i* the ultimate wifli of all Saints, to be thus conformed to the image 
 of their heavenly Father. God's defign, arid their vv'.fli exi&ly 
 quadivre.. Obferve the effe& that an affli&ed {late had on the 
 royal Pfalmift: Before I was afflicted I went aftray, but now I 
 keep -thy word, -f- Welcome chaftifements whofe fruit has this 
 tendency, to make us hate fin, and love Chrift and holinefs the 
 more. You hint in yours, that an argument for ChrifFs vi- 
 carious fufferings, and the propitiatory nature of his death, may 
 be learned from the jewifrt ritual; particularly that part of it re- 
 fpecling the rite of facriflcing. I think your obfervation is en- 
 tirely juft. As I formerly obferved; it would be very difficult to 
 fijfigri a rcafori worthy the divine Being to have impofed fuch a 
 variety of facrifices on that people, without viewing them astypes 
 and fliadows of a better facriflce, which was actually to put away 
 fin, and finifti tranfgreffion which thofe could only do typically. 
 It would be very difficult to make any fenfe of the Apoftle's rea- 
 foning on this head in his epiftle to the Hebrews otherwife.— 
 Permit mc then, to take a curfory view of the jewiih ritual on 
 this head. The Levitical facrifices may be reduced to thefe four 
 kinds: j| Burnt-offerings, peace-offerings, facrifices for fin, and 
 trefpafs -offerings. Some think that burnt -offerings were pre- 
 fented to God, as the Creator and preferver of all things, and fo> 
 eminently worthy of our worfliip and veneration: Peace-offer- 
 ings refpededGodasthe liberal beneficent giver of all thefe good 
 things which regard this prefentlife; and thefe as already obtain- 
 ed, and fo they were called Euchariftical facrifices; or only afked 
 and cxpc&ed by the i nter polk ion of a vow, and then they were 
 called votive facrifices; or without a vow, and then they came 
 under the denomination of voluntary facrifices, becaufe they pro- 
 ceeded from the mere good will and pleafure of the offerer: The 
 fin and trefpafs- offerings had a refpett to God, offended by the 
 fin and trefpafs of the offerer. + Others divide the jewiih fa- 
 crifices 
 
 f Pfal. cxix. 63. II Outram de facrificiis. 
 
 t In the above divifion of the Jewim facrifices, particularly in the 
 reafon afligned for their being offered j the holocauft or burnc-offcring, 
 and the peace-offering are excluded from being propitiatory facrifices. 
 That the burnt-offering was of a propitiatory nature, I think is evident 
 from Levit. i. 4. And he ihall put his hand upon the head of the 
 burnt-offering, and it mall be accepted for him, to make Atonement for 
 Iiim. We are further told, <i/. 9. That it ihould be a fweet favour 
 v r. to the Lord, or a favoux of reft ; a facrifice by which God would be 
 
Let. 10. ( 206 ) 
 
 crifices into the burnt-offering; Levir. i. The meat-offering; 
 Chap. ii. The peace- offering; chap. in. The finoffeFinir ; chap. 
 iv. The trefpafs-offering; chap. v. The burnt-oflFenng wais to 
 called, hecaufe it was to be wholly burned and confumed upon 
 the altar by fire, except the fkin. The Hebrew term gnofo, 
 comes from the root gnnla, which fignifies to afcend, hecaufe 
 being wholly burned and confumed, it afcended up to Heaven in 
 
 fmoke and vapour The particular occafions upon which they 
 
 offered the burnt-offering, were fuch as were providential ; when 
 upon emergent occafions they had guilt, or judgments to be re- 
 moved ; or mercies to be beftowed, or acknowledged. Levit. 
 xxii. 18. Again upon fome incidental occafions, as at the con- 
 fecration of the Priefls; Exod. xxix. 18. and of the Levites ; 
 Num. viii. 12. at the purification of unclean perfons ; and up- 
 on various other occafions. Laitly at their ftated feftivals, and 
 appointed feafons; which were both daiiy, weekly, monthly, 
 and annually. There was a continual burnt-offering every day, 
 the one in the morning, the other in the evening. Exod. xxix. 
 58, 42. Num. xxviii. 3, 4. This was called the jvge facrifi- 
 cium, of which Daniel predicts, that it fhould be profanely in- 
 terrupted by Antiochus. Daniel viii. it, 12. The end for 
 which the burnt-offering was prefented to God was, as 1 already 
 
 hinted to make an atonement for fin. Levit. i. 4, 9 — . 
 
 Obferve now Oneftmus, the various myftical, and fignificant 
 rites and ceremonies enjoined on the Jews, to be obferved about 
 the burnt-offering. The offerer was to bring it to the door of 
 the tabernacle of the congregation, before the face of the Lord. 
 Lev. i. 3. Great ftrefs was laid upon this, as appears from 
 Lev. xvii. — 1,-9. The high Priefl: durft not goto fetch it, 
 or follicit the offerer to bring it ; but it was to proceed of his own 
 voluntary motion. From whence did t.hat amazing and humili- 
 ating ftep that the Son of God made in his incarnation flow } 
 Might it net be traced up to, and ultimately refolved in his own 
 free grace and voluntary condefcenfion. " Lo I come." " I 
 Jay down my life of myfelf." As he had no copartner in, he 
 had no follicitor to the work of man's redemption. He waited 
 not for our intreaty. " He came leaping on the mountains, 
 and (kipping on the hills, unalked and unlooked for. "•— — . The 
 
 offerer 
 appeajed. We find the Apoftle in writing to the Ephefians, (chap. v. 2.) 
 fpeaks of the facrifke Chrift offered almoft in the very fame terms here 
 xifed with regard to the end for which the burnt-offering was prefented 
 to the Lord. " Chrift gave himfelf for us, an offering and a facrifice to 
 God of a fweet fmelling favour." The notion therefore, that the burnt- 
 offering was only offered to God as the Creator and preferver of all 
 is antiicriptural. 
 
Let. io. ( 207 ) 
 
 offerer was to lay his hands on the head of the offering. Ler. 
 4. 4. f And he fhall put his hand upon the head of the burnt- 
 offering, and it fliall be accepted for him, to make atonement for 
 him. It is difpuled here, whether he was to lay his right, or left 
 hand, or both? But feeing here it is expreffed in the lingular 
 number, and in Lcvit. xvi. 21. it Ls exprefsly enjoined on Aaron 
 to lay on both his hands; this impofition of both his hands on 
 the head of the facrifice, probably intended the tranilation of his 
 own, along with the guilt of the congregation ; and that when an 
 individual brought his offering to the door of the tabernacle of the 
 congregation to be facrificed before the face of the Lord, he laid but 
 on one of hi* hands. It isalfoqueftioned, whether he that brought 
 the offering, or the Prieft, laid his hand on the burnt-offering? 
 But this I think is eafily refolved; certainly it was the perfon that 
 killed the offering, that irapofed his han4son its head; Lev. i. 5, 
 6. but that was only the function and office of the Prieft. 
 
 What did this rite of impofing the hands of the Prieff on 
 the head of the facrifice adumbrate ? To teftify the dedication, 
 and confecration of the animal to God; but chiefly I think, to 
 point out the tranflation of the offerer's guilt upon the head of 
 the vi&im. Or, if this was not the cafe; why in manv inftan- 
 ces, was there fuch a iolemn -confclfion ol fin, tra-nigreiSon, and 
 inio/j ty that attended the impofition of hands ? From this cuf- 
 torn alfo flows the propriety of this phrafe when app'icd to flue 
 victim, to bear fin. This is particularly faid of the Scape- goat. 
 Where were our fins tranllated, and upon whom conferred ? But 
 upon the Lamb of God> which only could aceomplifti that real- 
 ly, which theLevitica'i facrihees could only do tyficaliy. 6t The 
 Lord laid on him the iniquities of as all." ** He was made fin 
 lor us." Sin was imputed to him ; and for its demerit he fuffjr- 
 ed the wrath of a juftjy iflcenfed Deity. The facrl&e muil be 
 killed. " Without fhedding of blood there js no remiffion, 
 cipher typical, or real. The Mefiiah muft be cut off" £i And 
 his foul made an offering, for fin."- The facrifice mud be kil- 
 led on the north-fide of the altar The fame ceremony was to 
 be obferved concerning the fin-offering; Lev. vi. 25 ."and the 
 trefpafs offering ; Lev. vii. 1, 2. fj The bi ocd *£ lh£ burnt of- 
 fering 
 t h is to be obferved bet* that this ceremony was not reouir- 
 ed in the facrifice of fowls, but only of hsafh. Exod. xxix. 10. 
 
 11 It is Very ptobable, that there is no mvftery contained here; but 
 that rh> tabernacle-door, and the altar were Co firuated, that on the no* th- 
 fide there was more fpace to kill and drefs the facrifice. Some th:nk 
 this was "errjomed on the Jews in -oppofition to the idolatrous practice of 
 the Heathens, who facrificed and directed cheir worfhip towards the 
 oa&, and towards the fun. In oppofition to this, they killed the facri- 
 fice on the north-fide, and poured forth the aihes towards the eaft-fide. 
 
Let. ro. ( 20£ ) 
 
 fering mull: be poured out at the bottom of the altar. Lev. viif. 
 #5;. and iprinkled round about upon it. Levit. i. 5. Obferve 
 the language of the inipiied Apoftle of t'c Gent !es in writing 
 to the Hebrews, chap. ix. 22. And a! moil: all things w^re 
 purged by blood: And without wedding of blood there is no 
 remirlion. That the altar fan£tifies the gift, is the exprefs de- 
 claration of our-Lord Jefus himfeif; Math, xxiii. 19. It was, 
 becau'e bur Mediator was the fupreme God, " God ov r all y n 
 that hia iufferings had fuchan infinite value and efficacy in them, 
 as to be fuiiicieiit for the purgation of ^iir fins. The pouring 
 forth, and fprinkling the blood of the burnt offering upon the al- 
 tar, adumbrated that near and intimate union and conjunction 
 of the human wature to the divine; and the particular i; fluence 
 of that union in all the fufferings of the human nature for the 
 pardon of fin, aiid the acceptation of our perfons and fervices: 
 Upon this account it is called the blood of God. Acts xx. 28. and 
 therefore infinitely meritorious, being fan&ified by the altar of 
 the divine nature upon which it was offered: And hence it be- 
 comes adequate to make an atonement for an infinite offence. 
 Peace- offerings as well as burnt-offerings, were particularly en- 
 joined by God on the Jews. The peace-offering was (o deno- 
 minated, becaufe it denoted peace amon'gft all the parties; God, 
 the Prieft, arid the offerer. And as an evidence and fymbol of 
 this all were partakers in the peace- offering. Hence fome de~ 
 rive the term from a word which figniftes to diflnbute, becaufe 
 each of the parties had a (hare in thefe peace-offerings ; God, 
 the Prieft, and the people. Thefe fort of facrifices were of a 
 mixed itaiufe, pait'y hylaftical, and partly euchariftical ; i. e. 
 they were defigned both for atonement and thankfgiving. Some 
 indeed are of the opinion, that they were entire'y of the latter 
 kind. But I find thefe as well as the reft were offered up upon 
 the brazen altar; and from thefe as well* as the burnt-offerings 
 God is faid to fmell a fweet fmelling favour. Levit. iii. 5. 
 The cereaiOiiial rites ufed on this cccafion, feems to point at its 
 propitiatory nature. It was (lain, and burned upon the altar, 
 its blood poured forth, and fprinkled upon the altar round about. 
 Was not all this typical of our Lord Jefus Ghrift, who is indeed 
 cur true peace-offering ? He hath made peace by the blood of his 
 crofs, Col. ii. 20. But yet I imagine Oneftmus, that the parti- 
 cular and fpecial ends of the peace-offering was to return theirs 
 gratitude, and exprefs their thankfulnefs for the peace and pros- 
 perity they enjoyed ; and to implore the beneficent giver of eve-, 
 ry good and perfect gift, for that particular mercy and favour, 
 they in their prefent circumftances flood in need of.— = — One 
 fpecial end I fay, was for thankfgiving for mercies received. 
 
 Levit* 
 
Let. 10. ( 209 ) 
 
 Levit. vii. 11, 12. Pfal. cvii. 22. And let them facrifice the 
 facrifices of thankfgiving, and declare his works with rejoicing; 
 or for the impetration or obtaining of mercies wanted, either in 
 the way of a vow, or a free-will offering. The difference be- 
 tween a vow and a free-will offering confided in this; in the 
 free-will offering, the thing was prefented immediately to God; 
 but in a vow, there was only an ens;a2;ement for the prefent, 
 that upon receiving the mercy, or good thing afked, they ihould 
 pay according as they had vowed, e. g. The Mariners, 
 Jonah, Jephtha, &c— Free-will offerings generally took place, 
 when the offerer was in no fuch prefling circumftances as to urge 
 him thereto. Votive facrifices on the contrary prevailed, when 
 the pcrfon was in fome prefent difagreeable circumftances; or in 
 dread of fome imminent danger, as was the cafe with Jephtha, 
 in his war with the Ammonites; Jonah in the fillies belly, and 
 with Abfalom, when an exile from his native country- || 
 
 As votive facrifices took place in order to obtain fome future 
 good; fo euchariftical facrifices were intended to exprefs the gra- 
 titude and thankrulnefs of the offerer for the good things he had 
 already obtained : Particularly fuch whofe prayer had been heard, 
 and their petition granted for deliverance from fome imminent 
 danger, e. g. David, Pfal. cxvi. 16, 17 ManalTeh, 2 Chron. 
 xxxiii. 16. Nothing was more current among the Jews than 
 this opinion, viz. that a facrifice of thankigiving fhoutd be pre- 
 fented to God, by every one for whom he hath wrought fome- 
 thing like a miracle; who hath with fafety fa i led the feas, tra- 
 verfed the defert, been delivered fromprifon, or reftored to health 
 from fome dangerous difeafe. -f— To the facrifice of the peace- 
 offering, belonged the Ram of the conjecration\ Exod. xxix. 18. 
 Levit. ix. 4. the Ram which was offered up by the K T azarite 
 
 at 
 
 II Votive facrifices prevailed very frequently among the Heathens ; 
 when obnoxious to any immediate danger, or about to engage in fome 
 dangerous enterprife. Thus in Gaul, as often as they were afP/cled 
 with any epidemical grievous difeafes -, or were engaged in any dan- 
 gerous war, they voluntarily offered up human facrifices, or vowed 
 fhey would do fo. Csfar de bello Gallico. Lib. 6. — According to the 
 fame Author, it was cuftoi>ary for the Roman Pre tors, before they ftt 
 out to take poiTeflion of their reipective provinces, to which they were 
 appointed, to enter into a vow. Caefar de bello Civit. Lib. 1 . 
 
 This it feems was the form of the vow they entered into on fuch an, 
 occauon.— -Quod fi Jupiter faxis, tune tibi bove aurato futurum vGvernus. 
 
 t Outram de facrifictis, Lib. 1. 
 
Let. 10. ( 210 ) 
 
 at the expiration of his vow; Num. vi. 14. alfo at the dedica- 
 tion of the tabernacle, each of the twelve tribes of Ifrael brought 
 for a facrifice of peace-offering, two oxen, five rams, five he- 
 goats of the firft year; Num. vii. 17. and alfo, at the feaft of 
 the firft fruits, two Lambs of the firft year, were offered up for a 
 facrifice of peace-offering ; Levit. xxiii. 19. alfo at the dedica- 
 tion of the temple. 1 Kings viii. 62, 63. To the facrifice of 
 thankfgiving, may be referred the dedication of all the fit ft 
 born both of man and beaft to the Lord. Exod. xiii. 12. Thou 
 fhalt fet apart to the Lord, all that openeth the matrix; and eve- 
 ry firftling that cometh of a beaft, which thou haft : The males 
 fhall be the Lord's. A reafon for this is afligned, v. 15. And it 
 came to pafs, when Pharaoh would hardly let us go, that the 
 Lord flew all the firft-born in the land of Egypt, the firft-born 
 of man, and the firft-born of beaft : Therefore I facrifice unto the 
 Lord, all that openeth the matrix being males; but all the firft- 
 born, of my children I redeem. — To thefe euchariftical facrifices, 
 may^lfo be refered the jewifh decimations. Levit. xxvii. 32. 
 And* concerning the tythe of the herd, or of the flock, even of 
 whatsoever paffeth under the rod; the tenth (hall be holy unto 
 the Lord, f 
 
 I proceed now Oneftmus to take a brief view of the fin-offerings 
 which t o„ puce among the Jews. For underftanding the na- 
 ture, end, and defign of this, you may confult Levit. iv. This 
 was inftituted for the Prieft, the body of the people, the chief 
 ruler, and for any private perfon. Part of the blood was fprink- 
 Ied towaids the Holy of Holies, part put upon the horns of the 
 altar of incenfe and part poured forth at the bottom of the brazen 
 
 altar of burnt- offering. The general end and defign of the 
 
 fin-offering was atonement, or expiation of fin. But the queftion 
 is, what kind of fins was the fin-offering defigned to make an 
 
 atonement 
 
 "f" Oulram from Maimonidef gives this account of the decimation of 
 their flocks. They inclofed their Lambs, their kids, and their calves 
 in a fold, with a door fo narrow as not to admit but one at a time to 
 come forth. This being done, their Mothers (landing without and 
 bleating, w:thin hearing of their young ; they in order to meet with 
 their dams came out at this door, and fpecial care was taken that no vi- 
 olence fliould be ufed in bringing them out, but that they fhould come 
 out of their own accord ; and in their coming forth they were numbered 
 with a rod, thus, one, two, three, four, five, fix, feven, eight, nine, and the 
 tenth whatfoever it was, was the Lord's j and was not by any means to 
 be Redeemed. ^- — See the law for this, Levit. xxvii. 33. He 
 fliall not fearch whether it be good or bad,, neither fhall he change it: 
 And if he change it at all,' then both it and the change thereof fhall be 
 holy ; it fhall not be redeemed. ,. Outran* de facrificiis, Pag. 1 15. 
 
Let. 10. (211 ) 
 
 atonement for, or expiate ? The fin-offering may be taken in a 
 large fenfe, as including the trefpafs-offering or as contra- dif- 
 tinguifhed to it. In the firft fenfe, it may be viewed as extend- 
 ing to every fin whatibever that is pardonable; and thus the fin- 
 offering includes the trefpafs-offering in it, or any other kind of 
 lacrifices whatfoever intended for expiation : And thus it ftands 
 oppofed to prcfumptuous (ins, for which no facrifice was provided 
 by the jewifli law. Num. xv. 27, 28, 29, 30. But beiides 
 prefumptuous (ins, (ins of ignorance, or (ins proceeding from the 
 violence of a temptation orpafiion; or which might proceed from 
 inadvertency, carelefnefs, or imprudence; thefe and the like 
 were the fins for which the fin-offering was provided. You may 
 fee the whole law concerning the (in-offering, in Levit. iv. If 
 the anointed Prieft err, and mifs the mark; his offering is to be 
 a young bullock; *v. 3. For the whole congregation, a young 
 bullock; v. 13. for the ruler, a kid of the goats, a male with- 
 out blemifh; v, 22. for any particular perfon, a Kid, or. elfe a 
 lamb, a female without blemifh. v. 27. 
 
 Some have thought, that the (in-offering had a reference to 
 fins of omiffion ; the trefpafs-offering to fins of commiflion. 
 But we find, that the trefpafs-offering referred to fins of 
 omiffion, as well as commiflion. Levit. v. 1. If he do not 
 utter it, when he ought to do it : Here is a fin of omiffion 
 mentioned, for which a trefpafs-offering was appointed. ■ Some 
 have imagined that the (in-offering was inftituted for fins againft 
 the fecond table of the moral law; and the trefpafs-offering for 
 fins againft the firft. But it is evident, that the trefpafs-offering 
 relates both to firft, and fecond-table fins ; fuch as deceit and vi- 
 olence to one's Neighbour, as well as perjury againft God. Lev. 
 vi. 2. Others have ftated the difference thus. That there is 
 ignorantia fafliy ignorance of the fact in the one, and ignorantia 
 juris, ignorance of the rule in the other. But the true difference 
 /apprehend lies in this; that the fin-offering was for fins of ig- 
 norance and infirmity, but the trefpafs-offering extended to fins 
 of knowledge. This may appear partly from the Hebrew term 
 Cbattab, peccare, which properly fignifies to mifs the mark a man 
 
 aims at ; proprie eft errare, vel aberrare a fcopo. Buxtorff. 
 
 The trefpafs-offering, dftjam, although ufed for fin in general, 
 yet it feems to imply in it, in a more efpecial manner fins of an 
 higher nature; fuch as are committed with more deliberation, 
 a % nd with more confent of the will, and againft more light and 
 knowledge. The fin-offering then feems to relate to thefe invo- 
 luntary infirmities, which are unavoidable, while a body of fin 
 and death dwells in us, and which are confident with a ftate of 
 aflurance and gofpel fincerity : The trefpafs-offering to thefe con- 
 
 confeience- 
 P 2 
 
Let. 10. ( 212 ) 
 
 confeience- wafting fins, which arc inconfiftent with a ftate of 
 aflurance and communion with God. 
 
 The Prieft was ordered to dip his finger in the blood, and to 
 fprinkle it feven times before the Lord ; that is, before the vail 
 of the fan&uary towards the Holy of Holies. Upon the great 
 day of atonement, he was to fprinkle it within the vail; but be- 
 caufe he was not to enter into the moft holy place every day, 
 nor upon every occafion, but only once a year; therefore at 
 other times, he did but fprinkle it towards the holy place, upon, 
 or towards the vail. 
 
 The blood of Jefus which was fhed for the expiation of our 
 fins, in allufion to this is called *' the blood of fprinkling," in- 
 timating its effectual application to our fouls, for our purification 
 from the filth, and falvation from the guilt of fin. Heb. ix. 14, 
 and 12, 24. And if, as fome fay, the number feven is a per- 
 fect number, it may fugged to us the perfection of (Thrift's fa- 
 crifice and atonement, to anfvver all the purpofes of our redemp- 
 tion : It faves from fin's guilt, and thus frees from condemnation $ 
 it purges from fin's filth, and-thus renders us meet for glory. 
 Part of the blood of the fin-offering was fprinkled upon the in- 
 cenfe altar. " Neither, (fays the Apoftle) by the blood of goats, 
 or calves, but by his own blood, he entered in once into the ho- 
 ly place, having obtained eternal redemption for us." The 
 high Prieft of our profeflion is now no more hanging on the crofs, 
 but ftanding at the golden altar. Rev. viii. 3. There was 
 given him much incenfe, that he fhould offer it with the prayers 
 of all Saints, upon the golden altar. " I heard a voice, (fays 
 the beloved Apoftle) from the four horns of the golden al- 
 tar." Our prayers find acceptance with God, we may expect a 
 gracious anfwer to our petitions, when they are prefented in 
 Chrift's name, and perfumed with the incenfe of his atonement 
 and merit. It is owing to his having entered into the holy 
 place with his own blood, that a voice is heard from the four 
 horns of the golden altar in anfwer to our prayers. — The reft of 
 the blood of the fin-offering was poured forth at the bottom of 
 the altar of burnt-offerings. Levit. iv. 7, 18, 25, 30, 34. 
 The effufion of the blood of Jefus, as an offering for our fins to 
 fntisfy divine juftice, purchafe pardon, and procure our final 
 falvation ; and the relation of that blood to the altar of his divine 
 nature, are here emblematically pointed forth. On the great 
 day of atonement, the blood was carried in, and fprinkled upon 
 the moft holy place : Here it is fprinkled upon the altar of in- 
 cenfe, and the reft poured forth by the altar of burnt-offerings. 
 The blood of the ft lin Lamb of God, hatha particular influ- 
 ence in all the concernments of our falvation from firft to laft. 
 
 Would 
 
Let. 10. ( 213 ) 
 
 Would you my dear Onefimus, fee your fins forgiven, and 
 atonement made ? Behold the blood of atonement, whereby all 
 your fins however numerous, however aggravated, for°iven, 
 fully and for ever forgiven, never to be charged to your account, 
 nor rife up in judgment as the caufe of your condemnation. 
 Would you experience your prayers accepted, and gracioufly 
 anfwered? Behold the blood upon the horns of the golden altar. 
 Would you behold the gates of the celeftial manfions fet open, 
 and an abundant entrance adminiilred to you, into the holieft of 
 all ? Behold the blood fprinkled before the vail; fee, and firmlv 
 believe this great truth, that the blood of Jefus has a peculiar in- 
 fluence in all the precious concerns of your immortal interefls 
 
 both here, and hereafter. What a fource, an everficwing 
 
 fource of the mod fubftantial comfort and unfading delight arifes 
 from this do6lrine to finners, fenfible of their habitual failures. 
 Do they complain that when they pray, their hearts wander; 
 when they hear, they underftand little, and remember lels. 
 They lament, they are fo eafily overtaken, and carried afide 
 from the path of duty, and from that uniform practice of piety 
 and holinefs, which they mould on all occafions purfue: In eve- 
 ry thing they fin, they mifs the mark. Here, (liften to the foul- 
 ravifhing theme) here, is a fin-offering provided, and provided 
 by God himfelf. ** There is not a juil man upon earth that 
 doth good and finneth not." Therefore God ordained this fin- 
 offering, which, as it ferved for a legal expiation, and purgati- 
 on of the fins of thofe who lived under ^har ceconomy ; fo it did 
 prefigure to them, the blood of Jefus Chrifl which cleanfeth from 
 all fin. Are we not rny dear Qnefirmis> under the higheff obliga- 
 tions in point of gratitude, to love, fear, and reverence him, who 
 gracioufly conciefcended to be made fin, and a fin-offering for us 
 to procure pardon, and pardon ^qs our habitual failings. 
 
 Permit me now Onefimus, to take a brief view of the trefpafs- 
 offering. The difference between this and the fin-offerinc; as I 
 already hinted lies here: The latter was particularly inftitutcd 
 for fins of infirmity and ignorance; the former extended to fins 
 againfl light and knowledge. The trefpafs-orTering was pro- 
 vided by God for fuch as concealed their knowledge when called to 
 teiTrfy the truth upon onth. Levit. 5, 1, 6. if afoul fin, and 
 hear the voice of fwearing, i. e. either the Judge adjuring, or call- 
 ing him forth to teftify upon oath; or hearing others 1 wearing, 
 curfing, and blafpheming. You may fee an inflance of the for- 
 mer in the High Pried, Marth. xx^i. 63. I adjure thee, (fays 
 he to Jefus) by the living God, that thou tell us whether thou 
 be Chrift the Son of God. Unto which adjuration, or voice ot 
 fwearing, our Lord Jefus Chrift madeanfwer, and did declare the 
 
 truth, 
 
Let. 10. ( 214 ) 
 
 truth, though before this he held his peace. This was cafus con- 
 feffionisy a cafe wherein confeflion of the truth was called for. 
 We have an inftanceof the latter, in Levit. xxiv. 10, II. We 
 are there informed, that the Kraelitifh woman's fon blafphemed 
 the name of the Lord, and curled; the matter was reported to 
 Mofes, and he enquiring of the Lord what punifhment mould 
 be inflicted on the blafphemer, he was ordered by God to be (ton- 
 ed to death. || 
 
 The next cafe for which the trefpafs-offering was provided, 
 was for ceremonial uncleannefs, Levit. v. 2, 3. But in order 
 that you may obtain a more comprehenftve view of the feveral 
 forts of uncleanneiTes for which the trefpafs-offering was infti- 
 tured, you may confult Levit. chap. xi. to the xvi. inclufive. 
 The third cafe for which the trefpafs-offering was appointed; 
 was fwearing to do any thing that was unlawful, and expreily 
 prohibited by God. Levit. ix. 4. Such was the oath that 
 David took. 1 Sam. xxv. 22. Of this nature was Herod's 
 oath, and theirs who fwore to kill Paul ; of this kind alfo was 
 Jephtha's vow ; nothing could have been more rafh and pre- 
 fumptuous. What, if a dog, -or a fow, had firft met him, or fome 
 other creature legally unclean, and unfit to be facrificed to the 
 Lord ? And indeed, the firft object that prefented itfelf after his 
 return was as unfit to be offered up in facrifice as any other pof- 
 fibly could be. Here then was ground for a trefpafs-offering. 
 
 The Jews refer fwearing to thefe four heads: Swearing before 
 a magiftrate, in order to confirm the truth of what is avouched, 
 Levit. i. this they call jusjurandum tejiimonii. Again, jusju- 
 randum de pignore\ of this kind of fwearing, we have an account 
 at large in Levit. vi. z. if a foul fin, and commit a trefpafs 
 againft the Lord, and lie unto his neighbour in that which was 
 delivered to him to keep, or in fellowihip, or in a thing taken 
 by violence, or hath deceived his neighbour; v. 3 or have 
 found that which was loft, and lieth concerning it, and fweareth 
 faifiy; in any of all thefe that a man doth finning therein. 
 Again, jusjurandum vanum, a vain oath ; this they divide into 
 four parts, 1. When a man fwears to any thing manifeftly falfe ; 
 as if a man would fwear, that marble was filver. 2. When a 
 man would fwear to any thing manifeftly true; as when a man 
 would fwear that marble was marble. 3. When a man fwears 
 to do a thing abfolutely unlawful, as Herod did when he fwore 
 
 to 
 
 II From this I think we may learn, that a man may contract upon 
 
 himfelf the guilt of other men's (ins, if he be properly called to make a 
 
 difcovery of them, and yet doth it not. The man that heard the voice 
 
 of fwearing and concealed it, was to confefs his (in, and offer a trefpafs- 
 
 ffering. 
 
Let. io. ( 215 ) 
 
 to kill John. Laftly, when a man Swears to do a thing abfolule- 
 ly impoffible, as if a man would fwear to faft for twenty or thirty 
 days. The lafl kind of fwearing taken notice of by the Jews, 
 they call jusjurandum pronuneiatum. Levit. v. 4. -j- 
 
 Now the remedy provided lies here, the offender muft confefs 
 his fin, and offer his trefpafs-offering, Levit. v. 6. In order 
 for expiation, he muft bring a Lamb, or a Kid, a female, v. 6. 
 for his trefpafs-offering; or, if he be not able to afford this, he 
 muff bring for his trefpafs offering two turtle-doves, or two young 
 pigeons, the one for a fin-offering, the other for a burnt -offering. 
 The fin-offering was for that particular fin which at prefent bur- 
 dened the man's confeience ; the burnt-offering was for fin in 
 general. But in cafe he could not, through poverty afford this, 
 he muft bring for his offering the tenth part of an ephah of fine 
 flour, v. 11, 12, 13. Further, the trefpafs-offering was pro- 
 vided for fuch as trefpaffed ignorantly againft the holy things of 
 the Lord, Levit. v. 15 compared with chap. xxii. 14, I5> 
 16. The trefpafs-offering was alfo provided for fins done through 
 ignorance and weaknefs; Levit. v. 17, 18, 19. and for t hole 
 committed againft light and knowledge ; of which, we have a 
 variety mentioned in Levit. vi. from the beginning to o. 8 ; 
 fuch as injuftice, and theft; force and violence; lying, fraud, 
 and deceit; perjury, or fwearing falfly about any thing. The 
 remedy provided forthefe offences is threefold reftitution, Levit. 
 vi. 4. addition of a fifth part; v. 5. and a ram for a trelpats- 
 offenng. v. 6. 
 
 How much of divine fovereignty is to be (e^n here ; the tref- 
 pafs-offering, which had for its object greater fins than the fin- 
 offering; yet a lefTer facrifice Was appointed for expiation than 
 was allowed in the fin -offering. A ram is the higheft facrifice 
 required in the trefpafs-offering ; but the fin offering, which had 
 for its object fins of ignorance and infirmity, no lefs .than a 
 young bullock is required. The truth of the matter is, that if 
 a real atonement had been, or rather could have been made, by 
 thee legal facrifices, there v.ould neceffariiy have been found a 
 proper proportion between the fin, and the offering. But feeing 
 there was only a typical expiation made by all thole group of la- 
 crinces, the will of the lawgiver in this various inftitution is 
 enough 'or us ; here we molt acquiefce, where no other reafon 
 doth appear, or can poflibly he given. — It is alfo very remarka* 
 ble, that in all the meat-offerings, there were to be no mixture 
 of leaven, or honey ; but in the peace-offerings, there was lea- 
 ven, and in the offering of the firft fruits, there was honey. 
 
 God's 
 t Outram de Sacrif. Lbi. I . 
 
Let. 10. ( 216 ) 
 
 God's will as revealed to his creatures is to be the rule of their 
 conduct in all things. 
 
 What infinite virtue and value is in ChrifFs atonement made 
 by blood -fhedding! He is our trefpafs, as well as our fin-offer- 
 ing. f " The blood of Jefus Chrift his Son, cleanfeth from all 
 fin." — What encouragement is here for the greatest of finncrs to 
 have recourfe to his blood, for the pardon of all their fins howe- 
 ver numerous, and however hainoufly aggravated in their na- 
 ture. The redeeming virtue of the blood of Jefus, is far fuperi- 
 or to the condemning, polluting power of fin. This intrinfic 
 virtue flows from the dignity of the atoning perfon. Jt is the 
 blood of God, Acts xx. 28. Sinners of every description, 
 confeious of guilt, and trembling under the dread apprehenfious 
 of wrath, never (hould be difcouraged to receive the atonement. 
 Rom. v. 11, 17. but rather tremble for fear of rejecting if). 
 Heb. iv. 1. Smnners never (hould be afraid of believing, but 
 of not believing: For the gofpel was never defigned by God to 
 fill men's heads with fpeculative notions, but to beget faith in 
 finners hearts. Rom. iv. 23, 24. 
 
 Onefimus, was not, think you, the gofpel preached to the Jews 
 in all their legal facrifices, and in all the vaft variety of rites and 
 ceremonies that attended thofe facrifices ? And particularly, was 
 not this great and important truth held up before their eyes, the 
 fubftitution of the victim in the room of the offerer ? And did 
 not this adumbrate and point out the Lord Jefus Chrift, our 
 pafTover facrificed/i/r us ? — The truth of this will evidently ap- 
 pear from the few following confiderations. — Did not the pour- 
 ing out of the blood plainly a»gue, that the offender ought to 
 have fuffered no lefs than death for his crimes ? God exprefly 
 teaches this doctrine, that the blood of the facrifice was fhed/or, 
 or inftead of the blood of the offerer. Levit. xvii. n. " For 
 the life of the flefh 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 that maketh an atonement for the foul. For this rca- 
 fon the blood was forbidden to he eaten, becaufe it made a typi- 
 cal atonement for the foul. The Apotlle has his eye on this in 
 his epiftlc to the Hebrews; chap. ix. 22. " Without fhedding 
 of blood there is no reMiflion." i. e. God in a confiftency 
 with the purity of his nature, and the righteoufnffs of his law, 
 cannot pardon fin without a previous fatisfaction ; and prior to 
 this, a violent death is rcquifito, prefigured by the pouring out 
 of the blood. Such a death as was thus adumbrated by the pia- 
 
 cular 
 
 f In Jfaiah liii. 10. we are exprefly told that his foul mould be 
 made a trefpafs-offering. " When thou fhalt make Afljam napbfo, his 
 foul a trefpafs- offering. " 
 
Let. io. ( 217 ) 
 
 cular viaims of old, drift fuffered. What did the impofiti- 
 
 on of hands on the head of the vi&im point out ? This I hinted 
 at already; and this was fuch a neceflary rite, that it could not 
 be difpenfed with. Levit. i. 1. Exod. xxix. 10. He that 
 brought the offering, or the facrificing Prieft, were hcund to lay 
 their^hands on the head of the facrifice; not only to teftify the 
 dedication, and confecration of the animal to God, hut chiefly 
 and principally to fignify the fubftitution of the vi&im in t!he 
 room of the finner, and the tranflation of his guilt upon the facri- 
 fice. Hence the bcaft offered up in facrifice is faid to bear fin. — 
 Was there not alfo a confeffion of fin made over the head of the 
 facrifice, either by the Prieft, or the people, as I have fhown al- 
 readv ? Aaron was or lered to put his hands on the head of the 
 Scape- goat, and confefs over it all the iniquities, fins, and tranf- 
 grcflions of the congregation. Doth not this evidently point out, 
 that the goat fuftained the plrce, and ftood in the room cf tfoe 
 whole congregation ; and that all their fins were typically tranf- 
 ferred on him for expiation ? Was there not likewife in thofe 
 legal facriflces a deprecation of divine wrath ? This invariably 
 took place in the cafe of the unknown homicide. Deut. xxi. 
 8. When a man was found (lain, and the perfon, and manner 
 unknown; the men of that city which lay next the (lain man, 
 were ordered to bring a red Heifer down to a rough valley, ami 
 there ftrike off its head; and the Elders of the city were at the 
 fame time commanded to wafti their hands over the head of the 
 Heifer, repeating thefe words ; " our hands have not ftied this 
 blood, neither have our eyes feen it. Be merciful unto thy peo- 
 ple Ifrael, O Lord, which thou haft redeemed, and lay not inno- 
 cent blood unto thy people of IfraePs charge." Why all this ado 
 about the red Heifer r But to let that people fee that the guilt of 
 innocent blood could not be removed by an aft of mere mercy, 
 without a facrifice. " Pardon, (fay they) thy people, by ac- 
 cepting this facrifice ; and impute not innocent blood to thy peo- 
 ple IfraePs charge." Plainly intimating, that the red Heifer fuf- 
 tained the place of the people, typically to remove that guilt 
 
 which otherwife would have been imputed to them. Again, 
 
 the effect of thofe facriflces clearly evince their vicarious nature, 
 viz. expiation for fin, and appealing an offended Deity. Where 
 facriflces took place according to Heaven's inftitution and ap- 
 pointment, thefe two things were the immediate refult. The 
 Greeks have three terms cxpreflive of the two Hebrew words to 
 expiate, and appeafe, viz. propitiation, remiflion, and redemp- 
 tion: So that every facrifice had a reference to thefe three follow- 
 ing things, to God, to fin, and to the offerer. To appeafe and 
 sum away God's wrath, to expiate fin, and obtain redemption 
 
 from 
 
Let. 10. ( 218 ) 
 
 from punifhment to the offerer. Thefe three great ends never 
 could have been obtained, if the Levitical facrifices had not been 
 propitiatory, either typically, or really; neither could the offerer 
 have reaped the fmalleft advantage by his facrifice, abftra&mg 
 from its vicarious nature, or its fubftitution in his ftead. God 
 could not have been appeafed without fhedding of blood, neither 
 could fin have been removed without punifhment. 
 
 From the confederation of thefe things, I think we may fafely 
 infer; that the Levitical facrifices were both vicarious, and ty- 
 pically fatisfa6tory. Without viewing them in this light, it 
 would be difficult I think, to aflign a reafon for their inftitution. 
 In this fenfe the Apoftle Paul views them in his epiflle to the 
 Hebrews. In this light, we can read the Jewifh ritual with fpi- 
 ittoal profit and advantage: Abftracting from this view, the 
 whole of that ceconomy will appear dry, infipid, puerile, and 
 trifling. What thofe facrifices accomplifhed cerimonially, the 
 facrifice of Chrift accomplifhed actually and really. That God, 
 who could not without the moll extreme averfation, behold the 
 immolation of human facrifices; that God, which often teftified 
 that he was by no means fatisfied with the blood of Bulls and 
 Goats; yet teftified his utmoft complacency and delight, in the 
 one offering which his Eternal Son made of his holy human na- 
 ture, to turn away his anger, and procure pardon and peace to 
 finners. tc The Lord is well pleafed for his righteoufnefs 
 
 faKe," &c. 
 
 Do you afk Onefimus, were all thofe piacular facrifices under 
 the legal difpenfation typical of Chrift's facrifice ofhimfelf; or 
 only fome of them? Some contend, that only the anniverfary 
 facrifices were typical of Chrift's, and that the other facrifices 
 which obtained under that ceconomy were figurative only of 
 chriftian fpiritual facrifices. — r— I would imagine Onefimus, that 
 not only thofe facrifices which took place on the Jews anniverla- 
 ry, but all other hylaftic, or propitiatory facrifices, which were 
 publicly offered up for all, or privately for individuals, pointed 
 at Chrift's facrifice : For thefe following reafons. 
 
 Beeaufe the whole ceremonial law was typical of Chrift. For 
 whatever fubordinate reafons may be afligned for that inftitution,. 
 yet the principal reafon, according to the Apoftle Paul was, to 
 ferve as a School -mafter to bring to Chrift. Gal. iii. 25. And 
 Chrift is ex prefly faid to be the end of the law. Rom. x. 4, 
 That it was the fhadow of good things to come, whereof Chrift 
 was the body. Coll. ii. 17. And as Chrift is truly and really 
 the foundation of the new covenant, or covenant of grace; fo 
 of the whole of divine revelation, ar\d the centre in which the 
 whole terminates, All the promifes are in him yea, and in hnn 
 
 amen. 
 
Let. 10. ( 219 ) 
 
 amen. The faith of thofeold Teftament believers was not only 
 ftrenr'thened, and their hopes fupported by words, but by actions, 
 God not only delivered to them thofe promifes and oracles which 
 aicertained the future manifeftation of the Meftiah, and the fe- 
 veral benefits refulting from his death; but by a variety of types 
 and figures, exhibited the manner and the various circumftances 
 of this admirable • myftery : So as that, people which were but 
 in a (late of minority might, by thefe rudiments, and worldly 
 elements, be trained up to a clearer apprehenfion of thofe hea- 
 venly good things to be purchafed by Chi id: in due time. Hence 
 it comes to pais, that whatever Chrift was, or performed, had its 
 example previous to his miffion, under that legal ceconomy. 
 Nothing illuftrious, or memorable, either in perfons, or actions, 
 but what had an eye to the future Meftiah. The Levitical 
 priefthood, (particularly the High Prieft) and Sacrifices, prefi- 
 gured the priefthood and Sacrifice of Chrift. Wherever thefe Sa- 
 crifices were offered up, they fcrved for types and fhadows of 
 the violent death and bitter paffion of the Lord of Glory: Ex- 
 hibiting at the fame time, a finking lecture on the miferable 
 {late of mankind by nature, and the remedy provided by God's 
 infinite wifdom and Sovereign grace; in that victim of Heaven's 
 providing, which was in Some future period, to be manifefled to 
 Ifrael, for the remiflion of fins. What elfe can the Apoflle 
 mean, when he calls that diSpenSation a fhadow, a pattern, a 
 figure ? &c. j| 
 
 Again, all thoSe Sacrifices were types of Chrift, which were 
 abrogated by his appearance and death in the human nature. 
 For if thofe' legal Sacrifices had not had a reSpeCt. to Chrift's lacri- 
 fice of himfelf, as the fhadow has to the body, the Apoftle could 
 not with propriety have demonftrated their abrogation, by Chrift's 
 coming and death. The type ceaies, when the antitype comes; 
 the Shadow evanifhes upon the appearance of the body. And 
 that this is really the cafe needs no proof If the burnt-offer- 
 ings, and other lacrifices offered on the great day of atonement, 
 (as Socinus confefTes) had a reSpect to Chrift, why mould not 
 the Same Sacrifices which were daily offered up, and upon other 
 emergent occafions, point alSo at Chrift's Sacrifice ? The end and 
 effcCl: of both were the Same; the deftru£tion, and death of the 
 victim by blood-fhedding, the expiation of fin, and the redemp- 
 tion of the finner. No proper reafon I imagine can be afligned, 
 why the daily Sacrifices mould not have a refpeCt to JeSus the 
 Lamb oS God, as well as their annual Sacrifices. 
 
 The daily Sacrifices among the Jews are by the Apoflle 
 Paul exprefly referred to Chrift's, as the fhadow to the body* 
 
 I Heb. viii. 5, 9. chap. ix. 9, 2$, io. 
 
Let. 10. ( 220 ) 
 
 fee his reafoning on this head. Heb. vii. 27. chap. x. 11. 
 In thefe texts you will find a twofold prerogative or" ChrifVs, 
 above the Aaronical priefthood; thefe were under a neceffity 
 daily to repeat the fame facrifices; but Chrift only once ; " by 
 once offering np of himfelf, he hath for ever perfected them that 
 are fanctified." The latter were obliged to offer for themfelvcs, 
 as for the people: But Chrift offered up himfelf only for us. 
 Now, where would be the propriety in this reafoning of the Apof- 
 tle, if thefe daily facrifices had not adumbrated, and pointed at 
 ChrinVs facrificc of himfelf. 
 
 In a word, the propitiatory facrifice of the Lamb, took place 
 for private perfons, and upon ordinary occafions, as in the daily 
 facrifices: But this evidently prefigured Chnft's facrifice of him- 
 felf; hence he is fo often termed a Lamb: Not only on account 
 of his meeknefs, patience, and innocency, &c. but chiefly, bc- 
 caufe he is the Lamb of God, which by his death, was to take 
 away fin. What an illuftrious type of Chrift was the Pafchal 
 Lamb : That it had a refpe6fc to Chrift, the Apoftle Paul evi- 
 dently teaches, calling him by that very name: '* Chrift our 
 paiTover." You know that the Pafchal Lamb was flain, and its 
 blood fprinkled on the door-pofts of the Ifraelitifh houfes, to pre- 
 ferve their firft-born from that imminent deftru&ion which be- 
 fel the Egyptians by the deftroying Angel. Thus by the blood 
 of Jefus, our paffover facrificed for us, and fprinkled, not on our 
 door-pofts, but on our guilty confeiences, we are actually re- 
 deemed from the dreadful ftorm of God's wrath : And, Onefimus> 
 I know nothing that can fcreen guilty finners from the divine 
 indignation but this; " This nun, (fays the Prophet) fnall be 
 an hiding place from the wind, and a covert from the tempeft." 
 However the atonement and fatisfaftion of Jefus, may be un- 
 dervalued and flighted, this is the only and effectual mean of 
 Heaven's appointment, for diverting the ftorm, and procuring the 
 fmiles of a juftly provoked Deity. I am fure, that every other 
 method that men can poflib'y ftrike out for this puroofe, will be 
 but as the dry ftubhle before the devouring flame. 
 
 There are two things carefully to be adverted to in the facri- 
 fice of the Pafchal Lamb; viz. that it was both a facrifice, and a 
 facrament. There was indeed in the paffover, fome thing extra- 
 ordinary which differed from thofe rites afterwards given to regu- 
 late the mode of facrificing: Whence according to fome, it can- 
 not with propriety be called a facrifice. But, however much 
 the ceremonies appertaining to the Pafchal Lamb differed from 
 thofe afterwards given, yet it is exprefly called a facrifice. Exod. 
 xii. 27. — Then fhall ye fay it is the facrifice of the Lord's paff- 
 over. It was flain, and its blood fprinkled on the coor-pofts. — 
 
 But 
 
Let. TO. ( 221 ) 
 
 But further, it was a facrament : It was eaten as a feaft. — Now 
 Onefimus, we will find thefe two things in the High Prieft of our 
 profeflion: He was (lain to redem us to God. In the word and 
 facrament, he is food for our fouls. The Apoftle Paul joins 
 both thefe together, I Corinth, v. 7. Chrift our paflbver is fa- 
 crificed for us, therefore let us keep the feaft. Let us by faith 
 receive the Lord Jefus Chrift, facrificed tor us, as food for our 
 foals. 
 
 To fum up the whole in a few words, I think it is evident, 
 that all thofe hylaftic, or propitiatory facrifices under the Old 
 Teftament difpenfation, are to be referred to that facrifice which 
 Chrift offered up to God of a fweet fmelling favour. The fa- 
 crifice of the Lamb as I juft now hinted, pointed at Chrift the 
 Lamb of God. The red Heifer, of whole afties the water of 
 purification was made, Numb. xix. 2. referred to Chrift, Heb. 
 ix. 14. That the fin-offering had alfo a reference to him, is 
 evident from Rom. viii. 3. where the Apoftle informs us, that 
 God fent his Son in the likenefs of finful flefti, that by being 
 made a victim for fin, he might condemn fin in the flefti.— 
 Again, in Heb. x. 5. The body which was prepared for Chrift, 
 and his oblation of that body, is oppofed to the burnt-offerings 
 and facrifices under the legal difpenfation. And in Heb. xiii. 
 12. Thofe facrifices whofe bodies were burned without the 
 camp, and their blood carried into the holieft of all, are faid to 
 have their completion in Chrift. 
 
 Permit me Onfimus, to drop a few hints refpecYing that me- 
 morable hiftory of the dedication of the old covenant, and the 
 various facrifices that took place on that occasion. This is mi- 
 nutely defcribed by the facred hiftorian Mofes, Exod. xxiv. 
 The myftery of this remarkable tranfa&ion is opened up, and 
 explained by Paul in his epiftle to the Hebrews, chap. ix. 19, 
 20. Moles at the command of God builds an altar, and offers 
 thereon burnt -offerings, and peace-offerings; part of the blood 
 he sprinkles on the altar, part on the people; then fprinkles the 
 book of the law, the tabernacle, and the facred utenfils ; declar- 
 ing akthe fame time, that this blood was the blood of the cove- 
 nant which God had enjoined them. 
 
 Bijbop Ufier, and other Divines of note, are of opinion, that 
 befides the burnt-offerings, and peace-offerings mentioned by 
 Mofes, there were alfo lin-offerings. But I think we have no 
 reafon to fuppofe that there were any other kind of facrifices offer- 
 ed on the occafion, than thefe mentioned by the faercd Hiftorian. 
 This opinion would feem toinfinuate that the Holocauft was not 
 an expiatory facrifice ; but that it was fo, was proven elfewhere 
 from Levit. i- 4. The Syriac verfion faith, that the burnt- 
 offering 
 
Let. 10. ( 222 ) 
 
 offering was deffgned, ad placationem obtlnendam a Deo; and the 
 Chaldee Paraphraft, that the burnt-offering was inftitutcd ad 
 expiandum pro cogitationibus cordis. It may here further be 
 
 obferved, that all the facriflces previous to the giving of the law 
 were Holocaufts, and yet it is certain, that many were offered 
 to expiate fin and turn away God's wrath. Thus, Noah after 
 the flood offered burnt-offerings ; Gen. viii. 20. which he did 
 according to the opinion of the Jews to atone God, and appeafe 
 his difpleafure. The facriflces which Job offered for his chil- 
 dren, were burnt- offerings, yet they were alfo offerings for fin. 
 Job i. 5. The reafon of their oblation is thus afligned, it may 
 he rny Sons have finned. The oblation which God commanded 
 Job's friends to make, was a burnt-offering, Job xliv. 7. and 
 yet it was offered to turn away God's wrath, and procure remif- 
 fion of their fin. And as was already obferved, the Jews affirm, 
 that the impofition of hands on the head of the burnt-offering, 
 wa& always attended with confefllon of fin, which confeflion, 
 was always concluded with a prayer, that the facrifice might be 
 an expiation for them. No more can be faid of the fin, or tref- 
 pafs-offering, than of the burnt-offering, viz. to make an 
 atonement. This ceremony ended, the Elders of the congre- 
 gation who were ffri&ly prohibited to come near, while the 
 law was promulgated, now came near, faw the glory of the 
 Godoflfrael, and drank in his prefence, and he laid not his 
 
 hands on them. May we not learn from this Onefimus, fonie 
 
 very important truths : That God cannot enter into a cove- 
 nant with his creatures, as finful creatures, without fatisfafti- 
 on made to his injured law, and offended juffice, by blood- 
 iliedding. The old covenant muff be dedicated with blood. 
 Both the firff, and fecond Teftaments were made upon a 
 facrifice. The fame truth was taught Abraham, in that 
 covenant God made with him, Gen. xv. 9. What the blood 
 of Calves and Goats did typically, the facrifice of Chrift did 
 actually, and really : Hence his blood is called the blood of the 
 New Teffament, or covenant, fried for the remiffion of fins: 
 . And Chriff's death was abfolutely neceiTary in order for the re- 
 miffion of fins, and for ratifying and confirming the covenant of 
 grace in which the promife of pardon and remiffion is contained, 
 " For where a Teffament, (or covenant) is, there muff, of ne- 
 cefiiity be the death of the Teffator." " For a (covenant) or 
 Teffament is of force after men are dead, otherwise it is ot no 
 
 force while the Teffator liveth." Again, at the dedication of 
 
 the old covenant, the blood was fprinkled upon the altar, the 
 people, upon the book of the law, and upon the tabernacle. For, 
 although neither the book of the law, nor the tabernade are 
 
 mentioned 
 
Let. io. ( 223 ) 
 
 mentioned by Mofes, as being fprinkled with the blood of the 
 facrifice, yet thefe are to be underftood by analogy, as compre- 
 hended in the fprinkling of the altar, f This blood was fprinkled 
 upon the altar before God, for expiation and atonement-; be- 
 cau!e it typically turned away his anger, and rendered him pro- 
 pitious; upon the people, for remiflion and fancYification. 1 PeU 
 i. 2. Heb. ix. 14; upon the book of the law to inform us, 
 that by Jeius the law is fulfilled, its precept in 'that obedience 
 he yielded to it in his life; and his bearing its penal fan&ion in 
 his death ; upon the tabernacle, for its ennfecration. The blood 
 of Jefus, or his atonement and merit, has a particular influence 
 to render al! our religious fervices acceptable to God. '* Wc 
 are made accepted in the beloved." Both our perfons and our 
 fervices, are accepted only for his fake. By the blood of Jefus, 
 the way to the celeftial tabernacle, is laid patent and open. 
 Heb. ix. 23. chap. x. 19.— Obferve the effect of this dedi- 
 cation of the old covenant with blood; viz. accefs and liberty 
 granted to the Elders of the congregation into the prefence of 
 God. We are told they faw the God of Ifrael, they dfd eat in 
 his prefence, and he laid not his hand upon them. j| Thus by 
 virtue of the blood of Jefus, the great God is proclaiming him- 
 felf to fin ners propitious and gracious,* and fo well pleafed with 
 the death of his Son as our furety, that he invites the vileft of 
 finners, the moll abandoned of men may come without the leaft 
 intimidation to his throne, and inftead of meeting with deftructi- 
 on, may expect to find grace and obtain mercy. May my One- 
 ftmus never prefume to approach the throne of God, without 
 having in his eye the death and blood- fhedding of the Son of 
 God. Let thoughtlefs men fpurn at the doctrine of a vicarious 
 fatisra&ion as they pleafe, and trample under their feet the blood 
 of the covenant, accounting it a common thing, unfit for procuring 
 our accefs to God ; I am fure, my deal friend, you fee, you are 
 firmly perfuaded of this important truth, that we never could 
 have appeared in the prefence of an infinitely pure Being inde- 
 pendent of the furety righteoufnefs of our glorious High Prieft. 
 From the above Onefimus, I think it is plain and evident, 
 that t\e jewifh facrifices, private, as well as public, the daily, 
 as well as the anniverfary, had all a refpect to that one offering 
 which Chi if! made of himfelf to take away fin. 
 
 Do 
 
 t Jofephus faith, that Mofes confecrated for God's fervice the ta- 
 bernacle, and all the veffels of it, by anointing them with oil, and 
 fprinkling them with the blood of Bulls and Goats. 
 
 il Exod xxiv. 10. 
 
Let. 10. ( 224 ) ' 
 
 Do you enquire again Oneftmus, were all the propitiatory Sa- 
 crifices which obtained among the Jews, defigned to make a ty- 
 pical atonement for all manner of crimes, or only for fomc fmall 
 violations of the law, i. e. for fins which were net fo highly ag- 
 gravated as others ? Some maintain that there were no facrifices 
 offered up under the law, but for fins of ignorance, and infirmi- 
 ty; || and that no facrifice was intended for great violations of 
 the divine law, or fins wilfully, and prefumpruoufly committed. 
 This they do, with a view to enervate the argument taken from 
 the jewifh facrifices, to cftablifh the fat isfa dory nature of Chrift's 
 facrifice for fin. It is freely acknowledged, that there were 
 
 fbme fins for which no facrifice was provided ; fuch as by a di- 
 vine fancYion laid the perpetrators under the immediate fentence 
 of death ; as idolatry, inceft, murder, the violation of the fab- 
 bath, or when any one took upon him to prophecy falfly in the 
 name of the Lord, or turned rebellious againft his parents, or 
 ufed divination ; or fuch as prefumed to eat the fat of any ani- 
 mal which men make an offering by fire unto the Lord, or fuch as 
 cat leavened bread on any of the days in which the paffover was 
 obferved, &c. Whoever were found guilty of any of thefe 
 crimes were to be cut off from the congregation. But from this 
 we are by no means warranted to infer, that no facrifice was de- 
 figned but for fbme flight tranfgreflions. The contrary of this 
 will appear from the following confederations. 
 
 Did not the High Prieft on the great day of atonement con- 
 fefs, by the impofition of hands on the head of the Scape-goat, 
 fin in general, without any exception ? Why was there fuch a 
 general confeffion made, if there was no typical atonement 
 made, but for fins of ignorance and infirmity, which rather pol- 
 luted the body, than defiled, or wounded the conscience ? The 
 Apoftle Paul fpeaksthe very fame language, Heb. x. 3. " But 
 in thefe facrifices, there is a remembrance made of fins every 
 year." Why do thefe facred penmen, (particularly the former) 
 mention fin in general ; all the fins, all the tranfgreflions, all 
 the iniquities of the children of Ifrael, if none but fome flight 
 tranfgreflions could be typically purged by facrifice ? Add to this, 
 that not only were all the fins, and tranfgreflions of the congre- 
 gation confeffed over the head of the Scape-goat, on the great 
 day of atonement ; but we find a particular enumeration of 
 fome very grofs fins for which facrifices were defigned. Thefe 
 you will find in Levit. v. 1, 2, 3, 4, 5. chap. 6. v. 2, 3, 
 3. and Numb. v. 6, 7. Moreover, what a great fin was the 
 murmuring of the Ifraelites againft Mofes, and Aaron; this of- 
 fence 
 
 II Of this opinion was Socinus in his book de ferv. page 2 chap. xi. 
 Volkellius entertained the fame notion. Volkel. Lib. 3. chap, xxxviii. 
 
I>t. 10. ( 225 ) 
 
 fence ftruck immediately and directly againfl: the wifdom of 
 God, in the appointment of the one to be the Pried:, and the 
 other the Prince of that people. Upon this the wrath of God 
 was fo inflamed, that a great number perifhed under the, indig- 
 nant ftroke of ajuftly incenfed God. But in order to turn away 
 his wrath, Aaron at the command of Mofes, takes his cenfer 
 full of incenfe, and running in between the dead and the living, 
 expiates the crime of that people, and ftops the plague which 
 had already made dreadful havock in the camp. Numb. x. 
 45, 46, &c. Neither was the (in of David lefs in numbering 
 the peop'e, for which the Lord Imote feventy thoufand of them; 
 but this was expiated by facrifice, 2 Sam. xxv. 24, 25. The 
 fame way were the inhabitants of the city which lav next to the 
 man which was found murdered, the perfon, and manner un- 
 known. Deut. xxi. You will find Onefimus, in many places 
 of facrei writ that God's anger was appeafed, and his wrath 
 averted when it began to burn hot againit great tranfgreiTors, by 
 facrifice. 
 
 I find in your's Ofieftmus, this query, whether or not had the 
 Levitical facrifices any virtue in themfelves to expiate the (in of 
 the offerer ? Permit me to obferve that in the Levitical facrifices 
 we are to confider the guilt removed by them; and their end 
 and defign. The guilt is twofold, real, and ceremonial. The 
 former re r pe6ta the pollution of the conference, the latter, the 
 impurity of the body. The former was contracted by any breach 
 of the moral law, which if not pardoned, laid the tranfgrefTor 
 obnoxious to eternal deftru6iion. The latter v.*as contracted by 
 fome breach of the ceremonial law which could be removed by 
 facrifice; e. g. if any perfon touched a dead carcafe, or any 
 thing legcJly unclean, that man was found ceremonially guilty; 
 and this guilt could be purged by facrifice. He could not, pro- 
 perly fpeaking, be called a moral tranfgrefTor, becaufe there was 
 no thing in the touch of a dead body, or of a leper to defile and 
 pollute the conscience; but notwithftanding of this he was 
 reckoned ceremonially unclean, by virtue of that legal conftitu- 
 tion pronouncing fuch polluted; and fuch were excluded from 
 intermeddling with the facred things of the tabernacle and tem- 
 ple, until they were by the law purified. And as theie was a 
 twofold guilt which might be charged upon the Jews, fo there 
 was a twofold expiation, or purgation provided ; the one cere- 
 monial and typical, the other real and myftical. This is taken 
 notice of by the Apoftle, Heb. ix. 13, 14. where he diftin- 
 euifhes between the purgation of the flefh, and conscience; the 
 Former he alcribes to the blood of the legal facrifices; the latter 
 
 to 
 
Let. io. ( 226 ) 
 
 to the blood of Jefus. The former rendered the unclean perfon 
 fit to attend the fervicc of God in the tabernacle and temple, 
 in conjunction with his fellow- worfhippers; the latter rendered 
 him fit to enjoy communion with God in the tabernacle 
 and temple fervice. Again, the legal facrifices may be confider- 
 ed either abfolutely, or relatively. Absolutely, and in them- 
 felves confidered, they were intended to purge from that carnal 
 impurity of which I have already fpoke, and thus freeing the 
 perfon from that punifhment which he deferved mforo eccleftaf- 
 
 tico. Relatively confidered, they were, for another ufe, and a 
 
 quite different end. The whole of the ceremonial law may be 
 confidered both legally, and evangelically. In the former fenfe, 
 it is to be viewed as an appendix to the Covenant of works; in 
 the latter fenfe, as fubfervient to the Covenant of grace. If we 
 view the legal facrifices in the firfl fenfe, they rather tended to 
 explain, and aggravate the demerit of fin than take it away. 
 For this reafon they are called the " hand writing of ordinances 
 which was againfl us, and contrary to us," becaufe they were 
 clear and lading evidences of human guilt, and in which 
 there was rather a confefli'on, than an expiation of fin. e. g. 
 Circumcifion pointed out to the Jews their native pollution ; 
 their le^al warnings, the filth and impurity of fin ; their facrifi- 
 ces, th^ cpval guilt of the offerer. So that the whole jewiflt 
 osconomy, particularly the ceremonial part of it, confided in lit- 
 tle eife, than an open profeflion of human mifery. But if we 
 view the jewifh facrifices in an evangelical light, in their relati- 
 on to the Covenant of grace, we will find them typically, and 
 iignificatively expiating fin, i. e. adumbrating, and pointing 
 out its expiation by the future appearance of the MefTiah in the 
 human nature, actually, and really to finifh tranfgreflion by the 
 facrihee of himfelf. In this fenfe, they are faid to he acceptable 
 to God, and carried along with them a fweet favour of reft. || 
 
 I come then to demonstrate that the Levitical facrifices could 
 not make an atonement for the fmalleft moral tranfgreffion ; and 
 yet at the fame time, that they appofitely prefigured the Satisfacto- 
 ry nature of Chrift's death, as a proper, and real atonement. 
 Is not this truth exprefly taught us by the Apoflle Paul in his 
 epiftle to the Hebrews, chap. ix. 9. which was a figure for the 
 time then prelc,nt, in which were offered both gifts and facrifices, 
 which could not make him that did the fervice perfect, as pertain- 
 in^ to the confeience. This fame truth is more amply infixed 
 on by the fame infpired penman, chap. X. v. 1, 2, 3, 4, 5. 
 By reading thefe verfes Oncfimus, you will find that the Apoftie 
 h^lds fortt* tills truth by vki ious arguments ; which may be re- 
 duced 
 11 Levit: i. 4. 
 
Let. 10. ( 227 ) 
 
 duced to thjefe two. ifl He teaches the impotency of thefe 
 legal facrifices. 2d He pofitively declares the divine will, and 
 intention refpecYing them. He evinces the impotency of the 
 legal facrifices for three reafons; the firfl: more general, the other 
 two more fpecial and particular. His more general reafon is ta- 
 ken from the end of the ceremonial law, and the facrifices which 
 took place under that ceconomy. For the law, (fays he) had 
 only the fhadow of good things to come, and not the very image 
 of the things themfelvcs. The term fladavj here ufed by the 
 Apoftle, may be underftood, either as a natural, or artificial fha- 
 dow; in the firft fenfe it*is oppofed to the effential image, i. e. 
 to the body, in which fenfe, it is ufed by this fame Apoftle, 
 Coll. ii. 17. which are a ihadow of good things to come, but 
 the body is of Chrift: In the latter fenfe. it fignifies the rude 
 reprefentation of a thing, oppofed to the image when fully ex- 
 prefred, and fmifhed : In this fenfe I apprehend the Apoftle here 
 ufes the term (hadoiv. The legal facrifices were only the Jbatfqw' 
 not the exprefs image of the things adumbrated by them, there- 
 fore could by no means atone for fin, nor make the offerer per- 
 fect: This was referved to a better difpenfation, when thefe fha« 
 dows fhould fly away, and the whole of that typical difpenfation 
 be abrogated, by the intervention of a better, and more perfect 
 facrifice, which mould make a proper, and complete fatisfacYion 
 for all the injuries done againfr. an infinitely holy, and juft God. 
 The Apoftle again adduces a fpecial reafon for the fuppcrt of 
 this truth, taken from the repetition cf the legal facrifices ; v. 2. 
 Their continual repetition argued their imperfection and impo- 
 tency to purge the confeience from moral pollution. For if thefe 
 facrifices had pofTefTed that virtue and efficacy to anfwer the end 
 of expiation, there would have been no neceffity, either for a 
 daily, or anniverfary repetition of them; but having anfwered 
 this end they would have been honourably fufpended: For the 
 worfhippers being once purged, would have had no more con- 
 feience of fin. But while there lafted a con (Ian t reiteration of 
 them, they taught the offerer this mortifying leflcn, that, fin jiill 
 remained unpurg*d. The law, (fays this fame in pired penman) 
 maketh nothing perfect. This was referved for him, who in the 
 
 end of the world died once for all. Again, the ApofMe argues 
 
 from the impofiibiiity that atonement could be made by the legal 
 faerifices, v. 4. For it is not poflible that the blood of bulls, 
 or goats fhould take away fin. This impoffibility arifes from 
 the nature of the fubje fit fin mutt be expiated in the fame na- 
 ture that finned: But between a man, a rational creature, and a- 
 beaft, there is no communion of nature. Human nature fin- 
 
 ned. 
 
Let. io. ( 228 ) 
 
 «ed, and human nature muft Suffer, before it can he expiated. 
 This was impoflible with regard to the objefl, God; fin is imme- 
 diately, and directly againft God : And before he can pardon fin, 
 he muft be fatisfied for the injuries he has fuftained by finning 
 creatures. But it is abfolutely repugnant to his nature, his wif- 
 dom, juftice, and holinefs, to accept of the blood of an irrational 
 creature, as a compenfation for all the wrongs done to his law, 
 to the juftice and holinefs of his nature by men. Therefore it was 
 impofiible that he could accept of the blood of bulls, or goats, as 
 an atonement for moral pollution. It was againft the fpirituali- 
 t) of his nature. " God is a Spirit;" therefore his anger a- 
 gamft the finning creature never could be turned away, and 
 therefore fin never purged by material blood: But beyond this, 
 thefe Sacrifices could never ftrctch : Pfal. 1. 13. Is it pofliblc to 
 conceive, that a Being fo holy, could be appeafed, and his an- 
 ger averted, by fuch a vile abject thing as the blood of a gcat, 
 or a bull ? This was referved for " God manifefted in the 
 flefh," who by the infinite dignity of his perfon, made an infi- 
 nite atonement, for an infinite offence. " Feed the church of 
 God, which he hath purchafed with his own blood." To have 
 accepted thefe legal Sacrifices as an atonement for fin, would have 
 been repugnant to the jujiice of God. Juftice required that there 
 fhould u e in a certain degree an equality between the fin, and 
 the punilhmenc : But between amoral tranfgreflion and the 
 death of an irrational creature there Was no correfpondence. 
 Again, the impoffibility of the legal faerifices to take away fin 
 will appear, if we confider the nature of fin. In the expiation of 
 iniquity, there muft be fome aptitude and fitnefs in the remedy, 
 to the evil. Sin is not only a corporal, but a fpiritual blemifh. 
 It hath its principal feat in the foul, and confeience. Is it pofii- 
 ble that the blood of bulls, or goats, could warn away this fpiri- 
 tual ltam ? No more than nitre and foap could make the Ethio- 
 pian white. In order therefore to purge the confidence, and pu- 
 rifv the foul, to deliver the finner both from fins guilt, and pol- 
 lution, it was requifite, that a Sacrifice be found out, whofe vir- 
 tue and efficacy mould reach the confeience, and purge it from 
 dead works; it was absolutely neceflary, fhat one be found out, 
 who could give the moft perfect and accurate obedience to the 
 law; and out cl love for God's glory, and the eternal falvation 
 of men, fufTer and die in their room and ftead. This glorious, 
 and admirable perionage, the infinite wifdom of God found out. 
 From the moft generous and difinterefted love, God lent his Son 
 into the world ; out of obedience to his Father's command he 
 came. ic To do thy will 1 take delight." In a word, tie im~ 
 pcflibiiity of the legal Sacrifices to take away fin, and turn awaj 
 
 God's 
 
Let. 10. ( 229 ) 
 
 God's wrath, will appear from the divine ordination refpe&ing 
 them. God all along teftified that he would never accept of 
 burnt-offerings, or offerings for fin, as a true and real fatisfaai- 
 on, Heb. x. 5, 6. Pfal. xl. Wherefore when he cometh 
 into the world he faith, facriflce and offerings thou wouldft 
 n' f ; but a body haft thou prepared me. In facrifices and burnt- 
 offerings, and offerings for fin, thou haft had no pleafure. It 
 mfty here be enquired, why is God faid not to will, or approve 
 ot thole facrifices, of which he himfelf was the fole inftitutor; 
 and in the mod ftiia and peremptory manner enjoined on 
 the jewifh nation? What way, or upon what account, were 
 thele facrifices removed? '< Above, (fays the Apoftle,) when 
 he faid facriflce and offerings, and burnt-offerings, and offerings 
 
 for fin, thou vjouldft n$t 9 neither hadfi pleafure therein.''''. Ax. 
 
 may here be obferved, that God oftentimes expreffes himfelf as 
 difpleafed with thofe facrifices, which he himfelf inftituted, and 
 ftriaiy enjoined, not ablolutely and in themfelves confidered, 
 but comparatively ; otherwife the all-wife God, would be repugr 
 nant to himfelf. The legal facrifices, as they were of Heaven's 
 inftitution, they behoved neceilarily to have Heaven's ap- 
 probation, and could not but be well pleafmg to him, when per- 
 formed in an agreeablenefs to their facred inftitution and defign. 
 But when they came to be perverted by hypocrites, who placed 
 the all of their devotion in the external rite, as if God required 
 no more in the conftitution of real piety, than the mere perfor- 
 mance of the external ceremony: In this cafe GkI oftentimes 
 ipeaks, as, if he were difpleafed with the facrifices themfelves. 
 In thisfenfe the following Scripture phrafes are to be underftood, 
 Ifaj, i. n, 12. Ifai. !x. 3 P,al. 1. 8, 9. Again, facri- 
 fices are fometimes laid to be rejeded by God, in comparison of 
 that internal and fpintual worftiip, which he principally requires, 
 and in itieif is more excellent, chan the ftriaeft adherence to any 
 external mode, or rite whatever. The jewifh facrifices were 
 never inftituted by God, but with this view, to be fubfervient to 
 that internal and fpintual worfhp which he principally re- 
 aped*. And when the jewifh worihippers overlooked the life and 
 Ipirit ot religion* by relfing in the external rite, God fpeaks but 
 hghtly c; thde facrifices. See 1 Sam. xv. 22. Hofea vi. 
 iMicah vi. 6, 7, 8. Jerem. vii. 21, 22, 23, &c. In a 
 w-ord, theie legal facrifices arc not only fpoken of as rejeded by 
 God on the account of their profanation by hypocritical worftiipr 
 pers, nor in regard of that internal fpiritual worfhip, which he 
 above all requires ; but in a particular manner, upon the account 
 or that moll perfed facriflce of his Son, which in the fulnefs of 
 1 time he was to offer up to take away the guilt, and ekanfe from 
 
 the 
 
Let. 10. ( 230 ) 
 
 the pollution of fin, which ali thefe legal facrifices never could 
 do, nor were ever intended by God for that end. " Sacrifice 
 and offering thou didft not defire, mine ears haft thou opened: 
 Burnt-offering and fin-offering, had thou not required." Mine 
 ears bajl tbov ofcned\ or in the language of the Apoftle Paul, 
 . a body halt thou prepared me." The phrafe ufed by the Spi- 
 rit of God in Pfal. xl. is fpoken in allufion to the cuftom which 
 prevailed among the Jews; when a fervant, or flave would not 
 leave his mafter, but was willing to continue in his fervice, and 
 would not go out free; his ear was bored with an awl to the 
 door-poft, Exod. xxi. 6, 7. And if the fervarrt fhall plainly 
 fay, I love my mafter, my wife and my children, and I will not 
 go out free: Then his mafter (hall bring him to the Judges; he 
 (hall alfo bring him to the door, or unto the door-poft, and his 
 mafter (hall bore his* ear through with an awl, and he fhall ferve 
 him for ever. Sec alfo Deut. xv. 17. This was fymboli- 
 cal of that folemn dedication which the fervant made of himfelf, 
 to perpetual fervitude to his mafter; and although the boring of 
 his ear, was no mark of infamy, yet it was ftill viewed as a vo- 
 luntary mark of fervitude. (f Mine ears, (fays God's fervant) 
 haft thou bored." " He took upon him the form of a fervant;" 
 and for us became obedient unto death, even the death of the 
 crofs, when he might have treed himfelf of that fervitude; but 
 out of obedience to his heavenly Father, and love to loft finners, 
 he became man, God manifefted in the flefh. " A body haft 
 thou prepared me." ■ The feptua-^int, perhaps through an in- 
 ternal motion of the Holy Ghoft, tranflated the phrafe thus; and 
 the Apoftle Paul follows this tranflation. This reading the 
 Apoftle approves of, as the true meaning of the Hebrew phrafe 
 when applied by the Holy Ghoft to Chrift; or at leaft equiva- 
 lent to it. The fenfe is the fame, whether we fay Chrift's ear 
 was bored, or a body prepared for him. In both places, and by 
 both phra r es,«the Spirit of God means nothing elfe than, that 
 Chrift in that human nature, which his Eternal Father prepared, 
 and he affumed, was bound over as his fervant to execute his 
 will, and" fulfil his pleafure by obeying, fuffering and dying to 
 glorify his Father, and purchafe an eternal redemption for us. 
 Wherefore thefe words are immediately fubjoined: Lo I come, 
 to do tby will. q. d. Seeing thou haft chofen and ele£ted me, 
 O my Father, to fufil thy purpofe and decree, and haft fitted 
 and prepared me for this important work, here I am, to fulfil 
 thy pleafure. If by my obedience and death, thy name be glo- 
 rified, finners faved; I cheerfully fubmit to fatisfy the law's 
 precept by a forrowful life, and its penal fan&ion by an accurfed 
 death. Let that legal difpenfation eeafe, let thofe Levitical fa- 
 crifices 
 
Let. 10. ( 231 ) 
 
 crifices be for ever fuperfeded; let thofe fhadows fly away, Lo I 
 come, the true fubftance of them all. 
 
 From what has been advanced Onefimus, is it not evident that 
 the legal facrifie.es never could procure a proper and real atone- 
 ment : And yet I think it is as clear, that they were typical of 
 ChriiVs facrifice, which was in every refpecl: adequate to anfwer 
 this important end. That thofe facrifices were entirely ineffi- 
 cient for falvation, I have juft now proven ; and that an infi- 
 nitely wife God never intended them for any fuch an end. 
 But at the fame time I think it is evident, that God never 
 would have promulgated this ceconomy, and with fuch folem- 
 nity enforced its obfervation; but for fome weighty, and me- 
 morable caufe, viz. toprefignify thofe good things which were 
 to be acquired by the incarnation, life, death, refurre&ion, and 
 interceinon of our Lord Jefus Chrift. The law was only the 
 
 fliadow of good things to come. Chrift is the fubftance; it 
 
 ^as a figure for the time prefent; $ a worldly fan&uary; pat- 
 terns of things in the Heavens. As I told you already, in as far 
 as thofe facrifices were appendages of the moral law, they con- 
 ftantly accufed the offerers of guilt, and depicted their miferable 
 Otnd helplefs ftate ; in as far as they were fubfervient to the co- 
 venant of grace, they propofed to their confederation the true 
 atonement, and fymbolicaily reprefented the remedy to be pro- 
 cured by Chrift's once offering up of himfelf, in the fulnefs of 
 time. Onfkiered in themfelves, and as appendages of the mo- 
 ral law, they never could make an atonement, neither could 
 God be pleafed with them in this refpecl:; but confidered as fub- 
 fervient to, and conjoined with the covenant of grace made with 
 Thrift; pardon and remiflion is oftentimes attributed to them in 
 Scripture. 
 
 Onefimusy juft as I had finifhed the laft fentence, my friend 
 Superbus made his appearance, and reminded me of my promife 
 of favouring him with the reading ot my letters to you. I ac- 
 knowledged the promi {Tory obligation ; accordingly read over 
 to him what \ fenql you. He raifed objections to feveral parts 
 of it : But being afraid that the length of this might weary you, 
 I poftpone his objections, and my anfwers for the prefent, and 
 conclude, alluring my dear Qneftmus of that unremitting affecti- 
 on, and moft fincere regard which at all times, and on all occa- 
 sions dwells in the breaft of his fincere friend 
 
 PHILEMON. 
 
 X Heb. ix. 9. 
 
 LET- 
 
Let. ii. ( 232 ) 
 
 LETTER XL 
 PHILEMON to ONESIMUS. 
 
 Dear Onefimus, 
 
 VT'OU may remember that in my laft, I promifed to give you 
 **• a particular account of the objections which Superbus raifed 
 againft what I had advanced on the fubje£r. of the Levitical fa- 
 crifices. Superbus as far as I recollect addrelTed me in the fol- 
 lowing terms.— " I cannot conceive Philemon, how "yon can 
 defend your point, in maintaining that the legal Sacrifices 
 were offered up in favour of great tranfgreiTors : If this was 
 the cafe, how can you, or any one elfe, underftand this plain 
 affertion of the infpired Apoftle of the Gentiles: Heb. ix 7. 
 But into the fecond, went the High Pried alone once every 
 year, not without blood, which he offered for himfelf, and 
 for the errors of the people. Now Philemon, the word here 
 ufed by the Apoftle, and by which the efficacy ofthofe facrifi- 
 ces is confined, is ufed by Mofes on the fame cccafion : Numb. 
 xv. 25. And the Prieft fhall make an atonement for all the 
 congregation of Ifrael, and it fhall be forgiven them; for it is 
 ignorance: And they fhall bring their offering a facrifice 
 made by fire unto the Lord, and their fin -offering before the 
 Lord for their ignorance. Here is then the fame truth taught 
 in the fame words, by an infpired Hiftorian, and an Apoftle." 
 Superbus, 1 would have you carefully to notice, that the term 
 'gnorence here ufed by thofc infpired penmen, may with the great- 
 :ft propriety be referred almoft to every fpecies of fin: What fin 
 s there exifting, but there is ignorance and error in it. Yea, I 
 magine from this fource fprings every moral tranfgreflion. 
 The will of man can never choofe evil as fuch, to commit ini- 
 quity, for the fake of iniquity, would be bad enough for the De- 
 vil himfelf; to choofe evil, under the appearance of good, (which 
 is oftentimes done,) is the moit egregious folly. The will of 
 man never yields to fin, without firft an error in the underftand- 
 ing : And this doth not deftroy the diftinclion between fins of 
 ignorance, and fins of malice, which are committed contrary to 
 knowledge and confeience. As there is a twofold knowledge, 
 
 fo 
 
Let. ii. ( 233 ) 
 
 fo is there a twofold ignorance; fpccuhtive, and practical. 
 They who fin out of ignorance, properly lpcaking, are fuppofed 
 ro be deftitute both of thib Ipeculative and practical knowledge. 
 They who fin againfl light and confeience are iuch, who fpccjti- 
 latively know their Matter's will, but practically, they know not 
 how to do it. The highway-man cannot but know, that it is a 
 moral tranfgrefTion to attack the traveller and rob him of his 
 purfe ; but he wants that practical knowledge of the evil of fin, 
 which can only divert him from his prefent villainous conduct ; 
 at the fame time, the crime is committed under the fpecious ap- 
 pearance of prefent good. 
 
 Obferve Superbus^ the uniform language of the holy Scriptures 
 on this head, Pfal. xiv. 1. There is none that underftandeth: 
 Eph. v. %. Ye were fometimes darknefs, Eph. iv. 18. Hav- 
 ing the underftanding darkened, being alienated from the life of 
 God, through the "ignorance that is in them ; becaufe of the 
 blindnefs of their heart. Was not the death of Chrift by the 
 hands of the wicked Jews, one of the mod atrocious and wicked 
 actions ever the fun beheld ? And yet this was partly a work of 
 ignorance. Acts iii. 17. And now brethren, (fays Peter) I 
 wot that through ignorance ye did it, as did alfo your fathers. 
 I Cor. ii. 8. If the princes of this world had known, they 
 would not have crucified the Lord of glory. But why need I 
 fpend fo much time in anfwering your objection ? It is exprefly 
 done to my hand, and that by God himfelf, Levit. xvi. And 
 the Pried: ilia 11 con fefs over him, (viz. the live goat) all the fins, 
 iniquities, and tranfgreflions of the houie oflfrael. Now after 
 all, can you, or any one e!ie, be fo bold as to affix this idea to 
 thofc words, that in all this confefiion nothing was meant, but 
 only fins of ignorance, and infirmity.—* — Moreover Superbus, I 
 would imagine that the Apoftle in the aforecited text, j| may be 
 iinderftood as teaching us this important lefTon ; that thofe fins 
 which may feem to be but trifling in our apprehenfion, and of no 
 great conlequence, would be of themfelves fufficient to condemn 
 the (inner, if there was no atonement to be made for them. If 
 fins of ignorance and infirmity cannot be forgiven without fa- 
 tisfaction made by blood-fhedding, far lefs for fins againft light 
 and confeience: And that no fin whether letter or greater can 
 poflibly be forgiven any other way, the Apoftle utterly denies. 
 " Without fhedding of blood, there is no remiu T ion.' , That 
 there were facrifices offered up for fins of ignorance and infir- 
 mity, is evident from Numb. xv. 25. but that there were none 
 inftituted, or admitted under the ceremonial law, but for fins of 
 fuch a fpecification I utterly deny. 
 
 *' Philemon, 
 II Heb. ix. 7. 
 
ti 
 
 it 
 
 Let. if. ( 234 ) 
 
 * - Philemon, I am not yet fatisfied on this head. I find from 
 a variety of other places of holy writ, that wilful offenders 
 were immediately punifhed without any expiation of their 
 crime hy facrifice. I will confirm this affertion both from the 
 Old and New Teftament. Taking up the bible, he read 
 Numb. xv. 30. But the foul that doth ought prefump- 
 " tuoufly, (whether he be born in the land, or a firanger,) 
 * c the fame reproacheth the Lord ; and that foul fhall be cut oft 
 <c from among his people ; v. 31. Becaufe he hath defpifed the 
 ** word of the Lord, and hath broken his commandment, that 
 '* foul (hall utterly be cut off: His iniquity mail be upon him. 
 *< Mull you not acknowledge that for murder, adultery, and 
 " other grievous crimes there were no facrifices inftituted, nor 
 " admitted in the room of the offender ? Muft you not own, 
 '* that David fpoke the truth, when he affertsthat for his fin of 
 *f murder and adultery, God required no facrifice? Elfe, (fays 
 te he) would I give it thee, f But I have the New, as well as 
 * c the Old Teftament on my fide, in order to convince you of 
 ff this. I fhall read vou a pofitive affertion of an infallible Apof- 
 ** tie on this head; Heb. x. 26. For if we fin wilfully, after 
 l€ that we have received the knowledge of the truth, there re- 
 " maineth no more facrifice for fin : v. 27. But a fearful 
 " looking for of judgment, and fiery indignation, which mail 
 * c devour the adverfaries. Now Philemon, if'-what you 111am- 
 tc tain is true, what can the fpirit of God mean in thefe forego- 
 *' ing texts ? Mud yon not own that at firft view it would feem, 
 *< that expiation for wiliul tranfgreffors was not allowed ot ? 
 " That David's fins were pardoned I think is beyond all difpate, 
 " that they were not expiated by facritice needs no proof. 
 
 Superbus, that there were fome fins for which there were no fa- 
 crifices inftituted I granted you already; fuch as murder, adul- 
 tery, Idolatry, &c. not, becaufe facrifices could not be inftituted 
 For thefe, as well as other crimes; for this reafon thefe fins.weie 
 not bevond the reach of God's pardoning mercy through Jefus 
 the propitiation. That facrifices then, were not allowed of in 
 the cafe of fuch, was entirely owing to the fovereign good will 
 arid pleafure of the jewifti legiflator; thefe were pronounced by 
 }iim capital breaches of his law : And fuch offenders thus capi- 
 tally punimed, their death became a certain public expiation. 
 Neither was there any reafon to inftitute facrifices which pertain- 
 ed to thejlejh, for thofe who, for their offences were doomed to 
 death. Thefe Levitical lacrifices were oftentimes admitted, 
 that the offender being ceremonially purged from his fin, might 
 be received again into the communion of the church, from 
 
 which, 
 f Pfal. Ii. 16. 
 
Let. ti. ( 235 ) 
 
 which, for his crime he was cut off. But for fuch, wbofe offence 
 laid them obnoxious to be cut off, there was no neceflity to offer 
 up a Sacrifice for their introduction again into the fellow ihip rff 
 the church — I do not deny Snperbus, but that there is a very 
 great difference between fins of infirmity, and ignorance, and 
 fins committed with a high and uplifted hand; and that for the 
 former, iacrificcs were admitted, hut not for the latter: But it 
 will not trom hence follow, that for all grievous and voluntary 
 offences no facrifices were admitted; the contrary of this, you 
 know I have already proven. To (in prelum ptuoufly, or with 
 an high and uplifted hand, I imagine fignifies to fin out of ma- 
 lice and contempt; and from a wilful obffinacy to boaft ot, and 
 glory in it. Such a mode of finning excludes all hope of recon- 
 ciliation between God, and the finner. The man that was 
 found gathering flicks on the fabbath-day, his offence would feem 
 not to be among the greateft, in its nature; but if there were 
 thefe adjuncts attending it, malice and contempt, together with 
 a wilful obftinacy and rebellion agai'nft the immediate authority 
 of Heaven interpofed in the command to keep the fabbath-day: 
 Thefe were aggravations in the man's fin which would make it 
 reach the very Heavens. If a man through forgetfulnefs had 
 gone forth and thus violated the command in polluting the fab- 
 bath, and upon conviction of the immorality of the action, had 
 confeffed his fin, and turned penitent, I fuppofe a facrifice for 
 atonement might have been admitted, and thus have prevent- 
 ed his being ftoned to death. )| That text which you cited, 
 Heb. x. 26. will by no means prove your point. The Apoffle 
 by no means affirms that there is no facfifice for wilful tranfgref- 
 fors; and for this plain reafon, becaufe in this cafe, there could 
 be no atonement made, nor no pardon expected at the hand of 
 God by any finner; becaufe there is no actual fin properly 
 fpeaking bur what is in a certain degree voluntary. Sin is an act 
 of the mind and will ; and the will you know cannot be forced, 
 It is fo far voluntary therefore, that no one can fin but by a cer- 
 tain motion of the Will, The Apoitle in the aforecited text, I 
 
 apprehend 
 
 H The blafphemer, and fabbatb-breaker underwent the fame puni/li- 
 ment. The fame law for both was, to {lone them to death. How 
 holy muft the fabbath be; it is the Lord's day. 4t My holy day." It 
 is hard to conceive, how men can carry on their merchandifing, buy 
 and fell; caft up their accounts ; pay their debrs j indulge themfelves 
 in wantonly fpending that day in finding their own pleafure on that 
 day j and yet plead not guilty ; and cajole themfelves in this delu- 
 five imagination; that God will overlook them, and not hold them 
 guilty. I know not a more fure token of a graceJefs irreligious man 9 
 than to cafb off all reverence for that holy day. 
 
Let. ii. ( 236 ) 
 
 apprehend fpeaks of that fort of fin, which with the full confent 
 of the will, has the moll: inveterate malice joined with it. We 
 find fome of the greateft Saints finning wilfully, who yet ob- 
 tained pardon. David was wilfully guilty of adultery, and 
 murder; Peter of denying his Lord and Matter; and yet we 
 cannot, we dare not fay, that thefe men finned with a high 
 hand. In their fin, there was more of Satan's malice a ainft 
 them, than of thcir's againft God. There is a very great diffe- 
 rence between fin reigning, and fin prevailing: The latter is 
 oftentimes found in the beft of God's Saints; <€ when they wouM 
 do good evil is prefent with them." This is their habitual grief, 
 their conftant burden. O wretched man that I am, who (hall 
 deliver me from the body of this death, f In the unregenerate it 
 is not every kind of reigning fin that excludes the merit and effi- 
 cacy of Chrift's death and facrifice; but that fin, which is more 
 immediately, and directly pointed againft the truth, and that 
 truth known, or at leaft might, and fhould be known. Know- 
 ledge and malice conftitute the fin the Apoftle here fpeaks of: 
 Knowledge in the head, aud malice in the heart: Or to fpeak 
 more fully, and more after the apoftolic dialect, it confifts in thefe 
 three things : Trampling the blood of the Son of God under foot ; 
 counting it an unholy thing, and doing defpite to the Ipiric oi ; 
 grace. The firft of thefe has a reference to the perfon and offices 
 of Chrift; the two laft to thefe two great benefirs wh>ch are the 
 native refuit of his death, juftification, and fanctification ; the 
 former flowing from his merit, the other from hisfpirit. The fm 
 I apprehend that the Apoftie has his eye on here, confifts in a 
 total defection from the truth; and that joined with a malicious 
 impugning of it, after knowing it, and openly profeifing it. 
 
 Permit me to obierve here Superbus, that a man may deny 
 Chrift through ignorance and error, who never knew him, and 
 perfecute him in his members with the moil: unrelenting fuiy, 
 and yet not be guilty of this fin, for which there is no more fa- 
 crifice. This did Paul before his converfion; but he did all 
 through ignorance. || Again, a man may be guilty of denying 
 Chrift through weaknefs and fear, and yet not he guilty of this 
 fin. This did Peter, and many who were brought to the ftake 
 for the caufe of Jefus, and recanted. Again, a man may deny 
 Jefus, when neither ignorance, or fear of lofing his life is the 
 moving caufe; but from a luftful defire of becoming rich and re- 
 nowned in the world. For inftance, for a chriftian to renounce 
 chriftianity, and embrace the Alcoran upon provifion of his be- 
 ing advanced to the higheft poll: in the Turkifh Empire. This 
 would be a far greater fin, than either the fin of Paul, or Peter. 
 
 This 
 t Rom. iii. 24. U 1 Tim. i. 13. 
 
Let. n* ( 237 ) 
 
 This would be very nearly approaching to the firi here mention* 
 ed by the Apoftle: And I prefume, that fuch a man would be 
 on the very verge of deftru&ion ; and God in a way of righte-- 
 ous judgment might punifh this fin, by fuffering the Apoftate to 
 go all the length in (inning that the Apoftle here mentions: To 
 join malice and hatred to his recantation of chriftianity, and this 
 would complete his ruin. There would remain no more facri- 
 fice for fuch a prefumptuous finner. What way can he obtain 
 pardon, that wilfully, and malicioufly rejects the only remedy, 
 the facrifice of Chrift for the expiation of fin ? This is account- 
 ing the blood of the Covenant an unholy thing, or a common 
 thing, not fufficient to anfwer the ends of redeeming finners to 
 God, according to the divine oidination and appointment. Along 
 with this, there is joined in the fin the Apoftle here fpeaks of, 
 a contempt of the fpirit of God. " Doing defpite to the fpirit 
 of grace;" the Holy Ghoft, the third perfon in the ever blefled 
 Trinity, which is Cent by the Father and the Son, to apply the 
 purchafed redemption. This renders the falvation of fuch a 
 man impofiible. " All manner of fin and blafphcmy (hall be 
 forgiven men," i. e. there Temains a facrifice for thefe. Faith 
 and repentance may yet open a door for an intereft in the death 
 of Jefus : si But the blafphemy againflthe Holy Ghoft ihall ne- 
 ver be forgiven, neither in this, or the world to come." If a 
 man fin againft the Father, Chrift is the interceflbr to plead his 
 caufe ; if a man fin againft Jefus, there remains the third perfon 
 to intercede in his behalf; but doing defpite to this divine agent, 
 there is not another to operate on the foul for the production of 
 thofe graces which are absolutely neceflary to intereft in the 
 atonement of Jefus. 
 
 '* Pardon me Philemon for troubling you at this rate; I with 
 *■* to have my mind fatisfied, and my judgment informed in 
 «1 every particular in which the falvation of my foul, and the 
 " glory of God is concerned. You aliened, that the Levitical 
 " facrifices were inefficient to expiate fin, or make an atone- 
 " ment for the tranfgreftbr. Now if this be true, might not I, 
 " or any one elfe with propriety, argue the iafufficiency of 
 " Chrift's facrifice for this purpofe ? I prove the connexion thus ; 
 *' becaufe the lhadow muli bear a refemblance to the iubttance; 
 '* the type, to the antitype. Now that the antitype might cor- 
 " refpond with the type, falvation can no more be expe&ed 
 *.* from the facrifice, and death of Jefus, than from thofe offered 
 •? up under the legal difpenfation. e. g. The brazen ferpent 
 " was a figure of Chrift lifted up upon the crofs, and all that was 
 f< requifite for healing the ftung ifraelites, confifted in fimply 
 " looking to the ferpent of brafs ; all therefore I would imagine, 
 
 *' that 
 
Let. ri. ( «38 ) 
 
 ** that isneceiTary for our falvation lies in fimply believing that 
 " Chrift died, rofe again, and afcended up into Heaven, there 
 " to make interceffion, and not as you maintain, fro : any in- 
 " herent virtue and efficacy in ChnfVs death to procure pardon, 
 " and turn away God's wrath; confequently I infer that his 
 
 " death was not a proper, and real fatisfa&ion for fin." Su- 
 
 ferbusy your reafoning on this head is eafi'y overturned, if you 
 remember the diftin&ion I made of a ceremonial, and typical 
 expiation. I readily acknowledge that there muff be fomething 
 in the iliadow analogous to the bod/, in the type, to the antitype; 
 otherwife it could be no type: p,ut it is fufficient, that there be 
 Juch an analogy, and fimilitude, as in a certain degree to warrant 
 the relation between the type, and antitype. A perfect agiee- 
 ment and correfpondence in every thing, would directly deflroy 
 the relation. That the brazen ferpent was an eminent type of 
 Chrift, is an undoubted truth, if our Lord's words are to be cre- 
 dited, John iii. 14. That there was a very great difference 
 between the type, and antitype, is evident. Looking to the one, 
 was the mean appointed by God for healing the body, and faving 
 from death ; looking to the other for healing the foul, and faving 
 from deftxu&ion. The one refpecbd the natural, the other the 
 fpiritual life of the finner. The efficacy of the type depended 
 folely on the ordination and appointment of God; the efficacy 
 of the antitype, on its real intrinfic worth and value. You fur- 
 ther obferved Superbus, that the legal facrifices expiated fin, not 
 from any virtue in them, but from the faith of the offerer. That 
 they did not, neither could expiate fin, or make an atonement 
 for the finner, coniidered in therhfelves, is true; that they did 
 not typically make an atonement, is falie. What is the reafon 
 S'jp.-rbus, that expiation and atonement is conftantly afcribed to 
 thefe facrifices ? Muff you not acknowledge, that the great and 
 comprehenfive blefling, pardon, is referred to thofe, and not to 
 the faith of the offerer? Faith muft have fome object. What 
 was the faith of thofe Old Teftament believers ? Did it con- 
 fifl in this, that the blood of bullocks, goats, and the afhes of 
 an heifer could cleanfe them from their moral pollution r It this 
 was the effence of their belief, I think, you mull conclude with 
 me that their faith was not of a faving nature. In a word, the 
 faith of thofe ancient believers was for fubftance, the very fame 
 with our's who live under a better and more glorious difpenfati- 
 on of the covenant of grace. They believed that there was a 
 time coming when the Meffiah mould make his appearance on 
 the theatre of this world, fufFer and die, really and actually to 
 put away fin by the facrifice of himfelf, of which theirs were but 
 faint fhadows, and imperfect refemblances. Jn fine, Chrift Y fa- 
 
 * ' crrficc 
 
Let. ii. ( 239 ) 
 
 crifice is the fole meritorious caufe of pardon, and every other 
 fpiritual blefling conferred on all believers, in every period of the 
 world, and difpenfation of the covenant. Faith is only the in- 
 strumental caufe that interefts the (inner in, and puts him in 
 actual poffeflion of the atonement and merit of Jefus. We have 
 redemption, (fays the Apoftle) How ? Doth he afcribe it to any 
 work of the creature ? Are we redeemed becaufe we do the 
 bed we can toobferve the moral law ? Are we redeemed becaufe 
 we have repented of our former wicked courfe of life ? This ho- 
 ly man of God cuts off all thefe as the meritorious caufe, and 
 fhuts us up to this one thing, the blood of Jefus. We have re- 
 demption through his blood, even the forgivenefs of (ins. 
 
 Superbus being haftily called away, opens a door for your friend 
 to refume the argument in proving the (atisfaCtion and atone- 
 ment of Chritt, to be a proper and real fatisfaction and atonement 
 to the law and juftice of God for procuring pardon, reconciliati- 
 on, and confummate falvation. To this, and this alone, as the 
 meritorious caufe is the all of our falvation owing. I (hall then 
 conclude the whole, by mowing you thefe abfurdities which muft 
 neceffarily follow upon afcribing our redemption and falvation 
 to the doctrines which Chrift taught, and the example he exhi- 
 bited, without having recourfe to his death, as a real and propi- 
 tiatory facriflce, not as merely exemplary, but properly fatis- 
 factory ; not to confirm his doctrine only, but to turn away God's 
 wrath from iinners by dying in their (lead. 
 
 ift If he died only to exhibit to the world an example o( pati- 
 ence and reiignation, and to confirm the doctrines which he 
 taught without regarding his death as meritorious for acquiring 
 pardon and reconciliation; will it not then follow, that the Mar- 
 tyrs were not behind the Saviour in their death r Did not they 
 feal the truth cf what they taught with their blood r Did they 
 not afford the mod mining and eminent example of patience, 
 charity, obedience, faith, and other chriftian virtues ? But where 
 is it ever taught us, or in the remoteit degree hinted that they 
 died for us? Where is it recorded that the blood of the mod emi- 
 nent Martyr that ever fuffered, cleanfeth from all fin, or recon- 
 ciles us to God f" But thefe precious and invaluable Meffings arc 
 every where in the facred Scriptures exprefly attributed to Chnft's 
 death, as I have already noticed. Why Oneftmus, if there was 
 nothing peculiar in ChrifVs death more than in the death of the 
 Martyrs; or if the principal intendment of it was only to confirm 
 his doctrine, or exhibit an example to the world; why do the 
 Scriptures conftantly, and every where attribute more £0 it, and 
 pafs over thefe things alrnoft in profound iilence? 
 
 2d U 
 
Let. rr. ( 246 ) 
 
 zd If Cbrift's death was intended for no other end thai* mere- 
 ly to confirm his do6trine, may not the fame effeS be afcribed to 
 the life he led, and the miracles which he wrought, with as much 
 propriety, if not more, than to his death on the crofs ? Did he 
 not exhibit a moft ftriking teftimony in thefe, of holinefs, con- 
 flancy, fairh, and love, and every othef mining virtue which 
 adorned the p^rfon, and character of our Lord Jefus Chrift: ? But 
 Onefnmsy neither to the miracles which he wrought, nor the ex- 
 emplary holinefs of his obediential life only, is remiflion of fins 
 and eternal redemption afcribed, but to his death and fufferims. 
 Wherever mention is made of pardon, Chrift's death is taken 
 notice of as the meritorious caufe almoft throughout the whole 
 Mew Teftament. Hence the preaching of the gofpel is empha- 
 tically termed, the preaching of the crofs. 1 Cor. i. 10. And 
 we are faid to be baptised into Chrift's death. Kom. vi. 3. The 
 euchanft is faid to be a memorial of his death. 1 Cor. xi. 28. 
 And the cup in the Lord's ("upper, is exprefsly called the cup of 
 the New Teftament: This cup is the New Teftament in my 
 blood, fhed for the remiflion of fins, Luke xxii. 20. But why 
 all this ado about Chrift's death, if there was not fome caufality 
 m it for the impetration of pardon, peace, and reconciliation. 
 
 3d If by Chrift's death no benefit accrues to us than what is 
 merely exemplary, or for our imitation, then there can be no 
 fuch a thing as the righteoufnefs of Chrift, which confifts not on- 
 ly in the obedience of h»s life, but in his bloody fufFerings on the 
 aceurfed tree. But if there be no fuch a thing, why is it fo often 
 mentioned in Scripture ? Why is Jefus exprefsly called " Jeho- 
 vah our righteoufnefs ?" Or why faid to be (( made of God un- 
 *o us righteoufnefs ?" Why doth the Apoftle Paul glory in it as 
 the fole ground of his acceptance with the Almighty r || I know 
 not, neither can I learn from the whole of divine revelation any 
 other footing upon which a (inner (lands juftified before God, 
 but the righteoufnefs of Emmanuel. This my dear Onejimus, is 
 the fource of all our confolation, the flay and fupport of our 
 fouls: Clothed with this we (land fafe againft all the accufations 
 oi Satan, and the curfe of a broken law. Rom. iv. 7, 8. To 
 maintain that all the benefit we receive from the death of Chrift 
 is owing to its exemplary nature, and that the righteoufnefs 
 whereby a believer (lands juftified in God's fight, confifts in hi* 
 faith and moral obedience; and that thefe are imputed to him as 
 the ground of his juftification : What is this, but an overturning 
 of the whole evangelical fyftem ? If we are juftified by any work 
 of the creature, how can we vindicate the Apoftle Paul for round- 
 ly telling us that " by the deeds of the law, no flefh living can 
 
 be 
 II Phillip, iii. 5, 6, 7, 8. 
 
Let. ii. ( 241 ) 
 
 be juftified ?" Is not that man of God worthy of our higheft re- 
 probation, for counting all his moral obedience, in point of jufti- 
 fication before God, but lofs and dung, that he might win Chrift, 
 and be found in him, not having his own righteoufnefs, which is 
 of the law; but that which is through the faith of Chrift, the 
 righteoufnefs which is of God by faith, || and teaching others 16 
 to do ? If juftification proceeds from any other fource, or is claimed 
 upon any other footing, than the furety righteoufnefs of the Me- 
 diator ; this infpired penman has led thoufands aftray to their 
 utter ruin? What more unaccountable, than to confound the 
 law, and the goipel, the covenant of works, with the covenant 
 of grace : But this they do, who place a (inner' s juftification 
 upon the footing of human obedience, and not upon the footing 
 of Chrift's fatisfacYion and atonement. 
 
 4th This abfurdity will follow, that if by (Thrift's death there 
 is no real, and proper fatisfa<Stion made to the law and juftice of 
 God in the room of the finner, then all thofe places of Scripture 
 which fpeak of our redemption and falvation, of remiffion of fins 
 by his blood, of God's making him a propitiation for our fins, of 
 his being our furety, &c. muft be underftood in a figurative, 
 and metaphorical fenfe. But is it not ftrange Onefimus, that it 
 ever could have entered into the heart of any man, or feci of 
 men, that thefe precious truths, delivered by the inlpiration of 
 the Holy Ghoft, in fuch explicit terms, yet muft be underftood 
 figuratively, and metaphorically ? What warrant have any in 
 all the word of God, for fuch an explication ? Did ever the an* 
 cient Jews, or any of the heathen nations explain their propitia- 
 tory Sacrifices, in the manner Socinians do the facrifice of Chrift ? 
 The notion the former entettained of their facrifices I propofc 
 fhortly to ihow you. In the mean time Onefimus, would not 
 you think it ftrange, that in an article of fuch importance and 
 moment, and in the belief of which our eternal falvation depends, 
 that the fpirit of God fhould have left it enveloped in fo much 
 darknefs ? Yea, wculd it not have been neceffary, to have fo 
 certainly defined the matter that he that runs might read it ? 
 But I aver Oneftmus, that there is no art cle of our holy religion, 
 fo often repeated, and in fuch explicit terms expreifed, as the 
 merit and atonement of Jefus and its imputation to us as our 
 juftifying righteoufnefs before God. 
 
 5th This abfurdity will follow, either the divefting Jefus of 
 his facerdotal office altogether; or confounding it with his pro- 
 phetical and kingly offices: And that whether we view his obla- 
 tion 
 H Phillip, ill. 
 
 R 
 
Let. ii. ( 242 ) 
 
 Hon on the crofs, or his interceffion in glory, which comprehends 
 the two principal acts of his prieftly office. With regard to his 
 death on the crofs, if the principal intendment of that was the 
 confirmation of his doctrine, who can fay, hut he died as a pro- 
 phet and teacher, and not as a prieft ; and with regard to his in- 
 tercefiion in glory, this is entirely fubverted, for this reafon, he- 
 caufc the ground upon which his intercelfion in his glorified 
 ftate proceeds, and is founded, is upon the virtue and efficacy of 
 his oblation here on earth. This was plainly adumbrated, and 
 pointed out by the conduct of the legal High Prieft; fir ft facri- 
 ficing the victim, and then entering in within the vail with its 
 M^od, to make intercetTion for tranfgreffors. Thefe three 
 offices of prophet, prieft, and king, to the execution of which 
 Chnft was anointed, and folemnly inverted, have entirely dif- 
 nno: objects in their execution. As a prophet he teaches by his 
 heavenly doctrine ; as a prieft he atones for our guilt, by his fa- 
 enfice on the crofs; as a king he rules and governs the faithful, 
 luhdues their foes, protects them by his power, conduces them 
 with His counfel, and at laft brings them to his glory. I may 
 here obferve Oneftmus, we will find in fome fi'ngle actions of Je- 
 fus all thefe offices conjoined, e. g. In his death he acted as a 
 prieft, in reipect of Gcd; as a king in refpect of Satan ; as pro- 
 phet, p'r 'eft, and king with regard to us. As a prophet, he fet 
 bet-re the wo Id the moft admirable example of love, conftaricy, 
 patience, and refignation; as a prieft by purging away our finis 
 by the merit of his facrifice; as a king, by glorioufly triumphing 
 overall his, and our enemies, fin, Satan, death, and heil. Now 
 although he died properly as a prieft, (for his death was a facri- 
 fice) neverthelefs, we will find him in a certain degree execut- 
 ing the ofrxes of prophet, and king: But from thence it will not 
 follow, that thefe offices are confounded, the one with the other; 
 no, in his death they remain perfectly and entirely diftinct- 
 TiTe f.i;iic thing may be faid with regard to his interceffion: He 
 lives in glory as a prieft to preient the merit and virtue of his 
 facrifice on the crofs; he is there as our king, to fee to the ef- 
 fectual application of the fruits o> his death to all believers; to 
 to the implantation, and prefcrvation of all faving graces in 
 Hearts oi his people; he af>'ffeaVs there as our prophet, to lead 
 his people into all truth, by lending the Holy Ghoft, the f'pirit 
 ofvi'dom and revelation, to teach and inflruct them in the 
 fnyfteries of the kingdom, in the knowledge of thole truths which 
 are abfolut'ely necefiary to be known in order to eternal falvation. 
 Laftly, this ablurdity will necefianly follow, that all thofc who 
 lived prior to the manifestation of Jefus in the tkir, behoved to 
 penfh; for this reafon, his heavenly doctrine never founded in 
 
 their 
 
Let. ii. ( 243 ) 
 
 their ears, his holy example was never prefented before their 
 eyes: Or, if they were faved, I would afk how ? Was there one 
 door for them, and another for us ? Or were they faved by any 
 virtue or efficacy in their facriflces ? The contrary of this I have 
 already proven : Or were they faved by their moral obedi- 
 ence ? This the Apoftle flatly denies, Gal. ii. io~. Knowing 
 that a man is not juftified by the works of the lav/, (any man in- 
 definitely, whether high or low, rich or poor, Jew or Gentile ; 
 whethef living under the mofaic, or chriftian difpenfation) by 
 any endeavour of his, by the merit of any good work he is capa- 
 ble of performing. || What way then were thole Old Teftament 
 Saints faved ? I anfvver, by the preaching of the gofpel, which 
 brought to their ears thefe glad tidings, that in the fulnefs or 
 time the Son of God ihould come, and by his death put an end 
 to (in, and bring in an cverlaftin'jr righteoufnefs. By the gofpel, 
 do you reply, this is lomething odd; to hear of the gofpel under 
 the law. It is a do&rine that will indeed found very flatly in the 
 ears of fuch as impugn the necefliry of ChritVs death as a propi- 
 tiatory facrifice. But what if it be true, that the gofpel was 
 preached to them, as well as to us ? That this was really the 
 cafe, the Apoftle Paul puts it beyond all controverfy; Heb. iv. 
 2. For unto us was the gofpel preached, as well as unto them. 
 Do you afk what is the gofpel ? According to the fpeculative 
 opinion, and practical converfation of many in the chriftian world, 
 it is this; the glad news of life and fah-ation to all men, accor- 
 ding to their mora! condu5£ and behaviour; and to fave appear- 
 ances, and make the definition run a little more fmocth, and 
 -give it a little of an evangelical tincture, fome will add through 
 ycfus Chrift. But through Jefus Chrijl> and yet deny his divini- 
 ty, and the propitiatory natu-e of his death, is a doctrine per- 
 fectly unintelligible to me, becaufe it has no fanefcion in the 
 Scriptures of truth. But Oneftmus, permit me to give you a de- 
 finition ff the gofpel from the mouth of an Angel, Luke ; .i. 10. 
 Behold I bring you good tidings of great joy, which fhaH be to 
 all people; v. n. for unto you is born in the city of David a 
 Saviour which is Chrift the Lord. This then is the gofpel; the 
 proclamation of pardon and remifTion, of eternal falvation from 
 fin. and wrath, through the Lord Jefus Chrift, as crucified and 
 flain. Doth not the Apoftle plainly teach us, that Jefus was the 
 Lamb flain from the foundation of the world ? Through the 
 virtue and value of his atoning facrifice, which in the fdlrfefs of 
 time was to be prefented to God, all the- Old Teftament Saints 
 
 were 
 I! Gal. iii. 10, 11. Rom. iii. 2j y 28. 
 
 R a 
 
Let. ii. ( 244 ) 
 
 were received up into glory, and made perfectly happy in the full 
 enjoyment of God. " Jefus Chrifl is the fame, yefterday, 
 to day, and for ever." 
 
 You aft in yours Oneftmus, what was the opinion of the anci- 
 ent fathers, and of the Jews themfelves, ref pe&ing the LeviticaF 
 facrifices ; and of the heathen world in regard to thofe facrifices 
 which obtained among them. I fliall give you their fentiments 
 from a very learned Author, extracted from the different Authors 
 who wrote on this fubjc6h J And we will find in the ifTue, 
 that it was the joint opinion, and conftant belief, that wherever 
 piacular facrifices took place, that they were ftill offered up in 
 the room of the guilty perfon r or in other words, that they were 
 of a vicarious nature. 
 
 Origen, from the impofition of hands upon the head of the 
 victim, concludes, that this was emblematical of the fins of man- 
 kind laid upon Chrift who is the head of the body, the church. || 
 
 Theodoret, Qucft. I. ad Levit. entertained the fame opinion: 
 Whoever, fays he, offered a facrifice, put his hands on the head 
 of the victim; intimating thereby the tranflation of his actions 
 upon the devoted animal; the hands, (fays he) figji-ify the acti- 
 ons, and for thefe was the viQim flain. \ 
 
 The iVmc Author, (Quefl. 61, ad Exod.) plainly acknow- 
 ledges it as his belief, that the Fife of the victim was poured out 
 initead of the life of the offerer. The Prief!^ (fays- he) did not 
 impofe his hands in the cafe of alt facrifices, but for thofe which* 
 were offered up for fin : Symbolically reprefenting, that the facri- 
 fice was offered up in the room of the offerer. } 
 
 He further adds, feeing, (fays he) thou art endued with an 
 immortal foul; the blood of an irrational creature is given for 
 thv foul. For this caufe it is ordered that the life, or the blood 
 
 of 
 
 t Outram dc Sacrif. Lib. 1, chap. xxii. pag, 247, 248, 249, &c. 
 
 i) Pofuit, inquit, & mar. urn fuam fuper caput vituli, hoc eft, peccata 
 hum mi generis imppfuit fuper caput fuum. Ipfe enira eft caput cor- 
 poris ecclefat. 
 
 t Quifque vietimam offerens capiti ejus mantis fua.% tanquam fuaa 
 a&iones ipfius impofuit. Manus enim attiones fignificant, pro his auteia 
 viclimam offerebat. 
 
 I 
 
 § Non omnibus vlctimis manus imponebant facerdotes, fed illis, qu» 
 jiro fe oblatae funt, & preeipue pro peccato fa&is. Cacteris autem offe- 
 rentes ipfi manus imponebartt, Hoc autem fymbolice indicabat hoftiaia 
 in lecu« offercntis pro quo- ma&ahatur furfe&am elfe. 
 
Let. ii. ( 245 ) 
 
 <of a creature wanting reafon, be offered up in the room of thy 
 foul endued with reafon and immortality. J 
 
 Euftbius of Csefarea entertained the fame opinion; that whoe- 
 ver brought his offering to the Pried, impofed his hands on its 
 head; pointing out the offering up of the facrifice for his head: 
 And that this was done in all the fin-offerings, from whence is 
 tinderftood that the life of the victim was offered up inftead of 
 the offerer. ,[| 
 
 This was not the opinion of the ancient Fathers with regard 
 to thofe facrifices which were offered up under the Mofaic difpen- 
 fation only, but of thofe which were offered up by Abel, Noah, 
 and Abraham. Thofe good men who enjoyed communion with 
 God, enlightened by a certain divine afflatus; faw it neceflary 
 that a remedy mould be provided by which their deadly fins 
 fhould be expiated £ judged that Tome propitiatory facrifice mould 
 be offered up to God, the Author of their foul and life, to procure 
 their falvatiom 3<ut feeing they had nothing better than their 
 fouls, or nothing more precious to confecrate to God, they facri- 
 ficed beads for their fouls; thus offering up the lives of others 
 inftead of their own. f 
 
 I come now to enquire into the opinion of the Jews concern- 
 ing the immolation of their piacular victims, and this I mail give 
 you from the aforementioned Author. $ 
 
 R. Levi Ben Gerfon, from the impofition of hands by Aaron 
 and his Sons on the head of the bullock, Exod. xxix. 10. makes 
 this obfervation. T,he impof tion of the hands had a reference 
 
 to 
 
 % Sicut enim, inq-ult, tu immortal] ankna praeditus es ; fie animal ra- 
 tionis expers fanguinem habet, loco animae. Quam ob caufam 
 praecipit, «ut anima ejus ratione carens, hoc eft, fanguis, vice animas tuae 
 ratione praedits, et immortahs ofJFeratur. 
 
 II Quippe quzequemque, qui facri/ficat vicximse fuae capiti manus im- 
 ponere; ejufque caput manibus teneruem animal ad facerdotem addu- 
 cere jubet quafi victimam, pro capite fuo offerentem. Id quod in om- 
 nibus hoftiis factum eft, nulla enim aliter oblata fuit. Unde intelligitur 
 victimarum animas animarum offerentium vice datas efle. 
 
 t Quando quidem enim viri pii, Deoque familiares & afflatu divino 
 illuminati magno fibi opus effe remedio viderent, quo mortifere pec- 
 cata expiarent; Deo vitae animaeque datori lutron aliquod dandum judi- 
 cabant falutis impetrandae caufa, de quidem cum animabus fuis nihil 
 melius, nihil preftantius, quod Deo confecrarent, haberent, pro eis bef- 
 tias immolabant, ita fcilicit animarum fuarum vice animas offerentes. 
 Eufeb. de demonftr. Evang. Lib. 1 , chap. x. 11. 
 
 5 Pag. 251. 
 
Let. ii. ( 245 ) 
 
 to this, that the fins of the offerer might be understood to be re- 
 moved and translated to the animal. * 
 
 The fame Author has this obfervation. As often as a foul, 
 (fays he) fhall fin through imprudence, or otherwife, he transfers 
 his fin from himself and lays it upon the head of the viaim. And 
 to this belong thefe confeflions, I have finned, I have rebelled, 
 I have aded perverfely, as appears from the confeflions of the 
 High Prieft over the bullock in the day or his expiation- + 
 
 But in cafe any one mould doubt, that the Jews had no no- 
 tion of a vicarious facrifice to take away fin; thefe deprecatory 
 expreffions which were always ufed in the conclufion, will re- 
 move every fcruple, bac fit expiatio mea, let this be my ex* 
 
 piation, quod ego ipfe malnm merui, id in vifiin?<e mt<£ caput 
 recidat. i. e. Whatever evil, or punifhment I have deferved, 
 let it fall on the head of my facrifice. 
 
 /?• Solomon larcbi explains the preceding formula, as the vi&im 
 addreifed the offerer in thefe words. We are thy expiation; we 
 rtand in thy room, whatever ihould juftly fall on thee, let it alight 
 on us. || 
 
 Baal Aruch expreffes the fame fentiment, as if the vi&im ad- 
 dreffed the offerer thus. I am in his place, to bear his iniquities ; 
 I am he by whom he may obtain pardon : I take his fins upon 
 me. f 
 
 R. Mofes Ben Nachman ad Levit. I, expreffes himfelf thus; 
 it was juft, (fays he) that his blood fhould be poured out, and 
 his body burned: The Creator out of love to thee, hath receiv- 
 ed this vicarious victim at thy hand as a propitiation; that the 
 blood of the victim mould be poured out inftead of thy Wood, 
 and its life inftead of thine. § 
 
 Ifaac 
 
 * Impofitio hasc manuum ambarum erat, eoque fpeclabat, ut hinc in- 
 telligeretur removeri nb iis peccata ipforum, & ad hoc animal quo 
 dammodo transferri. 
 
 t Quoties quis anima fentiente imprudens, vel quidem prudens, 
 transfert a f e peccata fua, &c. 
 
 II Nos expiatio tua fimus, fiaras nos in locum fuppofiti; quod in te 
 merito recidere poffet, illud omne in nos recidat. 
 
 T Sim ipfe ejus in locum fuppofiti ut iniquitates ejus portem; ego 
 ipfe, quo veniam confequaris in me peccata fufcipio. 
 
 § iEquum erat, ut fanguis ejus funderetur & ut cremaretur corpus 
 fuum. Creator autem pro dementia fua hanc ab eo accipU vi&iman, 
 ut rem vicariam, &c. 
 
Let. ii. ( 247 ) 
 
 Ifaac Ben Aramq expreffes himfelf aimed in the fame terms; 
 the guilty perfon, (fays he) when he beholds the victim (lain, 
 flay'd, cut in pieces, and burned with fire upon the altar; ought 
 to confider, that he delervcd to be thus treated, if God had not 
 out of mercy and companion accepted of a facrifice milead of 
 his foul. || 
 
 Yciu fee. Onefimus, that it was the univerfa! and unanimous 
 opinion of thefe Jews, that there was a tranflation of the guilt of 
 the offerer upon the head of the facrifice, pointed out by laying 
 their hands on its head ; and that from the pouring out of the blood 
 oft.he facrifice, and burning its fkfti upon the altar, they conclud- 
 ed, that they mould have'been thus juftly dealt with if it had 
 not been owing to the mercy of God, which accepted the ani- 
 mal inftead of the offerer: And farther that their facrifices. were 
 not only of a vicarious, but a propitiatory nature, making an 
 atonement for their fouls. Indeed it is hard to conceive fur 
 what other end they were instituted, or what other idea they 
 could entertain of them: And is it not equally difficult to con- 
 ceive, for what other end Chrift was offered up in facrifice, than 
 to make a true, and real atonement as our furety. The Son or 
 man came not to be miniftred unto, but to minifier and to give 
 his life a ranfom for many. 
 
 I miijjht now proceed to inform aou, and that from the 
 fame authority of the opinion of the heathen world refpecting 
 the Sacrifices which obtained among them. When any thing 
 difaftrous either befel them, or was dreaded by them, it was ufu3l 
 for them, tq imprecate on the head of the devoted viclim, the evil, 
 or puniihment either felt or feared. We will find alio, that fuch 
 as were ensued in the immolation of their facrifices were reputed 
 unclean; further that the life of the vidim was poured out injhaj 
 of then*. Thefe iemiment?, as I already told you were the 
 fame with thofe the Jews entertained with refpeft to the Levitical 
 facrifices, and adduced fevera! instances which I ihall not again 
 repeaf. 
 
 Do yon not fee Onefimns, that the idea of an atonement made 
 by facrifice is no novel doctrine ? Neither is it a lingular doc- 
 trine. It was a part of the belief of all the enlightened Jews; 
 it was adapted by the heathen world, particularly in their immo- 
 tation of human facrifices. Why fhoulc it be thought ffrange ? 
 Or rather, why ihouid it in the leaft degree be difpured, that 
 Chrift died, for us? Offered up himfelf to God as a vicarious, 
 and propitiatory facrilice ? Why fnould men act a part (0 dia- 
 metrically 
 
 it Reu< cum vielimam de peccato fuo immolatam ma&ari, pelle ex- 
 \\\ profecari, igneque arae comburi vider, fecum ipfe cogitare debet ita 
 fecum agi, & ira fe traclari oportuhTe, nifi Deus pro mifeordia fua, pro 
 nima ejus piaculuflj. > 
 
Let. ii. ( 248 ) 
 
 metrically oppofitc to their own intcrefl ? Why fhould they rob 
 the Mediator of the glory, of having purcbafed the church with 
 his own blood? Alas, what are our befl fervices in the fight of 
 an immaculate and pure Being, without being waihed in the 
 blood of the Lamb; rags, and filthy rags, lofs, and dung. I 
 am fure my dear friend, it is far, very far, from being a part of 
 your creed, to vilify the perfon, and depreciate the merit of 
 Emmanuel. 
 
 The beloved Apoftle obtains in a vifion, a mod glorious en- 
 rapturing fight ; a great number, which no man can number, 
 {landing before the throne of God and the Lamb. But how 
 (land they there ? How can that holy city, that glorious throne; 
 and more glorious Being that (its there admit of dud and afhes, 
 and thefe polluted ? How came they there ? They wafied their 
 robes and made them white in the blood of the Lamb. Are you an- 
 ticipating that bleffed, and happy period when you fhall obtain 
 your ftation among thai innumerable company ? Are you flretch- 
 ing forward with eagernefs, and looking with a holy impatience 
 for that definable event ? I would advifc you, in your way to 
 thefe peaceful, and bleiTed abodes, to keep your eye on Jefus. 
 Trufl: in his all-fufficient merits; glory in him as Jehovah your 
 righteoufnefs. That my dear friend may obtain a place among 
 thofe happy quirifters; and join in that new, in that excellent 
 and never-fading fong; " worthy is the Lamb that was flain 
 and hath redeemed us to God by his blood," -j- is the mod un- 
 feigned wifh of 
 
 PHILEMON. 
 
 XXXXXXXXXXXXXXXXXXXXXXX^XXXX 
 
 LETTER XII. 
 PHILEMON to ONESIMUS. 
 
 Dear Onefimus, 
 
 T Received yours; nothing can afford greater pleafure to my 
 ■*■ foul, than to hear that your foul profpercth: May you habi- 
 tually grow in grace, and in the love and knowledge of our 
 Lord Jefus Chri'ft. You complain of the prevalence of (in in 
 
 you; 
 
 t Worthy the Lamb that died they cry, 
 
 To be exalted thus ; 
 Worthy the Lamb our lips reply, 
 
 For he was flain for us. 
 
Let. 12. ( 249 ) 
 
 you; and who has not ground to take up the fame complainT- 
 Paul, one of the mod fteady believers*, and one of the moft mor- 
 tified Saints, that perhaps any age ever produced, felt the lame 
 law of fm working in his members that you feel, which extorted 
 this grievous complaint from this lingular man of God : " O 
 Wretched man that I am, who (hall deliver me from this body of 
 death." The fame gracious hand that fupported him in the 
 conflict, and made him ride triumphant over all the power of the 
 enemy, will fupport you my dear Oneftmus, and make you 
 more than a conqueror. That was a notable expreflion of the 
 Apoftle, worthy to be had in everlafting remembrance; worthy 
 the imitation of every follower of Jefus: " Through Chrift 
 ftrengthening me I can do all things." This moft noble con- 
 feffion is but an echo to our Lord's exprefs declaration, " without 
 me ye can do nothing." What a mortifying ftroke to human 
 pride ! how does it lay all felf-gloriation in the duft: How doth 
 it exalt a (lighted, a vilified Redeemer. All our fpiritual ftrength 
 for work, or warfare, is lodged in him ; and by faith's union to 
 him muft be derived from him. O thou defpifed Jefus ! and 
 yet by thee we can do all things; and without thee, we can do 
 nothing. This brings to my remembrance the complaint of the 
 evangelical Prophet on this head: He (hall grow up before him 
 as a tender plant, and as a root out of a dry ground : He hath 
 no form norcomelinefs; and when we ihall fee him, there is no 
 beauty that we mould denre him. || Let us beware of reprobat- 
 ing the Jews for their conduct towards this benign and gracious 
 Saviour; He meets with little, or no better treatment from us. 
 Lately I faw this literally verified in a certain polite company* 
 in which your friend was prefent. I muft acknowledge to the 
 honour of the company, that their con verfation was by'no means 
 of the trifling infipid kind; for my own part, 1 was highly en- 
 tertained. Some gentlemen of a liberal education, and well 
 verfed in ancient hiftory, gave univerfal fatisfa&ion on the fub- 
 jech they fpoke upon. One followed the Macedonian hero -j- 
 through all his dangers and exploits; related his victories, his 
 generouty and clemency, to great purpofe; related and let forth 
 his fatal end with fuch pathos, as made the whole circle figh, and 
 lament the untimely end of the Royal Conqueror. Another 
 dwelt with peculiar accuracy, and judgment, upon the various 
 exploits of the Carthaginian General', J his loffes, and victories; 
 particularly, he dwelt with peculiar pleafure, (which at the fame 
 time afforded the higheft entertainment to the company) on the 
 rout which that intrepid commander took over the Alps, with a 
 view to Jay (iege to the miftrefs of the world. § In a word, 
 
 Pompey f 
 
 S Ifai. liii. 3. t Alexander, X Hannibal. § Rome, 
 
Let. 12. ( 250 ) 
 
 Pompey, Julius Casfar, with many other heroes of antiquity 
 were brought on the carpet, and many entertaining anecdotes 
 related in a mod agreeable entertaining manner of thefe great 
 warriors. There is perhaps fcarce any thing will give fuch uni- 
 verfal fatisfacYion, as hiftoric anecdotes. If we can credit anci- 
 ent reports, the reading of hiilory has had a peculiar influence in 
 recovering perfons from dangerous, inveterate maladies, even 
 when the ait of medicine has been at a lofs for a remedy. || In 
 the courfc of converfation there was a certain great perfonage -f 
 introduced by a very grave looking gentleman,' and who feemed 
 to be very highly entertained with the preceding difcourfes. 
 He entered with life and fpirit into the wars and victories of 
 this glorious one, as recorded in the evangelifts: Showed how 
 he was attacked by the prince of the power of the air, but came 
 off a glorious conqueror. Particularly he mowed how at Jerusa- 
 lem, and on Mount Calvary, he encountered with ai! the legions 
 of hell, and by dying led them captive. He entered with peculiar 
 energy upon thofe advantages that accrue to mankind upon the 
 account of this flgnal defeat. Thefc faid he were cur common 
 foes, thefe attacked our common Lord; powerful as they were, 
 what were they in the hands of this Almighty champion; 10112; 
 habituated as they had been in the hellifh arc of intrigue, rhey 
 could not by all their policy extricate themfelves out of his hand. 
 What was AFexander, (added he) at the be£, a murderer of 
 mankind ? What right had he to invade the territories, burn the 
 cities, maffacre the fuhjecls of the Perfian Monarch ? But the 
 Captain of our falvation executed judgment on thefe rebellious 
 wicked fpirits, thefe enemies of his perfon, and government, and 
 .of our falvation in juftice and righteouinefs. The great end 
 
 and 
 
 H Hiftory informs us that A'phonfus and Ferdinand, the one king of 
 •Spain, the other of Italy, were io charmed by reading Livy, and Quin- 
 ,tus Curtiui, that they were reflored to their health when they were 
 given over by all their phvficians. The fame thing is told of Lorenzo 
 de Medici, commonly ftiled the father of letters, that he was reftored 
 to his ufual health from a very dangerous illnet's, by the relation ot a 
 pafTage out of the hiftory of the Emperor Conrad III. which was as fol- 
 lows. This Emperor having reduced the rebellious city of Yeinfberg, 
 .commanded it to be utterly deitroyed; and moreover, ordered that ics 
 inhabitants ihould be all made prifoners, except the women only. 
 Whereupon thefe women made their humble fuit to the Emperor, that 
 they might fave at leaft, what they were able to carry away ; which be- 
 ing granted, Conrad was fo much furprifed to fee them march out, 
 with their hufbands and children on their backs, and moved with fo 
 much compaiTion thereby, that he immediately pardoned the whole 
 city. 
 
 t The Captain of our falvation. 
 
Let. 12. ( 251 ) 
 
 and defign, (added he) why this powerful Prime, this King of 
 Kihgis, and Lord of Lords appeared on the theatre of this world 
 was truly benign, to emancipate the human race from that iia- 
 very and bondage they were in to fin, and Satan. In a word, 
 from the picture he drew of human nature; from the account he 
 gave of that divine philanthropy which glowed in the brcaft, and 
 actuated the divine Saviour, in all his wars and victories in the 
 behalf of miferahle enflaved finners; I imagined that nothing 
 but the faerifice of praife to the King, the Lord of Hofts, from 
 the account given, would have been offered up by every one pre- 
 fent : But to my great mortification it was quite otherwiie. A 
 fiatnefs of Joint inftantly fcized the whole circle: They all 
 wifhed the narration at an end : Yea I remember one gentle- 
 man in particular whifpered to his fellow, that to introduce fuch 
 a difcourfe, and dwell upon fuch a theme was very impolite. 
 I am fure Oneftmus, in a better place, and among better compa- 
 ny, it will never be deemed bad manners, nor any breach of po> 
 litenefs and good breeding, to ling, and that in the mod uncea- 
 ting, rapturous manner to eternity, f * unto him that loved us, 
 and warned us from our fins, in his oivn blood, be honor, glory, 
 wifdom and riches, for ever, and ever.' 1 That bloody facrifice 
 which jefus our Mediator offered up on Mount Calvary, will be 
 an eternal entertaining fubjecf ; it will fweil the breads, and dwell 
 on the tongues of all the redeemed from among men. 
 
 You enquire Onefimus in yours, from whence did the rite of 
 facrificing derive its origin ? Was it immediately inflituted by 
 God, or not ? In order to aniwer your query, and for elucidat- 
 ing this point, we mini here, as in every other article of our holy 
 religion, make the Scriptures our rule, and walk precifely accor- 
 ding to that light held forth through the lamp of divine revelation. 
 We art- totd by an i n (pi red penman, Keh. xi. 4. That Abel 
 offered unto God, a more excellent facrifice than Cain; by 
 which he obtained witnefs, that he was righteous, God teflifying 
 
 of his gifts, and by it be being d^.d yetfpeaketh. The facri- 
 
 nces here mentioned by the Apoltle of the Gentiles, arc evidently 
 thofe of which Mofes gives us a brief account in Gen. iv. whete 
 he informs us, that in procefs of time Cain brought of the fruit of 
 the ground, an offering unto the Lord ; and Abel healfo brought 
 ©fthefirftlings of the flock, and of the fat thereof: And the Lord 
 had refped to Abel, and his offering; but unto Cain, and his 
 offering, he had no refpe6fc. 
 
 Pnito the jew, according to Dr. Whitby, makes the defea 
 of Cain's facrifice to confift in two things; ill that he did not 
 offer it foon enough. 2d that he did not offer of the firft fruits 
 of *he earth, asdid Abel of the firftling of his fneep ; but only of 
 
 the 
 
Let. 12. ( 252 ) 
 
 the fruits of the ground. But fupcrfeding this jewifh notion, I 
 think we may with greater fafety rely upon the rea r on the Apoftle 
 affigns which gives the preference to Abel's facrifice, above that 
 of Cain's, viz. bis faith. We are alfo told, that God teftified 
 his acceptance of his facrifice. He had a teftimony from Hea- 
 ven, that he was well pleafed with him. Probably the external 
 fymbol of this acceptance, confided in caufmg fire to come down 
 out of Heaven toconfume his facrifice. Thus he difcovered his 
 acceptance of Abraham's facrifice, Gen. xv. 17. In the fame 
 manner he manifefted his acceptance of Aaron's facrifice; of Gir 
 deon's, David's, Solomon's, and Elijah's. Accordingly the 
 prayer of the Jews for their king runs thus : The Lord remem- 
 ber all thy offerings, and turn to aflies thy burnt-facrifice. Pfal. 
 xx. 3. Whence could Cain certainly learn that God accepted 
 the facrifice of Abel, and rejected his, if it had not been owing 
 to fome external fymbol ? And very likely this was it, celeflia! 
 fire. 
 
 Now Oneftmus do you enquire, did thofe men offer their re- 
 fpe&ive facrifices to God, the one of the firflling of the flock ; 
 the other of the fruits of the ground, by the mere light of nature, 
 flowing from a principle of gratitude to God the Creator, and 
 gracious benefactor, or by an immediate command from God ? 
 Some very eminent and learned men entertained this notion 
 and embraced this opinion; that the origin of facrificing fprung 
 merely from the dictates of reafon, and the light of nature. X 
 would rather fuppofe, that this rite owed its original, and deriv- 
 ed its authority, immediately from God's fpecial command, foj 
 $he following reafons. 
 
 1 ft Can it poflibly be fuppo r ed, that reafon and the fight of 
 nature could ever dictate, that the firft fruits of the ground, and 
 /he firlHings of the flock, could be acceptable facrifices to Go^i i 
 confidering the pure and fpiritual natuie of God r Could the 
 light of nature, unaflifted by fome particular revelation from 
 Heaven, dictate that the deftru&ion of any creature could be a 
 facrifice well pleafing in his fight ? Nature teaches, that the kil- 
 ling of an innocent creature cannot be faid to be doing well; 
 And therefore, fince Abel is faid to have done well, in killing, 
 and offering up the firillingof his flock in facrifice, it is evident, 
 that he mult have done this for fome good, and juft reafon; and 
 what reafon could juftify him but the command of Heaven } 
 
 2d Seeing the rite of facrificing obtained enerally, and uni- 
 verfally throughout the world; muft it not necefTarily follow, 
 that this univerfal practice mud derive its origin, and obtain its 
 fan&ion, from fome dictate of reafon, or fome demand of nature; 
 or fome principle of intereft, or fome powerful influence, or in- 
 junction 
 
Let. i* ( 253 J 
 
 jun&ion of fome being of univerfal authority ? Now that the 
 cuftom of facrificing univerfally prevailed for many ages over all 
 the regions of the known world, no one that makes the lead pre- 
 tentions to the knowledge of antiquity will deny: And that 
 this practice did not prevail from any di&ate of reafon, or any 
 demand of nature, I think is evident, when we con fid er, that 
 mankind have no natural inftincl:, or appetite to gratify in ftied- 
 dino- the Mood of an innocent, inoflfenfive creature. What is 
 there in the human mind to be gratified oy killing, and cutting 
 in pieces the firftling of the flock, and burning the body upon an 
 altar ? Could there be any temptation from appetite to do this in 
 thofe ages when the whole facrifice was con fumed. Neither 
 could it proceed from any principle of intereft; what felf-intereft 
 could a man have in offering in facrifice the firft of his fruits, 
 and the firftling of his flock ? How then could this practice ob- 
 tain, and obtain fo univerfally in the world, to which mankind 
 were neither urged by the light of nature, nor any inftinct and 
 demand of nature; nor by any felf-intereft of any kind, but 
 quite the contrary ; in direct oppofition to every principle of na- 
 ture and interefl * The only way I prefume then, that this is to 
 be accounted for, is from fome powerful influence of example, 
 or injunction of authority: And what example could influence 
 thefe two brothers, Cain, and Abe) to prefent their refpe&ive of- 
 ferings to God, except that of Adam : And what authority could 
 enjoin this on Adam, except that of God. 
 
 3d Did not God afford a fure proof of the acceptance of Abel's 
 facrifice, and alfo of his having done ivell'm that a£fc of adora- 
 tion ? From whence I would conclude, that this rite owed its 
 original to an immediate injunction from Heaven. For is it 
 not certain, that the deftrucYion of an innocent creature neither 
 is, nor can be of itfelf, an action acceptable to God; and there- 
 fore nothing but duty could make it acceptable, and nothing but 
 the command of God could make it duty ? It is certain, that no 
 man has any right to the lives of the creatures but God ; or thole, 
 «n whom he confers that right : And it is certain, that God had 
 not yet given man a right to the creatures, even for neceflary 
 food, far lefs for unnecelTary cruelty: Therefore nothing but a 
 fpeeial command from Heaven could create a right to take away 
 their lives. 
 
 Moreover, no human action is good, or acceptable in God's 
 fight, otherwife than as it is conformable to the will of God, ei- 
 ther revealed, or eftablifhed in the nature of things : And that this 
 action was conformable to the will of God, could only be known 
 by revelation, i. e. by being commanded. If this a& ot wor- 
 ship had not obtained the immediate fan&ion of Heaven, would 
 
 not 
 
Let. 12. ( 254 ) 
 
 not Abel have been guilty of will-worfhip ? A fpecies of devo- 
 tion that in no age of the world was acceptable to God. In. 
 vain fays our Lord, do they worfhip me, teaching for doctrines 
 the commandments of men. Whatever fuperftition and will- 
 worfhip has prevailed in the world, fince that period, we cer- 
 tainly have no reafon to accu r e thefe primitive lacrificers of 
 cither. 
 
 ~4th The Apoftle a (Tyres us that Abel offered a more excellent 
 iacrifice than Cain, by fcilh ; and the nature of this faith he ex- 
 plains in fome following inftances, e. g. He tells us, that Noah 
 prepared an ark by fafrth; Abf&haih left his own country, by 
 uith, and went out not knowing whither; that Sarah, by faith, 
 received ftrength to conceive feed. Now we know, that Noah 
 built the ark by the exprefs command of God, in order that he. 
 and his hcufe, (hould be faved from that alarming judgment 
 threatned to fall upon the reft of the world. We are allured that 
 Abraham left his country and kindred, by the express command 
 of God, and went into a country which God had afTured him* 
 he (hould receive for an inheritance. Now what was the faith 
 of Noah and Abraham, but a firm confidence m the affurance* 
 he gave them, however feemingly improbable, and unlikely to 
 be fulfilled ? And what was Sarah's faith, but a firm dependance 
 upon God, for the periormance of a thing naturally impofliMeto 
 be fulfilled ? Can we doubt, but that Abel's faith confifted in an 
 alTurance of being accepted, though in an aft of duty, otherwiie 
 molt unlikely to be pleating to God, as that of the deftru&ion 
 of his innocent creatures ? Certainly this was an a6tion than 
 which nothing could be more in appearance, ill fitted, to appeaie 
 God's ana;er, or obtain the divine favour: And yet a ready obe- 
 dience flowing from this divine principle of fa»th to that great 
 Beiiig who commanded it, made the action acceptable to God. 
 i: Without faith it is impofhble to pleafe God :" And a divine 
 faith, neceffarily prefuppofes fome divine revelation. Without 
 a fpecial revelation, our feemingly mod devout actions, will be 
 found to be but fuperftition ; and without a principle of faith, 
 they will be at the bed: but hypocrify. There is no doubt, but 
 :hut the faith of Abel fd much celebrated by the Apoftle had 
 Chrift as its immediate objeel: in view; who in the fulneis of 
 rime, was to be manifefted to take away fin by the faerifice of 
 himfelf ; whereof his was but a fhadow. He could not be igno- 
 rant of the gofpel preached by God himfelf, to Adam before he 
 left Paradife; it was wrapped up in thefe emphatic terms: That 
 rhe feed of the woman fhould bruife the head of the ferpent; an& 
 Chat in return he fhould have his heel bruifed. And herein pro- 
 bably lay the difference between Cain, and Abel; the former 
 
 expected 
 
Let. 12. ( 255 ) 
 
 expected pardon and remiifion, without an atonement, although 
 a worfe man; Abel though a better man, offered fuch a facri- 
 fice, as plainly implied a confeioufnefs of guilt, which called for 
 an atonement; which his facrifice could not make, but by faith, 
 he beheld through his facrifice the Son of God making his foul 
 an offering for fin. " We are, (fays Paul) made accepted in 
 the beloved." Since ever the entrance of fin into the world, 
 this has been univerfally true, as much with regard to Abel, as 
 Paul. || 
 
 One might think it ftrange Onefhnus, that Mofes mould be en- 
 tirely filent on this head; gives not the remoteft hint of any di- 
 vine command for this a£fc of devotion. But I preiume it needs 
 not be thought ftrange, when we confider the brevity of the fa- 
 crcd hiftorian, in almoft every lubject. he treats of. He never 
 mentions the prophecy of Enoch, nor that moleftation and grief 
 of heart Lot met with from the corrupt manners, and lewd practi- 
 ces of the Sodomites, although mentioned by other facred hifto- 
 rions. f — Again, as Mofes wrote particularly to the Jews, fuch 
 a relation would have been unneceflary; they knew very well, 
 that their own facrifices were of divine inftitution, and that 
 God manifefted his acceptance of them upon the firft folemn ob- 
 lation after their inftitution, by miraculous fire from the divine 
 prefence; J and they could have no reafon to doubt, that they 
 were fd inftituted, and (o accepted from the beginning: Nor had 
 they the leaft reafon to be informed of a truth which, doubtlefs 
 a clear, uninterrupted tradition, had long made familiar to 
 them. 
 
 From the above Onefimus, I think that the rite of facrificing 
 owed its original to an immediate divine warrant, and not to the 
 light of nature, or any diftate of reafon or confeience. I ima- 
 gine further, if we but reflect: for a moment on the Mate and con- 
 dition of the firft pair immediately after their revolt from God, 
 and their fatal tranfgreflion of his divine law; I think we will 
 find much of the wiidom, gecdnefs, and mercy of God difplayed 
 in the inftitution of facrifices: More fo perhaps than in any other 
 mode of worfhip, or a& of devotion, that could have been mili- 
 tated. Was there not clearly exhibited in the killing, and burn- 
 ing of the facrifice, this plain but important klTon ; that man 
 by his fin had forfeited his life, according to the t breaming, *' :n 
 
 the 
 
 fl Whitby in his annotations fays that according to the Targurn of 
 Jerufal.eni, and Jonathan Ufcziel; the Jews fay that Cain denied there 
 woyldbeaay future judgment, or rewards to' the juft; but AW, for 
 maintaining the contrary was accepted. 
 
 t a Pet, ii. 5, 7, 8. Jude, v. 14. % Levit. 
 
 IX. 
 
Let. 12. ( 25(5 ) 
 
 the day that thou eateft thereof, thou fhalt furely die ?" Now, 
 if life be actually the forfeit of every tranfgreinon, is it not evi- 
 dent, that an inftitution which carries that document with it, 
 muft be a plan of infinite unerring wifdom ? But that man for- 
 feited his life by his tranfgreflion, is evident from the aforefaid 
 threatning. The infinite wifdom of God concerted a plan to 
 fave man from death, and at the fame time to provide for the 
 juftice, and hoiinefs of his nature contained in the threatning. 
 And feeing an infinitely holy, and juft God faw meet to conti- 
 nue the lives of the firft pair for the fame reafon for which he 
 created them, i. e. for the manifestation of his own glory ; in 
 this cafe then, nothing could he more reafonable, than that he 
 fhould continue it under fome memorial of his own mercy, and 
 man's demerit; here then was a noble and glorious memorial of 
 the heinoufnefs of man's fin, and the greatnefs of God's mercy. 
 For if there was no (landing evidence of man's fin kept up, guilt 
 would foon lole its terror; and if this take place, corruption would 
 carry finners to endlefs enormity; and on the other hand, if 
 there was no affurance of forgivenefs after tranfgreflion, the effect 
 would turn out to be the fam?; for defpair would drive men to 
 the lame extreme of wickednefs, to which impunity would tempt 
 them. What of the manifold wifdom of God then is feen in the 
 inftitution of Sacrifices. Here is evidently painted before the firft 
 tranfgreflbrs, a memorial of the greateft mercy, and at the fame 
 time, fo difplaycd as to ftrike terror into guilt. That they were 
 guilty, and that their guilt laid them obnoxious to death, they 
 clearly faw in the death of the innocent vi&im. That God was good 
 and gracious, they faw in its fubftitution in their room and ftead. 
 Now feeing Sacrifices are fitted to effect this beyond any thing 
 that we know of, is it not evident to a demonstration, that the 
 wifdom and goodnefs of God, are remarkably and confpicuoufly 
 manifefted in the inftitution of them at this time ? 
 
 Further, the wifdom and goodnefs of God will clearly appear 
 in this matter if we confider, that Adam and Eve, were not on- 
 ly morally, but indecently naked: Decency then required, they 
 ihould be covered: And befides this, the inclemency cf the air, 
 added to the infirmity of nature, which fin had introduced, had 
 now made cloathing abfolutely neceflary; fince otherwife, their 
 life would foon have become miferable; or rather, muft foon be 
 deftroyed, without fome better protection than that of a few fig- 
 leaves. Moreover this exigence would likewife be fupplied and 
 fully anfwered by facrifices, writer! would yield them covering 
 from the fkins of the beafts fo flain. Nor is there the leaft reafon, 
 I think to doubt, but that the cloaths made for our firft parents 
 by divine appointment, immediately after the fall, were compofed 
 
 of 
 
Let. 12. ( 257 ) 
 
 of the (kins of the creatures offered up in facrifice on this occafi- 
 on, particularly for this reafon. We can fcarcely imagine, that 
 any of the irrational tribe lately created in perfection would die 
 fo foon; or would naturally many years after: And at this early 
 period, nor for long after, were they (lain for food; until after 
 the flood, there was no grant of the creatures to man for this end : 
 Neither I think was there any neceflity that God fliouM flay 
 them for that fole end and purpofe, when all the ends to be an- 
 fwered by their death, would be fully anfwered in the fingle in- 
 ftawce cf Sacrifices. 
 
 Again, as I already hinted, this was a noble expedient of infi- 
 nite wifdom,toihow that death was the penalty of difobedience : 
 And fince it was fo, it was highly requifite that Adam fhould 
 know what he was to fufFer; and consequently, that he fhould 
 fee death in all its horror and deformity, in order to have a more 
 adequate view, and a more clear perception of the turpitude and 
 moral evil of fin. And what Oneftmus could (how this evil more 
 ftrongly than the groans, and druggies of innocent creatures, 
 bleeding to death for his guilt before his eyes, and by his own 
 hands? Sights of this kind are fhocking to humanity even yet, 
 though cuftom hath long made them familiar. With what hor- 
 ror then, may we fuppofe they (truck the fouls, and pierced the 
 hearts of our firft parents: And how was this horror aggravated, 
 when they cenfidered themlelves as the guilty authors of fo much 
 cruelty to the creatures around them. 
 
 Moreover, this inftitution, was yet more extenfive in its in- 
 fluence; for fince early imprefiions of the danger and horror of 
 guilt, are the heft fecurity againft a courfe of iniquity; nothing 
 could be better fitted, to fix thefe imprefiions deep in the minds 
 of children, than the neceflity of ihedding blood introduced by 
 fin. And it was eafy for a prudent parent to inculcate, and im- 
 poflible for a pious parent net to inculcate this on every occafi- 
 on of killing the facrifice in atonement for fin. Efpea-ly this 
 behoved to be the cafe, with the firft facrificer, when he himfelf 
 felt all that horror of iniquity which he would imprefs upon his 
 children on that occafion : And therefore the rite of Sacrificing 
 was not only wife and neceflary with regard to Adam end Eve, 
 but admirably contrived to convey an early abhorrence of fin 
 into the minds of their offspring, from generation to genera- 
 tion. 
 
 Add to all this, that Adam was to be yet further inftru&ed of 
 death by Sacrifices : When the groans and druggies of the dying; 
 victim were over, what ghaftly and fad fights muft the (hut eyes, 
 and cold carcafc afford him, placed on the altar, and its aflies 
 
 afterwards. 
 
 s 
 
Let. iz. ( 258 ) 
 
 afterwards. How difmal a meditation muft it have been, to re- 
 flect on the beauty and excellency of animate creatures reduced 
 to a handful of duft. What a fhocking le&uie of mortality muit 
 the remains of the facrificed victims read to the firft pair, in their 
 feveral gradations from corruption to dull:; efpecially when they 
 could not behold them in that condition, but under the full aflu- 
 rance, that they themfelves muft follow the fame fteps to de- 
 finition. 
 
 And is it poflible to conceive, how God could ftrikc the human 
 foul with a greater fenfe of mifery arifing from guilt, or more ab- 
 horrence of the caufe of that mifery than by this conduct ? There 
 is no doubt, but that Adam would feel all the horror on this oc- 
 cafion that can poflibly be imagined; yea, reduced probably to 
 fuch a ftate by this direful fpefctacle, that if the mercy of God had 
 not caufed fome ray of hope to ihine through this fcene of morta- 
 lity and mifery, it is hardly to be conceived how he could Jhave 
 been fupported without finking into all the horrors of defpair, 
 Therefore it feems to have been absolutely ncceifary, that when 
 the heart of man was pierced through with a thoufand Sorrows 
 from a reflection of guilt and mifery, upon viewing the innocent 
 creature thus Suffering ; that thofe Sacrifices mould carry fome 
 intimation of pardon and atonement : And this natively leads 
 us for wire! to this glorious fcene, the firft promulgation of the 
 covenant of grace. When the covenant of works made with 
 our firft parents was broken by the fin of man, and abrogated by 
 the juft judgment of God ; wretched man was caft into the deep- 
 eft gulph of ruin, whence there could be no eicape. But it 
 plealed God, according to the riches of his unSearchable wif- 
 dom, to lay this breach of the legal covenant as a foundation 
 for the erection of a moil ftupendous work of grace, mercy, aiid 
 love. He took occafion to Set up a new covenant of grace, m 
 which, he might difplay, and more clearly unfold the ineftima- 
 ble trqalures of his all-Sufficiency, than if every thing had -gone 
 well with man according to the firft covenant. And thus he 
 difcovered what feemed to furpafs all comprehenfion and be- 
 lief, that God, who is holy, juft and true, could, without any 
 diminution to 5 nay rather with a much more illuftrious dif- 
 .pla\ of his adorable perfections, become the God ana falvation of 
 the Sinner. He found out that admirable, and ever T glorio.u> 
 fcheme, to recor cilc the ftri&eft juftice, with the moft condescend- 
 ing mercy : So that the one, (hould be no obftrucVion to the other. 
 Snch an illuftrious exercife of thefe perfections could have no 
 place under the legal covenant. 
 
 It was God's ufual method in ratifying covenants with men 
 in after .ages, to do this by Sacrifice: As in the cafe of Noah, 
 and Abraham, &c. And can we imagine, that he failed to do 
 
Let. 12. ( 259 ) 
 
 fo when mercy was more wanted than ever It was fincethe foun- 
 dation of the world ? Is it to be imagined, that God would fee 
 to the health and protection of the bodies of Adam and Eve on 
 this occafic-n, and provide nothing for the reftoration and tran- 
 quillity of their minds? No, the thing be far from God, the 
 thought be far from us. He had lately promifed mercy to them 
 at the expenfe of the Devil ; yea of his own Son, the feed of the 
 woman: And now out of his gracious condefcenfion, and infi- 
 nite wifdom, he ratifies and confirms this covenant and promife 
 by facrifice. This covenant was cut upon a facrifice. |] Here 
 was a (hadow and fymbol, of what the Mefliah was to fuffer in 
 the lafl: ages, in order to make a proper and real atonement for 
 fin. Now a ray of hope begins to dawn upon the minds of this 
 wretched pair. In the fubftitution of an innocent creature, they 
 beheld figuratively, the holy Lamb of God: In the fuffcrings of 
 the vi&im, they read this very important, exhilarating le&ure, 
 that the feed of the woman fhould be opprefled, afflicted, and 
 bruifed by God; and 1 by his fufferings put an end to fin, and 
 bring in an everlafting rightcoufnefs. Thev now behold with 
 amazement and joy, the blood of the facrifice adumbrating and 
 pointing out that blood, which cleanfeth from all fin ; for Jefus 
 was the Lamb (lain from the foundation of the world. The 
 glorious fabrick of this world was not long finilhed when fin, guilt, 
 and mifery entered. Scarce had thefe entered, when there was 
 a gracious remedy revealed, and the way and manner of its pur- 
 chafe and application, typically difcovered in the inftitution of 
 facrifices. There is little room to doubt, but Adam viewed the 
 rue of facrificing as figurative of a better facrifice : For we cannot 
 by any means fuppofe, that he entertained the lead idea of any 
 real virtue in the blood of an animal to take away fin. If it be 
 faid, that it is hardly fuppofable, that from all the revelation of 
 the future Mefliah which he received, that he could through the 
 rite of facrificing view him. The fame thing may be faid of 
 Abraham, and yet our Lord tells us, that hefaw his day afar off 
 and rejoiced : He faw it not only in the promife, but in the con* 
 firmation of the promife by facrifice. It is very pofiible, that 
 Adam had a clearer, and more exprefs revelation of the future 
 'Mefliah, than the Holy Ghoft has feen meet to tranimit to us. 
 It is very probable, that the reafon why Cain's lacrifice was re- 
 jefted, and Abel's accepted, was, that the former had not that 
 faith in the future Mefliah which Abel had. 
 
 in 
 11 Pfal. J. 5. 
 
 S 2 
 
Let. 12. ( 260 ) 
 
 In a word One/imus, it is I think hardly fuppofable, that cither 
 the light of nature, the di&ates of confeience ; or a fenfe of grati- 
 tude for favours received, could have fuggefted fuch an inftitution, 
 m which, fo much of mifery and mortality, guilt and horror, is 
 difcovered: In which, fo much of grace, love, and mercy mines; 
 and typical of fuch ineftimable bleflings to be procured by the 
 fufferings of the Mefliah in due time. I imagine it is dill fafeft, 
 to refer this, as well as every other part of our religious exercifes 
 to the fole authority and appointment of Heaven : And 
 as I faid before, nothing could be better calculated to fhow our 
 nrft parents the grievous demerit of fin, and at the fame time, 
 keep them from finking into the dreadful gulph of defpair, by 
 the infinite and undeferved mercy of God displayed in this in- 
 ditution. This was a fufficient document to them, that if they 
 were finners, there was mercy in God's bread for them. 
 
 Before I clofe my letter, allow me to give you a brief account 
 of a converlation which took place between Si/perbus, and your 
 friend. I am indeed exceeding forry to inform you of the occafi- 
 on of this interview. There came a letter to my hand yederday, 
 containing an account of the dangerous fituation of my friend, 
 I fet off without delay, and to my great furprife found him in the 
 mod ian^frpus date: It feems to be a hafty confumption with 
 which he is affe£ted. After giving a minute account of the rife 
 and progrefs of his diforder, and of the final I hopes which the phy- 
 ficians entertain of his recovery; he looked earneflly in my face, 
 repeating this very pertinent, and important phrafe; " all flefli 
 " is grafs, and all the goodlinefs thereof is as the flower of the 
 " field. The grafs withereth, the flower fadcth, becaufc the 
 " fpirit of the Lord bloweth upon it : Surely the people is grafs. -f 
 " A few weeks ago, who would have imagined that I would have 
 •' been reduced almod to a fkeleton in fuch a ihort fpaceof time. 
 V Robuit and vigorous, I flattered myfelf that the days which 
 <c an all-wife providence hath determined for me, and thenum- 
 " her of my months, hid in his fecret purpofe and decree, were 
 '* not fo nearly elapfed, as they feem in all human probability to 
 *■< Ke. " Mine age is departed, and removed like a fhepherd'a 
 " tent." The time is fad approaching, when I fhall behold 
 " ;^an no more, with the inhabitants of the world. O what a 
 " ferious affair it it to die! And a matter of infinite importance 
 " to die well. You know Philemon, that we have had different 
 " converfations on religious fubjects; and various difputes on 
 " this mod momentous qucdion, " how we are to be faved." 
 " Thcfe fubje&s in the days of my profperity, were handled by 
 " me too much as matters of mere {peculation. Herein I now 
 
 " fee 
 t Ifai. xl. 6, 7. 
 
Let. 12. ( 261 ) 
 
 ** fee and acknowledge my error- My prayer to God now is, 
 that it may plea e God who feparated me from my mother's 
 womb, to reveal his Son in , and to me. That I may know hira, 
 in the power of his refurre&ion, and the fellowlhip of his fuffer- 
 ings being made conformable to his death. Now Philemon, I 
 find myfelf on the verge of eternity. Death is at the door; 
 that dire mefTenger has already fixed his dart in my very vi- 
 tals. If you are poffefTed or that efteem, which, fince the com- 
 mencement of our acquaintance, you have always profeffed to 
 have for me; yea, if you have any regard for my precious 
 and immortal foul, tell me how I am to he faved. You may 
 reft afliired that I will liften to whatever (hall drop from your 
 lips with ali that attention, that mv prefent debilitated ftate 
 and frame, will permit; and receive with cheerfulnefs, what- 
 ever comfort the fpirit of God may be pleafed to diftil into my 
 *' foul, through your means, 
 
 " You know Philemon perfectly well my manner of life; you 
 are throughly fenfible of my grievous fufferings at prefent. 
 Do you think, that the.honefty and febriety of my deport- 
 ment through life, and my grievous fufferingi at prefent will 
 avail nothing in the matter of my judication before God, 
 " when 1 muft fhortly ftand before his impartial tribunal, and 
 there be either juftified or condemned ? Is there, think you, 
 that perfection in ChriiVs atonement and fatisfa£r,ion, upon 
 which, I may by faith, reft aflured of a complete acquittal 
 from all the charges which God's holy law, or ftricl juftice 
 may bring in againft me ?" 
 Oneftmus, you may eafily judge, that this behoved to be a very 
 diftreffing fcene to me. My heart full o^ grief for my dear friend ; 
 my mind full of anxiety about the mannc* how I mould condudt 
 myfelfui directing him with regard to thofe things which belong- 
 ed to his eternal peace. I think, I never found myfelf in the fame 
 predicament. I was (in my judgment) about to lofe my friend; 
 he was afraid of lofing his foul: Death feemingly at hand; but 
 no inward commit to counterbalance its terrors, or difpel its 
 gloom. Nothing to give prefent comfort, or future hope. If 
 he had reared any fuperftructure, it was on the fand. That foun- 
 dation that God haih laid in Zion, which, whofoever builds up- 
 on fhall never be confounded, was too much flighted by my 
 friend. Imagining, there was not that perfection, virtue, and 
 efficacy in ChriiVs obedience which the Scriptures every where 
 unanimoufly declare there is ; a legal principle of pride wrought in 
 his mind to his great confufion; fuggefting that his former good 
 works and prefent fufferings, could not, but be fomewhat fatisfa&o- 
 rv, to the claim of the law for obedience, andof juftice forlatisfac- 
 tion. 
 
 <c 
 ft 
 it 
 tt 
 ft 
 ft 
 
 €f 
 ft 
 ft 
 ft 
 
 it 
 if 
 «{ 
 it 
 
 ft 
 <t 
 ft 
 
 ft 
 
 tt 
 t ( 
 tt 
 tt 
 
 t i 
 
Let. 12. ( 262 ) 
 
 After paufing a few moments, and after a little recollection, 
 I addrefled Superbus in the following manner: My dear friend, 
 I thought from what had paffed in fome of our preceding inter- 
 views, that your mind was more eftablifhed in the truth as it is 
 in Jefus, than at prefent it feenis to be. However, I gladly em- 
 brace the prefent opportunity to difplay the riches, the unfearch- 
 able riches of Chrift; and if poffible to convince you, where your 
 true comfort in life, and your future profpecl: of happinefs at 
 death, and through eternity, lies, viz. in the complete and per- 
 fect atonement and fatisfacVion of Jefus. 
 
 Confider the dignity of the perfon of the Mediator, and I think 
 you muft conclude with me, that what Chrift did and fuffer- 
 cd as our furety was in every refpe& complete to anfwer all the 
 purpofes of man's falvation. There were two things abfolutely 
 
 neceflfary in the conftitution of Jefus the Mediator: That he 
 
 fhould be perfe&ly holy; for how could the Redeemer fave loft 
 finners from fin, if he himfelf had been guilty ? How could he 
 purchafc an eternal redemption for us, who flood in need of the 
 
 fame blefiing himfelf? Again, it was requifite that he (hould 
 
 be endued with an infinite virtue, that his obedience and fufTer- 
 ings mould counter-balance the infinite evil of fin. Now Super- 
 bus, were not thefe found in the moft eminent meafure and de- 
 gree in the perfon of our Lord Jefus Chrift, the one Mediator 
 between God and man ? '• He was holy, harmlefs, undefiled, 
 and fcparated from finners." So pure and holy, that he neither 
 knew fin in his heart, nor pra&ifed it in his life. || 
 
 Ashe was thus perfectly free from all contagion of fin, either 
 in thought, word, or action ; fo he was the true, and Eternal 
 God; and fo pofTeffed of that infinite dignity which (tamped his 
 obedience and death with that value and virtue as to render thefe 
 in every refpect adequate to the infinite evil, and demerit of fin. 
 Hence we find a twofold fulnefs afcribed to Jefus; a fulnefs 
 of grace and holinefs. It pleafed the Father that in him {hould 
 all fulnefs dwell, Coll. i. 19. " That out of his fulnefs we 
 
 mould all receive and grace for grace." There is alfo in him 
 
 a fulnefs of Deity ; in this fenfe, the fulnefs of the God-head is 
 faid to dwell in him bodily, -j- Not myftically, as God dwellcth 
 
 in 
 11 2 Cor. v. 22. 
 
 t This fulnefs according to the Gnoftics, was made up of their thirty 
 &ones. The Heathens, befides the fupreme God, owned many other lo- 
 cal Gods prefiding over nations, and fo made up the plenitude of the 
 
 God-head of them all ; as fo many partial Deities. Againft fuch 
 
 opinions, the Apoftle here aflerts, that the whole fulnefs of the God- 
 head 
 
Let. 12. ( 263 ) 
 
 [a his Saints ; not fymbolically, as he is feen in the facraments ; 
 not typically, asunder the law; but efTentially, and really. 
 
 Now Superbus, if the Mediator was thus perfectly holy, and at 
 the fa-inetime, a perfon of in ~:iite dignity ; will it not neceflarily 
 follow, that his fatisfacYion and atonement was of an infinite na- 
 ture? And if (o, muir. it not be perfect and all-fuflicient for all 
 the purposes and ends of ourfalvation ? Can any thine; more per- 
 fect, or greater, be added to what is infinitely perfect? 
 
 How derogatory my dear friend, to the infinite and perfect fa- 
 tisfacYion of Jefusj is it for you to imagine, that the extreme fuf- 
 ferings under which you now labour, are intended by God to fa- 
 tisfy his juftice, and atone for your former tranfgreflions, in op- 
 position to the all-perfect nature of the Redeemer's merit and 
 atonement. Confider, that there is an effential difference be- 
 tween your fufferings, and thofe of the Saviour. His were pro- 
 perly penal; yours only caftigatory r His were properly fatisfac- 
 tory, yours only intended by God for the trial of your faith and 
 patience. 
 
 Have you any thing to object againft what has been juft now 
 obferved ? Satisfy your own mind ; let not your faith ftand in the 
 wifdom of men, but in the power of God. It is with God, and 
 not with men, that you have to do: God is both your witnefs, 
 and your judge. To give an implicit faith to the dictates of men, 
 will, in the iiTue, inftead of making real .christians, make down- 
 right hypocrites. 
 
 (t I imagined Philemon, that Chrift by his obedience and death, 
 " only intended that mankind fhould be put in. a capability to 
 *' fatisfy both by their works and fufferings, i. e. if men walk- 
 if ed fbberly, and honeftly, or in divine providence were fubject- 
 ff ed to a fufTering lot, God would account them righteous in his 
 " fight, and jultify them in the judgment, and adjudge them to 
 f * eternal happinefs; upon the whole I imagined that Chrift ra- 
 " ther put men in a ftate of falvability, than in an actual ftate 
 " offalvation. 
 
 What was a little ago obferved, contains a direct anfwer to 
 your objection. But to give you all pofnble fat is faction on the 
 head, let me a(kyou, where has your hypothefis any countenance 
 from the word of God ? If you wou!d point cut the place, I would 
 be entirely obliged to you ? Qr where it can be deduced, by any 
 
 rational 
 
 head dwelt in Chrift and that bodily, i. e. perfonally. The Apoftle 
 here doth not roundly fay that Chrift is pofleffed of fupreme Deity ; but 
 exprefles the divine nature as above, partly to reprefent to the Jews the 
 divinity of Chrift, in allufion to the God of Ifrael dwelling in the tem- 
 ple ; and partly, to oppofe him to the phroma of the Gnoftics ; and to 
 the partial peitiesof the Heathens. 
 
Let. 12. ( 264 ) 
 
 rational confequence ? I hope at lead, you ?re 35 much of a fcho- 
 lar, as not to credit any do&rine however fpecious without being 
 properly authenticated from the Scriptures; and as much of a 
 chriftian, as not to truft your falvation to any thing, without be- 
 ing firmly convinced that there is falvation to be obtained by the 
 o*ve& of your faith; i. e. whether by Chrift alone, or by your 
 own works of righteoufnefs, in whole, or in part, or by your 
 corporal fufferings. Is not this the univerfal language of the 
 Scripture on this head, that Chrift died for us; that he through 
 the Eternal Spirit offered himfelf to God to purge our conscien- 
 ces from dead works; that he was made a curfe for us to redeem 
 us from the curfe of the law ? But no where in all divine reve- 
 lation, are we told that he died for us, to put us in a falvable (late ; 
 or procure ftrength for us to Satisfy for ourfelves. Was this real- 
 ly the cafe think you, that Chrift died for our redemption, that 
 we might be our own Saviours; or that he paid our debt, in no 
 other fenfe, than that we might be rendered capable of paying it 
 ourfelves ? If you recollect what was obferved in fome of our 
 former conferences on this point, I hope you will foon fee how 
 fallacious your arguing on this head is. 
 
 But your objection is entirely repugnant to the very nature of 
 the thing, and the common ufe of language ; One can never be 
 faid to fatisfy for another, unlefs he pays down the fum due by 
 him to the creditor. To intercede with the creditor for a miti- 
 gation of the fum ; or to plead to put off the time of payment ; 
 or entirely to remit the debt out of grace and favour; or put the 
 debtor in a way of paying it himfelf; this is by no means to make 
 Satisfaction in the common acceptation of the word. 
 
 Again, if Chrift has only Satisfied for us, i. e. by his obedi- 
 ence and death procuring ability to fatisfy for ourfelves, then he 
 cannot be faid to have Satisfied once, but often, and every day, 
 and that neither by himfelf, but by us; and not for us, but in 
 us; which pofitions are totally repugnant to theexprefs declara- 
 tion of the Holy Ghoft on this head, and to the very nature of the 
 thing. *-' Who his own felf bore our fins in his own body on the 
 tree. So Chrift was once offered to bear the fins of many, when 
 he had by himfelt purged our fins. || 
 
 Again, if Chrift has only Satisfied for us, in order that we might 
 obtain grace and ftrength to fatisfy for ourfelves, by the fame pa- 
 rity of reafon, Chrift may be faid to believe and repent for us ; 
 becaufe he communicates grace and ftrength to believe, and re- 
 pent, which would be perfectly abfurd. I acknowledge indeed, 
 that the Apoftle Paul exhorts finners to work out their Salvati- 
 on with fear and trembling; and we are faid to be co-workers 
 
 with 
 11 i Pet. ii. 24. Heb. ix. 28. chap. i. 3. 
 
Let. \i? ( 265 ) 
 
 -with God. \ But think you that this co-operation with God, and 
 working out our falvation reSpects its purchafe r* No, this is the 
 proper and incommunicable office of fche Mediator. I believe 
 that God would as foon call us to create a world, as to pure hale 
 our own falvation, by any thing we can either do, or iuffer. 
 Theft aforclaid Scriptures then, muft have an entire reference to 
 the application of the purehafed redemption; ami in this, we are 
 co-workers with God; When he draws sracioufly and powerful- 
 ly, we run willingly and cheerfully; when he begets in us faith 
 and repentance, we believe and repent. Now in order to obtain 
 thefe laving graces which are only the instrumental caufe, we 
 are bound to a conscientious obfervance of every ordinance of 
 Heaven's institution. 
 
 Further, that ChriiVs atonement and Satisfaction is complete 
 to anfwer all the ends and purpofes of falvation is evident, from 
 the unity of the mediatorial office, and of that oblation of himfelf 
 to God, to finilh tranfgrefiion and make an end of fin. That he 
 ftands the only, and alone Mediator between God and men, is 
 the unanimous language of the facred Scriptures on this head. \ 
 The unity of his oblation and Sacrifice by which they, who arc 
 fanctified, are for ever perfected, is every where alfo taught in the 
 fame Scriptures of truth. By his obedience only, many are made 
 righteous; the price which was paid down for our redemption, 
 was paid by him alone. |] Now Superbus, if the atonement and 
 Satisfaction of Jefus was not absolutely perfect: to anfwer every 
 demand of law and juftice; but in order alio for this, that our 
 obedience and Sufferings were alfoablolutely requifite. he certain- 
 ly does not deferve the name of the alone Mediator and Redeem- 
 er. Who can with propriety fav, that by the obedience of one, 
 many are made righteous; and by once offering up of himfelf, 
 he hath for ever perfected them who are Sanctified; if our obedi- 
 ence and good works are absolutely ncceifary in order for our 
 jufti fixation before God; or if there remain for the Same rcafon 
 corporal afflictions to be endured, either in this, or Some un- 
 known world. 
 
 Remember Superbus, if what you Say was true, the glory of 
 redemption and Salvation muft be divided between Chrift and his 
 Saints : But the Song in the celeftial regions attributes the whoJe 
 praiSe to him for completing and perfecting the whole work of 
 Salvation and redemption for them. Hear their fong of praife, 
 and then conclude, that our Lord jefus is a rock, and his work 
 is perfect. Unto him that loved us, and wafhed us from pur fins 
 
 in 
 
 f Philip, ii. ii. a Cor. vi. 1, 2. 
 
 t Acts iii. 14. 1 Tim. ii. 4. 1 Cor. Hi. 14. 
 
 H Rom. v. 18. Heb. x. 11, 12, chap. ix. 26, 28. 
 
Let. 12. ( 266 ) 
 
 in his own blood; unto him be glory, and dominion, for ever 
 and ever. Amen. The whole fcheme of man's redemption is 
 calculated entirely, to bring down the pride of man, that the 
 Lord alone may be exalted, and God that is high be glorified. 
 %t Where is boafting then ? It is excluded : By what law ? Of 
 works: Nay, but by the law of faith." How difficult is it, to 
 purge the human heart of the leaven of pharifaical pride, with 
 which it is tinctured from our earlieft infancy. To be faved, is 
 the natural wilh of every one ; to be his own Saviour, is the na- 
 tural inclination of every man. 
 
 Confider again Superbus, the greatnefs and grievous nature of 
 thofe fuffcrings which the Mediator bore, and from thefc, you 
 may warrantably conclude, the perfection and all-fufficient na- 
 ture of his atonement and fatisfa&ion for the fal vat ion ofnnner*. 
 That he bore that puniihment, and endured thofe fufferings 
 which we ought to have borne, and fuffercd in our own perfons, 
 I have (you know) already proven. Did he omit any thing 
 which the law or juftice of God required, in order to lay a foun- 
 dation for God to receive the (inner in mercy, in a confiftency 
 with the other perfections of his nature ? And I may add, for the 
 '(inner to build upon for eternal" life ? It is hard to conceive, why 
 the Lord mould have made to meet on him the iniquities of m 
 all ; why he fhould have bruifed and put him to grief; why he 
 ihould have made his foul an offering for fin ; delivered him into 
 the hands of his malicious foes ; permitted the Devil to wreak hisX 
 vengeance on him; and poured his own wrath into his foul; I 
 fay, why did all thele things happen to the Mediator ? What 
 meant the heat of this gr eat anger ? if yet after all, cur redemp- 
 tion is incomplete, and our falvation (till precarious, depending 
 upon the moral obedience, and the temporal fufferings of the fin- 
 ning creature, with regard to its purchafe. Do yon imagine, 
 (I am fure it is far from your thought) that God would be fo unjuft, 
 as to require a double fatisfa&ion ; nrft to charge the Mediator 
 with our debt of obedience and fuffering ; and after all to charge 
 £he fame debt upon the believer in Jefus^ i. e. in order to pur- 
 chafe falvatioH Jefus mud die, and fnffer, and after all to render 
 redemption complete the believer in Jefus, muft fulfil the law as 
 a covenant, and fall into the hands of the living God, and fuffer 
 for his perlbnal tranfgreflions. I think I may anfwer for you, 
 my dear friend, that (uch an injurious reflection upon the juftice 
 and holinefs of God never entered your mind. Beware then of 
 concluding, that your prefent, or any after fufferings in this life, 
 which an all-wife andfovereign God may inflict on you, can, in 
 the fmalleft degree make an atonement for your foul, or merito- 
 rioufly procure the remiffion of your fins. 
 
 Permit 
 
Let. 12- ( 267 ) 
 
 Permit me again, to exhibit to you,thc perfecYion of Chriit's 
 facrificefor all the ends and purpofesof falvation, independent of 
 creature-merit, or creature-fufferings, and that from Heaven's 
 approbation both of the perfon and facriflce of the Mediator. If 
 God the party offended was fo well pieafed with the furety and 
 his righteoufnefs, as upon this account to turn away his wrath, 
 and proclaim reconciliation with the finner; can you, or any one 
 doubt of the perfection of his atonement and fatisfaction. Far be 
 it from us to imagine, that God who is holy and juft, fhould ac- 
 cept of an imperfect fatisfa£tion, detrimental to the perfections of 
 his nature, and repugnant to the rights of his juftice, and infuffi- 
 cient to anfwer the demands of his iaw ; fo as to exhibit a testi- 
 mony from Heaven, and perpetuate a (landing memorial of his 
 complacency and acquiefcence therein, in his word. 
 
 If you afk Superbus, how doth it appear that God is thus well 
 pieafed both with the perlon and oblation of Jefiis ? I anfwer, 
 from his deftination and appointment of him to his mediatorial 
 offices: This flowed entirely from the good will and pleafure of 
 God. |j Now, feeing God is emnifcient, and knows perfe&iy 
 every future event; can we imagine, that he would have ap- 
 pointed one to fatisfy in the room of many, if the furety was not 
 in every refpe£f. adequate to the undertaking? Again, at his 
 inauguration into his mediatorial offices, the divine approbation 
 was explicitly given by a voice from the excellent glory, Math, 
 iii. 17. This is my beloved Son, in whom I am well pieafed, 
 or in whom I entirely acquiefce, as (by my own appointment) 
 
 the furety of my loll finning people .— Again, in his refurre&i- 
 
 on from the dead, which was i\\ a6f. of the Father as judge, as 
 well as of the Son as conqueror, he not only exhibited a memo* 
 rial of his Deity to the world, (for he was declared to be the Son 
 of God by his refune&ion from the dead, Rom. i. 4O Dut a mo(l 
 illuitrious and convincing argument of the perfection of his ia- 
 crifice to anfwer all the ends and purpofes of falvation. For if 
 he had not in the moll perfect manner and degree, aecomplifhed 
 the whole will of the Father refpecYing man's redemption; how 
 then can we imagine, that the Father who was judge, and as 
 fuch, delivered him up to the death, would have raifed him up 
 again from the dead ? Can we imagine jhat the jufl: judge of all, 
 would have either liberated the furety, or the debtor, without a 
 plenary fatistacYion being made, and the debt fully paid ? But 
 that the furety is fet free from the bands of death, we are abfo- 
 lutely certain; and there are an innumerable company which no 
 man can number, now about the throne, who have warned their 
 robe?, and made them white in the blood of the Lamb, is as cer- 
 tain. 
 II Heb. iii. 4. poll. i. 19. 20. 
 
Let. 12. ( 268 ) 
 
 tain. Could wc expect amity, and reconciliation to take pface 
 between God and finners, upon the account of what Chrifl hath 
 done, if he mufl after all exact the debt, either in whole, or in 
 parr, of obedience and fuffering at our hand? But the Apoflle 
 exprefsly informs us that God was in Chriji y reconciling the world 
 to himfelf: And all things are of God, who hath reconciled us to 
 himfclf, by Jefus Chriji. Now, God's being reconciled to us, 
 originates entirely from his approbation of the furety, and his 
 righteoufnefs. 
 
 Further, as an evidence that he hath fully accomplished the 
 whole council of Heaven with regard to man's redemption, and 
 that fully, without any recourfe had to the obedience and fuffer- 
 ings of the creature; is evident alfo from this confederation, viz. 
 the Father exalted him with his own right hand, and crowned 
 his fufferings with the mofl ample reward, Phil, ii 8, 9. &c. 
 And being found in fafhion as a man, he humbled himfelf, and 
 became obedient unto death, even the death of the crofs. Where- 
 fore God hath highly exalted him, and given him a name above 
 every name, &c. He is alfo laid to be juflified in the fpirit, 1 
 Tim. iii. 16. and raifed again for our j unification, Rom. iv. 
 25. and why ? 4 Becaufe he was firft juflified of the Father, ;s 
 having accompli (tied the whole of man's redemption with regard 
 to purchafe; and we juflified in him, when by faith, we obtain 
 the plenary remi (Hon of our fins of which his refurrection from 
 the dead was a document and proof. 
 
 Again, let me prove to you the perfection of ChrifiVs atone- 
 ment from the effects afcribed to it in Scripture. If you carefully 
 fearch thefe infpircd writings, yoo will find a three-fold efT ct a<- 
 cribed to the obedience and death of Jefus; which will prove be- 
 yond a doubt itsabfolute perfection to anfwer all the purpofes of 
 our falvation, without having recourfe, either in whole or in pan, 
 to our legal obedience, or temporal fufferings; to lay a foundati- 
 on for our j unification and acceptance with an infinitely holy 
 and jufl God. Thefe three bleffed effects are, expiation, remi/fi- 
 •n, and complete falvatiov. In thefe three things confifts the com- 
 plete happinefs of the finner. Now, if thefe flow immediately 
 from the fatisfaction of Jefus, mufl it not be absolutely perfect and 
 complete. The perfection of the effect argues the perfection of 
 the caufe. And I am fure, that you mufl agree with me in this, 
 that there is nothing more raquifite to render you as happy as 
 you would wifh to be, than the expiation of your fins, their actu- 
 al remiflion, and a complete falvation : But thefe, every believer 
 in Jefus is put in the pofTofiion of, as the immediate fruit and ef- 
 fect of his obedience and death. 
 
 If 
 
Let. 12. ( 269 ) 
 
 If your ftrength would permit, I would crave your attention a 
 little in opening up and explaining the nature of thefe three glo- 
 rious, and ineftimable bleflings : It may be, that the fpirit of 
 wifdom and revelation may enlighten your mind, and eftablifh 
 your judgment in this important, and very felf-interefting arti- 
 cle. It would be the mod happy day ever dawned on you, if 
 that legal principle of pride which ftill tinctures all your religious 
 exercifes, and keeps you in a fpirit of bondage was eradicated, 
 and you brought to adopt the words of the great Apoftle of the 
 Gentiles. — But what things were gain to me, thofe I counted 
 lofs for Chrift; yea doubtlefs, I count all things but lofs, for the 
 excellency of Jefus Chrift my Lord: — And be found in him, 
 not having mine own righteoufnefs which is of the law, but that 
 which is through the faith of Chrift, the righteoufnefs which is 
 of God by faith, + 
 
 Your prefent fituation my dear friend, calls aloud upon you 
 in a particular manner to fee that your hope for eternal life be 
 well founded : In all human probability the period is not far dif- 
 tant, when you muft appear before an impartial Judge; and as 
 the tree falls, fo it muft lie. 
 
 The firft fruit and effect of Chrift's atonement and fatisfa&ion 
 is expiation. This the Scriptures every where teach: Their con- 
 ftanc and uniform language on this head is, that we obtain a full, 
 and complete purgation from all our fins through Chrift's blood. 
 When he had by himfelf purged our fins fat down on the right 
 hand of the majefty on high. % This truth is confirmed by the 
 fame infpired penman, Heb. ix. 14. How much more mail 
 not the blood of Chrift who through the eternal Spirit offered 
 himfelf to God without fpot, purge your confciences from dead 
 works, to ferve the living God. This do&rine obtains the fuf- 
 frage of another infpired Apoftle, 1 John i. 7. The blood of 
 Jefus Chrift his Son cleanfeth us from all fin. Now, obferve 
 how the beloved Apoftle joins our communion with God with 
 the purgation of our fins, v. 3. This is the immediate fruit and 
 effect of the former, for how can we have accefs into the prefence 
 of an infinitely holy God, if we are ftill lying obnoxious to pu- 
 nifhment upon the account of fin's guilt ? 
 
 There is an immediate fruit and effeft of expiation taken no- 
 tice of by Paul, viz. non-condemnation. || There is therefore 
 now no more condemnation to them who are in Chrift Jefus, &c. 
 Who fhall lay any thing to the charge of God's ele<5t ? It is God 
 that juftifieth, who is he that condemneth ? It is Chrift that died, 
 yea, rather that is rifen again, &c. Do not thefe phrafes plainly 
 hold forth the plenary nature of Chrift's fatisfadion and merit. 
 
 If 
 t Phil. iii. 7, 8, 9. I Heb. i. £. H Rom. v in. 1. 
 
Let. 12. ( 270 ) 
 
 If believers in Jefus were perfonally punifhed for their tranfgref- 
 fions, this would argue, that tliey were ftill in a (late of condem- 
 nation, contrary to the afore-cited texts. But believers properly 
 fpeaking, if they are affliaed, yet are not punifhed ; their fufferings 
 are corre&ive, not judicial. God may affiia them as a Father, 
 but he Cannot punifli them as a judge; for this reafon, the pu- 
 nishment of their fin was exaaed at the hand of the furety, and 
 he gave ample fatisfaaion ; and a double fatisfaaion he will ne- 
 ver require, nor a double punimment will he ever infiid. 
 
 Do you aflc then, why are believers in Jefus obnoxious to fo 
 many trials and affli&fons in this life ? I anfwer, an infinitely 
 holy and all-wife God may, and daily experience teach^th us 
 that he doth afflia and chaftife thofe whom he dearly loves j 
 but for what reafon ? It is not to fatisfy any claim of divine juf- 
 tice, but for the trial and exercife of their faith, patience and hu- 
 mility, &c. Their fufferings are by no means any part of their 
 juftifying righteoufnefs, (as you feem mod erroneoully to think) 
 but to promote their fancYification and holinefs ; to wean their 
 hearts from this prefent evil world ; andalfo to make them more 
 and more conformable to Jefus their glorious head in all things. 
 
 Another fruit and effea of Chrift's atonement and fatisfaaion 
 h t remifflon.\\ Now is it not evident, that where a plenary le- 
 miffion of fin takes place, it always prefuppofesa plenary fatis- 
 faaion given ? Pardon of fin wherever it is granted, is an infe- 
 jparable effea of fatisfaaion. Now if the effea be perfea, fo 
 mu(l the caufe, i. e. if we obtain a perfea plenary remiffion, it 
 muff flow from a perfea and complete atonement. 
 
 Tf you but obfervethe Scripture phrafes on this head, you can- 
 not but be convinced, that in the aa of a finner's juffification 
 there is a total, thorough and an everlafting removal of his fin, of 
 all his fins, pad, prefent, and to come: His paft, and prefent 
 fins, by a formal remiffion ; his future offences by a non-impu- 
 tation of them. View then the aa of God with regard to par- 
 don, expreffed in fuch metaphorical terms as thefe; to blot out 
 fin ; to cover it from his fight ; not to impute it ; to caff it behind 
 his back ; to caft it into the depths of the fea ; and not to remem- 
 ber it, &c. f Who can with any propriety fay, that the judge 
 forgot, caft behind his back, blotted out, and did not impute the 
 crime of the guilty criminal, who although, he did not aaually 
 condemn him to death, yet fentenced the poor culprit to fuffer a 
 variety of the mod grievous punifhments. JBut our glorious fure- 
 ty hath given fuch an ample fatisfaaion in the room of the (in- 
 ner, 
 
 II Eph. i. 7. Heb. ix. 1$. Math. xxvi. 28. 
 
 t Pfal. xxxii. I, 2, 103, 12. Ifai. xfcxviii. 17, 42. 22. 
 Micah .vii. 19. Jer. xxxi. 34. &c. ■ 
 
Let. 12. ( 271 ) 
 
 ner, that God the judge will never reckon with him, either as 
 to the debt of obedience, or puniftiment which he juftly owed to 
 his law and juftice. 
 
 The third and lad effect of Chrift's atonement and merit, ts 
 complete falvation. Now, if Chrift for ever perfects them who 
 believe by his obedience and death ; it will ncceflarily follow, 
 that thefe muft be every way complete and perfect; feeing they 
 are the foundation and caufe of our chriftian perfection. This is 
 Paul's very language on this head, Heb. x. 14. For by one 
 offering he hath for ever perfected them who are lanctified. The 
 term to perfect in this paffage is ufed here by the Apoftle in op- 
 pofuion to the Levitical priefthood and facrificcs, who could not 
 by often offering up the fame facrifices take away (in, nor lay 
 patent and open the way to Heaven and eternal glory: But in 
 this doth the complete falvation of believers confift. The law, 
 (the Apoftle obferves) made nothing perfect ; becaufe it was weak 
 through the flefti. f It was impoflible, that by the moft ftrict ob- 
 fervance either of the moral or ceremonial law, that the guilt of 
 fin could be expiated, its filth cleanfed, or an introduction into 
 the celeftial manfions procured. But in thefe three things, the 
 utmoft felicity of the rational creature confifts. A deliverance 
 from fin's guilt, and a partial purgation from its filth conftitute 
 our perfection in a ftate of grace : The former we obtain by justi- 
 fication, the latter in our fanctification. Our perfection in Hea- 
 ven confifts, in our admittance into glory, and in our immediate 
 •enjoyment of the vifion and fruition of God in a ftate of perfect 
 holinefs and happinefs for ever and ever. So that for the pro- 
 curement of thefe invaluable bleflings, there is no neceflity for 
 any other facrifice; nor is there any room left either for the fuf- 
 fering or obedience of the creature: Becaufe Chrift, by the effi- 
 cacy of his merit and fatisfacrion hath actually acquired, and in 
 due time really confers, on all them who believe, thefe blefiings 
 which he hath by his obedience to the law in his life, and his fa- 
 tisfa£ion to juftice in his death, purchafed. "Why do the Scrip- 
 tures every where afcribe our abfolution from fin's guilt, our pur- 
 gation from its filth, and our entrance into glory to the atone- 
 ment of Jefu?, if it was not -abfolutely perfect, and adequate in 
 every reipect: for fuch. glorious ends and purpofes ? And more par- 
 ticularly, if our legal obedience and temporal fufreiings were fo 
 neeeflary (as you kern to think) for the perfection of the believ- 
 er in Jefu K ; Why doth not the Holy Ghoft join thefe in the ac- 
 count ? Why doth he exprefsly reftrict our complete falvation to the 
 pnefacrifice which Chrift QrTere'd up to Qcd to put away fin, and bring 
 in an everlafting -righteoufnefs. From the whole 1 conclude that 
 
 rhc 
 
 t Heb. vii. 19. Rom. viih 3 
 
 . 
 
Let. 12. ( 272 ) 
 
 the whole of man's falvation as to purchafe, is fully completed by 
 our Lord Jefus; our fins remitted, our conferences purged, and 
 an entrance into Heaven procured; fo that nothing is required 
 of the believer, either of obedience or fuffering, as the meritorious 
 caufe of his juftification before God, but what Chrift hath actu- 
 ally accomplifhed. 
 
 ** Philemon, if the atonement and fatisfaction of Jefus be thus 
 " perfect and complete to anfwer all the ends and purpofes of fal- 
 ** vation independent of any good work of the creature; then, 
 ** will it not necefTarily follow, that we are under no obligati- 
 c on of obferving the moral law ourfelves: Becaufe no demand 
 '• can juftly be made on the principal debtor, for what the furety 
 •' has performed in his room : And in this cafe then, do not you 
 " by your opinion open a door for ail manner of licentiouf- 
 " nefs?" 
 
 Superbus, this is an old hackneyed objection againft the doctrine 
 of free grace through the redemption that is in Chrift Jefus. It 
 was objected to Paul by thofe who went about to eftsblifh a righ- 
 teoufnefs of their own, without fubmittingto the righteoufnefs of 
 God. In the fifth chapter of his epiftle to the Romans, he is prov- 
 ing there, free juflification by' the gift of righteoufnefs, againfl 
 the legal ids of that age, who trufling in their own legal obedi- 
 ence as the ground of their juflification and acceptance with God, 
 derogated from, or rather plainly denied either the perfection, or 
 neceffity of Chrifl's atonement and merit. For as, (fays the - 
 infpired Apoftlc, Rom. v.) by one man's difobedience many 
 were made finners; fo by the obedience of one fhall many be 
 made righteous, v. 19. Whofe obedience is this by which we are 
 accounted righteous in God's fight ? I think you mud anticipate 
 me here, by anfwering that it was none but Chrifl's; the head 
 and furety of the new covenant, and is here (et in oppofition to 
 the firfl Adam, by whofe difobedience all his natural offspring 
 are in God's account reckoned finners. That as fin, (adds he) 
 hath reigned unto death, even fo might grace reign through 
 righteoufnefs unto eternal life, through Jefus Chrift our Lord, 
 •v. 22. 
 
 Tins doctrine was too evangelical, and fo inimical to the in- 
 terests of legal pride in the heart of a finner; that upon the pub- 
 lication of it, he is immediately branded with the odious charac- 
 ter of a teacher of licentioufnefs. That their objection raifed 
 againfl the doctrine of free grace was of a like nature with yours, 
 we learn from chap. vi. v. 1, 2. What fhall we fay then } 
 Shall we continue in fin that grace may abound; i. c. (hall we 
 live as we lift, and do what we pleafe, fince there is a complete 
 and plenary fatisfaction made by the Son of God to anfwer all 
 
 the 
 
Let. 12. ( 273 ) 
 
 the ends and purpofes of falvation without our obedience to the 
 law, cither in whole or in part. The Apoftle anfwers this vile 
 obje£tio 1 in terms expreflive of the greateft deteftation. God 
 forbid : Shall we continue in fin, that gnice may, or becaufe grace 
 doth abound, and that to the very chief of finners, through the 
 gracious ordination and appointment of God in the fuhftitution 
 of his S^n as our furetv, to fulfil all righteoufnefs in our room ? 
 God forbid: How mall we that are dead to fin, live any longer 
 therein ? In his epiftle to Titus he exhorts him to be inftant in 
 prcfling upon chriftians the practice of holinefs, and enforces his 
 exhortation fro,. 1 the revelation made of the grace or God in our 
 falvation, by the gofpel: For, (fays he) the grace of God which 
 bringeth falvation to all men, teacheth us to deny all ungodli- 
 nefs, and worldly lufrs, and live foberly, righteoufly, and godly, 
 in this prefent world. Tit. ii. 11, \x. The grace of God, 
 i. e. the gofpel of God's grace; that gofpel which informs the 
 moft unworthy, the moft vile and abandoned, that the blood of 
 Jcfus Chrifl: God's Son cleanteth from all fin : And that by faith 
 applying the atonement and fatisfa<5tion of Jefus, finners of this 
 description are conftituted righteous in the fight of God. Now 
 this gofpel of God's grace is fo far from being inimical to the in- 
 terefts of holinefs, and the practice of piety, that, at the fame 
 time in which Chrifl and his atonement is revealed, and held 
 forth as the immediate object of juftifying faith; it ftrongly in- 
 culcates, and ftrenuoufly prefTes, holinefs of life and conver- 
 fat ion. 
 
 But to be a little more particular here, let me obferve, that 
 our obedience to the law of God may be considered either, as the 
 duty of the rational creature to his fovereign Lord ; or as a con- 
 dition upon which eternal life is fufpended ; or in other words as 
 the ground and foundation of a finner's j unification before God. 
 In this view Chrifl was made under the law, and tulfilledit for all 
 his feed; fo thac a^ a covenant of works, the believer in Jefus is 
 not under it, andasfuch, it neither doth, nor can, require obe- 
 dience as the ground and reafon of his juftification before God. 
 But in the fonner rcfpecl: the believer owes all manner of obedi- 
 ence to it ; and his obligation to obedience is rather mcreafed 
 than diminifhed by this milance of Chrift's love in giving a full 
 and complete fatisfacTion to the law in all its demands in the fin- 
 ner's room. And you will find, that wherever true faith lays 
 hold on Jefus as the propitiation for fin, the believer finds him- 
 felf prompted to all manner of gofpel obedience, not only from a 
 fenfe of duty, but privilege. He cannot but acknowledge him 
 for his Lord who has purchafed him for himfelf with his own 
 
 blood ; 
 T 
 
Let. 12. ( 274 ) 
 
 blood ; and that as an adopted Son, he can decline no obedience 
 to his heavenly Father, when he confiders how cheerfully and 
 cordially his Eternal Son fulfilled his will. « The love of Chrift 
 conftraineth us." 
 
 It is ftrange Superbus, that you do not at firft fight fee the vafl 
 difference between the obedience of Chrift to the law, and that 
 of believers. God never exafts of his people obedience to his 
 precepts as the foundation of their reception into his favour, and 
 their final and complete falvation : This was exa6ted of the 
 furety; this he voluntarily gave: For by the obedience of one 
 fhall many be made righteous. An infinitely ho'y and juft God 
 will by no means renew the exaction; and call upon the feed of 
 Chrift to obey and fulfil that law which their furety did in 
 their room and flead. God calls upon his juftified and fan&ified 
 people to give a cheerful and ready obedience to his whole reveal- 
 ed will, not, that they may live; but becaufe they do live: Not, 
 that by their obedience or good works they may acquire a right 
 to the heavenly inheritance, but to make them meet to enter up- 
 on the pofTeflion of that inheritance already purchafed; not as 
 the caufe of their inheriting the kingdom, but as the way to it. j| 
 Without holinefs no man fhall fee the Lord. Becaufe Chrift by 
 his obedience and death purchafed the forfeited inheritance, is 
 the proper and fole caufe why any are admitted into that celeflial 
 region where the king the Lord of hofts is feen in the fulnefs of 
 his glory. — The way to the pofTeflion is holinefs of heart, life, 
 and conversation. 
 
 How horrid and antifcriptural would this pofition be, yea how 
 derogatory to the glory of the Mediator, to maintain that by 
 Chrift's obedience to the law, ours is not only relaxed, but en- 
 tirely fuperfeded. This would make him the minifter of fin with 
 a witnefs. It is true indeed, as I juft now hinted, that the law 
 in its covenant-form has no demand upon the believer in Jefus to 
 fulfil its precepts in order to acquire eternal life; in this ienfe he 
 is not under the law, but under grace: Chrift was made under 
 the law to redeem fuch who were under the law, that they might 
 
 receive the adoption of Sons. But the law as a rule of life 
 
 a.id duty, no ftate of grace or °;Iory in their higheft eminence 
 and perteclion can exempt the creature from yielding the mod 
 perfect, conftant, and unremitting obedience to whatever the 
 &w enjoins. 
 
 It is ftrange Superbus, that you would urge a plea in your jufti- 
 fication before God which would in the end tend to your ever- 
 
 lafting 
 
 il It was ah obfervation of Bernard, that God required' obedience 
 a' v nd good works from hi? people.— Non ut caufa regnandi ; fed ut via 
 regni. 
 
Let. 12. ( 275 ) 
 
 lafting confufion. You feem at prelent to be fo elated with ycur 
 by-paft conduct, as in the words of the proud Pharifee to thank 
 God that you neither are, nor have been as other men ; you 
 feem to build on this that you have been no extortioner, no adul- 
 terer, you have rendered to every one his due ; you have failed, 
 you have prayed, you have paid tithes of all you pofTefs : Thefe 
 things are all good, and chara&eriflic of the genuine chriftian. 
 God in his law hath enjoined all thefe on you, and every rational 
 creature. But is it on the footing of thefe things that God hath 
 promifed, or that you expect eternal life ? You may believe me, 
 however neceffary good works are in their own place, they are 
 no part of a finner's juflifying righteoufnefs before'God. I hope 
 you may be yet brought to entertain other views of your moral 
 obedience, and of that impe r fe£tion which cleaves to your bell: 
 and moll fincere fervices. You may reft allured my dear friend 
 that even thefe are fo far from laying a foundation for you to 
 build on for eternal life, that if God was Uriel: to mark iniquity 
 againll you, and enter into judgment with you, he would in 
 juftice condemn vou for the finful failures which have attended 
 you in thofe very fervices which you deem might recommend you 
 to his favour, and entitle you to eternal life. May the grace of 
 God open your eyes to fee the* ali-fufficiency and perfection of 
 Chrift's atonement and merit in fuch a light, as to adopt the 
 language of the church for yourfelf. " I am as an unclean 
 thing, and all my righteoufnefles are as filthy rags." 
 
 i( Philemon, I would wifh to know wherein lies the difference 
 <f between the obedience which the law as a covenant, and. as a 
 " rule of life in the hand of a Mediator, requires.'' 
 
 I anfwer Superbus, that the obedience required by the law as a 
 covenant, mull be performed in our own ftrength : For the law 
 as fuch, neither knows, nor can direct to any aid extrinlical to 
 the perfon's felf. On the other hand, as a rule of duty in the 
 Mediator's hand, the obedience it requires is the fruit of the fpi- 
 rit of God dwelling in the heart of the believer in Jefus ; it flows 
 from a new vital union to him, by whom, and through whom, 
 we can do all things, and without whom we can do nothing, ei- 
 ther glorifying to God, or advantageous to ourfelvcs. Do you 
 imagine, or can you ferioufly believe, that as a defcendant of 
 fallen Adam, there is yet in you, or any of his natural offspring 
 fuch a flock of fpiritual flrength, as to anfwer the laws demand 
 of obedience for eternal life ? And if there is not, you never can 
 obtain the purchafed poffeflion but by faith in Chrift's blood. 
 
 The 
 U Gal. v. 2j. 
 
 T 2 
 
Let. 12. ( 276 ) 
 
 The law like its glorious author is immutable; it changes not 
 "with mutable and fallible man: It he loft his power to fulfil its 
 demands, it ftill retains its authority to enjoin, and that under 
 penalty of the curfe. But the ability of the believer in Jefus to 
 render an evangelical obedience to all God's commandments is 
 unqueftionable: God writes his law in his heart ; his body is the 
 temple of the Holy Ghoft, and his foul the fubject of his graci- 
 ous operations: Moreover his flock of grace and ftrength is trea- 
 fured up in Jefus, from whofe fulnefs, he receives and grace for 
 grace. 
 
 Again, with regard to the obedience which the law as a cove- 
 nant requires, God appears in the garb of a juft, righteous, and 
 holy judge, demanding perfection of obedience, or threatning 
 the delinquent with death, and that upon the leaft breach. Curl- 
 ed is every one that continueth not in all things written in the 
 book of the law to do them, -j- But on the other hand, in the obe- 
 dience required by the law in the hand of a Mediator, we behold 
 God clothed with the amiable and endearing relation of a mer- 
 ciful and propitious Father in the Lord Jefus Chrift : And out of 
 his infinite clemency and, companion accepting our perfpns, and 
 fer vices, gracioufly pardoning our defective obedience, and reck- 
 oning our fincere endeavours goipel-perrection. 
 
 In a word, the law as a covenant requires obedience under the 
 notion of debt, in order to merit eternal life; but in the hand 
 of a Mediator, it requires obedience under the notion of grati- 
 tude ; to exprefs our thankfulnefs to God for all the blefiings of 
 his providence and grace ; particularly, for beftowing on us the 
 title, and conferring on us the privileges of his children. 
 
 I think Superbus, that nothing but the moft inveterate preju- 
 dice agai nil the doctrine of free juftification through the atone- 
 ment and fatisfac\ion of Jefus, could ever move any one to en- 
 tertain the ieuft iufpicion, that it opens a door for licentioufnefs, 
 and relaxes the creature's diligence in holinefs and virtue: Or, 
 that where fuch a doctrine is propagated and credited, nothing 
 but vice and immorality will be the confequence. We could 
 wiih that luch would, without partiality read the Scriptures, and 
 without prejudice view the moral conduct of its profeiTors. 
 
 Bear with me for a moment, in taking a curfory view of the 
 whole, progreib of God's grace in man's falvation, and I hope to 
 make it appear from the Scriptures of truth, and that with the 
 grcateft peripicuiry and evidence, that the whole of the divine 
 conduct from firft tc la ft, has a fpecial regard to the fanctificatioft 
 and holinefs of the finner. Wherefore were we redeemed, and 
 bought with a price ? But to ferve God in holinefs and righte- 
 
 ouinefs 
 t Gal. iii. 10. 
 
Let. 12. : ( 277 ) 
 
 oufncfs without fear all the days of our life. || Why did Chrifl 
 *>ear our fins in his Own body on the tree ? v But that we bein£ 
 dead to fin might iive unto righteoufnefs. -j- Why are our guilty 
 conferences fprinkled with his moft precious blood ? But to purge 
 them from dead works to ferve the living God c J And that eve- 
 ry one might know how to poflefs his vefiel in lancYifioation and 
 honour. Why are we made his workmanfliip, created in Chrifl: 
 Jelus ? But to walk habitually in all godly converfation. Why 
 are we called out of darknefs into his marvellous light ? But to 
 fhow forth the praifes, (the virtues) of him who hath vouchsafed 
 to make us (haters of this invaluable bleffing. Were we chofen 
 in him before the foundation of the world ? Was it to live as we 
 pleaie, and ac~l in oppofition to all the rules of morality and virtue ? 
 No: But we were chofen that we might he holy, and without 
 blame before him in love. E)ph. i. 4. And were we not cho- 
 fen from the beginning to fan&ification of the* Spirit, and be- 
 lief of the truth ? 2 The if. ii. 13, Why are finners juftified, 
 and their fins pardoned ? But that, being gracioufly delivered 
 from fin's guilt, they fbould not turn again to folly. Why are 
 we called, to be in due time made partakers of his glory ? But 
 that, as the mean for obtaining this end, we might be holy as 
 God is holy. 1 Pet. i. 18 I may obferve here, that the 
 
 two great benefits of juftification and fan£tification, are fo infe- 
 parably connected, that wherever the former takes place, the lat- 
 ter inevitablv follows. No man is jollified, without at the fame" 
 time being in part fanclified 1 None are delivered from fin's guilt, 
 but who are at the fame time cleanfed from its filth. Chrifl, 
 who is made unto us righteoufnefs, is alio made at the fame time 
 ImcYification. He came by water and blood; by blood, for the 
 expiation of fin's guilt; by water, for the purgation of its filth. 
 Thefe were under the old covenant the two great mediums of 
 propitiation and purgation : In a'lufion probably to this, there 
 came forth from the pierced fide of Jelus, blood and water. John 
 xix. 34. In a word, why are we made new creatures? But 
 that we ihould no longer walk in the oldneis of the letter, but in. 
 the newnefs of the fpirit. Rom- vii. 6, and vi. 14. 
 
 Pardon me my dear friend, if I fhould enquire a little further 
 into this fubjecl and fee whether, to hold forth lalvation by 
 the death and atonement of Jefus without any work of the crea- 
 ture, has the leair. tendency to the introduction of immorality 
 into the world; or rather the contrary, i. e. that there cannot 
 poflibly exift, a more powerful argument to all manner of holi- 
 nels, than flows from this very do&rine believed, and applied. 
 
 And 
 U Luke i. 74. t 1 Pet. ii. 24. 
 
 t Heb. ix. 14. 1 Theff. iv. 4 
 
Le^ 12. ( 278 ) 
 
 And here let us confider one great end of the death of Chrifl: 
 He was fent into the world clothed in our human nature, not on- 
 ly to be a propitiation for fin, but tofan&iry the (inner: Not on- 
 ly to give men a title to Heaven and glory in their ju unification, 
 but to purge their confeiences, purify their natures, and render 
 them meet to be partakers of the inheritance of the Saints in light : 
 To fet them an example which they ought to imitate and follow. 
 See this particular end of Chrift's death fpecified by Paul in his 
 epiflle to Titus, chap. ii. v. 14. Who gave himfelf for us, 
 that he might redeem us from all iniquity, and fo eternally deli- 
 ver from the guilt of fin, and afcertain an undoubted title to ihc 
 heavenly inheritance : But adds this infpircd Apoft|e, to purify 
 unto himfelf a peculiar people, zealous of good works. To 
 maintain therefore, that to preach up one end of ChriiVs incarna- 
 tion and death, viz. redemption from all iniquity, by his atone- 
 ment, is deftru&ivc of another great end of it, fan edification and 
 holinefs, is fomewhat odd. Did he die for fin, to finifhtranfgref- 
 fion by the facrifice of himfelf, that we might live in fin ; and 
 not rather, that we fhould be eternally divorced both from the 
 love and practice of it ? Paul we find entertains quite other views 
 of this matter than many feem to have; he informs us that a 
 freedom from the guilt of fin, not only gives a title to be the 
 fervants of righteoufnefs, but a capacity to a& as fuch. Being 
 then made free from fin, ye became the fervants of righteoufnefs. 
 But now being made free from fin, and become fervants to 
 God, ye have your fruit unto holinefs, and the end everlafting 
 
 life. H ... 
 
 Do you imagine Superbus, that if you had been fold for a flavc, 
 or had forfeited your life by the laws of your country, for fome 
 capital crime, but by the kind interpofition of a friend you were 
 releafed from the former, and faved from the latter; would this 
 kind and generous acl: of v our friend afford you any handle againft 
 him, to fill your mind with refentment, and on every occafion, 
 and whenever it lay in your power, to provoke and offend him ? 
 Did not'Chriil, the beft and moft generous friend ever exifted 
 interpofe for us, when in captivity to fin and Satan, and graci- 
 oufly paid down our ranfom ? Did he not by his blood purchafc 
 our redemption, and by his heavenly doctrine proclaim liberty 
 to the captives, and the opening of the prifon to them that arc 
 bound ? To fave finners from death, he died, he gave his life a 
 ranfom for many. He died to fan&ify and purify to himfelf a 
 peculiar people. To inform finners of thefe great gofpel-truths, 
 to inculcate faith in the atonement of Jefus; is this the way 
 think you to turn the world upfide down, to open a wide door, 
 
 and 
 IS Rom. vi. 18, 22. 
 
Let. 12. ( 279 ) 
 
 and at* effectual for the pra&ife of every fpecies of iniquity ? 
 Do you think that the glad news which Chrift brought the leper 
 of his being cleanfed, would be improven by him as an argu- 
 ment for his future offending that kind and gracious phyfician ? 
 Behold thou art made whole, go and fin no more. |j You 
 may believe my dear friend, a genuine helievci never will 
 defeat this great end of Ch rift's death, fan&ification and ho- 
 linefs 
 
 Thefe will be the native reflections of his heart, the genuine 
 efFufions of his foul. " Did Jefus become incarnate, obey, 
 and gave full fatisfacYion both to the law precept and penalty 
 for me; were my fins made to meet on him, and for their ex- 
 piation did he fuffer and die ; and fhall I recognize this gra- 
 cious condefcenfion, and unparalleled love of the moil gene- 
 rous and companionate Saviour, only, to provoke him the 
 more, becaufe he hath done and fuffered fo much for me : 
 No; God forbid: Let me rather walk foftly all the days of 
 my life in the bitternefs of my foul, for being guilty of thofe 
 crimes Which brought the Son of God, my Redeemer, to the 
 accurfed tree, and to the dud of death: Shall I fin becaufe 
 grace doth abound ; and abounded towards me?" Whoever 
 will thus improve the docVme of free~j unification by Chrift's 
 atonement, the believer in Jefus never will. 
 
 Again let us confider, whofe we are by right of redemption. 
 By whom we are redeemed, his we are, to ferve and obey : This 
 is the law of redemption amon^ men. Much more are we oblig- 
 ed by right of redemption to ferve and glorify God in our fouls 
 and bodies, which are his. This is the language of Zacharias 
 Luke i. 74. That we being delivered out of the hands of our 
 enemies, might ferve him without fear, in holinefs and righte- 
 oufnefs, all the days of our life. Thefe words not only point out 
 the obligation incumbent on the redeemed, but the fpiri- 
 tual capacity conveyed by redemption, and contained in its 
 very nature; whereby the ranfomed of the Lord are enabled to 
 rhe evangelical performance of every duty which the law enjoins. 
 The fame doctrine is taught by Paul, 1 Cor. vi. 20. Ye are 
 redeemed with a price, therefore glorify God in your fouls and 
 
 bodies, which are his. q. d. " Confider O ye Corinthians, 
 
 what ye once were, in a ftate of the mod abjecl flavery, and 
 bondage to fin, Satan, and the world; hut God who is rich 
 in mercy, out of the depths of his infinite fovereign love and 
 giace, (ent his Son into the world, who gave himfeif up to 
 the death for you, died to purchafe you to himfeif; and confi- 
 der, by this aftonifhing aci of the Son of God, he hath pur- 
 
 " chafed 
 U John v. 14. 
 
Let. 12. ( 28o ) 
 
 (t chafed you for himfelf, and ye are no more your own ; your 
 '* fouls and bodies are his. You cannot at your own plcafure 
 ee alienate without the guilt of facrilegc what helongs to God. 
 <c By right of redemption, God has a right to your fervi- 
 '■* ces." Now, do you think from this account of our redemp- 
 tion hy Jefus that there is any encouragement given to the re- 
 deemed of the Lord to difpofe of what is the Lord's, to the fer- 
 vice of (in and Satan ? 
 
 Again let us confider the invaluable blefling of pardon confer- 
 red on the believer. I am fure you mud: agree with me in this, 
 that the more and the greater the bleflings communicated from a 
 gracious God to the finner arc, he is the more obligated to render 
 all manner of holy obedience to that bountiful giver. Our Lord 
 teaches us this doctrine in exprefs terms in the cafe of Mary 
 Magdalen, and inculcates the fame mode of behaviour upon all 
 fuch as are juftified and have obtained the invaluable blefling of 
 pardon and remifllon, which this woman purfued. Luke vii.»47. 
 Her fins which are many, are-ibrgiven, for (he loved much: For 
 
 to whom little is forgiven, the fame loveth little. Would it 
 
 not feem ftrange Superbus-, fuch reafoning as this, in the mouth 
 of a genuine believer? f< God hath in his infinite mercy par- 
 (t doned my tranfgreflions; tranfgreflions numberlefs as the 
 " hairs on my head, countlcfs as the particles of fand on the 
 <e fca (bore; and in their aggravations reaching the very Hea- 
 fC vens ? Therefore I may goon for the future in adding iniqui- 
 " ty to fin, for there is (till, mercy with God that he may be 
 ** feared, and fufficient value in the atonement of Jefus for all 
 <f my future debts." No, let others reafon as they will, and 
 a£t as they choofe, this is far from being the conduct of the ge- 
 nuine believer. Hear his language on this head : " Shall I thus 
 requite the Lord; I know he fpeaks peace to his people, and to 
 his Saints in gracious remiflion, but at the fame time, he hath 
 left the moft folemn charge upon them not to turn again to fol- 
 ly." . Do you think that God in the difpenfation o! his grace to 
 ftnners confers any blefling on them which might in the iflue, 
 prove a (tumbling-block to them, or open a door for their more 
 freely provoking the eyes of his glory ? You (hudder I fee at the 
 very idea; and no wonder, this would be in dire£fc terms laying 
 fin at the Almighty's door. I a(k again, whether or not was 
 there ever a real chriftian, who through faith in Chrift's blood 
 received the atonement, and becaufe he had done fo, paid no 
 regard to his future conduct, but run on in an habitual courfe of 
 wickednefs ? I aver Superbus, never fuch a man was found in the 
 vifible church, never had God fuch a Son in his family; nor 
 Chrift fuch a member in his myflical body. As God confers 
 
 • grace 
 
Let. 12. ( 281 ) 
 
 grace with a view to the obedience and future ho^nefs of the 
 finder, fo doth he cordially accept of the favour with the lame 
 view. The defign of God, and the refolution of the (inner in 
 this cafe are identically the lame. 
 
 Again let me offer to your confederation another article fecur- 
 ing the interefrs of holinefs upon the golpe! fcheme of fal ration 
 through Chrift's atonement, viz. the grievous natuie of his fot- 
 ferings, and the abominable nature of (in. If the payment df 
 our debt con: Chrift fo dear, (hall we take encouragement from 
 this to add to the enormous fum. Shall we take encourage- 
 ment from this that Chrift fuffered, and that his fufTerings were 
 fo grievous, tocherifh in our hearts, or pra6fcife in our lives, thole 
 crimes which fubje&ed the Son of God to fuffer fo much for their 
 expiation ? If fin be of fuch a deep dye, and crimfon colour, that 
 nothing but the blood of Jefus could wafh out, lhall the juftified 
 in Chrift Jefus, take encouragement prefumptuoufly and deli- 
 berately to wallow in it for the future, as the fow in the mire, 
 and return to it as the dog to his vomit ? God forbid; this would 
 be with a witnefs to crucify the Son of God afrefh, and put him 
 to an open (hame; to trample under foot the blood of the cove- 
 nant, and count it an unholy thing. No my dear friend, inftead 
 of fuch conduct in a believer, the univerfal tenor of his pra&;cc 
 and conver'ation evinces the contrary. When at any time 
 he through the weaknefs and imperfection of his nature, or the 
 temptations of Satan a£b contrary to the obligations which lie on 
 him from his high calling, we will always find him looking to 
 Jcius, whom he by his fins hath thus pierced, and mourning. 
 
 Let me put you in mind of another confideration on this head; 
 v z. the greatnels, the immenfe greatneisof the love of God to- 
 wards finners Is this the way think you, to encourage licenri- 
 oufnefs to hold forth the height, breadth, the depth, and the length 
 ot the love cf God; and proclaim the Jove of Chrift which paf- 
 feth knowledge? What unparalleled love was this in the Eternal 
 Father, to fend his beloved and only begotten Son into our 
 world, not to be a fpe&ator of our milery, but to be made fin, 
 and a curie for us : Made the arrows of his indignation ftick faft 
 in his holy innocent foul; brought him to the dull: of death in 
 the moft cruel and ignominious manner, and all this out c( pure 
 difimerefted love and affection for finners: This was the impulfivc 
 paufe, f* God fo loved the world that he gave his only begotten 
 Son, that whofoever believeth on himmi^ht not perifh, but have 
 everlaiting life." Now, from thefe confiderations, is it poflibJc 
 that a believer in Jefus mould repay evil for good, hatred for 
 love ; cherifh and foment thofe lufts, for the expiation of which, 
 the great God out of his tranfeendent love made his Eternal Son 
 to fuffer ? ?' The love of Chrift conftraineth us, becaufe we thus 
 
 judge, 
 
Let. 12. ( 2&J ) 
 
 judge, that if one died for all, then were all dead; that they who 
 live, fkould no longer live to themfelves, but unto him who died 
 for them and rofe again." 
 
 From thefe confideratkms Superbus, may we not with the 
 greateft truth and fafety aver, that maintaining and believing 
 the perfe&ion and neceffity of Chrift's atonement and fatisfa£ti- 
 on for all the ends and purpofes of falvation, is a do&rine, fo far 
 from encouraging licentioufnefs, that it will be found in the iflue, 
 to be the moft efficacious motive, and the moft prevailing argu- 
 ment, for the practice of every moral virtue propounded in the 
 divine law to mankind : And not only fo, but is the only fove- 
 reign medicine for the healing and removal of all our fpiritual 
 maladies; is that from which pardon of, and prefervation from a 
 courfe of back-fliding is fecured. 
 
 There are not any two articles in all divine revelation which 
 agree more harmonioully, nor are better founded, than the 
 atonement of Chrift for our (ins, and the abfolute neceffity for 
 alt manner of holy obedience in the juftified in Chrift Jefus. 
 How indiflblvably connected, and how amicably do they con- 
 fpire to promote, carry on, and finally to perfect the falvation of 
 the finner. Without C Drift's death as a propitiatory facrifice for 
 fin, we could have no title to Heaven, and without holinefs, we 
 could have no meetnefs for it. What an egregious miftake then 
 muft it be, to inculcate holinefs or good works in order to pro- 
 cure a title to eternal life. Our good works can have no influ- 
 ence in the leaft degree in our juftification before God. They 
 are not, neither can they be, the meritorious caufe for which we 
 obtain, the remiffion of our fins, and the- acceptation of our per- 
 fons, and a title and right to the heavenly inheritance. |j But at 
 the fame time, and while believers are in an imperfect ftate, we 
 are to urge, and from all the arguments in divine revelation, to 
 prefs holinefs upon men as the way to the kingdom. How is it 
 poffiMe, that a man who lives in the glorious perluafion of Chrift's 
 fatisfa&ion for fin, and for his in particular, and is looking out 
 and longing for a bleiTed immortality, can periift in a courie of 
 iniquity, and neglect the ftudy and practice of holinefs ? 
 
 I fhould have converfed a little farther with you on this fub- 
 je£t, if your fpirits and ftrength had not been fo much exhaufted 
 as I find they are : If the Lord will, I will wait on you to-morrow 
 for this purpofe. Adieu in the mean time my dear friend; may 
 the fpirit of truth lead you intoall truth, and difcover to you this 
 moft cheering, and important truth, that Chrift died for the un- 
 godly ; and died not only to purchafe the forfeited inheritance, 
 but by his all-atoning blood to fan6tify and make meet for that 
 
 holy 
 y Rom. xi. 6. Eph. ii. 7. 8. 
 
Let. 12. ( 283 ) 
 
 holy place. May you be brought, in the like full aflurance of 
 faith to adopt the language of Paul, " who loved me and gave 
 himfelf for me." 
 
 lam afraid Oncfwms, that you are quite out of humour at the 
 length of this epiftle: And if it was not that I regard your fpi ri- 
 tual welfare, and look upon myfelf under the deepefl: obligation* 
 to promote, by all means in my power, your fpiritual growth in 
 virtue and hohnds; I mould certainly have fupprefTed the fore- 
 going conversion with Superbus. If you receive the leaft ad- 
 vantage from it, my labour will be abundantly recompenfed; and 
 that this maybe the iflue, is the iincere wifh of your's, &c. 
 
 PHILEMON. 
 
 LETTER XIII. 
 PHILEMON to ONESIMUS, 
 
 Dear Onefimus, 
 
 A Ccordtng to my engagement with Superbus I waited on him 
 *** yefterday. I find his diforder is making a rapid progrefs : 
 It feems to baffle every effort of the phvncians. How brittle is 
 this clay tabernacle of ours : From our earheft infancy, the feeds 
 of diforders and wafting difeafes lurk in our conftitution. " We. 
 are born to trouble as the fparks fly upward." " Man that is 
 born of a woman is of few days, and full of trouble." How 
 mould thofe troublefome few days be employed by frail mortal 
 man, to the beft advantage, and for the belt of purpofes. How 
 fnould that fhort fpace in which we enjoy health and ftrength, be 
 improven with a view to days of adverfity, ficknefs, and death. 
 Let the gay, the healthy recoiled but for one moment, that in a 
 few years, perhaps a few days, or hours, their proiperous ftate in 
 this fublunary world will come to a period, Yes, the days are 
 fail: approaching in which we mall fay there is no pleafure in them. 
 And when the days determined for us are finifhed, and the num- 
 ber of the months allotted for us by an all-wife providence are 
 come to a period; then we muft go the way whence we (hall ne- 
 ver return until the Heavens be no more. Every returning day- 
 has certainly a loud call to us, to be laying up for ourfetves trea- 
 fures in Heaven, where neither moth nor ruft doth corrupt, and 
 
 where 
 
Let. 13. ( 284 ) 
 
 -where thieves break not through to (leal. We have no certainty 
 of another day, no, nor another hour. How often do we hear 
 of forae of our fellow creatures cut off in a moment, by fome un- 
 forefeen accident: We know not, but this may be the manner 
 in which our courfe may be finifhed. The language of fuch a 
 providence is certainly alarming; it undoubtedly befpeaks us af- 
 ter this manner, (t be ye alfo ready, for in an hour you 
 expect not the great Arbiter of life and death may come." Ei- 
 ther this way, or by pining ficknefs God will bring each of us to 
 death. To anticipate in our thought thefe gloomy days, is by 
 no means an evidence of a diftempered brain, nor an enthufi- 
 aftic turn of mind ; but a very ftrong proof that we are engaged 
 as rational, mortal, and accountable creatures fhould be 
 
 What is it my dear Oneftmus, that is capable of foothing the 
 mind, and proving a fufficient antidote againll that fear and anx- 
 iety which naturally feizes every thinking man, upon a feri- 
 ous reflexion on ficknefs and death ? I know of no better anti- 
 dote than faith in the atonement and fatisfaftion of Jefus. I am 
 afraid too many in order to difpel their fears of death and judg- 
 ment fly into this fan&uary: They have lived a good life. lam 
 perfuaded my dear friend you would rather meet the king of ter- 
 rors, and combat this laft enemy, in the words of Paul; (< I know 
 whom I have believ-ed, and that he is able to keep that which I 
 have committed to him againft that day." When the beloved 
 difciple was overwhelmed at that glorious, and tremendous ap-, 
 pearance which he had of Jefus, he fell down at his feet as dead : 
 In order to revive his troubled mind, to chafe away his fears, and 
 revive the fpirit of his fervant, Jefus laid his hand upon him, 
 fpoke comfort to his diftra&ed mind from the confederation of his 
 own death', and refurre&ion. Fear not, I am he that was dead, 
 and behold I am alive for evermore, and have the keys of hell and 
 of death. || You fee the topic our Lord chooles to infift upon in 
 order to exhilarate the fpirit of a dejected Apoftle, and to pour the 
 balm of confolation into his Tearful mind, is taken from his death 
 and refurre&ion. If ever we would wilh to fee our fellow crea- 
 tures, and our fellow-finners, dying comfortably and fafeiy as 
 chriftians and believers, let us hold forth to them the propit : atory, 
 and vicarious death, and the glorious refurrc&ion of the Son of 
 God our Saviour. 
 
 Oneftmus, after converfing a few minutes with Superbus with 
 regard to his prefent diforder, and the uncertainty of every fublu- 
 nary enjoyment ; he propofed, according to my promife to open 
 up, and explain a little farther the nature and neceflity of holi- 
 
 nefs. "' You know, (faid he) that I was ftill an advocate 
 
 for 
 11 Rev. i. 17, 18. 
 
Let. 13. ( 285 ) 
 
 * { for good works, and for their efficiency and efficacy in the 
 " matter of a brings jujlification before God, and to entitle him 
 " to glory. I would wilh to know how you fecure the interefts 
 "of hblinefs, and what place good works occupy, upon what you 
 " call the gofpel plan ; or, holinefs in -connexion with the fatif- 
 ft faction and atonement of Chrift, meritorioufly purchasing par- 
 " don, reconciliation, and complete redemption." 
 
 My dear Superbus, I voluntarily and freely undertake the tafk 
 I impofed on myfelf ; and mod cheerfully embrace the prefent 
 opportunity, to convince you, that thofe who expect and look for 
 falvation through the blood of Jcfus, are by no means enemies, 
 (as they have been fometimes unjuftly branded) to gofpel holi- 
 ness: Yea, that they are fo far from maintaining that the obedi- 
 ence of the furety fuperfedes our obedience to the law as a rule 
 of life, they every where, and on all occafions, ftrenuouily main- 
 tain, and that in an agreeablenefs to the language of the Holy 
 Ghofl: on this fubjecl:; that without holinefs no man (hall fee the 
 Lord." 
 
 But to be fomewhat more particular here; thofe who maintain 
 the neceffity of ChriiVs obedience and death, as the meritorious 
 and procuring caufe of our redemption, and final falvation ; 
 maintain at the fame time that there is fuch a neceffity for ho- 
 linefs of hea t, life, and converfation, that without it, it is vain 
 toexp-cfc to behold God's face in glory, f And at the fame time al- 
 fo, they affert, that wherever faith in the atonement andfatisfacYion 
 of Jefus takes place, for the purgation of the conference from dead 
 works, you will as foon find fire without heat, or the fun without 
 light, as you will find fuch a man without holinefs. So that 
 holinefs is as necefTary in the formation and conflitution of the 
 chriftian, as light is to the being of the fun, or heat to the exif- 
 tence of fire. 
 
 But on the other hand, they maintain that there is nothing of 
 caufality or efficiency in any good work of the creature, for me- 
 ritorioufly procuring falvation. || This was the fole work of the 
 one Mediator: His own arm meritoriouily brought about falva- 
 tion. To him alone, the glory of our falvation from firft to laft 
 belongs. The fame blood by which we are juftified, i<> that by 
 
 which 
 
 t A man cannot ppflibly fall into a greater delufion, than to expect 
 falvation, and future happinefs, and yet living in the neglect of com- 
 manded duty ; or in the habitual practice of any known fm. Heaven 
 will never be compofed of fuch chriflians, if they deferve the name. 
 
 II Good works are a conditio fint qua non, as Divines term it, but 
 not the caufa ejficiens of a man's falvation, i. e. we cannot be faved 
 without good works, but yet they do not procure it. 
 
Let. 13. ( 286 ) 
 
 which we are fancYificd. " For Jefus that he might fan&ify the 
 people fufrered without the gate." What a ftrange thing after all, 
 to talk of the efficiency or caufabty of good works in the matter of 
 our falvation. This is the great error my dear friend, you la- 
 hour under at prefent ; you are for placing your good works in 
 the room of ChrifPs atonement and merit, and look upon your 
 legal obedience as the channel through which all divine commu- 
 nications flow. If any good work of the creature could be effec- 
 tive in procuring Heaven and eternal glory, it is hard to account 
 tor the extreme fufferings of the Son of God. But that there is 
 no fuch thing as merit on the part of the creature I (hall fhow you 
 by and bye. 
 
 Again, thofe who maintain the neceflity of Chrift's atonement 
 and fatisfa&ion as the only, and alone meritorious caufe of our 
 juftiflcation before God; do alio afTert and maintain theabfolute 
 neceflity of good works as a mean for accomplifhing our final 
 falvation ; and in this view, they afTert that there is a neceflary 
 connexion and dependance eftabliihed berween holinefs, and fi- 
 nal falvation ; fo as, in the very nature of the thing holinefs mull 
 neceflarily precede the final falvation of our fouls, and render us 
 meet to be partakers of that glory which is in a little to be reveal- 
 ed. Holinefs I apprehend will be found to be a principal in- 
 gredient in Heaven's happinefs; at lead, I fuppofe it is that which 
 will give a zefl: and relilh for that good which God hath laid up 
 for them that fear him. 
 
 I may obferve to you here, that there is a twofold neceflity : A 
 neceflity arifing from the nature of the things; and a neceflity 
 founded only upon the precept, or in other words upon the fole 
 good pleafure of the ligiflator. In this fenfe the obfervation of the 
 whole ceremonial law was neceflarily binding on the whole body 
 of the jewifh nation: Under the New Teftament difpe.nfation 
 the facraments of baptifm, and the Lord's fupper are enjoined on 
 us by the fame authority, and their obfervation neceflarily bind- 
 ing. But obferve here, that holinefs confidered as a mean for 
 obtaining complete falvation, doth not fo much depend upon the 
 will of the law-giver, as it is founded in the very nature of things ; 
 and in a reciprocal and mutual relation to one another, e. g. 
 faith we commonly fay is a neceflary mean of falvation; not on- 
 ly becaufe God hath enjoined it, but becaufe there is a neceflary 
 indiflblvable connexion between faith and falvation, fo as with- 
 out it falvation cannot be expected, neither in the nature of the 
 thing can be conferred. Now, good works are neceflary in 
 both thefe refpe£ts: In refpe6t of the precept, becaufe they arc 
 enjoined by God, and therefore are neceflarily to be performed 
 by us, becaufe commanded. They are alfo absolutely neceflary 
 
 a a 
 
Let. 13. ( 287 ) 
 
 as a mean, becaufe they are indifpenfablyconne&ed with falvati- 
 on. <c Without holinefs no man mall fee the Lord." This 
 neceflity of holinefs arifes both from the precept enjoining it, 
 and is alfo founded in the very nature of the thing; good works 
 are every where enjoined, and preffed upon finners in the whole 
 word of God. This is the will of God even your fan&ification ; 
 that every one of you mould know how to poflTefs his vefTel in 
 fan edification and honour. || Let your light fo mine before men, 
 that others feeing your good works may glorify your Father which 
 is in Heaven, -f- Believers are oftentimes called debtors, which 
 they never could be, but with reference to that obedience which 
 they neceflarily owe to the command of God. 
 
 In order to let you fee in what fenfe believers may be called 
 debtors, it is neceiTary to inform you that the term debt may be 
 confidered as twofold, legal, and evangelical. The former con- 
 fids in that debt of obedience which the law as a covenant of 
 works requires in order to acquire eternal life. In this fenfe, 
 Adam in a ftatc of innocency was a debtor; and all fuch to this 
 day, who are under the law as,a covenant of works; hence fays the 
 Apofrle, Gal. v. 3. for I teitify to every man that is circurneifed, 
 that he is a debtor to do the whole law. From the imbecillity 
 and weaknefs of the finful creature to pay this debt of obedience, 
 he neceflarily involves himfelf in a debt of punifhment; and 
 this he lays himfelf obnoxious to pay, both fcr the omiffion of the 
 duties the law requires, and the commiflion'of thofe fins which it 
 prohibits: Hence in this fenfe finners are called debtors, Math. 
 
 xviii. 34. Now Superkus, from this debt of obedience and 
 
 puniihment Chrifl has fet all believers free. He fulfilled the 
 law precept, he bore the curfe which the law threatened as their 
 furety. But befides this legal debt, there is an evangelical debt, 
 from which believers are never freed; a debt of new obedience to 
 every precept contained in divine revelation; this is ftriclly en- 
 joined on all the juftified, and fanelified in Chrift Jefus. C( There- 
 fore brethren, we are debtors not to the flefa, to hve after ; 
 flefli." This evangelical debt he pays, this new obedience to 
 every moral precept he gives, not to merit Heaven, or in the 
 lead to procure his title to the celeftial inheritance; but to terri- 
 fy his love and gratitude to Jefus, who died for hirn and rofe 
 again. 
 
 Superbus, you feem to be fuch an advocate for the merit of good 
 works, and their caufality in the matter of our justification before 
 God; in order to convince you of your miftake, permit me to offer 
 the few following things to your confederation. Confider the ftate 
 and condition of all mankind as the defendants of fallen Adam, 
 
 as 
 
 I 1 Then", v. 3. t Math, v. 10. vide John xv. 34. 1 John iv. 21 • 
 
Let- 13. ( 288 ) 
 
 as drawn by the fpirlt of at! truth. Are they not defcribed under 
 the chara&er, and by the title of fervants ? From this their cha- 
 ra'Ur then, is it not clear and evident, that whatever they do, 
 is. but their duty, and if fo, how can it be meritorious ? When 
 ye, (fays our Lord) have done all thefe things, which are com- 
 manded you, fay we are unprofitable fervants, we have done 
 that which was our duty to do. Thus, the very condition we 
 are in, plainly proves that there can be no caufality in any 
 good work of the creature to merit any thing at the hand of 
 God. 
 
 A^-atn confider, if we credit the Scriptures of truth, we are 
 there informed that we are not only fervants, but impotent fer- 
 vants too; without any inherent ftrength to perform any thing 
 go^d, or praife-worthy of ourfelves: And if this be our conditi- 
 on, it is not very likely that we can merit any thing at the hand 
 of God. However mortifying fuch a pofition is to the pride of 
 corrupt man, yet the Scriptures are every where clear on this 
 head, f By the grace of God I am what I am,' 7 is the language 
 of Paul, f Not that we are fufficient of ourfelves, to think any 
 thing 3s of ourfelves, is the language of the fame Apoftle. £ For 
 it is God that worketh in you,, (is his language to the Phillipi- 
 ans) both to will, and to do of his good pleafure. § Now is it 
 not clear and evident, that if all the good we do, we are entirely 
 beholden to the grace, and Almighty power of God for the per- 
 formance, where can lie the merit of our good works ? 
 
 Let us confider again the imperfection that cleaves to our bed 
 fer vices; in every thing we do, we offend in all. Did ever any 
 yet fince the fall of Adam, perform a good work in which there 
 was no blemilh ? Now if in every a&ion of our life, even in our 
 good works themfelves, there is fo much finful imperfection, where 
 can be the merit? || 
 
 In a word, let us confider that there is no proportion between 
 God's juiVice, and our good works. Merit takes its arife from, 
 and is founded upon commutative juftice ; which requires that 
 fo much reward be given for fo much work : Weight for weight. 
 Believe me Superbus, that if a man mould fuffer, (if it was poffi- 
 Ne) and undergo all the afflictions which the whole of God's 
 people, yea, the whole of mankind have fuffered from Adam to 
 
 this 
 
 II It was a prayer of Auguftine, Uva mens lacrymas Domine, \. e. 
 O Lord waili my tears ; implying that thefe very tears which flowed 
 from him as a true penitent, were not fo pure but they had need of 
 warning. 
 
 t 1 Cor. xv. 10. % 2 Cor. iii. 5. § Philip, ii. 13. 
 
Let. 13. ( 289 ) 
 
 this day, and at the fame time poflefTed all the virtues of the 
 mofl godly ever exifted, yet upon the account either of his fuf- 
 ferings, or the merit of his good works, he could not be reckoned 
 "worthy of the glory that is to be revealed; and why ? Becaufe 
 there is no proportion between either his fufTerings, or obe- 
 dience, and that future glory. From thefe things I think it is 
 evident, that although however finful proud man may cajole 
 him/elf in the fuppofed goodnefs of his nature, difpofition, or 
 works; yet thefe can havenocaufal influence on God to adjudge 
 him worthy of eternal life. I would rather, in an agreeablenefs 
 to the holy Scriptures place our right and title to the heavenly 
 inheritance to the account of the merit and fatisfacYion of Je- 
 fus; and yet in fo doing, I ftand upan advocate for holinefs and 
 good works, and plead for their neceflity as flrongly as vou can 
 poflibly do : But with this difference, that I can never place them 
 in the room of (Thrift's merit. In the glorious fcheme of our fal- 
 vation they hold a mod confpicuous place, and wherever the be- 
 liever in Jefus cafts his eye, and in whatever point of view he 
 contemplates the gofpel fcheme of fal vation, he plainly, and 
 ftrongly difcerns, the abfolute neceflity he is under to live iober- 
 ly, rightcoufly, and godly: Soberly and temperately with regard 
 to himfelf; righteoufly and honeflly with regard to his neigh- 
 bour; devoutly and pioufly with regard to God. This is a brief 
 ep.tome of the whole of the chriftian life. In the exercife of thefe 
 graces and virtues doth his character as a chriftian, and a believ- 
 er in Jefus confift. Innumerable are the motives, and prefling 
 and cogent are the arguments to holinefs, which prefent them- 
 selves daily to the confideration of the genuine believer in 
 Jefus. 
 
 But to be a little more particular here ; let us confider the co- 
 venant of grace into which God hath entered with the believer: 
 This confiftsin a promife of every grace, and evangelical blefling 
 to be beftowed on the believer, on God's part ; and a promife of 
 all holy obedience and faithfulnefs on the believer's part. God 
 promifes to be our God, we on our part engage to ferve him, in 
 holinefs, and righteoufnefs all the days of our life. By virtue of 
 faith in God's promife and covenant of grace, every true believer 
 enters in the moft exprefs manner, into a covenant of duty. 
 Hear his language; •' what have I anv more to do with Idols." 
 ** O Lord, other Lords befides thee have had the dominion over 
 me: But by thee only will I make mention of thy name." This 
 is no more than what is promifed every believer in Jefus Ihould 
 do: ** One (hall fay, I am the Lord's; and another fhall call 
 himfelf by the name of Jacob $ and another (hall fubferibe with 
 
 his 
 U 
 
Let. 13. ( 2fo ) 
 
 his hand unto the Lord, and furnamc himfelf by the name of 
 Ifrael. || God promifes all manner of favour and protection; and 
 requires of us all manner of fervice and obedience. He engages 
 and that by oath, to deny nothing that is conducive either to our 
 prcfent welfare, or future happinefs ; and requites on the other 
 hand, that we refufe no part of that evangel cal obedience to all 
 his commandments enjoined on us by his authority. This co- 
 venant-engagement is briefly comprehended in thefe words, " I 
 will be your God, and ye fhall be my people." And you mull 
 carefully advert to this, that this mutual Imputation between God 
 and the believer is founded upon the atonement and fatisfacYion 
 or Jefus. He cannot be our God, but as reconciled in Chrift; 
 but there was no way of turning away his anger and refloring 
 peace, but by the death of his Son. 
 
 Confider here my dear friend, the all-gracious bounty of Hea- 
 ven. Seethe benignity of an infinitely condefcending God I 
 If he requires our payment of this evangelical debt of obedience, 
 he at the fame time promifes fufficient furniture. This is the 
 very genius and nature of the covenant of grace; that all the du- 
 ties incumbent on us to perform, there is grace always promifed 
 for the performance. Doth he require faith ? It is given to the 
 chriftian in the behalf of Chrifl: to believe. Doth he require to 
 fear nd reverence him, and never to backflide and turn away 
 from him ? This is alfo promifed; I will put my fear in their 
 hearts, and they fhall never depart from me, &c. f See then 
 the neceflity which lies on the believer from this confederation, 
 to abound in every good word and work. " ■ " I will be a God 
 to thee," fays he to Abraham. Could the Almighty promiie 
 more ? Could Abraham defire more ? This promife in Chrift 
 which was made to Abraham, was the foundation of all that faith, 
 obedience, and refignation to the will of Heaven, which marked 
 the character, and diftinguifhed the conduct of the Father of the 
 tairhrol. Might it not be rationally expected that thefe, or the 
 like would be the natural effufions of Abraham's heart on this 
 occaGon ? '* And hath God, God all-fufficient gracioufly con- 
 ** defcended 60 be my God; Why then, mould I refufe to per- 
 61 form '«.ny duty he enjoins me, or bear any burden, which 
 *• he in his all -wife providence may fee meet to impofe on me. 
 "■ Should not I refign up to his fovereign will and pleafure, all 
 " that I am, or po fiefs. Can I refufe any manner ot fervice to 
 ** him, who promifes to be my fhield and exceeding great re- 
 <f ward. Should I not walk in all manner of holy obedience, 
 "' to his mofl jufr commandments, and behave in every relpe&* 
 " as 611c fo dear to Heaven; mould I take encouragement te 
 
 " provokt 
 . * fi Ifai. xliv. 5.- t Jer. xxxii. 40. 
 
Let. 13. * ( 291 ) 
 
 t€ provoke the eyes of his glory, becaufe he hath promised to 
 <( blefs me, and make me a bJeffinjj." 
 
 The future conduct of this great believer verified al! that has 
 been juft now laid of him. He was all obedience to the heaven- 
 ly call, to leave his country, kindred, and father's houfe : He ne- 
 ver murmured when called to go to a place which he knew not. 
 " He went out, not knowing whither he went." When com- 
 manded to offer up his Son in facrifice upon mount Moriah, he 
 withdrew not his ihoulder from the burden. A hard talk indeed, 
 to part with a beloved, and an only Son. When God calls for 
 our earthly comforts, which perhaps, are dear to us, if not dearer 
 than our right eye, or our right hand; we are loth to part with 
 them: But to be commanded of God to facrifice them ourfelves, 
 is ilill more difficult. But this was Abraham's cafe. The pro- 
 rnife, " I will be your God," ftill founded in his ears; fo that 
 there was no command too hard, nor any trial too difficult for 
 faithful Abraham. And indeed, it would be a miracle to fee a 
 genuine believer who has taken hold of God's covenant to ad in 
 any other line, than to render the in oft ready and unreferved 
 obedience to the di dates of Heaven. 
 
 Again, let us take notice of that neceflity to holinefs and good 
 works, arifin^ from our dedication to the fervice of God, and to 
 all holy obedience in our baptifm. We are baptized in the name 
 of the Father, Son, and Holy Ghoft. Each of theie three ado- 
 rable perfons are refpe&ively concerned in the csconpmy of our 
 redemption. The Father choofing us in Chrift before the foun- 
 dation -of the world, and in time adopting us into his family; 
 putting us among the number of his children, and beftowing on 
 us the privileges and immunities of his Sons.-^ — rThe Eternal 
 Son, the Redeemer purchafes us in time by his own blood, makes 
 
 us his peculiar trcafu r e, and members of his myflical body. 
 
 The Hoiy Ghoft confecrates, and forms jbs to be a temple for 
 himfeit to dwell in : And he doth thus by applying that redemption 
 purpofed from eternity by the Father, and in time purchafed by 
 the' Son. Now, I will fubmit it to yourfelf, if not all worihip 
 and holy obedience, is not due from us to theie three glorious 
 perfons ? In them as one God, ought all pur religious fervices 
 to terminate; and to them an unlimited obedience is due. 
 The Eternal God and Father of our Lord Jefus Chriff, we are 
 to reverence and obey as his children. 1 Pet. i. 14, 15. As 
 obedient children, — be ye holy in all manner of con verfation, 
 Eph. v. 1. Be ye therefore followers of God as dear children. 
 To the Son the .Redeemer, we owe this piece of obedience and 
 fervice, to follow his fgotfleps, and imitate him in the example 
 
 and 
 U 3 
 
Let. 13. ( 292 ) 
 
 and pattern he hath fet us : § To behave on every occafion as 
 
 his peculiar people, zealous of good works. To the Holy 
 
 Ghoft the fan&ifier, we are bound never to grieve him, nor de- 
 file that temple in which he gracioufly dwells, -j- Now is it pof- 
 fible that the juftified in Chrift Jefus can be bound with ftronger 
 ties, or overcome by more perfuafive arguments to all manner of 
 holy converfation, than thefe which originate from their relation 
 to Father, Son, and Holy Ghoft I They are the Sons of God by 
 adoption ; they are the members of ChrifVs myflical body by 
 purchafe; and they are the temples of the Holy Ghoft by his 
 
 myflical inhabitation. How is it poflible, we can call God 
 
 our Father, if we yield not all manner of filial obedience to his 
 commands, and pay a proper, and becoming regard to his fove- 
 reign authority r If I be a Father where is mine honour ? + 
 How can we acknowledge ourfelves the difciples of Jefus, if wc 
 pay no refpeel: to his commandments, and walk not even as he 
 alfo walked. * How can we fay that our bodies are the tem- 
 ples of the Holy Ghoft, or our hearts the fubjeft of his gracious 
 operations if we can deliberately and wilfully defile his temple, 
 and habitually provoke, grieve, and vex him ? If we live in the 
 fpirit, let us walk in the fpirit. I mall conclude this article by 
 obferving, that if the fupreme Deity of Chrift, his fatisfa&ion 
 and atonement, the exiftence, and neceflary exiftence of the Ho- 
 ly Ghofl: be not acknowledged what was juft now faid falls to 
 the ground. 
 
 Farther, the communion that takes place between Chrift the 
 head, and all the members of his myflical body is calculated to 
 fecure the interefls of holinefs, and enhance their obligation to 
 all evangelical obedience: And not only fo, but has a peculiar 
 caufahty in their formation to a holy life. They have commu- 
 nion with him in his death; as he died for fin, they die to fin : 
 The death of Chrift as it procures the life of their fouls, it like- 
 wife proves the death of their fins. I am crucified with Chrift, 
 (fays Paul) yet neverthelefs 1 live, and yet not I, but Chrift liv- 
 
 eth in me. Gal. ii. 20. They have communion with him 
 
 in his relurrecYion : " That ye may know him in the power of 
 his refurrecYion, and the fellowfhip of his fufFerings." For if we 
 have been planted together in the likenefs of his death, we fhall 
 
 be alfo in the likenefs of his refurre&ion. Rom. vi. 5. They 
 
 have alfo communion with him in his afcenfion, awd iefiion at 
 the Father's right hand. If ye then be rifen with Chrift, feek 
 thofe things which are above, where Chrift is at the Father's 
 right hand*-' Col. iii. 1. Let us obferve likewife the pathetic 
 
 exhortation 
 
 § 1 Pet. ii. 24. Eph. iv. 30, t 1 Cor. vi. 16. 
 X Mai. i. 4. * John xiv. 1$. 1 John ii. 3. Rom. viii. 9. 
 
Let. 13. ( 293 ) 
 
 exhortation of the Apoftle in confequence of that communion 
 which believers entertain with Chrift at the Father's right hand, 
 v. 5. mortify therefore your members which are upon the earth ; 
 fornication, uncleannefs, inordinate affection, evil concupif- 
 cence, and covetoufnefs which is idolatry: Plainly intimating 
 that living in the habitual practice of thefe, or other fimilar lufts, 
 is entirely incontinent with any pretentions to communion with 
 Jefus. 
 
 It may further here be obferved, that believers have not only 
 communion with Jefus in the aforefaid refpe&s, but in a certain 
 meafure and degree in his Mediatorial offices. By the fame hea- 
 venly un&ion whereby he was conflituted the prophet, prieft, 
 and king of his church, they are anointed to execute thefe offi- 
 ces. They are by the Holy Ghoft anointed to be prophets, in 
 
 order to preach and (how forth to the world, by all manner of 
 godly conversation, the glory and virtues of their heavenly Fa- 
 ther. Obferve the language of the Apoflle Peter on this head : 
 But ye are a chofen generation, a royal priefthood, an holy nati- 
 on, a peculiar people, that ye fhould fhow forth the praifes, (the vir- 
 tues) of him who hath called you out of darknefs into his mar- 
 vellous lic:ht. What pretentions I pray, could any one have to 
 claim communion with Chrift in his prophetic office, whofe ha- 
 bitual cuftom was, to profane, vilify, and blafpheme that great 
 and dreadful name the Lord our Godl The un&ion wherewith, 
 all believers are anointed infpires them with the moil fervent de- 
 lire to glorify God in their fouls and bodies which are his. 
 
 By the lame anointing they are conflituted Priejh; not to 
 preient their fouls and bodies facrinces upon an altar, to procure 
 pardon and avert the divine difpleature; no, but for o^ite diffe- 
 tent ends. I befeech you, (fays Paul) by the mercies of God, 
 that ye prefent your bodies a living facrifice, holy and acceptable 
 to God, which is your reafonablc fervice. -f The prophet Ifaiah 
 f peaks of ail believers as fuftaining the character, and executing 
 the prieftly office: But ye fnall be named the priefts of the Lord, 
 men ihall call you the minifters of our God: Ifai. Ixi. 6. And 
 as fuftamiag this character, the Apoftle gives this exhortation 
 how the priefts of the Lord, the minifters of our God fhould walk 
 and a£h And be ye not conformed to this world ; but be ye tranf- 
 tormed by the renewing of your mind, that ye may prove what 
 is that good, and acceptable, and perfe£t will of God. $ 
 
 In a word, they are by the fame anointing conftituted Kings; 
 *o contend againft, and overcome thofe fpiritual foes which befrt 
 them in their way to the promifed Canaan : And thefe are prin- 
 cipally the Devil, the world, and the fkfh. The believer's war- 
 fere 
 t Rom. xii. 1. § Rom. xii. 2. 
 
Let. 13. ( 294 ) 
 
 fare is far from being over when his peace with Heaven is con- 
 cluded. Peace with God ifliies in an immediate war with 
 hell. 
 
 Do you not fee Superbus, that this anointing wherewith all 
 believers are made fharers of, is fo far from being inimical to the 
 interefts of holinefs, that it is exactly calculated to promote vir- 
 tue, and that upon the ruin and destruction of fin. ■ ■ You will 
 find the high ftation to which believers are advanced, in confe- 
 quence of this un&ion of the Holy Ghoft recognized in the fong 
 of all the redeemed from among men ; who have fafely efcaped the 
 dangers and pollutions ofaprefent world, and have reached that 
 place where no (in can enter. They fing unto him that loved 
 us, and wafiied us from our fins in his own blood, and hath made 
 us Kings and Priefts to God, and his Father: To him be 
 glory, &c. f 
 
 Again, the necefiity that lies on believers to the practice of 
 holinefs and good works will farther appear, when we confider 
 the nature of the gofpel, by which they are called to a participa- 
 tion of the glory cf ©ur Lord Jefus Chrift. Wherein con lifts 
 the narure of the gofpel ? Is it merely theoretic, or (ptculative ? 
 Tending only to feed the mind with truths of a fpeculative na- 
 ture ? No, it leads rather to correct the will, and purify the af- 
 fections of the believer, and to excite him to the practice cf uni- 
 verfal holinefs. Hence it is emphatically termed, "the truth 
 according to godlinefrj" and " the myftery of god 'line -/>." Muft 
 you not acknowledge, that none can ferioufly and ingenioufly 
 embrace the gospel of God's grace, but are at the lame time obli- 
 gated to walk worthy of it ? And the truth is, there is none who 
 believes the former, but what will practice the latter : Such 1 fay, 
 will give all diligence " to add to their faith, virtue; and to 
 virtue, knowledge; and to knowledge, temperance; and to 
 temperance, patience; and to patience, godlinefs; and to godli- 
 nefs, brotherly kindnefs; and to brotherly kindnefs, charity." 
 If finners were but once perfuaded to embrace a God in Chrift as 
 revealed in the gofpel, there is not the leaft danger of holinefs and 
 good works being turned out of doors; but until this take place, 
 you will as foon find good fruit on a crab-tree, as you will holinefs 
 and good works with gofpel-defpifers. 
 
 In order to convince us of the necefilty of holinefs and good 
 works from the nature and genius of the gofpel, we find that it fre- 
 quently comes under the denomination of a law: The law of 
 faith; the law of the fpirit of life; the law of liberty, and the law 
 of Chrift. Now, it is more than probable, that the gofpel is thus 
 chara&erifed, upon the account of its obligatory nature upon all 
 
 who 
 t Rev. i, 5. chap. v. 9, 10. 
 
Let. 15. C 295 ) 
 
 who receive and embrace it, to yield all manner of gofpel-obedi- 
 encctothe whole of God's revealed will. Chrift's yoke is eafy, 
 but at the fame time it is a yoke : Yes, a yoke which by all means 
 i>elicvers are bound and obliged to take on them. || By the law, 
 (fays Paul) J am dead to the law, i. e. by the law of Chrifl, I 
 am de.id to the law of Mofes in its covenant-form- The law 
 of the 1'pirit or life which is in Chrift Jems, hath made me free 
 from the law of fin and death, * i. e. the gofpel which is the mi- 
 niftration of life, and the word of life hath freed all believers from 
 that law which irritates and makes fin exceeding finful ; and at 
 the fame time alio, threatens death upon the Sighted tranfgrefii- 
 om Although therefore, we are freed from the law in its cove- 
 nant-form by Chrifl:, fo that we are no more under the law, but 
 under grace; we are not for this reafon, to live as without law, 
 " but as under law to Chrifl:." As free (fays the Apoftle 
 Peter) but as fervants of God. f And being freed from fin, we 
 become the fervants of righteoulnefs. J By our believing m Je- 
 fus as offered in the gofpel, our ftate of fervitude is by no means 
 abolifhed; it is indeed changed : From being fervants of fin, we 
 become fervants of righteoufnefs ; and from groaning under the 
 iron yoke of Satan, we take on us the t^y yoke of Chrift. 
 
 In a word, if we confider the nature of the grace of faith im- 
 planted in the foul in the day of regeneration and effectual calling, 
 we will clearly fee what an inclifpenfible obligation lies on all be- 
 lievers to pracYife holinefs in the fear of God. There are three 
 things attributed to faith in Scripture, which beyond a doubt, 
 fecures the interefts of holinefs : Faith works by love, purifies the 
 heart, and overcomes the world. Now, I might appeal to your- 
 felf, can that man in whofe heart this grace is implanted, walk 
 in the flem, or acl according to the courfe of a licentious and li- 
 bertine world ? Certainly no. Doth not the Apoflie James ex- 
 prefsiy aftert that faith without works is dead. § Although good 
 works are by no means the procuring caufe of this fupcrnatural 
 grace, it being the free gift of God be (lowed on the firmer with- 
 out any cat^a'ity on his part; yet where it is inherent in the 
 foul, holmcls of heart and life is always its concomitant. Upon 
 what ground can any man fcriprurally determine that he is pof- 
 fefifed of this heavenly gift, when he dehberately, and habitually 
 indulges hnnlelf in the lufrs of the fiefh, and of the mind ? Can 
 the tree be good, when the fruit is bad? Can the fountain be 
 fweet, when the dreams are bitter? It is very true, that in the 
 matter of a Tinner's juftification before God, nothing can be more 
 
 diametrically 
 
 11 Math. xi. 29. * Rom. viii. 2. f 1 Pet. ii. 13. 
 
 X Rom. vi. 18. § James ii. 20. 
 
Let. 13. ( 296 ) 
 
 diametrically o^pofite than faith and works. This is evident 
 from the conftant antithefis and oppontion placed by the Apoftle 
 Paul between thefe two: But this never hinders their amicably 
 confpiring, and harmonioufly agreeing, in the perfon and con- 
 duct of the juftified in Chrift Jefus, in order for the promoting 
 and carrying on a work of grace in the foul, until grace be fwal- 
 lowcd up in glory. What a prefumptuous, and antiicnptural 
 notion muft it be for a man to conclude that he is poffefled ot a 
 faving faith, when it has no farther influence on him than by an 
 external profeflion to cry Lord, Lord', without being in the leaft 
 degree foliicitous whether his external deportment be agreeable 
 to God's revealed will or not. The Libertines in the Apoftle 
 James's time, and the Antinomians in ours, miftaking the defign 
 of Paul's reafoning, in confining our juflification to faith as the 
 inftrumental caufe, without the deeds of the law ; drew this un- 
 accountable conclunon that believers were under no obligation to 
 pay the leaft regard to the moral law as the rule of their conduct. 
 To combat, and overthrow this antifcriptural hypothecs, the 
 Apoftle James writes, and roundly tells thefe Solifidians, that 
 they had no greater reafon to boaftof their faith than the Devils 
 had: But that, (with them) if their faith was not accompanied 
 with good works, they had the greateft reafon to tremble. Thou 
 believed there is a God, thou doeft well: The Devils alio be- 
 lieve, and tremble. But wilt thou know O vain man, that faith 
 without works is dead. |j In a word, as faith is the inftrumental 
 caufe of our juftification, fo it is the root of our fanctification : 
 purifying their hearts by faith, f 
 
 " Philemon, how comes it to pafs that feeing according to your 
 <( opinion faith alone juftifies, and if fo, is fufneient t© anfwer 
 *' all the ends and purpofesof falvation, that good works are ef- 
 w fentially neceffary too? Would not one be tempted to think 
 '* that good works were fuperfluous, fincc faith anlwers all the 
 '* ends of falvation ? I am far from charging you as the author 
 ** of this hypothetic, I find the Apoftle Paul of the fame opinion, 
 ** Rom. iii. 8. Therefore we conclude that a man is juftified 
 " without the works of the law. Now, what I would wifti 
 4< to know is, wherein lies the great neceflity of good works, af- 
 " ter a man is juftified by faith, his fins pardoned, his perfon 
 " and fervices accepted, and his title to Heaven ascertained? 
 ** Doth not that which fufHces for juftification anfwer all the 
 ** purpofes of complete falvation ?" 
 
 Superbus, in order to remove your objection, and fatisfy your 
 mind on this head, allow me to obferve ; that there is more requi- 
 fite to final falvation than is to juftification. Juftification is not 
 
 the 
 II James ii. 19, 20. t Acts xv. 9. 
 
Let. 13. ( 297 ) 
 
 the whole of a finner's falvation, i. e. there is more nectflary W 
 render a (inner completely happy, yea, to put him in a capacity 
 for complete happinefs, than mere pardon, and theaicertaining of 
 his title to glory. It is one thing to confer aright to eternal life, 
 another, to give a meetnefs for the actual polTeirion of eternal life ; 
 the former is granted in j unification, the latter is accomplilhed in 
 out fan£tification. Although good works are entirely precluded 
 in the a<St of juftification, becaufe by the alone righteoufne s of 
 Chrift apprehended by faith, we are juftified, yet they are abso- 
 lutely neeeifary in all the juftified in Chirft Jefus, as means for 
 accomplifhmg the great end of complete lalvation. > You mud 
 obferve here Svperbus, that although faith alone as the inftrumen- 
 tal caufe juftifies, yet it is not lo alone, but all the other graces of 
 the Holy Ghoft are always fuppofed, and really areco-exiftent with 
 it in the believer. We fay the eye alone fees; but it is always 
 fuppofed in conjunction with the other members of the body. Nei- 
 ther indeed is that faith which juftifies the finner by apprehend- 
 ing Chrift's righteoufnefs ever found without good works; al- 
 though, as it jujlifies, it precludes every good work, or in the 
 language of the Apoftle, the works of the law. Good works then 
 necefTarily accompany juftifying faith, but are by no jneans co- 
 workers with it in the acl: of juftification ; are always in the jufti- 
 fied, not to purchafe falvation but as means of Heaven's inftitu- 
 tion to make meet for it. 
 
 " But Philemon, is not what you maintain rather inimical to 
 (< the pra&ife of holinefs, in aiTerting that the whole of man's 
 falvation from firft to laft, is entirely owing to free grace 
 through the redemption that is in Chrift Jefus ? Now, if all be 
 folely lodged in the hand of free grace as you maintain, might 
 not your doctrine tend, if not to licentioufnefs, yet to encou- 
 rage floth and indifferency in unrig the means of Heaven's 
 *' inftitution." 
 
 Superbus, if I have erred in afTerting that the whole of man's 
 falvation is entirely owing to the free grace of God, the Scrip- 
 tures have led me aftray. Is not the conftant language of the 
 Holy Ghoft on this head to this very puipofe ? " It is God which 
 worketh in you, both to will, and to do of his good pleafure." 
 ** By grace ye are faved through faith, and that notofyour- 
 felves it is the gift of God." " Not by works of righteoufnefs 
 which we have done, but according to his mercy he faved us," 
 &c. And you will find that the unanimous language of all 
 Saints is, as if they had but one heart, and one mouth; * 4 not 
 unto us O Lord, not unto us, but unto thy name be the praife." 
 " According as he hath faved us, and called us with an holy 
 calling, not according to our works, but according to his purpofc 
 * and 
 
 4i 
 
 it 
 
 i t 
 
 ti 
 
Let. 13. ( 298 ) 
 
 and grace, which he purpofed in Chrife Jefue before the world 
 began.'' 
 
 Now Superbusy do you really think that there can be any one 
 fo weak, or. wicked to draw this conclufion from the above p^e- 
 mifes, that becaufc we are faved by grace there is no necdfity 
 for any endeavour on the part of the creature ? Is not God > 
 grace, and our duty necerfarily and infeparably connected ? 
 Yea, fo joined together, that no man can difunite them. It was 
 an obfervation of Augujline that though God, (fays he) created 
 thee without thee, yet he will not fave thee, without thee. + I 
 own in firft converfion, and in the act of regeneration , the finncr 
 is to be considered as entirely paffive : He can contribute no 
 more to the effectuating this glorious change than the infant in 
 the womb to its own evidence; or 3 dead man, to his rifing out 
 of the grave : But being born again, and raifed from his moral 
 death in fin, he is made alive unto God t and capacitated to pro- 
 fecute the end of his high calling. Now that God's grace and , 
 the finner's duty are infeparably connected, will appear from that 
 fore-cited text, Phil. ii. 3. where the Apoftle afcribes every 
 good word, and work, and even every picus inclination of the foul 
 to the energetic grace and power of God; and yet we are called f n 
 the preceding verie, to work out our faivation witn fear and 
 trembling. 
 
 You know, that God as the God of nature, hath absolutely 
 promifed that there fhall be by a conftant rotation fummer, and 
 winter, feed-time, and harrcfl: Now would you net judge that . 
 C*an to be exceeding prefumptuous, who would expect a crop in 
 harveft, without improving the feed time, in committing his 
 grain to the earth, to reap the fame in its due feafon r Job ex- 
 prefsry teHs us that our days are determined, and the number of 
 our months are w;'$h him : He hath appointed our bounds, that 
 we cannot pafs. \ Now, would you not deem that man to be vtr- 
 ry prefumptuous that would draw this conclufion from the above 
 text, that all endeavours for the prefervanon f his heath, and 
 life were entirely fuperflucus r And why ? Becaufe to th;it peri- 
 od God hath fixed for the termination of his life he will arrive, let 
 htflu do what he will, and act as he pleafes. I may juftobferve 
 to you here, that the fame decree which hath fixed the period to 
 which we (hall arrive, hath alfo appointed the means for the pro- 
 longation of our life until the period thus determined by God 
 {hall come „ fo that the end and the means are wrapt up, and 
 infeparably connected in the fame decree. 
 
 In 
 t Qui creavit te fine te, non te fervabk fine te. 
 
 X Job xiv. 5. 
 
Let. 15. ( 299 ) 
 
 In order therefore to obtain the complete and eternal falvation 
 of our fouls, holinefs of life and converfation is abfoiutely necef- 
 fary ; or in other words* the exercife of thofe graces implanted in 
 our fouls by the Holy Gholr. in the way of commanded duty, in 
 all its extent 1 And although the implantation of thefe graces is 
 entirely owing to the fovereign good will and pleafurc of G"d, 
 yet the acYmg and exercile of them is entirely ours. Although 
 the Holy Spirit be the gracious donor of the grace of faith, re- 
 pentance, love, &c. yet he will not believe for us, nor repent, 
 nor love God for us. Thefe are our perfonai acls. The grace is 
 Gods, the duty i? ours ■■■ ■ ■ To which of the Saints will you 
 turn, and propofe thi: irterefting queftion, (< how do you expect 
 falvation ?" They would with one heart, and one voice anfwer; 
 wc look for it, we earneflly expe£fc it as co-workers with God. 
 We never expe£fc it, either by living a life ot licentioufnefs, or 
 carelefTnefs. We look for the falvation of our Lord Jefus Chriil 
 with exceeding great glory, in an habitual performance of all the 
 duties which God hath enjoined on us in his word, either refpe£fc- 
 ing God, ourfelves, or our neighbour. In a word, we look for 
 it in the conftant exercife of prayer, readings hearing, medita- 
 ti©n, &o 
 
 Did not God fend an Angel as the mefienger of glad tidings 
 to Paul, when in the utmoft hazard of being fhip-wrecked, and 
 allured him that nor a foul of the whole crew ihould perifhr 
 A little afterwards forae of the mariners endeavouring to leave 
 the fh'p, Paul exprefsly told them that except thefe Avould abide 
 in the :fhip they could not be faved; why ? Becaufe God who had 
 determined the end, hzd at the fame time ailo £xed on the means 
 to accompli fh that end.— ^— Doth not the Apoftle expressly aflfu re 
 .us, Eph. i. 4. that he. (Viz. God) hath chofen us in Chrift: 
 before she foundation or the world, (i- e. from all eternity) that 
 we fnould be holy, and without blame before him in love. The 
 meaning is, we were chofen to holinefs as the mean, as well as 
 to eternal glory ris the end. — I may juftadd, that falvation being 
 by the free grace of God through the redemption that is in Chrift 
 Jefus., is fo far from being inimical to the endeavours of the crea- 
 ture, that it is upon this plan, and this only infallibly fecured. 
 And by thus uniting the endeavour of the [inner, with the effica- 
 cious grace of God, as it clearly demonstrates the neceffity of 
 holinefs, againfl the fecurity of a libertine licentious world ; (o 
 : t effectually fhuts the door againfl atl facrilegious pharifaical 
 ^ride. 
 
 I (hall -only make this observation further on this head, namely, 
 that all the various phrafes expreflive of our fan&ification point 
 cut both the frte grace of God in our falvation, and the duty of 
 
 the 
 
Let. 13. ( 300 ) 
 
 the creature as i n r e pa rably connected. It is called a work, which 
 we are to work out ; and yet it is God which worketh in us, both 
 to will, and to do of his good pleafure. || It is called a talent which 
 we are to improve; the talent is Gods, the improvement h 
 ours, -f It is called a feed, from which we are to fend forth fruit. J 
 The feed is Gods; it is to appear in us in all manner of godly 
 converfation. It is called a race fet before us to run. § It is Gods 
 to mark out the way; it is ours to run. A light which is to be 
 kept burning unto the perfect day.* The light is Gods, it comes 
 from the Father of lights, from whom every good and perfect gift 
 doth come ; and yet is called our light. 
 
 *' My dear Philemon, I am perfectly fatisficd from what you 
 " have advanced, that the doctrine and belief of Chrift's fatis- 
 H. faction and atonement, and the grace of God appearing in 
 * c men's falvation from firft to lauV, tends neither to licentiouf- 
 ** nefs, nor to the encouragement of floth and indolence. How 
 tc difficult is it to eradicate thefe prejudices in favour of any 
 M fyftem which have been long and deeply rooted in the-mind. 
 €t I was ftill taught the belief of your doctrine, could not confift 
 with the good works of the creature ; or at leaft, that they 
 were rendered by it fupcrfluous, and of no effect. But I am 
 firmly convinced, that it is not poflible not to love, and pay 
 all manner of refpect to the law of that moft gracious Saviour, 
 who died to deliver from the wrath to come, by bearing our 
 f*. fins in his own body on the tree. The love of Chrift oon- 
 " ftraineth us; to what ? To live a life of licentioufnefs, flfctfi 
 * e and carelelTnefs : No, but that we ftiould no longer live to 
 *' ourfelves, but unto him who loved us and died for us. Too 
 " long, Imuft acknowledge I have lived to myfelf, felt was my 
 " principle aim in all my actions. From a flavith fear, and a 
 *' fervife fpirit, originated all my religious Cervices. From a 
 f* principle of worldly applaufe proceeded all thofe actions which 
 " redounded in any meafureto the good and we' tare ot my fel- 
 f* low-creatures : If my right hand gave, my kit hand observed 
 " the gift; I gloried in thefe at leaf! before God, that by fuch 
 4{ beneficent charitable actions I might at le&ft recommend my~ 
 te felftoGod. I never could until now, underftand what Paul 
 (( meant by this exprefllon ; C( tome to live is Chrift." I per- 
 " ceive now. that this great and eminent man had a view to the 
 " advancement of the glory of Chrift in all his actions: That 
 ** in all the eminent fervices he did the church, it was his prin- 
 M cipal intention that the great king and head of the church 
 
 " Ihould 
 
 II Phil. H. 13. t Math. xxv. t Gal. v. 24. 
 § -Heb. xii. 1. * Math. v. 20. 
 
 iC 
 
 it 
 
Let. 13. ( 301 ) 
 
 *' fhould receive all the glory. Neither until now could I 
 
 " poflibly underdand, nor by any means apprehend, what he 
 " could mean by this phrafe, God forbid that I fhould glory in 
 *' any thing: elfe favc in the crofs of our Lord Jefus Chrift." 
 '* Now I conceive, that from this glorious perfonage that hung 
 '* on the crofs, he expected all the fpiritual bleffings conveyed in 
 " a date of grace; and all the good in reverfion to be communi- 
 if cated in glory. Mean and ignominious as Jefus appeared on 
 *' the crofs, the Apodle faw in his perfon an exceeding great glo- 
 " ry ; and in his accurfed death benefits accruing to finners of 
 " the mod valuable, and inedimable nature. — — =-But I mud 
 ** defid for a little, as I feel my drength and fpirits exhauded, 
 ** and almod failing." 
 
 My dear Oneftmus, you may eafily conceive the ftate or my 
 mind on this occaiion: I was almod on the eve of calling the 
 difconfolate family together to jtake a long and lading farewell of 
 the hufband, and father. But waiting for a few minutes, and 
 obferving his pulfe; I perceived that death was not as yet at the 
 door. At length heaving a deep figh, he opened his eyes, and 
 ftretching out his hand, took a fad hold of mine, and repeating 
 thefe words; " Lord what is man that thou art mindful of him; 
 and the Son of man that thou moulded vifit him." At the re- 
 petition of thefe woids, I was quite overcome. How drong are 
 the ties of cordial friendship; how loath are we to part with a 
 
 bofom friend, and a beloved companion. <—Superbus obferving 
 
 me in this date, with tears running down his pale cheeks, ad- 
 drefTed me in the following terms. — " Philemon, if the departed 
 " foul in a future date, can have any recollection of pad tranf- 
 " actions here below, your kindnefs and friendihip will be re- 
 " membered by me, yea written on my heart in fuch indelible 
 " characters that eternity will not be able to efface. You have 
 *' indeed acted the part of a friend in the care, and uncommon 
 4< concern, that you have taken about the eternal welfare of my 
 ff precious and immortal foul; which in a few days, or hours, 
 '* mud take a long farewell of this clay-tabernacle. To fave a 
 " foul from death, is certainly one ofthe nobled actions in which 
 " ever any was engaged. And now fince divine providence 
 " hath brought me back once more from the gates of death; if 
 t( it would not difoblige you, or detain you too long, I have a few 
 (C more queries which I wifh to have refolved." 
 
 . " Doth not the doctrine of Chrid's fatisf action and atonement 
 tc in the way that you hold it forth rather cad a vail upon fome 
 U of the perfections ofthe divine nature ; particularly, the mer- 
 cy, and omnipotency of God ? Suppofe that God wili not remit 
 without an atonement made by Jefus the furety, doth not 
 
 " this 
 
 " fin 
 
Let. 13. ( 302 ) 
 
 " this obfeure the glory of his mercy ? Suppofing again he can- 
 '• not; doth not this obfeure the glory of his omnipotence ?" 
 
 Superbus, I anfwer God could not remit fin without a fatisfa&i- 
 on : From the perfect purity and fanctity of his nature, he cannot 
 
 roieratc, nor i'urrcr it to pafs unpunifhed. Neither could he, 
 
 in refpect of his juftice which requires that every one ihouid re- 
 ceive according to his works, -j- Neither could he in regard of his 
 truth: The word has gone out of hismoUth, and it fhali be ac- 
 complilhed, " the foul that finneth (hall die." Death, accord- 
 ing to this threatning muft be inflicted either on the finner, or a 
 iurety in his {lead. Therefore, in a confillency with the glory of 
 thefe perfections he could not pardon fin without a fatisfaclion. + 
 Neither is the omnipotency of God in the lead obfeured K y this 
 method of grace and falvation in admitting of a furety, and 
 making him to be fin, and a curfe in order for remiilion, becaufe, 
 this is by no means owing to any defect in his power, but to the 
 infinite and unchangeable perfection of his nature. 
 
 And as from the above confiderations he could not pardon fin 
 without a fatisfaclion; neither will he. That this is the cafe, is 
 evident from all the declarations made of his will on this head in 
 rhe facred oracles. Is it not everv where in the whole book of 
 God (where the facred penmen treat on this fubject) plainly 
 aflerted, that fin cannot pafs unpunifhed? Neither is the glory 
 of the divine mercy thereby obfeured; becaufe if he is merciful, 
 he is alfojuft: And the exercife of his juftice againfr. fin, never 
 impedes that of his mercy towards the finner, in a confiftency 
 with the other perfections of his nature. And this reconcilement 
 of thefe feemingly oppofite perfections and attributes in the cafe 
 of the finner, can only take place in virtue of the atonement of 
 the furety — By the fame parity of realon, I might argue, that 
 God is both cruel, and weak; if he will not fave all mankind. 
 I afk, why doth he not fave the impenitent ? Either becaufe he 
 cannot, or bee iufe he will not : And that all men are faved, I 
 believe you will not maintain. If he cannot, according to your 
 phrafe, he is not omnipotent; if he will not, he is not infinitely 
 merciful. But I am lure you are far from afferting, that thefe 
 perfections and attributes are not in the Divine Being in the moft 
 eminent manner and degree. It you reply, that God cannot, 
 becaufe it would be repugnant to the holinefs and juftice of his 
 nature to receive impenitent finners into communion with him- 
 felf; and alfo to his will, becaufe he hath in his own word plainly 
 
 declared the contrary. This is all that I affirm : And I ma* 
 
 juft add, that independent of this method of falvation through the 
 atonement and fatisfaclion of Jefus, the whole human race would 
 
 have 
 
 t Rom. i. 32. 1 ThelT. i. 6. X See Letter ad. 
 
Let. 13. ( 303 ) 
 
 have remained in fuch a (late, as it would have been entirely 
 contrary to the nature, and to the revealed will of God in his 
 word, to have received them into communion and fcllowfhip 
 with himfelf. 
 
 Moreover, this method of falvation through the atonement 
 and fatisfa&ion of Jefus, is fo far from obfcuring the glory of the 
 divine perfections, that they ihine forth in the moft eminent 
 manner and degree. ■ ■ -In what a glorious point of view do we 
 contemplate the juftice of the divine nature ; which, before fin 
 fhould go unpunifhed, it muft be imputed to the furety, and he 
 fuffer its demerits. By this method the juftice of God is vindi- 
 cated from ail the afpcriions which might he call on it, cither by 
 Devils, or wicked men; and at the fame time, the mod illuitri- 
 ous document given to men, that as in a glafs they might fee the 
 exceeding (infulnefs of fin, and thereby be deterred from its com- 
 mitiion either in thought, word, or deed : And alfo at the fame 
 time, to prove a perpetual caveat never to abuie mercy, in a wav 
 of expecYmg falvation in a courfe of iniquity 
 
 The glory of the divine mercy is alfo by this method of falva- 
 tion, illuftriouily difpiayed. This perfection was (o eminently 
 great, and prevalent in the divine breair, towards miferable tin- 
 ners, that when no other method of falvation, (at leaft known 
 to us) could fave men from deflruction, he clothed his own Son 
 with our nature, and fubjected him in that nature, to the moft 
 direful torments both of foul and body, -j* Herein appears the 
 riches of his mercy in the fubftitution of his Son in the room of 
 the guilty. 
 
 How eminently doth his infinite wifdom appear in this plan of 
 falvation by the atonement of Jefus. Herein appears the mani- 
 told wifdom of God ; and the wildom of God in a myftery. By 
 a wonderful temperament of juftice and mercy, he hath folved 
 this perplexing queftion. How can man be laved, without any 
 detriment to, or calling any flur upon the other perfections of 
 the divine nature? O the depth of the riches both of the wifdom 
 
 2nd 
 
 Philemon would wifh to fpeak very modeftly on this queftion, viv. 
 whether God coulj h&>2 faved finnersany other way than by the iao»e- 
 ment and fatisfaction of Jefus. Rather than appealing immediately u> 
 his abfolute power, might not the ftate of the controvcrfy be fummed 
 up thus : Whether God's requiring Chrift to give fatisfaction in the .room 
 of tinners previous to their reftoration to the divine favour; was owincr 
 to the mere good pleafure ofhrswill; or whether the effential Lolinefs., 
 the juftiee of his nature which he cannot poflibly part with, required a 
 fatisfa&iun to be mad© ? The laft of chefe ftates of the queition, is cer- 
 tainly tht moft fcriptural. 
 
Let. 13. ( 304 ) 
 
 and knowledge of Gcd; how unfearchable are his judgments, 
 and his wa\ s pa ft finding out ! 
 
 How glorioufly doth the Almighty power of God fhine forth 
 in this admirable fcheme ! Power which hath mod eminenly tri- 
 umphed over the Devil, the world, fin, death, Hell, and the 
 grave 1 Thefe formidable foes which rode triumphant over God's 
 creature are vanquifhed and overcome, and that with their own 
 weapons. The Almighty power of God hath, by the moft ad- 
 mirable dexterity brought life out of death ; happinefs out of the 
 deepeft miiery; and glory out of the greateft ignominy; and 
 eternal falvation, from an infamous crofs ; and from (as to ex- 
 ternal appearance) an ignominious fuffcrer Deny the fatis- 
 
 fa&ion and atonement of Jefus, and you will in very deed great- 
 ly obfeure the glory of the divine perfections.— —To pals over 
 tranereflions of the law, or to connive and wink at them, is an 
 evidence, either of a negligent judge, who from carelelTnefs per- 
 mits them; or an iniquitous judge, if he freely and voluntarily 
 pafTes them over, without calling the tranfgrellors to an account. 
 But far be it from the Almghty to delight in iniquity. Fools 
 fhall not ftand in his fight, he hates, and hating, he cannot but 
 punifh all the workers of iniquity. 
 
 *' Philemon, was not Chrift made under the law for himfelf, 
 i. e. did he not owe obedience to it for himfelf? How then 
 in this cafe could his active obedience be imputed to us, as a 
 principal and particular part of that righteoufnefs which being 
 imputed to the finner, he becomes juftified, and accepted in 
 God's fight ?" 
 
 Superbus, confidering the Son of God, the Saviour of the world 
 precifely as God, he neither was, nor poffibly could be fubjeel: to 
 any law, to any fuperior: That being diametrically oppofite to 
 the nature of the God-head. This I think at firft view you muft 
 confefs to be the truth. Some confider the Mediator as man, to 
 be fubjeft to the moral law, as it is the rule both of the nature, 
 and a&ions of rational creatures, for himfelf. I would rather 
 imagine that in all the obedience of his life, as well as his fuffer- 
 ings unto the death, he is to be confidered purely as furety. So 
 that fuftaining this character, and (landing in this relation, he 
 was made under the law folely for us. I faV under the law, as 
 enjoining the condition of perfect obedience, in order to purchafe 
 eternal life and happinefs for thofe for whom he engaged, as well 
 as fuffer the penalty due for their fins. So that the whole of 
 his perfect and confummate obedience which he yielded to the 
 law as a covenant, through the whole of his humbled ftate, is to 
 be confidered as furety-obedience. — Befides fuch an hypothefis 
 has no countenance in the Scriptures ; we never read that he 
 
 was 
 
Let. 13. ( 305 ) 
 
 was made under the Jaw, or gave obedience to its precepts for 
 himfelf ; but we read that God fent forth his Son, made of a wo- 
 man, made under the law, but how, or for what end ? For him- 
 felf ? No, but for us, to deliver them who were under the law. -f- 
 We are alfo told that by the obedience of one fhall many be 
 made righteous J Now this obedience by which we are confti- 
 tuted righteous, mull be in the nature of the thing furety-obedi- 
 ence; or in other words obedience given to the law for us, and 
 mputable to us as the ground of ourjuftificaticn before God. 
 " Philemon, I will not detain you much longer; but as I wiih 
 to obtain all poflnle fatisfa&ion on this head, I hope you will 
 bear with me a little.— I a(k you then, whether upon 
 fuppofition that the atonement and fatisfa&ion of Chrift was 
 fufficient for the juftification of finners inthe fight of God, and 
 that actually accounted thens for pardon and acceptance; yet 
 after ail may they nor finally perifti ? Is it not pofliblc after all, 
 through a courfe of finning, that thofe who are the children 
 of God, may become the children of wrath and finally peri ill ? 
 In this cafe then, would not thefe two things neceifanly fol- 
 low; either, that Cbrift's fatisfa&ion and atonement although 
 fufficient for the pardon of fin, yet was not fufficient to open, 
 and keep open the way into the holieft of all, and confequent- 
 ly there mull be a fad defect in all that Chrift did and fuffer- 
 ed ; or, will not this follow, that he hath died in vain, and a 
 vain application made of the merit of his obedience and death 
 to finners ? — I begin to entertain fuch an opinion of the whole 
 fcheme of falvation through the Lord Jefus Chrift, as the con- 
 trivance of an infinitely wife God, and executed by an all- 
 gracious Redeemer, and applied by the all-powerful agency 
 of the Holy Ghoft ; that I cannot perfuade myfelf, but that 
 there was fuch a fufficiency and perfection in the death of Jefus, 
 as would infallibly fecure the eternal falvation of all them who 
 believe: Neither can I perfuade myfeif, trm God could be 
 fruftrated of his defign in contriving, the Son in executing, 
 and the Holy Ghoft in applying this glorious fcheme of falva- 
 tion : And yet I was ftill made to believe, that a man might, 
 after he was actually in a ftate of grace, his fi'.is really pardon- 
 ed, his perfon and fervices accepted, his title to eternal glory 
 afcertained; yet after ail I fay he might relapfe, and from be- 
 ing a child of God, become a child of the Devil, from being 
 an heir of glory, lofe all right and title to it, and fall under the 
 everlafting difpleafufe of a fin-revenging God." 
 
 My 
 
 t Gal, ir. 4. % Rom. t. ;£* 
 
Let. 13. < 3o5 ) 
 
 My dear Superbus, I coincide with your fentiments, in avowing 
 the infufficiency of the death of Cbrift for bringing many Sons to 
 glory, if after all that he has done and fuffered for procuring fal- 
 vation, and after the application of his meritorious obedience and 
 death to the (Inner, he perifti eternally. But is it poffible to con- 
 ceive, that God can be fruftrated of his purpofe ? Who hath refilled 
 his will ? What a ftrange pofition ! Chrift fees, and yet doth not fee 
 the travail of his foul ! He fees it to day in the flourifhing ftate 
 of a believer : To-morrow he fees it not ; the (late of the believer 
 is altered, his sjrace is gone ; he is no longer the travail of his 
 
 foul, he is a child of the Devil, and an heir of hell We have 
 
 a common phrafe, " God and nature doth nothing in vain ;" or 
 with more propriety the phrafe might run thus, " the God of 
 nature doth nothing in' vain." But it would feem the God of 
 grace may do a great deal in vain : He may contrive, purchafe, 
 
 and apply falvation, and all in the iflue to no purpofe. Doth 
 
 it not favour of bla'phemy to afTert that the great, omnipotent, 
 and all-wife God can be fruftrated in any of his counfels, purpofes 
 and defi^ns ? Do you reply, how is he fruftrated ? I anfwer, did 
 not God apply the purchafed- falvation, did he not forgive the (in- 
 ner, did he not afcertain his title to the heavenly inheritance, 
 with a view to conduct him to glory? But alas \ his whole 
 fc'ieme or grace which was intended for the eternal welfare of the 
 (inner is turned abortive: Satan the mighty one befets the (in- 
 ner, and rapacioully pulls him out or the hands of omnipotence; 
 for in his Almighty hand, and encircled with the everlaftingarms, 
 all his Saints are. But I am rather anticipating myfelf here. — 
 Permit me then to prefent you with my views on this head : And 
 the arguments which I (hall propofe to you for the confirmation 
 of the Saints infallibly perfevenng in a (late of grace until they 
 reach glory, (hall ftill be connected with, and have a reference 
 unto the fcheme of our falvation through the atonement and fa- 
 tisfaclion of Jeius. 
 
 It may not be arhifs to define and fpecify the perfons who (hall 
 perievere unto the end, and in the end receive the complete and 
 eternal falvation of their fouls: And yet fome are pleafed to tell 
 
 Us that they may finally perifh. They are fuch, whom God 
 
 hath choien in Cnrift before the foundation of the world, J i. e. 
 we we>;e chofen in him from eternity; for time never exifted 
 until the foundation of the world was laid, time and the world 
 are coeval, -j- They are alfo redeemed, and bought with a price, 
 • viz. 
 
 t By the bye, to calk of a time-ele£tion is entirely a.ntifcriptural ; 
 r Jiat is to fay, when a man choofes to believe, God then elects him. For 
 
 once 
 X Eph. i. 4. 
 
Let. 13. ( 307 ) 
 
 viz. the precious Mood of C brill, fiom the bondage of {in, the 
 tyranny of Satan : They arc uifo made partakers of a divine na- 
 ture, having efcaped the pollution of the world through luft; they 
 are made fharers of a new life, are quickened together with him: 
 They are believers in Chrift; poffefled of that vital principle 
 which unites them into fuch a clofe connexion with Jefus, as the 
 branches have with the tree, or the fuperftrudture with the foun- 
 dation, or the corner-ftone with the whole building: Yea, they 
 oftentimes arrive to fuch a full aflurance of faith as makes them 
 with the greateft confidence fay with Paul, " I know whom f 
 have believed, and that he is able to kecti that which I have com- 
 mit' ed to him againft that day." In fine, they are pofleiled of 
 iuch a faith as is prcdu6tive of' all the fruits of fadfinefsj a faith 
 tliat works by love, that purifies the heart, and overcomes the 
 world. They are fuch as are fancTified in foul, hodv and fpint, 
 through the fprinkling o'i the blood of Jefus as the meritorious 
 caufe, and the word and ordinances as the inftrumcntal caufe. 
 They are fuch, as are kept by the power of God through faith 
 unto falvation ; are fafely lodged in the hand of the Father, and 
 of Chrift. They are fuch, whom God, in the act of juftification 
 hath freely pardoned all their iniquities, and caft all their fins in- 
 to the depths of the fea. In a word, they are fuch who fhall be 
 made more than conquerors through him that loved them, and 
 from whofe love nothing fhall be ever able to feparate them. 
 They may bid a defiance to death, to life, to Angels, principa- 
 lities and powers, to things preient, and things to come, to height, 
 to depth, yea to every creature whatever, to caufe a divorce be- 
 tween God and them. |j— Now Superbus, thefe are the perfons 
 (whom the Scriptures thus characterize,) whom fome are pleafed 
 to maintain may fall away from a Mate of grace. But would 
 not you think, that a gracious God had done too much for them, 
 and wrought too much in them, to lofe them after all, either 
 through the fubti'ty of Satan, or the allurements of a prefers 
 evil world, or the ftrength of fin in them ? T Thefe are the 
 perfons Superbus, whom I propofe to mow you fhall perfevere un- 
 to 
 
 once then, we behold an independent, and a dependent God: His elect- 
 ing a£t fufpended upon the mere good pleafure of the creature. He 
 cannot eleci, until the creature render himfelf an object worthy of it. 
 Strange doctrine indeed ! highly flattering to human pride, degrading to 
 the free grace of God, pernicious to the falvation of precious fouls. 
 
 II Rom. viii. 37, 38, 39. 
 X 2 
 
Let. 13. ( 308 ) 
 
 to the end, and in the end, receive the complete, and eternal 
 falvation of their fouls: And this fecure God's eternal purpofe 
 of grace and love towards them; and thus prove the fufficiency 
 and perfection of the atonement and fatisfaction of Jefus; and 
 the powerful and gracious operations of the Holy Ghoft on their 
 fouls; all which are annihilated, by denying the Saints final 
 perfeverance. 
 
 I^et us enquire a little into the Saints original, from whence I 
 think we may warrantably conclude their perfeverance, and fe- 
 cure the perfection and all-fufficiency of Chriff's atonement. 
 From whence then have they their origin and extraction ? From 
 God. " They are born of God:" " Begotten of the incorrup- 
 tible (ccd of the word of God." " They are God's workman- 
 ship, they are God y s building." They are created again in 
 Chrift Jefus, unto good works.' Here you fee their heavenly 
 defcent. What a glorious piece of architecture muff the Saint 
 be 1 He rcfembles his heavenly Father; a partaker of a divine 
 nature; dilp'aying in his character and conduct the beauties of 
 hotinefs : And having his original from above, he mull poiTefs 
 every virtue and gracious qualification , conftitutive of his high 
 birth, and ornamental to his chriftian profemon ; fuch as love, 
 joy, peace, gentlenefs, goodnefs, faith ; and above all, an habi- 
 tual propensity of foul in order to reach the glorious fountain 
 from whence ail thefe graces fpring; and all that comfort and 
 fupport, which from day to day, he experiences in the way of 
 religion and godlinefs— -— But alas f what a fad reverfe in the 
 ftate and cafe of this Noble Creature. In a moment the fpirituai 
 building isdemolilhed 1 And without being rebuilt it lies in ruins 
 to eternity. All that we can fay of this celeffial building, of that 
 temple of the Holy Ghoft: is, that God was once there. It rs a 
 pity that the Holy One of Ifrael mould have been baniflied his 
 dwelling place. But the temple of the Holy Ghoft: is deferted ; 
 ChniVb death fruftrated ; his fatisfa&ion and atonement demon- 
 ftrated to the world, in opposition to all that the Scriptures have 
 faid to the contrary, to be lnfurHcient to (alvationr And the poor 
 miferabie finner, is poor and miferabfe indeed. God is gone; 
 grace is left; th^fecret infpiration of the Almighty which made 
 him long after a bleffed and glorious immortality is no more, 
 f -lis earned: expectation blaffed, and his hope cut off like the fpi- 
 der's web. 
 
 Do you remember Superbus, that alarming prediction of Ifaiab, 
 with regard to the deftruction of Babylon? How inimitably is the 
 cataftrophe of that once flourifhing city drawn by the infpired pro- 
 phet. I (hall read to you the divine record concerning that once 
 fiourifh'.n^ city. And Babylon, the glory of kingdoms, the beau- 
 
Let. T3- ( 309 ) 
 
 ty of the Cbaldees excellency, fhall be, as when God overthrew 
 Sodom and Gomorrah - A x, Ihall never he inhabited, neither 
 
 (hall it be dwelt in, from generation to generation .« Neither 
 
 fhall the Arabian pitch tent there, neither fhall the (hepherds 
 make their folds there* — ^-But wild hearts of the defert (hall he 
 there, and their hoafes fhall be full of doleful creatures, and owls 
 
 fhall dwell there, and iatyrs fhall dance there.- And wild 
 
 hearts of the ifland iliall cry in their defolate houfes, and dragons 
 
 in their pleafant palaces. f« AVho could have beheld ancient 
 
 Babylon in all its pomp and glory reduced to fuch a miferable 
 ilare as is here predated without tears ? But let us turn our eyes 
 from the deftrucYion of earthly grandeur, glory and excellency, 
 to a more lamentable fcene. Behold a man once the workman- 
 ship of God, adorned and emheilifhed, not with human fcuip- 
 ture, but with the finger of the living God; once glorioufiy 
 fhining in all the graces of the Koly Ghoft; but now, a-lasi the 
 works of the flefh are predominant, thefe rapacious lulls take up 
 ?heir habitation where God once dwelt. The heart of man ad- 
 mits of no vacuum: Either God, or Satan dwells there. Either 
 the graces of the fpirit, or the works of the flefh have the maf- 
 tcry. 
 
 Rut can you imagine my dear frknd, that the Almighty will 
 fuflfer this mod excellent of all his hand-works to be brought to 
 ruin either by (in, or Satan ? I lee you fhudder at the very 
 thought. Aft. the prophet Zechariah and he will inform you, 
 how well fecured God's people are. Certainly if what this in- 
 fpired penman fays be true, they are altogether impregnable 
 againft all attacks from hell, or earth. For I faith the Lord, will 
 be a wall of fire to her round about, and the glory in the midft of 
 her. % Not only a wall to ward off the approaching enemy, and 
 fecure his people from all danger; but a wall of tire, to keep 
 them at the greateff. diftance; or, if they dare approach, to con- 
 fume them in their enterprise. 
 
 Let us a^ain enquire a little into the nature of the covenant 
 or" .zrace, and we will find the Saints perfeverance in a ftate of 
 grace untii they reach glory, abfolutely fecured. And iff©, the 
 atonement and Uuisfa&ion of Chrift is not in vain, but will affu- 
 redly aniwer all the valuable ends and purpofes for which it was 
 defined. Now the fum and fubftance of this covenant of grace 
 on this head with regard to believers, is this: That God will 
 abfolutely fo provide for the preiervation of his people, that they 
 fhall never lofe his favour, nor relapfe from a ftate of grace and 
 Salvation, into a. ftate of condemnation and wrath. — If you en- 
 quire where the covenant-promife for this end lies ? 1 (hall read 
 
 it 
 t Ifai. xlii. 18, 19, 20, 21. X Zech. ii. 5. 
 
Let. 13. ( 310 ) 
 
 k to'you. ' The mountains (hall depart, and the hiils be fjtiftov* 
 ed, but mv kindnefs fhall not depart from thee, neither fhall the 
 covenant 0? my peace be removed faith the Lord that hath mercy 
 on thee. 4* Here you fee mention made of God's covenant with 
 his people as a covenant of peace and reconciliation, a covenant 
 by which amity and concord is introduced between the parties at 
 variance with one another, and alio a covenant by which the 
 peace is fecured. And one would imagine, that if God's anger 
 be turned away, he will never turn away his people. — Moreover 
 this covenant is ratified and confirmed by the Mood of Jeius: 
 " For where a teftament is, there muft of necefiity be the death 
 of the Teftator. For a teftament is of force after men are dear! ; 
 otherwife it is of no force at all while the Teftator liveth." But 
 ■why all this ado about the covenant of grace ? Why doth God 
 fwear it fhall never be removed ? Why did Chrift die for its con- 
 firmation, if after all it can be broken ? Do you reply, God will 
 keep his covenant, if we keep it. And will vou ftiil !uhje6t the 
 unchangeable God to the capricious changeable wiil of the crea- 
 ture. He is of one mind, and who can turn him. But is there 
 any fuch condition as this mentioned in this covenant of peace ? 
 No, it is expreffed in the moft abfolute terms that it fhall never 
 be removed. " He will not break it, for he is faithful, and he 
 cannot deny himfclf." He entered into this covenant with all 
 believers for this very end, that by virtue hereof they fhould be 
 preferved in a ftate of grace until they reach glory. God hath 
 (o made it, that if we cannot keep it, it will keep us. 
 
 If the covenant which God made with our firft paients had had 
 this confirmatory ctaufe in it, which the covenant we are now 
 fpeaking of has, the Devil Blight have (pared his pains in tempt - 
 in^ them. But the promife of life to them was entirely fufpended 
 upon their perfect, perfonal, and unremitting obedience to the 
 will of their creator. It is very ftrange that men have fuch an 
 inclination to turn the covenant of grace into a covenant of 
 works. For, if God in entering into a covenant with his peo- 
 ple, would addrefs them in this language, I now pawn my word, 
 and pledge my faithfulnefs for the performance, that if you do 
 not break this my covenant, I will be your God for ever and 
 ever, and in due time ye fhall reap everlafting life : But I leave 
 it to vourfelves ; for notwithstanding of my mercy and faithful- 
 nefs'contained and manifefted in my covenant; notwithstanding 
 of the forrowful life, and bitter agonies of my Son on the crofs, 
 in procuring your falvation, you muft work for eternal life, and 
 
 if 
 
 t Ifai. liv. 10. ^ 
 
Let. 13. ( 311 ) 
 
 if ye fail in this ye fhall perifh for ever. J Why, is not this pla- 
 cing the Saints now on the very fame footing with Adam in his 
 primitive integrity ? If this be not turning the covenant of grace 
 into a covenant of works, I profefs myfelf ignorant both of the 
 one, and the other. In a word, fuch an hypothefis is entirely 
 fubverfive of the whole fcheme of falvation by grace, through the 
 redemption that is in Chrift Jefus. 
 
 But further, to put this matter beyond all difpute, we find this 
 covenant-promife more amply infilled upon, and in more expli- 
 cit terms by another infpired prophet. -j- I (hall read the whole 
 text to you.-^And they ihall be my people, and I will be their 
 God: ■ And I will give them one heart, and one way, that 
 they may fear me for ever. And I will make an everlajiing cove- 
 nant with them, that I will not turn away from them to do tkem 
 good: But I will put my fear in their hearts, that they Jhall not 
 depart from me. Why, what greater fecurity for the final perfe- 
 x r erance of the Saints could we wifh for, than is contained in thefe 
 ■words: Unlefs w r e are determined at all hazards* implicitly to 
 follow the dictates of fallible men, without refolving our faith in- 
 to the teftimony of a God of infinite veracity, and immutable 
 lability. It is ftrange, that notwithstanding all that God hath 
 promifed, and fwom for the iecurity of his people, yet men will 
 maintain the contrary. If bis covenant be everlafting, if he 
 will nor turn away from his people to do them good; if he puts 
 his fear in their hearts for this very end, that they fhall never de- 
 part from him; doth not thefe things place the fecurity of their 
 ftate up^n the hi oft firm bafis, and prove to ademonftration that 
 the Saviour hath not fhed his blood m vain ? 
 
 May not the final perieverance ofr the Saints in a ftate of grace 
 until they reach glory be proven, from the Fathers donation of 
 them f o Chrift, and their union to him as their blefTed head ? 
 My Father, (fays he) wh.ch gave them me is greater than all, 
 and ftone is able to puck them out of my Father's hand. || Now 
 can we poffiMy imagine, that the Eternal Father will iuffer the 
 inheritance bellowed upon his Son by virtue of his furety under- 
 taking, to he alienated and become the pofTeflion and propriety 
 of any other? We can fcarcely imagine that fin, Satan, or the 
 world, are poffcilcd of fo much power or influence as to make a 
 feizure of Chr.ft's poiTeflion thus lately lodged in the hands of 
 
 omnipotence. — 
 
 t By the gofpel-fcheme of falv?.tion through the atonement of Chrift, 
 men work not for, but from a principle of life, from Chrift the prince 
 of life. 
 
 t Jer. xxxii. 38, 39, 40. || John x. 29. 
 
Let. 15. ( 312 ) 
 
 omnipotence. — All thy Saints are in thy hand. § — Perhaps you 
 may reply, that it is true that none mall he able to pluck them 
 out of God's hand, unlefs they do it themfclves. But I hope you 
 •will grant, before this can be done there muft neccflanly take 
 place a total change of the will, and a thorough deftrucfcion of 
 thefe good and perfect gifts, (I mean the graces of the Holy Ghoft 
 implanted in their fouls,) which comcth down from the Father 
 of lights, with whom is no variablenefs, neither fhadow of turn- 
 ing. Upon this fuppodtion, and in order to make good your ob- 
 jection, the immutability of God muft be denyed. Thefe gr^» 
 ces come from him, S( with whom is no variablenefs, neither 
 inadow of turning:" But he never can change in his purpole, 
 nor alter the word that is gone out of his mouth. The gifts and 
 callings of God, are without repentance: And why? Becaufe 
 thefe gifts partake of his own invariahlenefs. They cannot die, 
 nor be changed to any other purpofe or end, than what their blef- 
 fed donor defigned them for. Do you imagine, that it is pofii- 
 ble that thole to whom thefe invariable gifts are benowed can be 
 guilty of any unworthy action, or fall into any atrocious crime 
 that an cmnifcient God did not forefee prior to the beftowment 
 of grace on them ? And in this cafe, can it it be fuppofed that 
 any fuhfequent caufe can poilibly happen, why an immutable 
 God mould withdraw thefe graces, which would not as weil have 
 hindered his beftowment of them at firft ? 
 
 I hope you will agree with me that a natural body once in be- 
 ing can never be reduced to nothing: And upon this principle, 
 why fhould things of a 'piritual fuhftance be annihilated ? Are 
 not al' believers born -of incorruptible feed, which liveth, andabi- 
 deth for ever ? And as is the feed, fuch undoubtedly will be the 
 irut. Holinefs is the feed of glory; grace is glory in the bud, 
 glory is grace rn perfection : " He that belie veth hath everlafting 
 life."-}- Now if this plain and exprefs aiTertion of our Lord's 
 
 m<*ans 
 § Deut. xxxiii. 3. 
 
 h Some maintain that in order for actual falvation, it is not only ne- 
 ceflary that we have faith, hut the full aifurance of it ; i. e. unlefs that 
 we are fully afTured that we fhall be faved we are in a ftate of condem- 
 nation. I would refer fuch to the decifion of an infpired prophet on 
 this head j and if I can underftand the plained language, he is decidedly 
 againft fuch an hypothefis. Ifai. 1. 10. Who is among you that/<?<zr- 
 etb the Lord, that obeyeth the voice of his fervant, that nvalkeih in dark* 
 nefs, and hath no light, let him truft in the name of the Lord, and ftay 
 himself upon his God To found this alarming fentence in the ears of 
 poor ignorant finners, that unlefs they are certain that they mail be fav- 
 ed, or in other words, that they fell Chrijl in them-, is certainly not the 
 
 way 
 
Let. 13. ( 313 ) 
 
 latins any thin";, it certainly conveys this idea to us; tl'.it faith 
 fecwesthe fchri'ftiafi asrainftali attacks from the Devil, the world, 
 3rd the flefh ; that neither one nor all of thefe fhall ever he able to 
 pluck them out of the Father's hand. Deftroy it not for a bleffing 
 is in it: Ifai. vi. 5, 8- Moreover, let uscarefully attend to 
 our Lord's reasoning; on this head; is it not to nfTure all believers, 
 that their enemies fhali never have it in their power to make a 
 prey of them, or tempt them to make fuch a foolifh bargain as 
 voluntarily to reiign their former mailer, and engage in the fer- 
 
 * vice of fin, Satan, and the world. Our Lord's argumentation 
 
 here muft be very inconclufive, if after his fheep are lately lodg- 
 ed in his hand, and the h3nd of the Father, they can ceafe to he 
 his fheep, and of their own accord, by their (in, fly out of his 
 hands, although not plucked out by any of their adverfaries. It 
 makes no odds, whether the Devil, or ourfelves, pluck us from 
 God : Whether it were ourfelves, or Satan that demolifhed the 
 fpiritual building, 3nd brought the temple of the Holy Ghoft to 
 deftru&ion. The truth is, all genuine believers are in better hands 
 than their own, preferved by a power which neither hell nor 
 earth can overcome, and which no temptations can baffle. By 
 this means do you reply, an end is put to all felf-gloriation, and 
 the nnews of phanfaical pride for ever cut ; and that he that glo- 
 rieth muft glory in the Lord; And why not. Stand by I am 
 holier than thou, is not the language of a genuine chriftian, but 
 of a prou"i pharifee. 
 
 Again let us conn-ler the union of all believers to Chriil: their 
 head, which will confirm the truth of their abfolute and final per- 
 feverance in a (late of grace, until they obtain the end of their 
 faith the fa'vation of their fou's. The bonds of this union are 
 two; faith on our part, and the Holy Ghoft on God's part; Now, 
 thefe arc a twofold cord which will not be eafily broken. I told 
 you already, that after the implantation of the grace of faith in 
 the heart of a believer, it could not be loft nor deftroyed; nei- 
 ther can the Holy Ghoft after he hath taken poflciiion of the foul 
 be banifhed from thence, unlefs by a power fuperior to his Al- 
 mighty arm. Now it is not ealy to conceive after a believer is 
 thus united to Chrift, how he can be fepa rated. The neamefs of 
 ithis mutual union is held forth in Scripture by a variety of meta- 
 phors; fuch as the relation between the foundation and the 
 fcuildingr; between the vine and the branches; the Father and 
 children; hufband and wife, head and members: Yea, we find 
 
 Chrift 
 
 •vay to make genuine converts ; But I know not a more ready method 
 to make downright hypocrites : To fend men to the other world with 
 tfceir eyes fhut. 
 
Let. 13. ( 314 ) 
 
 Chrift" and his people both interchangeably obtaining the fame 
 name, 'Jacob and Cbriji.\ Believers are fo aeariy re'ared to 
 Jefus that they are faid to he hone of his bone and fkfh of his 
 fleih, yea to be one fpirit. J Jefus and his people are actuated by 
 one fpirit, as the head and members of the fame body, by one 
 foul; and this is the reafon why believers cannot walk after the 
 flelfr. The fpirit of life which is in Chrift Jefus their head and 
 root rules in them, and fubdues every thought and arTeclion, paf- 
 fion, and denYe to the obedience of Chrift. Now, their being 
 thus united to Chrift, they are preferved in him as Noah was in 
 the ark, as the branches in the ftock. ts They are complete in 
 him." They are fo one with him, that whatsoever he did, the 
 fame are they faid to do : Circumcifed with him ; crucified with 
 him; buried with him; and they are faid to rife, and afoend 
 "with him, and to fit in heavenly places with him. Believe me 
 Superbus, it is as impoftible for believers to mifcarry totally and 
 finally, as it was for Chrift to be held under the power of death. 
 There is one law for both: •* This is a faithful faying, jf we be 
 dead with him, we fhall alio live with him ; if we iuffeT with him, 
 we ftiaH be alfo glofified together." As Chrift once miled, dieth- 
 no more; fo none of all his fpiritual feed, raifed with him to a 
 life of grace here, can polTiMy mifs a life of eternal glory hereaf- 
 ter. His care of them is fo peculiar, that of all that the Father 
 hath given him he will lofe nothing, but will prefent them fault- 
 lefsand bfamelefs, without fpot or wrinkle at the laft day : This 
 will be his triumphant language, iC behold I, and the children 
 which thou haft given me." ■ ■ m I fhall juft add further here, that 
 Chrift and his (ccd being one body myftical, if one mem Her of 
 that body was loft, the body would be imperfect; hut how harfh- 
 fy doth the phrafe an imperf'efl Chriji, found. 
 
 Again, I might argue for the perieverance of the Saints in a 
 ftate of grace, from their being the purehale of his blood, the tra- 
 vail of his foul. Did he purehale them with fuch corruptible 
 things as iifver and gold ? No, but with his precious blood ; with 
 the dreadful horrors of his foul, and the moil extreme tortures 
 of his body; by an accurfed death, accompanied with the pains 
 of fpiritual and eternal death. Can any one reafonably fuppofe, 
 that Chrift would fufFer thofe whom he purchafed at fo dear a 
 rate, to fait by their rapacious enemies from him, and fo fall un- 
 der the power of another, and even of him who is. his moft im- 
 placable enemy ? What, will not Jefus protect and defend them 
 Hfho are now become his own peculiar property, and that by right 
 
 of 
 
 f Pfal, xxiv. 6. 1 Cor. xh. 12. 
 
 X Eph. v. 30. 1 Cor. vi. 17. 
 
Let. 13. ( 315 ) 
 
 of redemption ? Why did he condefcend to purchafe them at ?.!!, 
 particularly at fuch 1 vailexper.ee, if after all he inuft lole r. • 
 labour, and believers their fouls ? And cannot he prcferve them, 
 urilefs they are willing to keep themfelves ? " The hearts of all 
 men are in his hand." Cannot that Almighty Saviour who ex- 
 tricated them in fir ft converfion from the hands of the Devil, 
 and the reigning power of fin, prcferve them by the fame all-effi- 
 cacious power fmm falling a prey to thefe deadly foes ? Yet:, he 
 is both a 1 le and willing to pre'erve and keep them from all evil, 
 and will a&aall.y do fo. Thofe, (fays he) whom thou halt given 
 me, I h.3ve kept, arid none o» c them is loft hut the Son of perditi- 
 on; for this reaion, becaufe he was not riven to the Saviour to 
 be either redemed by his blood, or fanclified by his fpirit. He 
 called Judas to the Apoftlefhip, but he never heftowed on him his 
 grace. ". Jefus knew who were his.' 7 He knew from the be- 
 ginning, that Judas was a Devil- 
 Further, the final perfeverance of the Saints maybe evinced 
 from Chrift's iiitcrcellion for them. Here it might be aiked, 
 whether or not, is our Lord Jefus Chrift prevalent mall hi6 fails 
 with regard to his people ? He refoi.ves this query himfelf; John 
 xii. 42. I know that thou heareit me always,. What then if he 
 intercedes that his people be preferved from all evil ? This we 
 find is one particular p.irt of his interceflion lor them. John 
 xvii. 15, 21 I pray not that thou fhouldeft take them out of 
 the world, hut that thou fhouldeft keep them from the evil. By 
 the ettil here which our Lord prays that his people may be pre- 
 ferved from, we may either underlland, the evil one, the Devil, 
 or the evil thin-, fin. Now if our Lord is heard, and his people 
 preferved both from the power of fin .and Satan, what befides 
 thefe can poilihly injure their immortal interests, and what can 
 poffibly prevent their finally perfeveiing in a (late of grace unto ial- 
 varion ? And now I am no more in the world, hut thefe are in the 
 wodd, and I come to thee, Holy Father keep through thine own 
 name thole whom thou hall given me, &c. In this prayer oi our 
 Lord, is there the leaft condition Jity ? Why then cio men frame 
 conditions, where there are none ? Is the condition this, that our 
 Lord prays for the preiervation of his people from the evil, pro- 
 viding they -will keep themfelves ? But their pre'ervation confuh 
 in this, that they Jhall be preferved by the power and grace ot 
 God from all fuch moral evils as might endanger their falvation, 
 *»r lay them obnoxious to eternal condemnation. 
 
 Perhaps there are few or none on record, that fell into fuch an 
 atrocious crime as Peter did; who after the moft folemn and ex- 
 plicit profeflion that his Lord and mailer was the " Son of the 
 living God," yet after all, not only {imply denied that ever he 
 
 knew 
 
Let. 13. ( 316 ) 
 
 knew him, but confirmed his allegation with an oath. But you 
 will find previous to this, Jefus told him of the malice of Satan 
 againft him, and at the fame time, informed him of the prevalen- 
 cy of his interceffion for him. I have prayed for thee that thy 
 faith fail not, i. e. with regard to its principle and habit; it 
 was not in the power of that malicious fpirit to eradicate that vi- 
 tal principle by which Peter was moft intimately united to, and 
 connected with his Lord and mafter. 
 
 I imagine, a very ftrong argument for the final perfevcrance of 
 the Saints, may be drawn from the inhabitation of the Holy Ghoft 
 in their hearts. The fpirit of grace having vanquifhed Satan 
 the ftrong man, and expelled him from, his throne, takes pofTefii- 
 on of the believer's foul, refides there alone, and for ever. This 
 ineftimable privilege flows to the Saints both from Chrift's death 
 and interceffion. The former procures a vent, the latter fecures 
 his aclual miffion into their hearts. We have a fpecimen oi what 
 he is now interceding for, and will perfevere in, until all his (pi- 
 ritual feed be brought home to glory in John xiv. 16, 17. And 
 I will pray the Father and he {hall give you another comforter, 
 that he may abide with you for ever, even the fpirit of truth, whom 
 the world cannot receive, becaufe it feeth him not, neither know- 
 eth him : But ye know him, for he dvjelleth ivith ycu, and fhaH 
 be in you. It is true, that the Holy Ghoft may he fo grieved by 
 believers, asfometimes to depart with regard to his influences lor 
 their comfort and confolation ; yet he abides in them continually 
 as the fource of their fpiritual life, and the bond of their union 
 with Chrift. In this fenfe David prays that God would not take 
 his Holy Spirit from him, i. e. that he would grant him thole 
 influences of the Holy Ghoft for reftoring him to that life, love, 
 and liberty, which he formerly experienced; but were now fui- 
 pended on the account of his apoftacy and backilidmg from God. 
 '* Reftore to me, (fays he) the joy of thy falvation, and ophokt 
 me with thy free fpint." — rr-The Holy Ghoft dwells in all be- 
 lievers, as the fpring and fource of eternal life ; for this amor. 2; 
 other reafons, is he called the fpirit or life. \ He is figuratively 
 defcribed as a well of living water, fpringing up to eternal life. $ 
 Now the nature of that life infufed into believers in the day of re r 
 generation and effectual calling, is'very different from that which 
 was in Adam in a ftate of innocency, even although that origi- 
 nated from the very fame principle; for in that ftate, man was 
 Jeft to himfelf without any promiie of the conftant inhabitation 
 of the fpirit. 
 
 The life of believers whereof the Holy Ghoft is the fource and 
 fpring, flows alfo from the life of Chrift. Gal. ii. 20. Never- 
 
 theiefs 
 t Rom. viii. 3. § John iv. 14. 
 
Let. 13. ( 3H ) 
 
 thelefs I live, yet not I, but Chrift that liveth in me. The Lord 
 Jefus Chrift is not only personally with the Father, on his glo- 
 rious throne in Heaven, but he is alfo living by his fpirit in the 
 
 hearts of all believers. The life of the Saints is the fruit 
 
 and effe£t of ChriiVs atonement and merit, and therefore muft be 
 perpetual and eternal, unlefs we maintain that Chrift has loft his 
 pains : But he fhall fee of the travail of his foul and (hall be fatis- 
 fied.- Let us take notice of that remarkable exprefllon of 
 Paul, Col. iii. 3. Ye are dead, and your life is hid with 
 Chrift in God. If you afk, to what are believers dead ? I an- 
 iwer, to fin, Satan, and the world. This life of believers, or 
 that holy energy and activity, which refultsfvom that communi- 
 on of the fpirit of Chrift which commences in grace, and termi- 
 nates in glory, is oftentimes hid from thcmfelves. It is impofli- 
 ble to attain to an adequate knowledge of the manner in which 
 the Holy Ghoft infufes this divine principle into their fouls. The 
 wind blowelh where it lifteth, we hear the found thereof, but we 
 cannot tell from whence it cometh, nor whither it goeth, fo is 
 every one that is born of the Spirit. |) How myfterious and inex- 
 plicable are the effects of this divine energy whereby, believers are 
 oftentimes filled with joy unfpeakable and full of glory, f 
 
 The life of believers is hid from the view of the world : For as 
 Chrift who is their life, is not feen by the world, fo neither doth 
 the world know how they live inChrift, and Chrift in them. And 
 as the life of believers is hid in point of fecrecy in a great mea- 
 fure from themfelves, and with regard to the world an entire fe- 
 cret ; foit is hid with Chrift in God, in point of fecurity and fafe- 
 ty. The life of God's children like a precious treafure, is laid up 
 in a fecret place, where the evil fpirit cannot reach it, nor take it 
 away, either by open force, or fecret ftratagem. The Devil, the 
 world, and the flefh, may confult, but confult in vain againft 
 God's hidden ones. X Their life is hid with Chrift. to whofe caie 
 and cuftody it is committed ; and who but he is able to keep that 
 good thing which is committed to him againft that day. $ Our 
 life is hid with Chrift in God, i. e. it is contained in the decree 
 and love purpofe of God, who, in his own time will make it m?- 
 nifeft for what end he loved us in Chrift. "The bofom of God is the 
 facrei repofitocy, and the fecure afylum in which that precious 
 treafure is hid. Is it poflible, thin); you Superbus, that rhe life of 
 a believer can be loft when thus fecured with Chrift in God ? 
 
 It may alfo be noticed here, that the fame fpirit who is the au- 
 thor of eternal life to believers, is alfo the feal wherewith they are 
 
 fedled, 
 
 (J John iii. 5. ti Pet. i. 5. 
 
 X. Pfal. Iwxiii. 3. h a Tun. i. ia. 
 
Let. 13. ( 31& ) 
 
 fealed, and that to the day of redemption. To Teal any thin* 
 <?onnfts in leaving the impreftion of the image which is on the leal 
 upon the thing fealed, in order for the greater confirmation of the 
 contents. This feaiing of believers unto the day of redemption, 
 confifts in the effectual communication of that divine light, puri- 
 fy, holinefs and righteoufnefs, goodnefs, bleffcdnefs, and joy ; 
 which in part are to be found in all believers, of which the firft 
 fines are drawn in regeneration ; and in this confifts the writing 
 on the heart by the Holy Spirit. ■■• Ye are our epilTle, (fay 9 
 the Apoftle Paul) written, not with ink, but with the fpirit of the 
 living God." And after faith reaches to more ftrengfh and (la- 
 bility, after it comes to be more energetx and operative, all theie 
 things come to be more ftrengthened, incrcafed, and more deeply 
 imprinted by the Holy Ghoft; and in this deeper impreffion con- 
 nils the feaiing of believers, by the view and fenfe of which, they 
 come to the full alfurance of faith that they are the children of 
 God. 
 
 Now is not this feaiing of the fpirit an indubitable evidence 
 that the believer ihail never be fhaken, but fhall perfevere unto 
 the end? Therefore we find the Apoftle with good reafon joins 
 their eftablifhment in the faith with this feaiing. " He which 
 eftablifheth us with you in Chrift, and hath anointed us is God; 
 who hath alfo fealed us" The almoft incredible goodnefs of 
 God here appears; he not only ptomifes the believer that he will 
 not depart from him, but will fo order it, that he mail never de- 
 part from him; and this he not only ratifies and inviolably con- 
 firms by his facred promife and oath, but with his own finger en- 
 graves thefe promifes on the hearts of all believers, to confirm his 
 faith in this important and confoiatory doclrine. 
 
 The Holy Ghoft not only feals believers to the day of redemp- 
 tion, but is alfo an earneft of their inheritance. Eph. i. 14. 
 Which is the earned: of our inheritance, until the redemption of 
 thepurchafed poffeflion, unto the praifeof his glory. Now, you 
 know that an earned is a part, of the price given before hand, and 
 an afTurance that the reft fhall in xiue time follow* Thofe gifts 
 and graces of the Holy 7 Ghoft which were already mentioned, arc 
 a pare of the future happinefs of all believers, and a certain and 
 fure token, that in feme future period, they fhall obtain the whole 
 fum. That inheritance of which the fpirit is an earneft, is called 
 the inheritance of the children of God, becaufe it is perpetual, 
 and can never be alienated from the pofTeflbrs. Whoever has it, 
 ha-- it continually from the very firft moment of po'flcfiion in re- 
 generation, through all the ages of eternity. Therefore it may 
 
 fafcly be concluded, that they who have once received the Holy 
 Ghoft, cannot poffibly make (hip-wreck of their faith, nor forfeit 
 
 the 
 
Let. 13. ( 319 ) 
 
 the heavenly inheritance ; becaufe in this cafe the Holy Ghoft: 
 behoved to be a fallacious earned, which would be the height of 
 blafpherny once to i'uppoie. 
 
 I (hall have done Superbus by adding one argument more, ta- 
 ken from the end for which God created believers anew in Chrift 
 Jefus ; which certainly mud be to glorify God, and to be glorifi- 
 ed with God : Now, neither of thefe can poflibly be attained bV 
 believers without their perfevering in a (late of grace unto the 
 e.id; not the former, for there can be nothing fo provoking to 
 the eyes of God's glory as apoftacy and back-Hiding; neither the 
 latter, for it is he only that endureth to the end that fhall be fav- 
 ed. If the doctrine of non-perfeverance were true, the great God 
 would be fruftrated in his great defign of creating finncrs after 
 his own image for his glory, and for glorifying them with him- 
 felf in the regions above. That this was the very end which an 
 infinitely wife God had in his view is evident from the holy 
 Scriptures. Ifaiah xliii. 7. J created him for my glory, -v. 21. 
 This people have I formed for myfelr, they mail mow forth my 
 praife. Obferve alfo the language of Paul on this head, 2 Cor- 
 v. where fpeaking of that celeftial buildin^'prepared for believ- 
 ers, he informs us, that thly were wrought for that feif fame 
 thing. God therefore in our .regeneration had this in his view 
 that we might not only be capacitated to mow forth his glory 
 here, but be put in the pofTefiien of it hereafter. Now if God 
 intended this, it is hard to conceive how believers can rnifcarry, 
 or God be frustrated of his (cope and defign. God's being the au- 
 thor of this great and gracious work, lays the moil firm balls for 
 the faith of all believers to reft upon, that they fhall be carried 
 forward to perfection; that he who hath begun the good work in 
 them will carry it on to the day of Chrift. Far be it from us 
 to imagine that the great God is like fome ignorant, ram, or fal- 
 lible agent, which may be furprife^J by fome unlocked for acci- 
 dent, circumvented by afublimer u^nderftanding, over-born by a 
 fuperior power, or recede from his ;p,u/p(ofe through levity or fic- 
 klenefs of nature. No, ic he is. wife in heart, and mighty in 
 ftrength." He had eternity before him to plan his defign?, and 
 thefe he laid fo furely, that they never*can ■ rnifcarry. " He de- 
 clareth the end from the beginning" It is therefore Unpofjiblc 
 for him either to do, or fuffer to be done, any thing whereby his 
 counfel can be fruftrated. But, 
 
 This is further confirmed by this compendious promife, Jer. 
 xxxi. ^. I will be their God, and they fhall be my people: 
 And upon the footing of this every believer may adopt this con- 
 fident language; iC this God is our God for ever and ever, and 
 
 he will be our "guide over death."- You fee here God's fixed 
 
 refolution. 
 
it 
 
 Let. 13. ( 320 ) 
 
 refolution, " I will be your God," without any limitation of 
 time or circumftances; q. d. though other lords have had the 
 dominion over you, and although there {till exifts a propenfity in 
 your natures to backflide ; I will heal your backflidings, and re- 
 main your God for ever and ever. I will carry towards you as 
 becomes a God to do, and by my grace will form you, and pre- 
 ferve you fuch a people as becomes God to own : After creating 
 you for my glorv, I will never be aftiamed to be called your 
 God. 
 
 Now'mv dear Superfrus, I would be very far from prefix ng you 
 to an implicit belief of what I have juft now advanced. But I 
 hope, that if there has been any thing advanced which you think 
 repugnant to the holy Scriptures, you will be focandid as to fpeak 
 your mind freely ; or, if you have any objections to the doctrine 
 which I have been endeavouring from the word of God to efta- 
 blifh, I could wifh that without any referve, you would propofe 
 them. You muft certainly acknowledge, that in views of eterni- 
 ty, there is an abfolute neceflity for 'Tome lure ground to walk 
 upon, when pafllng through the dark valley and fhadow of 
 death. 
 
 Philemon, I acknowledge that, both in point of fafety and 
 comfort we fhould have fome furc foundation to reft upon in 
 that critical and awful period of our diflblution. To be toffed 
 about with every wind of doctrine, or trufting the falvation of 
 " our fouls to fuch ways and means as God never inftituted, is 
 " a mod dangerous, and uncomfortable ftate to enter the lifts 
 <c with the king of terrors, or appear before an impartial tribu- 
 
 •* nal. But to fave time, I would afk you, whether doth not 
 
 ** the doctrine of the Saints perfeveranceopen a door to profane- 
 '* nefs and carnal fecurity. I am of the opinion, that that fyftem 
 ** of doctrine, however fpecious it may appear, and however at- 
 4< trading, yet, if it in the leaft degree tends to encourage licen- 
 *' tioufnefs cannot be of God.*' 
 
 Superbus, I perfectly coincide with yourconclufion, I cordially 
 adopt your fentiment. But I hope to make it appear that the 
 doctrine of the final perfeverance of the Saints has the very con- 
 trary tendency. I hope you will agree with me in this point, 
 that this doctrine is highly conducive to the comfort and confola- 
 tion of believers providing it is true. This being granted then, 
 I anfwer, that nothing can be effectual for promoting the com- 
 fort and confolation qf a Saint, which, at the fame time, is not a$ 
 effectual for fecuring the interefts of holinefs.— — My reafon for 
 faying fois this; that in all the comforts and confolations which 
 a believer is made a fharer of here, there is ftill a demonftration 
 of the unbounded love of God towards him as a wretched forlorn 
 
 (inner; 
 
 << 
 
Let. 13. ( 321 ) 
 
 (inner ; a (inner anxious and follicitous about the eternal falvati- 
 on of his foul; and the clearer the demonftration of that divine 
 love is, and the more particular the application, the ftronger is the 
 confolation. Let therefore moralifts, or high foaring hypocrites 
 pretend to what they pleafe, there cannot p-ffiMy be a more pow- 
 erful argument to inflame the heart with love to God, than the 
 experimental knowledge and fenfe of the love of God (hed abroad 
 in the heart. Whoever therefore moll amplifies the powerful 
 grace of God in his confolation, prefents to the Saints the mod 
 powerful argument, and the moll invincible motives to the love 
 of God and its confequences -Your objection deferves no 
 
 quarter; becaule it reflects the created di (honour on the goodnefs 
 and faithfuinefs of God. Whv, the very language of it is, 
 ** that God had given his people a fcorpion inftead of a fifth." 
 Would not this be in fact the ca r e, if he by giving rhem abfolute 
 piomifes, ffuch as I have already taken notice of) would prove 
 an indulgence to the flefh ? But Supcrbus, would .t not he nect (Ta- 
 ry in order to make good your objection, to produce a few inftan- 
 ces in which the doctrine of perfeverance has proven fatal to the 
 watchfulnefs and holy activity of the Saints. If you could k ut 
 •produce one, the truth of the doctrine at lealt might be fufpeftcd. 
 But I might fafely aver, that from the beginning of time to this 
 prefent hour, there never exifted, nor ever will, a genuine believ- 
 er who reafoned after the following manner : " Becaufe God 
 t( hath absolutely promifed that I fhall perfevere unto the end, 
 " and to keep me by his mighty power through faith unto falva- 
 " tion ; therefore, there is no danger of my foul, although I 
 *^ fhould re'ax the reins of my diligence, ^ive fvving to my pre- 
 <e dominant corruptions, and reflrain prayer before God." I fay 
 
 fuch an inftance cannot be found. But I might mufter up a 
 
 great cloud of wit neffes to corroborate this comfortable truth that, 
 the do£Vine of final perfeverance is a flrong motive, and a mod 
 prevailing argument to all manner of holy activity and diligence 
 in our chriftian calling. 
 
 Let me prefent you with a fpecimen of the conduct of thofe 
 holy men of God, who have obtained the end of their faith, the 
 falvation of their fouls. See with what ho'y caution and circum- 
 fpection they walk, behold them all attention to their every foot- 
 ftep, and that even when they are within fight of the goal, and 
 in the full alTurance that they (hail run r o as to obtain. When 
 Chrift who is our life (fays Paul) fhall appear, then (hall ye 
 alfo appear with him in glory. Take notice of his exhortation * 
 
 Mortify 
 
Let. 13. ( 322 ) 
 
 Mortify therefore your members which are upon the earth. %•• 
 We know fays the beloved Apoftle, that when he mall appear, 
 -we fhall be like him. And what is the fruit of this knowledge ? 
 Every man that hath this hope in him, purifieth himfelf even as 
 he is pure. f^Obferve again Paul's language to the Corinthi- 
 ans. For we know that if the earth!- houfe of this tabernacle 
 were diflfolved, we have a building of God, an houfe not made 
 with hands, eternal in the heavens. See the effecl: of this aflu- 
 ranee. Wherefore we labour, that whether prefent or abfent we 
 may be accepted of him. $ I will be a father unto you, and ye 
 fhall be my fons and daughters, faith the Lord God Almighty. 
 Upon the footing of this abfolute promife, the Apoftle takes occa- 
 sion to found an exhortation to all manner of gofpel-holinefs: 
 Having therefore thefe promifes, (dearly beloved) Let us cleanse 
 ourfelves from all filthinefsofthe flelh and of the fpirit, perfecting 
 holinefs in the fear of God, 2 Cor. vi. 18. chap. vii. 1. 
 From what fource did the knowledge of thefe men with regard 
 to their final perfeverance flow ? From no other, than the abfo- 
 lute promife of God: For if God had not abfolutely ascertained 
 it by promife, that they' had a building with God; that they 
 mould appear with him in glory ; it would have oeen the higheft 
 preemption, and the moft arrogant boldnefs to have talked at 
 fuch a rate. 
 
 If an Angel was to defcend from Heaven and announce to you 
 that fifteen years were to be added to your days, as was the cafe 
 with Hezekiah : Would you for this reafon, refrain from food, 
 and flight every mean for the prefervation of your life ? Did not 
 God abfolutely promife that he would fave Jerufalem from the 
 hand of the King of AfTyria who then berieged it ? Did they 
 upon the tooting of this promife, draw off their guards, and grow 
 remifs and carelefs ? No fuch a thing ; common fenfe would teach 
 
 them otheiwife.-< My dear friend, grace is a (park of that ce- 
 
 leflial fire which cannot furvive out of its own element, nor can 
 all waters under Heaven quench it. The true chriftian is a par- 
 taker of the divine nature, and fo, loves and hates whatever God 
 loves and hates. According to the meafure of grace granted 
 him, he will cleave to God in every ftate. M If he fave me I 
 w»ll ferve him, If he flay me yet will I truit in him." _ In life 
 arid death, I w 11 be the Lord's. This is the natural difpohtion 
 of the new creature ; it favours only the things which are of God : 
 And the higher hit aflurance riles, the more he is alott and above 
 the allurements of all carnal gratifications. 
 
 ' • -•' " Iafk 
 
 t Coll. i-ii. 2, 5. t 1 John iii. 2, 3. § 2 Cor. v. I, 9. 
 
Let. 13. ( 523 ) 
 
 if I afk Philemon, if the do&rine of final perfeverance be true, 
 " how can the glory of the divine perfections be afcertained ? 
 ■* Would it be for the glory and honour of an infinitely holy 
 " God to prefer ve the divine principle of grace in the heart of 
 " a (inner, notwithstanding a courfe of apoftacy and backfli- 
 " ding?" 
 
 Superbus, I arrfwer nothing has a greater tendency to illuflrate 
 the glory of the divine perfections than the preservation of his fin- 
 ning people in a ftate of grace and falvation, notwithstanding of 
 their daily failings; and their yielding to Satan's temptations, 
 and the deceitful working ot their own minds, in an ungiardei 
 hour : Yea, 1 dare affirm, that the contrary doctrine tend^ to ob- 
 fcure and pafl a vail over all the perfections of the divine nature. 
 
 Is not the Almighty power of God glorioufly difplayed when, 
 not w it hfta tiding all the power of our invifible foes, and the 
 itrength of inward corruption, he preferves that d ; vine fpark of 
 grace, and at length makes iC worm Jacob threfn the mountains, 
 and beat them final! as the dull;" makes him ride triumphant 
 ^ver all the power of the enemy. When we proclaim the power 
 and might of our f pi ritual foes, we can triumphantly celebrate 
 
 our glorious guardian as Almighty. ** 4s not the faithfulnefs and 
 
 veracity of God illuftrioufly difplayed when we maintain,, that 
 aotwithtlanding of the partial apollacy of his Saints, he will not 
 deny himfelf, by breaking the word which has gone out of his 
 mouth 1 That the promifes of the new covenant ratified and con- 
 firmed to them, fhall never be difanuiled.= — -*-We alfo proclaim 
 the goodnefs of the divine nature when we maintain, that God 
 never will reject, or difinherit his children after he has proclaimed 
 " ye are my people, and I wilt be your God." The goodnefs of 
 his nature will never permit to caft them out of his family, and 
 from all communion with himfelf; but if they forfake his law 
 and walk not in the way of his commandments, then by his fa- 
 therly chaflifements he graciouily recovers them, and ftirs them 
 up again to renew their faith and repentance. 
 
 B-y afTerting the final perfeverance of the Saints, we at the 
 fame time affert and maintain the all-powerful advocation of our 
 J^ord Jefus Chrift within the vail ; whereby having obtained an 
 eternal inheritance for his people in glory, he is able by his con- 
 tinual interceflion to preferve his weak and finning people for that 
 inheritance, notwithstanding of all the obftrucYions and difficul- 
 ties which may occur in their way to that bleffed land. 
 . In a word, we by afTerting the final perfeverance of the Saints 
 proclaim the all-efficacious power of the Holy Ghoft, who, fo pre- 
 ferves his myftical temple, that it can neither be deflroyed, nor be 
 
 made 
 Y z 
 
t ( 
 
 Let. 13. ( 324 ) 
 
 made an habitation of impure fpirits.— — Nov/ Svperlus, the con- 
 trary doctrine tends to obfcure the divme perfections, enervate the 
 interceflion of Jefus, and proclaims the impotency of the Holy 
 Ghoft, who for the prevalency of Satan, muft defert his habi- 
 tation. 
 
 I alk you asrain Philemon if one in whofe heart this divine 
 
 principle of faith is wrought cannot certainly lo e it; why is 
 " it necetTary to caution believers to take heed leaft they fall, 
 " and to look to themfelves that they lofe not the things which 
 " they have wrought ?" 
 
 I anfwer Superbus, that a righteous man may fall, yea, the 
 greateft Saints have (tumbled and fallen ; but the queftion is, 
 did ever a righteous man fall into mifchief? No, the righteous 
 man may fall feven times a day, but as often doth he rife again ; 
 while the wicked fall into mifchief. And why doth the righte- 
 ous man rife again ? Becaufe the Lord upholdeth him with his 
 hand. The Lord upholdeth all that fall, i. e. either to fupport 
 them when falling, or to order the matter lo, that they fhall tri- 
 umphantly rife again. The greateft Saints that we have on re- 
 cord in Scripture fell, arid fell into the moft grievous (ins, and 
 the moll; heinous tranfgreflions; but can we fay, or have we any 
 warfmi to fay, that they fell from a flate of grace, into a ftate of 
 condemnation ? There are a variety of weighty considerations to 
 move a true believer to take heed to his ways, and ponder his 
 paths, to prevent him from falling, without fuppofing his final 
 apoftacy : As the danger of breaking a man's bones is ground fuf- 
 ficient for care and watchful nefs, although he were fure that hi* 
 neck fhould be fafe. The diftionour done to his heavenly Fa- 
 ther, the reproach caft upon his dear Redeemer, the grieving 
 and vexing the Holy Ghoft, the fcandalzing the good ways of 
 God, cafting a (tumbling before the weak, Strengthening the 
 hands of the wicked ; in a word, interrupting the believer's com- 
 munion and peace with God ; thefe considerations I fay will have 
 their due weight and influence on him to take heed to his ways 
 left he fall, without fuppofing him to fall from a ftate of grace 
 
 into damnation. Let me here further obferve, that God brings 
 
 about his purpofes of grace with reference to believers by means, 
 of which cautions to watchfu'nefs are a part; and by which he 
 preferves his Saints from the evil cautioned againft. I (hall il- 
 luftrate this from 1 John ii. 28. where the Apoftle exhorts be- 
 lievers to abide in Chrift, whom certain profefTors had relinquifti- 
 ed, v. 19. And, as purpofely intending to obviate this obje&i* 
 on, he tells them, that they (hall abide in him, v. 27. ufing 
 t.his as atn argument and motive to excite them to a confcientious 
 and careful performance of their duty. - As for the other Scrip-* 
 
 ture 
 
Let. 13. ( 325 ) 
 
 ture you advanced, viz. look to ourfelves that we !ofe not the 
 tilings which we have wrought; I anfwer thus, that believers 
 have more to lofe than their fouls. May they not for a feafon 
 lo'e the comfort and feeling; fenfe of the fafety of their ftate ? This 
 is evident from the ca r e of David, Heman> and others. This 
 a man may lofe without lofing his foul. " But Pbi/emon, are 
 f« we not cxprefsly told in Ezekiel, chap, xviii v. 24. that a 
 <f righteous man may turn from his righteoufnefs and certainly 
 " die ? But when the righteous turncth away from his righte- 
 " oufnefs andcommitteth iniquity, and doth according to all the 
 " abominations that the wicked man doth, mall he live ? All 
 (< his righteoufnefs that he hath done fhall not be mentioned: 
 '* In his trefpafs that he hath trefpafled, and in his (in that he 
 *}■ hath finned, in them (hall he die. Now is it not evident 
 *' from this that a righteous man may not only lofe his righte- 
 <e oufnefs, hut turn fo abandoned as to be pofiiivcly guilty of 
 ** all the deeds of the wicked, and confequently lofe his foul at 
 <f length; for arc we not pofitively told that he fhall die '?" 
 
 Permit me to obferve to you Superbus, that there is a twofold 
 righteoufnefs, a moral and an evangelical righteoufnefs; the for- 
 mer may be loft, but not the latter. The former Paul had in an 
 eminent degree, " for as touching the righteoufnefs which is in 
 the law, he was blamelefs;" this you know he abandoned and 
 gave up with as the ground of his judication before God, for 
 that righteoufnefs which is of God by faith. ■}■--— r-rThis righteouf- 
 nefs a man may have, and yet lofe, from the paths of morality he 
 may turn, and run into all manner of vice and impiety, and 
 everlaffindy periih: And even this a man may retain to the 
 Jail, and yet at the laft perifh; for this reafon, it is not the risrhte- 
 oufnefs which is of G^d by faith, the only ground of a finner's 
 justification in the fight of God. How often have we feen men 
 or feemingly virtuous characters, and who have made at the 
 fame time a jmoft flaming profeiTion, turn entirely profligate, 
 and trampling under their feet the laws bcth of God and 
 man. 
 
 But befides this, there is an evangelical righteoufnefs; and this 
 is either imputed or inherent; which, whoever are poffefTed of can 
 never h fe, n<~>r finally perifh. The former conlifts in the obe- 
 dience and fnfTerings of the Lord of Glory imputed to the finner, 
 and received by faith alone. '* Their righteoufnefs is or me 
 faith the Lord.'" " Surely lhall one fay in Jehovah have I 
 righteoufnefs." There is alfo an inherent righteoufnefs, confift- 
 iny in the communication of the gifts and graces of the Holy 
 Ghoit, by which we are made partakers of the divine nature. 
 
 Now 
 t Philip, iii. 
 
Let. t> ■( 3 ^ ) 
 
 Now thefe two arc infeparably conjoined, and can by no means 
 be loft. Whom God juftifies', he alio fanctifies, and whom he 
 
 fan&ifies he will afTuredly glorify > The righteoufnefs fpoken 
 
 of in the afore-citcd text eonfifted in an external conformity to 
 the moral law; and this was the condition upon which the Jews 
 pofTefifed the land of Canaan with the promife of lone: life and 
 profperity. If they turned from this, or in the words of the text, 
 if they loft this righteoufnefs, they run dire&ly into a forfeiture 
 Do: h of life and property. 
 
 But to he a little more particular here Superbus? as you feem to 
 lay a great ftrefs on the text you laft<cited; you are to take no- 
 tice that you will find a key for opening up and explaining the 
 whole chapter in v. 2. What mean ye, (faith God) that ye ufe 
 this proverb concerning the land of Ifrael, faying, the fathers 
 have eaten four grapes, and the children's teeth are fet on edge ? 
 The plain meaning of this proverb when ftripped of its figurative 
 drefs is this, a complaint that their fathers had finned, and they 
 were made to bear their iniquities. From hence they.concluded 
 the injuftice of the Lord's procedure with them; v. 25. yet ye 
 fay the way of the Lord is not equal. Hear now O houfe of If- 
 rael, is not my way equal; v. 29. Yet faith the houfe of Ifrael, 
 the way of the Lord is not equal. That generation entertained 
 a very flattering opinion of their owmrighteoufnefs, they could 
 not fee in a confiftency with the jufticeofGod,hoivheihou!d take 
 fuch exemplary vengeance on them as to give them into the hands 
 of their enemies, except it was for the fins of their fathers . ' 
 The Lord fhows them in order to convince them of the re&itude 
 of his procedure, that whatever their fathers did, or whatever 
 enormities they had been guilty of, if they had not followed their 
 rootfteps, but had done that which was lawful and right, no ene- 
 my fhould have entered into the land which the Lord gave them 
 for a pofTeflion, their fouls fhould have lived, their temple fhould 
 not have been laid in afhes, nor their country depopulated. Hear 
 the Lord's reasoning on this head with that finful people; v. 5. 
 
 But if a man be juft, and do that which is lawful and right. 
 
 v. 6. And hath not eaten upon the mountains, neither hath lift 
 up his eyes to the idols of the houfe of Ifrael, neither hath defiled 
 his neighbour's wife, neither hath come near to a menftruous* 
 woman ; v. $. And hath not oppreflfcd any, but hath reftorecj 
 to the debtor his pledge, hath fpoiled none by violence, hath gi- 
 ven his bread to the hungry, and hath covered the naked with a 
 garment, &c. He is juft; he fhall furely live faith the Lord. 
 Now upon the footing of this righteoufnefs the Lord promifes long 
 life and profperity in the land which he gave them to poffefs: 
 And alfo that this righteoufnefs might be loft is<:Iear from v. 24. 
 
 But 
 
Let. 13. C 3 2 7 ) 
 
 But when the righteous, (namely fuch a one as was juft: now 
 defcrihed) turneth away from his righteoufnefs, and committed! 
 iniquity, and doth according to all the abominations that the 
 wicked man doth mail he live ? All his righteoufnefs that he hath 
 done (hall not he mentioned : Jn his trefpafsthat he hath trefpafs- 
 ed, and in his fin that he hath finned, in them mall he die. 
 
 Permit me to obferve here Suptrbus, that both the threat ning 
 of death, and the promifeof life upon the footing of their obedi- 
 ence or difobcdience was purely of a temporal nature. God doth 
 not here prefcribe and lay down the conditions upon which their 
 fouls were to be favecl, but how their lives were to be prolonged. 
 I imagine, that the righteoufnefs of Paul in his unconverted ftate 
 was in breadth and length equal to that here prefcribed, as the 
 condition of temporal (not eternal) life. Yet I prefume you 
 will not be fo bold as to maintain that that righteoufnefs would 
 have been fuftained valid by the juflice of God to deliver him 
 from condemnation, and afcertain his title to eternal life. Or, 
 if the righteoufnefs here mentioned was fully fufficient to procure 
 eternal life; I might alk, why was Chrift promifed, or why did 
 he come ? Why did he live a forrowful life, and die an accuried 
 death for us P 
 
 Again I might obferve here, that the death and life mention- 
 ed in this chapter are ufed to fignify the external difpenfations 
 of God's providence as to what concerned the good or evil which 
 he would bringupon his people in confequence of their obedience 
 or difobedience to his word : This I think will evidently appear 
 by confuting the 28, 29, and 30 chapters of Deut. In thefe 
 chapters you will find that after Mofes had promifed the greateft 
 worldly felicity and happinefs in the land which the Lord was to 
 g:ve them for a poffeffion-, if they would obey the voice of the 
 Lord: And alfo at the fame time had threatned them with the 
 nioft difmal calamities in confequence or their difobedience; he 
 adds,, ehap. xxx. v> 15. See i have fet before thee this day 
 life and good, and death and evil; v. \6. In that I command 
 thee; this day to love the Lord thy God, to walk in his ways, 
 and to keep his commandments, and his flatutes, and his judg- 
 ments that thou mayefr. live and multiply : And the Lord thy 
 God (hall blefs thee in the land whither thou goeft to poflefs it; 
 *** 17. But if thine heart turn away, fo that thou wilt not hear, 
 but (halt be drawn away, and worftiip other Gods, and ferve 
 them; v. 18. I denounce unto you this day that ye fhall lurely 
 perifli> and that ye (hall not prolong your days upon the land, 
 whither thou paffeft over Jordon, to go to po fiefs it. Upon the 
 whole we may learn that the temporal felicity of the Jews was 
 fufpended upon their moral righteoufnefs; and in cafe of a rai- 
 
 lure 
 
Let. 13. ( 328 ) 
 
 lure here, or in cafe of backfiiding and apoftacy from that righte- 
 oufnefs, nothing but an awful fcene of the moil dtimal calamines 
 and miferies, and even temporal death was to be the confequence. 
 And obferve Superbus, there is no mrre either threatned or pro- 
 mifed in this chapter now under confederation : And no other 
 righteoufnefs fpoken of here, but what any may be poiTefTed of, 
 and yet may lofe, and eventually perifh. That that righteouf- 
 nefs which is the ground of eternal lire, is not fu r pended upon 
 any a& of the creature, 1 have (you know) elfewhere proven : 
 And becaufe it is not fo, it cannot be loft. Nothing I think 
 but the mod unbounded attachment to a party; and the 
 mod inveterate prejudice to a favourite fyftem could tempt any 
 one to explain the terms life and death, of eternal life and death, 
 and fufpend the ground and reafon of our pofTeffing eternal life 
 upon the footing of the moral righteoufnefs of the finful creature. 
 I am fure Superbus, you would not wifti that your title to eternal 
 life was fufpended upon fuch a precarious footing. If, by the per- 
 formance of the duties here meHtioned was to give us a claim to 
 eternal life, then let us blot the name oijefus out of the facred 
 records: Let us no longer rejoice in him as Jehovah our righ- 
 teoufnefs: Let us no longer glory in that endearing name, Savi- 
 our: But rather let us glory in this, (inftead of glorying in 
 Chrift's crofs) that by the deeds of the law we fhall be faved. 
 
 We are here told that if the righteous turn from his righteouf- 
 nefs he (hall furely die. Are we not told of many of (Thrift's 
 Dilciples who foifook him, of others who concerning the faith 
 made (hip'vreck ; alfo of Simon Magus who once believed, and 
 yet afterwards was found in the gall of bttternefs and bond of 
 iniquity. Allow me to obferve here Sttperbus, that the term faith 
 is very often taken in the New Teftament for an external pro- 
 feffion of the faith. Gal. i. 33. But they had heard only that 
 he which had perfecuted us in times paft, now preacheth the faith 
 which once he deftroyed. There has been nothing more com- 
 mon in all periods of the church than for hypocrites and formal 
 profefTors to make fhipwreck of the faith, i. e. of their profeffi- 
 On of it : And for Chrift's reputed Difciples to forfake him, when 
 a ftrid adherence to their profeffion would expofe them to perse- 
 cution ; or run counter to their deep-rooted prejudices; or thwart 
 their carnal fchemes, and prove detrimental to their fecular int£- 
 refts. But, 
 
 There is all the difference in the world between a hypocrite's 
 abandoning his profeffion, and a real believer lofing his faith. 
 They went out from us, (fays the beloved Difciple) but they 
 were not of us: For if they had been of us, they would no doubt 
 have continued with us: But they went out, that they might be 
 
 made 
 
Let. 13. ( 329 ) 
 
 made manifeft that they were not alt of us. -f This intimate* 
 that thefe Apoftates once made a joint profeffion of religion 
 alon^ with the Apoftles, and other real believers, tor (fays he) 
 they went out from us. Bat becaufe they had no more than a 
 bare profeffion of religion, they eafiiy, and foon abandoned it. 
 For if they had been poffefTed of the fame faith with thefe genu- 
 ine chriftian believers, they would have continued with them. 
 They had nothing to lofe, but what might be eafiiy loft: They 
 wanted that divine principle of faith which could only ftrength- 
 en and eflablifh their hearts in the truth as it is in Jefus. 
 
 How often are many weak, but real chriflians non-plufTed 
 when they behold fome, who in refpccl: of knowledge, zeal and 
 forwardnefs in their profeffion far out-ilripped them, yea, were 
 the head and moulders above them; and yet after all turned their 
 back on their profeffion, and apoitatized from the truth. — Let 
 weak believers confider, that the feed fown among thorns was 
 eafiiy, and foon choaked; and that fown in ftony places, grew 
 
 vp fafr, but was foon fcorched. There is no danger of ChrilVs 
 
 Di r ciples being left to forfake him, or make fhip-wreck of faith 
 and a good confeience. Indeed, all things confidered, it is a 
 wonder how hypocrites hold out fo long as oftentimes we fee they 
 do: There is io little in religion externally coniidered, to attract 
 the attention, or command the affections of any, but a genuine 
 believer. 
 
 Happy my dear friend is it frr real chriflians, who conftantly 
 experience fo great a pronenefs to hackfiide, that the fafety of their 
 eternal flate doth not depend on their frames, r>r conduct, hut on 
 that foundation which (lands {table and Iutc. And notwithftand- 
 ing of the awful apoitacy oi fome, perhaps eminent profeffors, 
 " the foundation of God ftandeth fure, having this feal, the 
 Lord knoweth them who are his." They mall be as afTuredly 
 kept as the feven thoufand in Ifrael from bowing the knee to Ba- 
 al Would it not be exceeding little comfort for a believer to 
 hear of a foundation, a fure foundation laid in Zion for them to 
 build on for eternal fafvatton; if after all, they might be blown 
 off it; or it fink under them, and they perifh in the gulph of 
 endlefs rnifery ? Doth God take care for the brutal part of 
 
 the creation ? Doth he feed and clothe, and preferve them ? And 
 will he not much more by his grace and providence, fee to the 
 prefervation, and eternal well-being of thofe holy and humble 
 fouls, who have fled for refuge to the hope fet before them ? Will 
 he not preferve them through faith unto complete and eternal 
 falvation, who have committed this important truft into his hand > 
 Let the fowler ufe his utmoft endeavour, let him exert all his 
 
 ftrength 
 t 1 John ii. 9. 
 
Let. 13, ( 350 ) 
 
 ftrength and fkilf, yet not a fparrow fhall fall to the ground,, 
 without the wili or our heavenly Father. The fame all-over-rul- 
 ing- providence which determines that fuch a fparrow fhall not 
 fell;, determines alfo to prevent that which might caufe it fall 2 
 Ajtc! therefore, either the fowler fhall not find it> or the ipanow 
 IfraH difcern his approach and make his efcape; or if he moot and 
 wound, he fhalf not kill. Obferve the language of the royal 
 Pfaimiflon this head, thou: haft thurll fore at me that I might 
 fall:: But (he adds) my Lord helped me.f An infpired pro- 
 phet ufes the fame confident language : Rejoice not againft me 
 Omine enemy, though I; fall, I fhall arife again; when I fit in* 
 darknefs ? the Lord fhall he a light unto me. J 
 
 What a comfortable reflexion my dear friend, in views of en- 
 countering the king oft terrors, in walking through the dark val- 
 leyand friadbw of death, to be afTured that he who hath begun 
 the good work, willialfo finifh it. (e He hath made, and he will 
 bear." He will guide his people with his counfel, and will aifu- 
 yedly bring them to glory. Nothing fhall ever be able to fepa- 
 rate them from the love of God; or caufe him to change his 
 lbve„ break his covenant, or violate his oath. " - Happy art thou 
 Olfraet, who is like unto thee, O people faved by the Lord, the 
 fhield of thy help, and who is the fword of thy excellent) t and 
 thine enerrwes fhall be found liars unto thee, and thou malt tread 
 upon^ their high places. § 
 
 Onefttnus, I have juft to add, that a line came to-my hand 12- 
 quefting my returning home without delay; this broke up our 
 conversation for the prefent. Accordingly, I with reluclance 
 left my dying friend for the prefent ; but engaged, (God willing) 
 to- return the next day. What converfation may take place in 
 our next interview, I fhall not fail in communicating to you — 
 In the mean time, that my Onefimus my be preferved by the 
 power of God through faith unto falvation, is the earned wiftv 
 and fervent prayer of his 
 
 PHILEMON.. 
 
 LET- 
 
 $ PfaL cxvin. 15+ t Micah vii. 8. § Deut. xxxiii. 29. 
 
Let. 14. ( 33T ) 
 
 LETTER XrV. 
 P HUE JV1 O N to O N E S I M U & 
 
 Dear Onefimus, 
 
 V^OUR kind favour came fafe to my hand: And I have now 
 * to inform you, that according to my promiie 1 waited op. 
 
 my "dying friend, on the day J had fixed. —He is exceedingly 
 
 weak ; the clay-tabernacle is faft mouldering down to its primi- 
 tive earth. Ci Dufi thou art, andtothe duft thou (halt return,'" 
 ■h among the firft leiTons taught our firft parents immediately af- 
 ter their fatal revolt from their gracious fovereign; and througfe 
 all Succeeding a^es death hath pafTed upon al! their natural ofT- 
 fpring becaufe they all, by reprefentation, and in their own per- 
 fons have finned.-- — -Superbus is quite fenfible that in a few days 
 he muft fleepin the duft, from whence he mall not return, untfl 
 
 the Heavens be no more.- O ! may he fleep in Jefus- O! 
 
 may that cold and (iient grave p r ove a bed of reft to his weari- 
 ed, and emaciated body. May his precious and immortal foul 
 be carried by the Angels into the celeftial paradife, and enrolled 
 among the number of the Spirits of juft men made perfect. 
 .After infilling a little on the nature and prevalence of his disor- 
 der, and the impo$ib?!ity of his holding out much longer, confi- 
 •••dering the debilitated ftate of his frame, and rapid growth of the 
 dileitfe; he addrcifed me after the following manner: 
 
 *' My dear Philemon, you have removed all my doubts; and 
 "*.' as an inftrument in the hand of a kind and gracious provi- 
 ** dence, have poured day-light into my darkened and benight- 
 *' cd mind, ref peeling this important, and felf-interefting quefti- 
 t( on, how a man is to be jollified in the fight of an infinitely 
 A( holy and juft God; and in the ifiRie obtain the end of his 
 
 '"* faith, the falvation of his foul 1 cheerfully acquiefce rn, 
 
 *' and cordially embrace this gracious and benign device of 
 <f Heaven, in bringing many fons and daughters to glory by 
 ■** the propitiatory and vicarious obedience of the Captain of out 
 *• falvation. My heait's defire and prayer to God is, that my 
 ** fins may be pardoned, my perfon and fer vices accepted upon 
 ** the fole footing of the finlefs and perkcl obedience, and moifc 
 
 ** exquiftrc 
 
Let. 14. ( 332 ) 
 
 cxquifite fufTerings of the one Mediator.— <c God forbid 
 that I fhould glory in any thing elfe, fave n the erofs of our 
 Lord Jefus Chrift." My Cole confidence is in " Jehovah my 
 righteoufnefs and my ftrength." Since I have feen the glory 
 of his perfon, and the perfection of his atonement, (< the 
 fhadow of death is turned into the morning " I now no long- 
 er view the laft enemy armed in all his horror ; nor the grave, 
 that irkfome dreary place, as I once did. I can triumphantly 
 fing, " O death, where is thy fling, O grave, where is thy 
 victory." " I know that my Redeemer liveth:" And that 
 €t he fhall ranfom me frdm the power of the grave, and will re- 
 *' deem me from death. 
 
 (< Ever fince the commencement of our acquaintance, you 
 have exprefTed a more than ordinary concern about the eter- 
 nal interefts of my foul; you have followed me with your fa- 
 Iutary inftru&ions, and friendly advice, almoft to the very 
 brink of the grave.* --I hope, while this fluttering foul con- 
 tinues in this clay-tabernacle you will not fupercede your 
 conftant attendance, nor remit your ufual diligence in in- 
 flrucling, comforting, and flxengthenin?r mv mind in the good 
 ways of God. There is yet one article, concerning which 
 
 I would wifhfor further information ; I mean Chr\ft y s fupr me 
 Deity. You know, that you have all along rather taken thus 
 for granted than directly proven it. This I define, not that I 
 <e am in any hesitation about the doclrine; hut I wifh to have 
 f< fome objections which I have heard raifed againfl: it, anfwer- 
 ts ed ; and the truth of it from Scripture elucidated : And if my 
 " ftrength permit, I will fairly propofe the objections, and I 
 " hope you will be as candid and ingenuous, as to give a fair 
 *' and an impartial folution." 
 
 My dear friend, you may believe me, that I would think it my 
 honour as well as my duty, to be the happy inftrument of contri- 
 buting in the leaft degree to the confirmation of your faith and 
 belief in this, or any other article of our holy religion ; and par- 
 ticularly fuch as have an immediate connexion with, arid a par- 
 ticular influence in the eternal falvation of our louis. 
 
 ** Philemon, I have often heard it faid that the do6trine of 
 ChrifVs fupreme deity, is rather of the fpeculative than practi- 
 cal kind: And that it is fo exceedingly difficult and obfeure, 
 that the generality of men cannot understand the terms in 
 which it is exprefTed; and therefore, that it would be far bet- 
 ter not to intermeddle in it, nor infill upon it :• And indeed to 
 acknowledge the truth, this in a great meafure hindered me 
 from puifuing this fubjeCt with that carefulnefs and diligence 
 
 t( which 
 
 €< 
 << 
 <C 
 If 
 <C 
 t( 
 €t 
 CC 
 €€ 
 it 
 
 it 
 €€ 
 €S 
 
 a 
 tt 
 
 (C 
 
 a 
 n 
 te 
 a 
 
 a 
 
 it 
 it 
 it 
 tt 
 it 
 a 
 a 
 
Let. 14. ( 333 ) 
 
 " which I fhould have done, and the nature of the fubjeft re- 
 «« quired." 
 
 Superbus, I apprehend none will look upon this article of our 
 faith to he a matter of little or no confequence, nor applaud thofe 
 wife and prudent men, who upon all occafions induftrioufly fhift 
 the theme, hut fuch, who are indifferent about viral religion 
 and real godlinefs, in any point of view: And fhould the un- 
 meaning; cavils of perfons of fuch a (lamp deter you, or any one 
 from making a fcriptwal inquiry into the conftitution of the 
 Mediator, the Saviour, *' by whofe ftripes we are healed;" and 
 through whofe fufFerings we have redemption, even the forgive- 
 nefs of our fins? But granting this article was a point purely 
 fpeculative, if it he a divine truth, and capable oi being proven 
 from the holy Scriptures, you, and every one elfe muff a?rec 
 with me in this, that it ought to be believed, and if God requires 
 our affent even to a merely fpeculative doctrine, he has reafon 
 for it ; and in this cafe, how dare any be fo bold and prefumptu- 
 ous as contradict him.— --But befides this, the aiTertion is not 
 true ; the fupreme deity of Chrift is by no means a matter of 
 mere theory, but in a great meafure practical. Did the Eternal 
 Son of God aflume human nature with a view to deliver from 
 the guilt, and cleanfe from the pollution of fin ; and doth not the 
 confederation of this tend to practife ? Doth it not fhow clearly 
 as in a glafs, the exceeding evil and malignity of fin, which made 
 fuch a propitiation necelLry ? This it doth beyond any other 
 argument whatever. If ever you would wifh to obtain a view of 
 fin in all its enormity and bafenefs, you muft repair to mount 
 Calvarv, and there behold the Son of God fufFering, bleeding, 
 and dying for its expiation ? And if ever we would raife in our 
 own fouls, or infufe into the minds of our fellow-finners, a iuft 
 indignation againfl this vile and abominable thing, we mutt lock 
 to Je'us who endured the crofs, and defpiiedthe fhame, to put an 
 
 end to fin, and to bring in an evcrlafting righteoufnefs. 
 
 Viewing fin in this glafs, and through this medium, will, you 
 may credit me, be infinitely more efficacious for the deftruction 
 of fin in our fouls, than all the thunders from Sinai's flaming 
 mourn ; or the collected examples from thofe who aie reckoned 
 virtuous heathens; yea, than from all the examples of the moft 
 pious and holy men recorded in the divine oracles. What is the 
 reafon that iniquity of every kind is rearing up its accurfed fore- 
 head without a blufh ? This is one great and principal reafon, the 
 denial of Chrift's divinity, and of confequence, his propitiatory 
 and vicarious fufFerings: And hence the main and moft efficaci- 
 ous argument for all manner of holinefs of life and conversation, 
 is loft in the rupbifh. of doctrines little fuperior, and of as little 
 
 value 
 
Let. 14. ( 334 ) 
 
 v.a!ue to anfwer the purpofe ofuniverfal holinefs, as heathen mo- 
 rality. But, 
 
 That the doctrine of Chrid's fupTeme deity is net purely mat- 
 tier ot theory, but in a great mea-fure practical will appear, and; 
 in. connexion with what was juft now oblcrved ; that if there was 
 flush a malignity in fin that nothing: elfe, and. nothing left, than 
 the fufferings. of Chriit could expiate; it teaches us alio at the 
 f^me time, that if we do not lay hold on this redemption we are 
 fbd for ever, becaufe it is impoltible there mould be any greater. 
 How hazardous a venture mud they run, who depreciate hit glo- 
 rious dignity, and thus undermine in as tar as pofiibly they can 
 that foundation which G-od hath laid in Zion, for fmneis to build 
 cm for eternal falvation ? How can they be fecure or that life and 
 immortality he hath brought to light by the gofpel, while they 
 renounce that faith which, according to that gofpel is neceiTary 
 to it r And how difmal and irretrievable mull their difappoint- 
 rnent be at the lad, when they come to appear before his awful 
 and dreadful tribunal, if after all, . Chriit mould prove to be the 
 mod High God, and mould reject them for rejecting him under 
 that character now, contrary to his plain revelation of it, and of 
 its vail importance to ourfelves ? Can it be a matter of pure theo- 
 ry, how we are to be faved ? Whether by the infinite dignity 
 and efficacy of the furety, or by the ft filthy rags" of our own. 
 righteoufnefs.— — Let us fuppofe for once, that thofe who be- 
 lieve the divinity of Jefus expected more from him, and his righ- 
 teoufnefs than what he will really anfwer;. yet dill they have as 
 much from him as they who expected lefs than they, did : And 
 they have moreover the fame perfonal righteoufnefs to trud in, 
 as well as others have. And undoubtedly it will be no blemilh 
 in their righteoufnefs, nor any bar to its acceptance, that it is 
 overlaid with fo much humilitv, as to make them own it to be 
 wholly of God, and utterly renounce all trud and confidence in 
 it. But if it mould prove at the great day of accounts, that fal- 
 vation becomes ours no otherwife than through the infinitely per- 
 fect righteoufnefs of the Saviour God and man ; what a dange- 
 rous cafe mud they be in, who have never received or trufted in 
 him as fuch, and will never have the benefit of his atonement and 
 
 fotisfacYion to anfwer for them.- 1 think if men are not entirely 
 
 loft to all.fenfc of religion, and perfectly indifferent with regard 
 to the prefent and future intereft of their precious and immortal 
 fouls, they can never appear as advocates for the non-importance 
 of this point, or reckon it a matter of mere indifference whether 
 Chrift the Mediator appear to them in the character of the true 
 God, or only a creature, 
 
 But 
 
Let. 14. ( 335 ) 
 
 But further, will it not appear that this point is by no means 
 a matter of mere theory, when we take into the account the re- 
 ligious worfhip that is paid to Chrift. It is to be expected that 
 the generality of chriftiansare not fo far loft to all fenfe of religi- 
 on as to xeftrain prayer before God : To fuch who are habitually 
 guilty of a neglect of this part of religious worfhip, it will be A 
 matter of no great moment, whether they confidcr the Mediator 
 to he God equal with the Eternal Father, or a creature formed 
 by his Aim ghty hand. I fay then if the Son, (and I may add 
 here) the Holy Ghoft be God ; ought J:hey not to be honoured, 
 adored, prayed to, and glorified as fuch ? If they be not God, 
 ought they to be honoured, adored, prayed to, and glorified as 
 fuch ? If they be not, the believers of this doctrine are in the 
 ftri£t fenle of the word idolators, becaufc they worfhip an object 
 which is not by nature God. Again, if they be God., the op- 
 pofers of this fyftem, and oppugners of this doctrine are blafphe- 
 mers. Nay all the Arians, and thofe of the Sochfaih, who pay 
 divine honours to Chrift, (for they are divided on that point) 
 are in a moft miferable dilemma upon this fubjecl:. IfChrift the 
 Mediator be God ; they are guilty of blafphemy for denying his 
 divinity: If he be not God, they are idolators for worfhipping 
 a creature: And if the true worfhip of God, and idolatry, xe- 
 cognizing him on the one hand, and blafphemingon the other, 
 be not practical points, I freely acknowledge I know not what 
 are. But I fhall explain myielf more fully to you on this head 
 in its proper place. 
 
 I fhall juft add here, that that can be no purely fpeculative 
 point in which our faith is fo much concerned. Is it a matter of 
 no moment whether our faith be fixed on the Saviour as *' the 
 true God, and eternal life," or only as a made God? or a mers 
 creature? I maintain that without a true faith, there can he no 
 true chriftian praftife. The adversaries of Cbrift's Supreme deity 
 value themfelves upon their high encomiums of morality, or a 
 good life; as if none but they had any regard to ft. But alas ! 
 do they not inculcate chriftian pra&ife, while they deny tike 
 •chriftian faithj What, to fecure the iuperftru&ure, by under- 
 mining, and digging up the foundation I Doth it not appear 
 evidently throughout the whole of the New Teftament, that a 
 right faith is as neceffary to falvation, as a right prac^el Nay, 
 that without the former, there cannot be the latter: Or, ^it 5002 
 pleafe) in a latge fenfe, pra&ife includes faith. And I pre&rne* 
 if we carefully confult the fame Scriptures of truth, we will -find 
 that the beft- of our morality is unavailable without themeritsof 
 Jefus Chrift : And that the atonement and fatisfaftion or Jefus 
 cannot be of any fervice to us, unlefs we have a true faith in 
 
 hiou 
 
Let. 14. ( 336 ) 
 
 him; and that we cannot have a true faith in him, unlefs we 
 believe him to be the true and Eternal God, as I {hail ihow you 
 afterwards. 
 
 As to the other prejudice you mentioned againfl: treating on 
 this fubje&, viz. that it is exceeding difficult, and even unin- 
 telligible, especially to the unlearned and common people. • 
 
 I have already fhown voir, that the do&rine is important, and 
 fhall endeavour afterwards to fhow that it is true: And certainly 
 that which is imporrant, and capable oi being proven to be true, 
 can never be fo difficult as to be incapable of being underflood. 
 It is very true, that the moll learned will never be able to com- 
 prehend the myftery ; but even the unlearned, and the common 
 people are capable of apprehending enough to yield the obedience 
 of faith to the article: And indeed the doctrine of the Trinity is as 
 intelligible as the doctrine of God's omnifcience, omniprefence, 
 eternity, Simplicity, and felf-exiffence. Is not the whole nature 
 of God infinitely beyond the grafpofthe mod: enlarged capacity t 
 And yet we all profefs our faith and belief in this ever-glorious, 
 and firft caufe. How fublime and myfterious is the doftrine ! 
 A being which neither made it'felf, nor \va 3 made by any other; 
 a firft caufe, without a beginning; infinite without extenfion ; 
 in every place, yet circumfcribcd in no place; eternally and 
 perpetually exifting, without any fucceffion of time; a prefent, 
 without paft or future ! &c. 
 
 " Philemon, I would wifti to know what are the particular te- 
 
 *' nets which the Socinians and Arians hold." It would be a 
 
 very difficult tafk Superbus, to point out the various antifcripturai 
 pofitions which are fcattered here and there in their writings; and 
 perhaps it would be very unfair to charge the Socinians in grofs 
 with all the abfurd tenets maintained by fome of them. The 
 Socinians according to a very eminent writer f maintain a plura- 
 lity of Gods; (this I will ihow you afterwards) they undermine 
 the authority of the Holy Scripture. They deny not only the 
 imputation, but the contagion and corruption of original fin ; 
 the fatisfa<5tion of Chrift ; the eternity of future punifhments, nay 
 the certainty of any future punifhment at all. Thev maintain 
 that God is not angry with men for their fins; and that Jefus 
 Chrift did not come into the world to redeem it. They advance 
 human reafon above divine revelation; and affirm that nothing 
 is to be admitted into religion as the object of our belief which ex- 
 ceeds the reach of our understanding. They teach that God is 
 not infinite in his elTence, but confined to the Heavens: That 
 he is not omnifcient, but limited in his knowledge; particularly^ 
 
 that 
 
 t Dr. Edward's prefervative againft Socinianifm. 
 
Let. 14. ( $$ ) 
 
 that he is ignorant of future events. They moreover teach usV 
 that God is mutable, or fuhjed to change ; that he has the fame 
 pafiions as we have ; and finally, that he is material, or made up 
 of bodily parts. Thefe pofitions are certainly as abfurd as they 
 
 are impious; and as contrary toreafon, as they are to revelation. 
 As for the Arians, they agree with the Socinians in degrading the 
 Son of God to the rank of a creature: Although they differ in 
 this, that the former look upon him as the firft, and mod excellent 
 creature the Almighty formed; whereas the latter maintain that 
 he never cxifted prior to his conception in the womb of the Vir 
 gin Mary. Art ant join hands with Sociniam, in denying the' 
 infinite merit and atonement of Jefu-s ;; and consequently if ever 
 we are fa ved , we m'uft be our awn Saviour's. They are both' unani- 
 mous in this, that the death of Cbrift was neither propitiatory, 
 nor vicarious. Arians tell us that the Holy Ghofl is the crea- 
 ture of the' Son, andfubfervient to^ him' in the work of the creati- 
 on : While fome of the Sociniam 'deny his personality altogether, 
 and look upon hrm only as the power and wifdom of God. Ari~ 
 ant look upon the Holy Ghofl: to beaperfon chief of the heavenly 
 Spirits, prime minifFer of God and Chrift; and deny that heisto 
 he wormipped, glorified, or prayed to. \ They teach us that out 
 Saviour's eternal generation is a mere romance, the contrivance^ 
 of fome idle trifling perfon who had little elfeto do, but to invent 
 fuch incredible an I abfurd notions. ■ *I may ju ft add here, that 
 it is even (hocking to the human mind to confider the impious 
 and abominable practices of the Arian Bijhops, when that fa&iore 
 was countenanced by the fecular power: Efpecialiy Eufebiut of 
 Nicomedia, and George of Alexandria. How was that excellent 
 and pious man Athanafius calumniated, and perfecuted by them: 
 Bammed, and hunted from place to place 5 accufed of the moil 
 horrid crimes, treafon, murder, magic, &c . But all thefe accu 1 - 
 fations were d'ifproven by fuch clear and incontestable evidence, 
 that even their malice and power made his innocence and virtue 
 fhine the brighter; particularly, as to the charge of murder the 
 perfon upon whom it was pretended to have been committed be- 
 ing produced alive in open court. % At' that period, and in main- 
 tenance 
 
 f See the Athanafian Creed analyzed and refuted.— Alfo Mr, 
 Charles Leflie on the Socinian controversy. Dial. 4. 
 
 X Upon the appearance of Arfenius, (the perfon fuppofed to have 
 been murdered, and whofe hand he had cut off) Athanajiut addrefTed 
 the court thus : Gentlemen, Arfeniut you fee has both his hands, but,. 
 
 where 
 
Let. 14. 33* ) 
 
 tenancc and defence of that herefy, chriftian blood was fpilt like 
 water, by Arians, Heathens and Jews, acting in conjunction : 
 Yea, great numbers of all ages, and both fexes, were mafTacred 
 and butchered by them, even in the churches, and in tine of di- 
 vine fervice. The Arian perfecution again ft the Orthodox, was 
 as bloody, if not more fo, than ever any of the heathen perfecti- 
 ons had been. 
 
 * Can you inform me Philemon, of the circumftances of Arius 
 " death ; I have often heard, that he died in an extraordinary 
 
 manner." 
 
 He did Superbus, in fuch a particular and extraordinary man- 
 ner that I think without breach of charity, it may be affirmed 
 that the immediate hand, and juft judgment of God, were vifi- 
 b!e in it : And that the God to whom vengeance, and the vindi- 
 cation of the true religion belong, did by the death of this man 
 declare his abhorrence of the herefy. It was when he was in the 
 very height of his profperity and greatnefs, that he met with his 
 tragical end. Alexander Biihop of ConJJantinopk received an exprefs 
 order from the Emperor to receive Arius into communion; the 
 Biihop abfolutely refufed to obey the command; and fhutting 
 himfelf up in the church the night before, proftrated himfelf at 
 the alrar, implored Almighty God to take the matter into his 
 OWil hand. || The next morning Arius going to the church at- 
 tended by his followers in great pomp and friumph, was upon a 
 necemty of nature forced to turn afide out of his way, where his 
 fpirits fuddenly failing him, the fate of treacherous Judas became 
 his portion, he fell head-long and burit afunder in the midft, and 
 immediately expired. His friends all the while impatiently ex- 
 pected his return ; and (laying longer thar> they thought he 
 mould, fo;ne went to call him, and Eufebius more forward than 
 the reft, reproached his back wardnefs and neglect both of himfelf, 
 and his friends; but hearing no anfwer, they went in and found 
 
 him 
 
 u-Ih re the third hand that was cut off, I leave my accufers to difcover. 
 Dr. Cave's life of Athanafius. 
 
 II Dr. Cave gives the form of prayer ufed on this occafion by the 
 Biihop which was to the following purpofe j " if, Lord, thou permitteft 
 4t Arius to communicate to morrow, iuffer me thy fervant to depart, 
 " and deitroy not the righteous with the wicked. But If thou fpareft 
 " thy church, as I know thou wilt, have refpect to the rhreatnings of 
 V the Lujebian party, and give not over thine heritage to ruin and re- 
 " proach. Take Arius out of the way, left entering into the church, 
 " nerefy enter in with him j and hereafter piety and impiety be ac- 
 " counted both alike." Tims he prayed, and Heaven heard his pray- 
 er, and finned a warrant for the execution. 
 
Let. 14. ( 339 ) 
 
 him wallowing in his own filth and blood. Nor is it to be won- 
 dered, (as one remarks, £) that he who denied our Saviour as to 
 his divine nature, fhould not feel a lefs heavy punifhment than 
 he who betrayed him in his human. 
 
 " Can you inform me Philemon of the lineage and pedigree of 
 " both thefe herefies." 
 
 Yes Superbvsy they may be both eahly traced up to their foun- 
 tain-head and true original The Socinians had t reifs from 
 
 Pkotinus, as he had it from Fau/ef Samofeta. The here , Arhs 
 as I already told you is indeed different in iorne re' pe&s, ,al chough 
 they agree in this, that they deny the Son, or f&ontf >erfcn of 
 the Trinity to be confubffontial with the Father Cnfocrctes, 
 Ebion, Cerinthus, and many more maintained this herefy, prior 
 to any of thefe above-mentioned. And to what fe& did theie 
 belong } Why, to the moft wild, enthufiaftical, lewd, and in all 
 refpe&s diabolical feci of the Gnofticks, who were the difcipies 
 of Simon Magus. Therefore to trace the pedigree of thofe here- 
 fies upwards to their original ; they pafs through Socinus, Phati- 
 nus, and Arius , to Paul of Samofeta \ fr< m Ebion, Cerin- 
 
 tbu<, Carpocrates, &c. and fb on to $iMo\ the forcerer the firft 
 broacher, and renowned father of herefy. -j- 
 
 Permit rne now Superbus, to propofe a few arguments in order 
 to the farther eftab!iih:ng of your mind in this important article 
 of our hu.v f H ri v And the firfl: that I ffraFl mention is ta- 
 ken from that . ften afcribed to Chrift in Scripture, the Son, 
 the only begotten SoH of God : And his being thus fo called, I 
 would conclude that he is confubftanria!, r of tr : fame eiFence 
 with the Father. That he is the Son, the -dy, t*We only begot- 
 ten Son of God cannot be denied. He that bel zctti on htm 
 (are the words of our Saviour himfcif) is not cond err.ned ; but 
 he that believeth not is condemned already, becaufe he believeth 
 not in the name of the only begotten Son ofGcd. He that believ- 
 eth not the Son, (hall not fee hfe. But thefe are written that ye 
 might believe that Jefus is the Chrift, the Son of God, and that 
 believing ye might have life through his name. § 
 
 From thefe Scriptures we are raught this among other things, 
 that this do&rine is not a purely fpeculative point. Eternal hfe 
 
 is 
 
 X Dr. Trapp's Sermons on the Trinity. 
 
 t Vide Hieron. Zanchius de tribus Ehhim. Pag. 2, 
 
 $ John Hi. it. 1;. 36, Ghap. xx. 31. 
 
 Z 2 
 
Let. 14. ( 340 ) 
 
 is referred to our believing in the name of the only begotten Son 
 of God. Now, they who believe that his being called the Son, 
 and the only begotten Son of God, becaufe confubftantial with 
 the Father, place their falvation in him as thus co-equal with 
 him in all the efTcntial perte&ions of deity : And that he in the 
 fulnefs of time, afTumed the human nature, and in that, obeyed, 
 fuffered and died; put an end to fin, and brought in an ever- 
 lafting righteoufnefs, imputable to all who believe for their )tifti- 
 fication. Arians again, they believe in his name for eternal life, 
 as fome fuper-angelic creature, the firft of the handy-works of tJie 
 Almighty. Socinians believe in him for eternal life, only as a 
 God by office-. And that fo far from being Eternal, or firft creat- 
 ed, that he never exifted until his conception in the womb of 
 the Virgin Mary . What an immenfe difference between the 
 
 faith of thefe believers ! Upon what a different footing muft they 
 wear the crown in glory \ 
 
 That Chrift being called rhe only begotten Son of God, proves 
 him to be God co-eternal, and co-equal with the Father in aH 
 the efTential perfections of deity, from the import and propriety 
 of the phrafe itfelf; — and from all thofe places of Scripture in 
 which the term only begotten is applied to him Hear his own 
 
 words on this head: " God fo loved the world that he gave his 
 only bee^ren Son, that whofoever believeth in him," &c. Now 
 if the term only begotten Son doth not imply much more than 
 either the Socinians pretend, or will admit ; yea, if it doth not im- 
 ply Godhead in the ftri&eft and higheft fenfe, then the argu- 
 ment urged by our Lord and his Apoftles, will be found to be in- 
 conclusive, and vain ; and God by thus giving and fending his 
 Son, mowed more love to him, than to the world. I prove what 
 I have juft now advanced thus ; if he who is called Chrift is by 
 the mere good pleafureof the Father fo highly honoured, that af- 
 ter a fhort life of obedience and fufferinghereon earth, he is made 
 a God, uceives divine honours, not only from men, but from 
 Angels, and Archangels, and univerfal empire and dominion 
 over all creatures in Heaven and earth granted him. Do you 
 not fee Suptrbus, that according to this fcheme, that God's love 
 to Chrift rofe far fuperior to his love to the world ? To which I 
 imv alfo add, that for the fame reafon, that Chrift's love to a 
 guilty world in coming to obey, and fuffer in their ftead doth not 
 appear fo very extraordinary, and doth not deferve the magnifi- 
 cent character it bears in Scripture ; becaufe, upon the Socinian 
 and Arifln hypothecs, be himfelf was the greateft gainer. It 
 would have been indeed an act of great and undeferved love to 
 have faved fuch vile and execrable finners as we are, by any 
 means becoming God's infinite wifdom, jufticeandholinefs: And 
 
 certainly 
 
Let. 14. ( 34i ) 
 
 certainly that love would have commanded the higbefl admira- 
 tion, and would have been deferring of our higheft praifc, m giv- 
 ing up to the death fuch an excellent creature as Avians Juppoic 
 Chrift to be: if the death of fuch a cveatuve could bavt fuvcbafedjal- 
 nation. But what would that love have been to the love ot God, 
 in freely giving up to the death fuch an infinitely great, and glo- 
 rious perfon as his beloved and only begotten Son, who is con- 
 fubftantial with himfelf. And if Chrift had been merely a crea- 
 ture, however excellent, he might have got fuch glory and ad- 
 vantage to himfelf, by his humiliation and death, as would have 
 made it infinitely worth his while, for his own intereft s fake to 
 be born, fuffer, and die : He might have been a real gainer by a 
 death from which he was to be raifed to fuch degrees of glory and 
 honour, as are the conferences of it. Theretore whatever en- 
 comiums the Scriptures pafs on Chrift's love to us, yet according 
 to the Avian and Socinien fcheme what he did and fuffered was 
 
 really for his own advantage, he was truly the gamer. -but 
 
 let us confafcr Jefus in another point of view, as the true God, 
 becaufe the only begotten Son of God, and fo infinitely gw"°« & 
 and btefTcd in himfelf, to which nothing can be added; and lo he 
 can get nothing by alt that he hath done and fuffered tor us, or 
 by all that we can do in return for his love ; no real accemon ot 
 dory, or advantage can by any means be made to him, who is 
 exalted in himfelf " above all blefling and praife. Upon this 
 principle then, and this only, doth God's love to finners m lend- 
 ing, and ChriiVs love in coming to do and fuffer, appear tran* 
 fcendent and amazing, as it is every where in Scripture bid to 
 be: And upon this principle onty, will the argument urged by 
 our Lor I and his Apoltles letting forth the love of both the tar 
 ther and the Son as non-fuch, be found conclusive. 
 
 Again, that his being the only begotten Son of God proves him 
 to be coninbftantiaU or of the fame nature and eflence with the 
 Father, will appear from the very import of the phrafe ltfclr. tor 
 he alone can be called the only begtfien |«i who is folely and hng- 
 ly the Son cf his Father, ha. no to- partner in the Son-ihip, no 
 brother in that kind of filiation or Son-ftiip; and moreover who 
 is a Son bv nature, nor by adoption, of thefubftance,and not by 
 the choice', or mere good will of the Father r That this is the plain 
 meaning of only begotten is evident of itfelf, and mud be acknow- 
 ledged by every one. I come then to prove, that Chrift cannot 
 be called the only begotten of the Father any otherwife, than 
 by his divine and eternal generation from the Father. 
 
 That this title cannot belong to him as man, or a creature 
 however excellent, will appear from thefe four confederations by 
 which Chrift as man is faid to be eminently the Son ot God; 
 
 and 
 
Let. 14. ( 34 2 ) 
 
 and it will appear in the fequel, that by them he is not the w/y 
 begotten Son of God. 
 
 1. He is eminently the Son of God as he was conceived by 
 the Holy Ghoft. But the firft man Adam, was formed by the 
 power of God without a Father, or Mother either; and is there- 
 fore exprefsly called the Son of God. + Now if Chrift he no 
 otherwise the Son of God than by creation, it will neceflarily fol- 
 low, that he cannot with propriety be called the only begotten 
 Son of God, feeing he has Adam a copartner in this kind of filia- 
 tion or Son-ftiip. 
 
 2. He is the Son of God with refpe£ho his extraordinary mif* 
 fion and office. Bur with regard to this, he is neither begotten, 
 nor only begotten. In this fenfe he is a Son by grace, "not by 
 nature ; and has as many brothers, as there were prophets knt 
 witf). any fpecial million or mandate. 
 
 ( 3. Neither is he the Son, the only begotten Son of God by 
 virtue of his refurre&ion from the dead; for this reafon, all good 
 men who rife from the dead to a blctfed and glorious immortality 
 are ftiled the Sons of God, as being children of the-refurrcai- 
 en. J Nor, 
 
 Laftly can he be called the only begotten Son of God upon 
 the account of his being made fole Lord and heir of all things. 
 He could not upon this account be called the Son of God at all, 
 much lefs, the only begotten Son of God: For this reafon, an 
 heir, (as every one knows) is not neceflarily the Son of him 
 whofe heir he is. 
 
 Now Supsrbus, is it not evident that in all the afore-mention- 
 ed refpe&s, Chrift is not neither can be the only begotten Son of 
 
 God. But concerning the two raft of which refpefts, I may 
 
 obferve; that in all thofe places of Scripfure in which the term 
 only begotten is applied to him, fuch as when the Father is fajd to 
 have fent his only begotten Son into the world, &c it evidently 
 carries this in it, that he was his only Son, prior to his manifesta- 
 tion in the flefh; and did not become fo by his incarnation, or 
 his being raifed from the dead, or conflicted heir and Lord of 
 all things. 
 
 Again, we find wife Agur giving this title to ChritT: antece- 
 dent to his incarnation, and without any refpecf. to his mediato- 
 rial charader : When fpeaking of the omnipotence, majefty, and 
 incomprehenfiblenefs of God, reprefents his name, and his Son's 
 name as equally unfearchable. Who hath afcended up into 
 Heaven, or defcended ? Who hath gathered the winds in his 
 fift ? Who hath bound up the waters in a garment ? Who hath 
 eftablifhed all the ends of the earth ? What is his name, or his 
 
 Sons 
 t Luke iii. 38. % Luke xx. $6. 
 
Let. 14. ( 343 ) 
 
 Sons name, if thcu canfr. tell ? Doth not this man fpeak of both 
 their names as alike inexplicable ? Which I conceive is true, 
 not of the name of God, and of Chrift confidered merely as the 
 M Vab ; hut of tho r e ineffable and glorious perfons, Father and 
 Son, considered in their divine nature, and original relation to 
 
 each other. And it is very obfervaMe here, that he fpeak s ot 
 
 omnipotent works in the creation, prefervation, and government 
 of the world, which are common to the Father and Son j but 
 can relate to the Son only as he is a divine perfon, the fame in 
 nature with the Father who made the worlds by him, and by 
 whom all things do con lift. 
 
 Further, in order to convince us that this title the Son of Gad 
 has a reference to his pre-exiftent nature, or in other words, to 
 his intrinfic relation to the Father in the Godhead ; let us take no- 
 tice of the account he gives of it himfelf. f The Lord pofleifeci 
 me in the beginning of his ways, before his works of old. When 
 there were no depths, before the mountains were lettled; before 
 ify? hills was I brought forth, then was I by him as one brought 
 
 up with him ; like a Son in the bofom of the Father -In this 
 
 ac ount I apprehend, we will find Chrift the perfonai wifdom of 
 God, fpeaking of himfelf in a two fold chaia&er ; the one point- 
 ed put by this phrafe, " The Lord pofleffed me, (or begat me) 
 in the beginning of his ways." The other, by this " I was fet 
 up from evcrlafting." He was fet up from everlafting, as Medi- 
 ator and head of the church, to fhow that he was then really fub- 
 fifting with the Father, and therefore was capable of beating a 
 part in that eternal covenunt-tranla&ion. There is therefore a 
 plain difference between his beir^g brought forth, and his being 
 fet up; the one refpe&s his peculiar manner of iubfiftence, and 
 the other his office. 
 
 Doth not an infpired prophet in the mod explicit terms con- 
 firm the fame truth ? J But thou Bethiehem-Ephratah though 
 thou be little among the th-ufands of Juduh, yet out of thee 
 ma' 1 he come forth unto me, that is to be ruler in Ifrae! whofe 
 goings forth have been from cf od, from everlafting, or, from 
 the days of eicr-iity. Mere is plainly intimated a two-fold egrefs, 
 or going forth of Chnii; the one in his incarnation, as Mediate; ; 
 the plk?T< in bis < . terr.al generatim from the Father as his only 
 begotten Son. The expreilion is the fame by which the eternity 
 of God if pointed cut, Pfal. xc. 2. From everlafting to ever- 
 lafting thou art God. 
 
 We find the Eternal Father confirming the fame truth, in this 
 addrefs to his Son, Pfal. ii. 7. Thou art my Son, this day have 
 
 I begotten 
 
 + Prov. viii. 22, 23, 24, 25, 30. X Micah. v. 2. 
 
Let. 14. ( 344 ) 
 
 I begotten thec. His Generation here is fpoken of as a perma- 
 nent thins:, pointing at its Eternity: Hence fome render the 
 words, and very juftly too, " I am this day begetting thee:" 
 Holding forth his generation as a permanent thing of which it 
 hath ever been, is, and will befaid, " this day have 1 begotten 
 thee," to denote an eternal, abiding, unbeginning, and never-- 
 ending a£t. 
 
 Again, that he is the only begotten Son of God as to be con- 
 fubftantial with him, will appeaT from the following Scriptures. 
 John x. 3. I and my Father are one. He is (o effentially, 
 and neccffarily one with him, that ** he that hath feen the Sen, 
 hath feen the Father alfo." For he is in the Father, and the 
 Father in him. f ^nd moreover he is that Son who is the bright- 
 nefs of his glory, and the exprefs character of his perfon. { And 
 in John v. 18. he ,cal Is £rod his , own proper Father, and there- 
 by ihowed his equality with God, as the Jews rightly underftood 
 him. And he is alfo the Father's own frvper Son, and the Son 
 ofbitnjelf:% And he is thus denominated to diiYinguim him 
 from Angels, who are the 'Sons of ^ped 'by -creation ; and believ- 
 ers, who are his Sons by adoption $ and alfo from thofe who are 
 called his Sons by office., as are fometimes magiftrates.— — *-He is 
 alfo called the Son of the living <jod,{| Af and the Son of the 
 Father in truth and lovey" truly, and really partaking of his aa- 
 ture, and beloved by faim. 
 
 What do all thefe, and fcveral other Scriptures of a like (train 
 mean ? But that the title the Son of God, and the onty "begotten 
 ■Son of God, is not to betaken in an improper, and.di#ant1y me- 
 taphorical fenfe; but in as proper and natural a fenfe as poflibly 
 can be, toexprels the famenefsof his nature with the Father, or to 
 denote, that he is fuch a Son as naturally proceeds from; or is 
 begotten of the Father, in diftinction from all others who may 
 be r callcd the Sons of God in the afore-mentioned fenfes. 
 
 To confirm this fenfe of the words only, and only begotten 
 as applied to our Saviour in the higheft fignrfication by the facred 
 writers, we have the judgment and interpretation of the primitive 
 church. For the three firft centuries and prior to the Nicene 
 counfel, the title of the only begotten, or only Son of God, as 
 applied to our Saviour was by the eonftant and perpetual ufe of 
 it by the Catholic Doctors, determined to lignify his eternal ge- 
 neration from God the Father. That of Tertullian is in fubftance 
 common to them all, and with one voice affirmed by them all. 
 
 " He 
 
 t John xiv. 9, 10. § Heb. i. 2, 3. 
 
 t Rom. viii. 3, 3a. II Math' x. 16. 
 
Let 14. ( 345 ) 
 
 **' He is the firft born, as het»otten before all things ; only as afon* 
 " begotten by God, truly and properly."-^ 
 
 Before I proceed further on this fubjeft, allow me to make thefor 
 few remarks from what has been laid above. 
 
 Is it not evident that the article of our Saviour's divinity is 
 of fuch vaft importance, that the faith o' a chriftian , yea cbriftia- 
 nity it'elf, cannot fubfift without it ? That Jefus is the Chrift^ 
 that Jefus is the only begotten Son of God, and that it is neceffa- 
 ry to falvation to be»Heve both, all fects and parties who can in 
 any tolerable lenfe be called chnftians doexprefsly acknowledge^ 
 and zcaloufly contend. But I prefume from what has been ad- 
 vanced that he can be neither the Saviour, nor the only begotten 
 Son of God, if be be not God; I mean God in<theftricT.eft fenfc,, 
 and of the fame efTence and fubftance with the Father. What 
 then can we think of tho'e who pretend to be Hie true difci pies 
 ■of Jefus, and yet deny his divinity ? 
 
 Again I would ohferve, that although the diftin& manner -of 
 the divine iu'bfiftancer, and confequently the eternal generation 
 of the Son, and their relations ad intra are inconceiveable, and 
 infinitely beyond all that we are acquainted with,; yet 1 prefume, 
 if there be not eternal intrinne relations between them, by which 
 they are diftin& perfons^ without regarding their eeconomical 
 actions, Sabbelianijm is unavoidable, It feems therefore necefla- 
 ry to consider thefe diftinfr titles of Father and Son, as names 
 belonging to, and expreflive of their original relations to each 
 other. And wbife thefe relations, and confequently the genera- 
 tion of the Son, ane-confidered as abfohtely neeejj'ary and Eternal '; 
 they neither can be proved to be impofliblc, or inconfiftent with 
 the independency and necefTary fuh£ftanc-e >o£ the Son* m Xks 
 felf exigent God-head. 
 
 It will therefore ncceffarily follow, the Son exiftsnofby* 2 mere 
 a£t. of the Father's will, as all creatures do; and therefore his ex- 
 igence is not arbitrary as theirs is -» ■ -** There was no neceffity of 
 nature why any of them Ihould have been brought into a (tare of 
 exigence; And that they actually do exift, is entirely owing to 
 the fovereign good will and pleafure of the great Creator : " For 
 thou haft created all things, and for thy pleafure they are, and 
 were created." But we read of nothing like this of the exiftence 
 of the Son. He being the Son in the higheft nullification of the 
 •word, his exiftence cannot but be abfolutely neceiTary. He could 
 not but exift, and that from everlafting to everlafting. He claim* 
 this very eflential attribute of Deity J am, denoting the neceffity 
 and eternal permanence and exiftence of his being. The Father 
 *:an no more fubfift without the Son, than the Son without thr 
 
 Fathers 
 t See Dr. Trapp's Sermon on the Trinity, 
 
Let. 14. ( 346 ) 
 
 Father: The non-fubfiftence of either is changing the God- 
 head, and making it infinitely different from what it is. But 
 the infinite perfection of the Godhead unavoidably requires the 
 neceffary fubfiftence of the Son, as well as of the Father. 
 
 In a word I think we may fee how much of the infinite wif- 
 dom, love and goodnefs, both of the Father and Son is difplayed 
 in the work of our redemption; particularly in the preparation 
 and afTumption of our human nature s * 1 J have already ihown 
 you Superbus that Chrift is the only begotten Son of God, and 
 therefore confuWlantial with him. But he is aKo real man, and 
 his manifestation in the flefh was to purchafe an eternal redemp- 
 tion for us, by his obedience and fufferings. That he is as truly 
 and really man as he was God, is evident from his being called 
 a man, the feed of the woman, the feed of Abraham, and the 
 Son, and the (Offspring of David. The accounts we have of his 
 conception and birth, and of his whole life and death on the crofs, 
 in which he appeared, 2&ed, and fuffered altogether as man, and 
 in ways peculiar only to himself, irrefra^ably prove the truth of 
 his manhood. He had a true human body, of the fame flefh and 
 blood with the church which 'he redeemed. Behold my hands 
 and my feet, that it is I myfelf ; handle me and <ee, for a fpirit 
 hath not fl-fh and bones, as ye fee me have. Ke had a true hu- 
 man foul ; for he as man increafed in wifdom, as well as in fea- 
 ture. This could not, without the higheft blafphemy be fad of 
 his God-head : And his foul we find was fubjeft |o :he fame 
 paffions of grief, jov and iorrow as ours are; although without 
 fin. Hence we read of his rejoxing in fpirit, of his being griev- 
 ed in fpirit, and of his groaning in the fpirit ^ and that his foul 
 was exceeding forrowful even unto death ; and that he poured 
 out his foul unto the death, and gave up the Ghoft. All thefe, 
 and fuch like expreffions (how that he had a true human foul, as 
 well as body. He was fent to redeem the fouls as well as the bo- 
 dies of men, therefore he mud have a foul to be made a facrifice 
 for our fouls. In a word he is laid to be made like unto his bre- 
 thren ; which is fpoken with reipeclto his taking our nature that 
 he might be fit to a6r. therein as a fubfritute High-pried for us 
 finful men, and therefore imports that he is as tru'y a man as any 
 of us are: And on this account, he is frequently called the Son of 
 man, as on account of his divine nature he is called the Son of 
 
 God- \\ 
 
 ' J And 
 
 11 The Brians Super-Angelic Spirit, the firft created of all God's 
 handy-works, and which fupplied the place of Chrift's human foul, the 
 Scriptures know nothing of. As the Sociiiiaus make him all man, the 
 Avians rob him of his human nature entirely : Seeing a human foul and 
 body are the conflituent parts of human nature. 
 
Let. -14. ( 347 ) 
 
 And from thist ^ o-fold consideration of Chrift, as the Son of God, 
 and the Sen <f man, we can confidently explain the <do:trincs 
 and action, o< Jefus while here on earth, and the various ac- 
 counts which the facred penmen both o! the Old and New Tctta- 
 ment give o: him ; which from any otherconfideralion are entire- 
 ly inexpiable, e. g. when he is fiid to he fent; upheld in the 
 execm ; t .is Mediatorial offices; that he of hi m&lf could do 
 nothi- 5 tnat the Father was greater than he; that he knew not 
 the la -diy, that he came to do the Father's will not his own; 
 and J :.at the words wh'.ch he fpake were not his, but the Father's 
 thai eat him, &c Now all thefe phra'es and others of a fimi- 
 lar nature may be jufriy affirmed of Jefus as man, and in his offi- 
 cial capacity. But how are we to reconcile what is predicated of 
 him otherwife, without tai i«g into the account at the fame time, 
 that he is as truly and re-.'iy God, as he is as man ? Can a crea- 
 ture raife the dead, create all things in Heaven and in earth, 
 fupport universal nature in its exigence r Can acreatunbe endow- 
 ed with the divine properties and effential perfections o! : deity, 
 as omnipotence, n m ni r cience, omniprefence, &c Can a crea- 
 ture authoritatively forgive fm, juft.fy and fan6t,fy fmners, he 
 the objeft of religious worfli'.p, he prayed to, honoured, and be- 
 lieved in equally with God the Father ? All thefe things belong 
 to Jefus; but how? As a creature, as a mere man: No, but as 
 
 God, and that God who was manifefted in the fieih. 1 fay then 
 
 Sttperbi/s that viewing Chrift in this two-fold character, we can 
 eafily, and confifk-n.ly reconcile what is affirmed of him with re- 
 gard to each of his natures refpe&iveiy, which otherwife would 
 be impoffihle. 
 
 '* Pb'ilriQju I perfeaiy coincide with your fentiments on this 
 « head; I tVeely confe s that I have been prodigiously puzzled 
 " how to reconcile the [e$mn%ly inconfirtent account the Scrip- 
 : tures give of Jefus. When I read his own words « the Son 
 " can do nothing of himfelf;" I was naturally led out to con- 
 f elude, thaHie behoved to be vailiy inferior to the Father; and 
 " yet at the lame, that he created the world.-, forgave fin, raifed 
 " the dead, and opened the eyes of the blind; I could not re- 
 " concile thefe anions with that impotence he at the fame af- 
 " cribed to himfeif When 1 read that he was ignorant of the 
 " day of judgment, a«d yet that he knew all things; and parti- 
 « cularly, that be v/a- to be the judge Thefe 'things feemed 
 " entirely paradoxical to me. But viewing Jefus as God and 
 " man I tan now account for all thefe different phrafes confiftent- 
 * ( \y, and to my entire fatisfa "ion. I now behold him not on- 
 << ly inferior to the Father, but made a little lower than the An- 
 " gels; yet, God fupreme, "exalted above all bleffing and 
 
 " praife." 
 
Let. T4- ( 348 ) 
 
 M praife." — But before you proceed any fuither to confirm the 
 " doctrine of ChrilVs fupreme deity, I wifh you would foive an 
 *' objection which I have heard produced againrt: a Trinity of 
 Cf perfons in one Godhead; viz. that it implies a contradic- 
 
 To give you all poflible fatisfa&ion on this head, and fhnw 
 you at the fame time how groundlefs this objection of the adver- 
 faries to Chrift's divinity is; let me obferve that according to the 
 unanimous language of the faered Scriptures on this head; in the 
 unity of the God-head there are three diftiwet perfons, Father, 
 Son, and Holy Gbojl, i( There are three that bear record in 
 Heaven, the Father," &c. By the term perfon is generally un- 
 cferflood, " a particular manner of fubfifting and acting in an 
 intelligent Being:" Or according to a very learned writer; a 
 perfon is=an intelligent agent y having thediftincYivc characters of 
 I, Tfhsii* He f and not divided or diftingui filed into more intelli- 
 gent agents capable of the fame characters -f By the perfons m 
 the Godhead' we do not mean three diftinct attributes of deity ; 
 this would land us directly into Sabbellianifm, as when the fame 
 man may be at the fame time a king, a prophet, and a father: 
 The Scriptures manifeftly make a greater diftinction between 
 them than this amounts to: Nor on the other hand, we do not 
 mean three diftin£t fubftanees, minds, or fpirits; for then (each 
 ©f them being God) it would, according to the ideas which we 
 have annexed to thefe other words unavoidably follow, that 
 there were three Gods r a pofition,, not only contrary to Scrip- 
 ture,, but to reafon and common fenfe. But pofitively we mean 
 as I already hinted,, an underflanding aad voluntary agent. 
 
 Neither is there any contradiction in the doctrine of the Tri- 
 nity, as is moft unjuftly alledged. Becaufe the terms are not 
 affirmed; of the fame thing, and in the fame refpect^as they al- 
 ways mull be to make a contradiction. To fay that three Gods 
 are one God, or that three perfons are one perfoa would be a flat 
 contradiction : But to fay that there are three perfons in the 
 Godhead, or that the three prfons are one God,, is no more a 
 contradiction than to fay that there are three lines in one triangle, 
 or that there are three faculties in one foul,, the understanding, will* 
 and memory^ I may here further obferve to you-, that that may 
 Be a contradiction in one nature that is not fo in another. For 
 in(lance,is it not a contradiction that with us* yeflerday (hould be 
 to day* or that today fhoold be to morrow ? But God is the fame 
 yeflerday, today, and for ever i With him all things are prefent, 
 there is no paft or to come in eternity. Would it not be a flat 
 contradiction for me to fay, that at the fame time that I am 
 
 here* 
 f Dr. Water L z defl from page 364 to page 369* 
 
Let. 14. ( 349 ) 
 
 here, I am in another place at a thoufand miles diflance ? But If 
 is no contradiction in the nature of God to fay, that at the fame 
 time that he is in H>iven he is alfo on earth, yea in the fame inftant 
 
 every where, and filling all things. 'In a word I think it would 
 
 he the higheft prefumption to charge the account which the Holy 
 Scriptures give of this facred myftery, viz. that there are three 
 that bear record in Heaven,— —and thefe three are one, as a 
 contradiction. 
 
 • The believers of this doctrine never prefume to explain the 
 manner of this ineffable myftery; (for it would ceafe to be a 
 myftery, if it could be explained) yet it is clear from Scripture* 
 that there is a diftinfbion between the three perions as fuch; fo 
 that what is personally afcribed to one, cannot be perfonailly 
 .afcribed to the other two ; though they are the fame God, and the 
 eiTeniial attributes of deity common to them all. They are not 
 three dinVm£fc perfons as three men are; but in a manner of fub- 
 fifting to us <^uite incomprehensible. I (hall fum up the whole 
 in the words of a very pious and learned author -f 
 
 " We maintain, (fays he) that the perfons in the blefled 
 *' Trinity are truly diftin&, in opposition to -SaheiH-amfm^ and 
 " yet that they are proper perfons fubfifting in the lame aandi- 
 ** vided fuHftance or effence. That the generation of the Son 
 <f is a proper generation : The procemon of the Holy Ghoft, is 
 *' a proper procemon; fuch as doth properly, and did eternally 
 " take place among the glorious perfons fubiifting in the God- 
 ** head. But we deny that they are proper perfons in the fenfe 
 " that men and Angels are proper perfons, who are diilinS 
 ** fubftances, and havediftin6r. understandings and wills.— The 
 perfons of the Trinity are not fo diftincl as to be independent 
 of, feparate from, or alien £0 each other. They are proper 
 diftin£r. perfons, though no man, nor perhaps Angel, can dc- 
 ts fine what a divine pcrfon is, or account for the difhn&ion 
 " amonj therafclves. The like may be faid of the generation 
 " of the Son, which is, no doubt, moft proper, though not to he 
 " defined by the notions of generation among men. ** For 
 " who can declare his generation*" And therefore the gene- 
 *' ration of the Son will (till remain a myftery, let bold men 
 " quibble as they will. Among men, in the very name of Fa- 
 " ther, there is implied fomething greater than in that or JSon- 
 (< But it doth not follow, that it muft needs be fo in tl edeitv, 
 •' where the Son no more had any beginning of being than the 
 <c Father; nor could in any inftant not have been, any more 
 *• than the Father himfelf could not have been. A parallel be- 
 
 ** tween 
 
 t Moncrieffon the fupreme deity of Chrift, page 194, 195. 
 
 n 
 
 a 
 
< ( 
 
 Let. 14. ( 350 ) 
 
 *' tween Father and Son amongft men, and Father and Son in 
 *' the deity cannot with any {how of reaion, be drawn ; the dtf- 
 " ference being fo wide between them as might be fhown in 
 ** many particulars. 
 
 " Among men, Father and Son are two, not only divided per- 
 "^fons, hut thev have different endowments: In the deity, Fa- 
 " ther and Son are one; not one perfon, btit one in all excel- 
 i( lencies and perfections. Amongit. men, the Father has his 
 €t things, and the Son has his; but in the deity, the Son hath all 
 " things, without exception that the Father hath. Amohgj men, 
 " the Son doth fome things, and the Father other things; but 
 " in the deity, whatever things the Father doth, thefe doth the 
 " Son likewife. Amongft men, though th? Son is from the 
 Father, yet he is not in the Father; and though the Father 
 produced the Son, yet he is not in the Son; and thou'fh a Son 
 may be like the Father, yet it cannot, ftri&ly fpeaktfsg, be 
 t( faid, that he that has feen the Son has feen the Father But - 
 " in the deity, the Father is fo in the Son, and the Son in the 
 ee Father, that he that has, feen the Son, has alfo feen the 
 " Father." 
 
 But'I proceed Superbus to another argument in favour of the 
 fopreme deity ofChrift; and this I found upon the name God 
 given him in Scripture. The adverfaries of ChrifFs deity rather 
 than acknowledge their Saviour to be God, have laboured hard to 
 diflinguifh away the meaning of the term God by affixing this 
 idea to it, as if it was no more than merely an official word. So 
 that we muff, not think (as it has been vulgarly and erroneoufly 
 imagined) that the word God in the facred writings denotes el- 
 fence, nature or fubftance, but office only, dominion, or authori- 
 ty, particularly when applied to Chrifl:. But if this be true, I 
 am afraid that fuch an explication of the term will affect the 
 Father, as much as the Son; and this way we willfoon have no 
 God at all. Is he not in John i. I. exprefsly called God ? In 
 the beginning was the word, and the word was with God, and 
 the word was God. Is not the term Go i applied to Chrifl in as 
 abfolute a fenfe, as it is or can be applied to the Father, without 
 any limitation or note of inferiority r Wouiu you not think it 
 flrange Superbus, that the Holy Gholl would give the fame iden- 
 tical term to the Son that is given to the Father, and leave us to 
 explain it thus ? The Father is called God, becaufe he is a God by 
 nature, the Son is called God, becaufe ru* is fo by office, as being 
 the Father's deputy and ambaffiidor to men, juft as Mofes was a 
 God to Pharaoh, by giving him authority to fpeak unto him in 
 his name. I have made thee Elobim a God to Pharaoh, f And 
 
 magiftrates 
 t Exod. iv. 16. chap.vii. 1. 
 
Let. 14. ( 351 ) 
 magiftrates are fometimes called God- <e I faid ye are Gods. 17 
 But what is this to the point in hand ? Is it any where predicated 
 of Moles, or thofe other Gods, that they are eternal, omnifcient, 
 omniprefent, and the like ? Was Mofes to be worlhipped by the 
 Ifraelites ? Is it any where faid that he made the worlds, or that 
 he is God overall hlefled for ever r Is he any where called Jeho- 
 vah ? Neither is .he abfolutely called Elohim, but only with regard 
 to Pharaoh and Aaron to whom he was to deliver God's meffage. 
 Is it not fomewhat ftrange, if he be but a God by deputation, and 
 not in the ftri& and abfolute fenfe of the word as applied to the 
 Father, that he is laid to be Eternal, and works afcribed to him 
 which none but God properly fpeaking can do? He was in the 
 beginning, i. e. from eternity with God, and from eternity he 
 was God, and in time created all things; and without him was 
 not any thing made that was made. Now is not creation-work 
 the peculiar prerogative of deity ? In the beginning God created 
 the Heavens and the Earth. But we have no account here, nor 
 any where elf> ihat God created the Son: And if the Son be 
 among the rank of the creatures, yea in very deed a creature, 
 and yet at the fame time the Creator, he made himfelf; which is 
 certainly as great a contradiction as a Trinity in unity. All 
 things were made by him, and without him was not any thing 
 made that was made; which exactly anfwers to the Mofaic ac- 
 count of the creation in Gen. i. 1. —He is exprefsly called 
 
 " the mighty God," and " God manifefled in the fleih." And 
 he in (o denominated by the Father himfelf, Heb. i. Thy throne 
 O God is for ever and ever. According to fome the term E/ohim 
 here abfolutely ufed figniflesas much as Ehhe Elokim the God of 
 Gods. What a bold attempt to pervert the words of the Holy 
 One, and without any fenfe, to render the phrafethus; God 
 ihall be thy feat or throne for ever and ever. This is directly 
 contrary to the received opinion even of the Jews themfelves. The 
 Targumon the 45/^, Pfalm from which this is borrowed renders 
 the words thus; " thy throne O God is in Heaven for ever and 
 ever." We would wifh to know in what fenfe God is the throne 
 of Ghrift ? What idea doth it convey ? Has it any countenance 
 from the original ? 1 look upon this addrefs of the Father to the 
 Son as a plain and explicit acknowledgment of the Son's fupreme 
 deity. 
 
 Again he is emphatically called the great God. Looking for 
 that bleiTed hope, and the glorious appearance of the great God, 
 and our Saviour Jeius Chrift, or the great God, even our Lord 
 Jefus. Thefe titles belong to one and the fame perfon as that 
 form of.fpeech is commonly ufed, and often tranflated; particu- 
 larly when the Father is called " the God and Father of our 
 
 Lord 
 
Let. 14: ( 352 ) 
 
 Lord Jefus," which very phrafe at other times is rendered " God 
 even the Father of our Lord Jefus Chrift." And the Apoftles 
 fpeaking if the appearing of this great God, determines us to 
 nnderftand it here. Doth he not certainly mean Chrift's feconcf 
 and glorious appearance ? The Scripture never reprefents the 
 Father as the perfon who will make that appearance; but con- 
 stantly appropriates it to Chrift, who fhall come in all his glory, 
 and the glory of his Father to judge the quick and the dead. And 
 although Chrift (hall come' in his Father's glory, as well as his" 
 own, yet it is not the perfon of the Father, but that of the Son that 
 ftial! then come and make his glorious appearance. 
 
 But in order to remove all jealoufy of any thing figurative or 
 improper in this appelation of Chrift, he is called the true God, 
 not a true God, as if there might be more true Gods than one, 
 but by way of emphafis, the true God as having the true and only 
 Godhead in himfelf— And we are in him that is true, even 
 rn his Son Jefus Chrift. This is the true God, and eternal life, -f 
 This is, or, he is the true God' and eternal fife. Now the true 
 God' whom the Apoffle here fpeaks of is Jefus; and what more 
 can poflibly be affkmed of the- Father than that he is the true 
 God * Doth not the natural order and grammatical conftru&ion 
 of the words lead" us to this fenfe ? And particularly doth not his 
 joinings the title of eternal life with that of the true God clearly 
 point us to Jefus, as the true God here fpoken of ? We find that 
 as the beloved difci pie began, fo he concludes his epiftle, with 
 thefe titles of Chrift, bis Son Jefus Cbrijl, and eternal life, and 
 inferts between them, this is the true God, that we might be fure* 
 not to miftake, who he means thereby. So that if the plaineft 
 words taken in their genuine fenfe and connexion, are of any 
 weight with us, Jefus Chrift is declared to be the true God to the 
 cxclufion of all inferior notions of his Godhead, as if it was diffe- 
 rent from that, which is the only true one. Socrnians and Arians 
 in order to get free of this crabbed text, are reduced to this pitiful' 
 fhift, which by the bye is not true, viz. that the article is here- 
 added to the word God; which is never done when Chrift is cal- 
 led God. Among other p'aces which prove the falftfy of this we 
 might refer them to John xx. 28. where the article is added both 
 to Lord and God. Now if the addition of the greek article to the 
 word God, infallibly proves that the perfon meant is God in the 
 moft ftri6t and ahfolute fenfe; our Lord Jefus Chrift is fo. But 
 if this objection is untenable they have another yet in refer ve ; 
 but it unfortunately happens that it is of as little validity as the 
 other to overturn the genuine meaning of this text ; their objecti- 
 on is this; that relative particles, fuch as that in the text,. often- 
 times, 
 > 
 
 1 John v, 20. 
 
Let. 14. ( 353 ) 
 
 times refers to what is more remote. To this it may be anfwer- 
 ed that the necefiity of referring the particle to what is more 
 remote is evident from the text, and neceflary from the nature of 
 the thing. § In a word, to refer this to the true God going before 
 makes the Apojile guilty of a tautology, by faying, the true God, 
 he is tb" true God. Perhaps they may object againft his true. 
 confuSftanti dity with the Father and fay, that he is a true made 
 Goi ; but to fwallow fuch an interpretation requires more reafon 
 and common (en(c, than ever fell to the (hare of any man, fincc 
 God created man. A true, created God, is a pofition at which 
 realon itfelf revolts. 
 
 I fhall only mention one text more on this head, and this. you 
 will find in Romans ix. 5 Whofe are the Fathers, and of 
 whom as concerning the flefh Chrift came, who is God over all, 
 bleiTed for ever. Amen. Some in order to evade the force of 
 this text as an argument for the fupreme deity of Chrift, would 
 moil perverfely turn the laftclaufe of the verfe into an Ecphonema 
 and grateful exclamation for the bleffings conferred upon the 
 Jew?, thus, God who is over all be blejfed for ever. But this founds 
 io harfh, and without any like example in the New Teftament, 
 that (according to a very learned Author f) it never came in- 
 to the head of any Arian ; and Socinus himfclf rejects it for this 
 very good reafon, that God be blejfcd, is an unufual and unnatu-* 
 ral conftru&ion. The phrafe occurs twenty times in the Old 
 Teftament, but in every place the term blefTed goes before, end 
 the article is prefixed to the word God, which is a plain demon- 
 ftration that this is no Ecphonema, or grateful exclamation. 
 The plain and mod obvious fenfe of the words is this; the Apoftle 
 having faid in the preceding context, that Chrift: came from the 
 Fathers according to the flefh, or as to h;s human nature ; is it 
 not re?fonable to conceive that he ihould proceed to fhow what 
 he was as to his divine nature ? Is it not unreasonable to think 
 he ihould fay nothing of the fuperior nature of Chrift ? Eipeci- 
 ally if weconfider, that the limitation according to thefcp:, plain- 
 ly intimated that there was another nature in him, according to 
 which he came not from the Fathers. Upon the whole, I pre- 
 fume that the argument from hence to prove him truly and pro- 
 perlv God is invincible. Ged over all, is the periphrafis by which 
 
 all 
 
 § See Acts iv. II. Ads vii. 19. Chap. x. 5, 6. 
 
 2 ThelT. ii. 9. 2 John vii. 
 
 t Dr. Whitby on the place. 
 
 A a 
 
Let. 14. ( 354 ) 
 
 all the heathen Philofophers did ufually reprefent the fupreme 
 God; And fo is God the Father defcribed both in the Old and 
 New Teftament, as he that is over all. J This is the conftant 
 epithet of the great God in the Old Teftament. || And this 
 character here afcribed to Chrift, is given to the moft high God, 
 as diftinguifhed from all creatures whatfoever; Rom. i. 25. 
 where the Apoftle charges the Gentile world with worftiipping 
 and ferving the creature more than (or befide) the Creator; 
 who is God blefTed for evermore. Amen. The creatures the 
 
 Gentiles ferved, were demons, and fuch deceafed heroes as they 
 fuppofed to be fubordinate powers, but railed to the dignity of 
 Gods; from all thefe, the Apoftle diftinguifhes the true God, the 
 Creator of the world by this title, " God overall, blejjed for ever- 
 more*" q. d. that God to whom alone the blefling and adorati- 
 on of all intelligent creatures is, and will he for ever due. The 
 polytheifm or" the Gentile world is here expofed by the Apoftle, 
 reprefenting the weaknefs and folly of any fubordinate deities 
 under one as fupreme, which the God oflfrael always difclaimed. 
 His conftant language was this; " I am the Lord, and there is 
 
 none elfe: There is no God befldes me." " I am God, and 
 
 there is none like me." " Before me there was no God form- 
 ed, neither will there be after me." What ablurdity for chrifti- 
 ans to talk of one God that is fupreme, and another that is God 
 
 in a fubordinate fenfe ! 1 apprehend upon the whole, that 
 
 nothing but the mod determined oppolition to the fupreme deity 
 of the Son of God, could ever induce any one to force and ftrain 
 a text from its plain, genuine, and grammatical conftru£tion and 
 meaning, as the other interpretation doth. The Scripture was 
 certainly Written for the common ufe of all, and is generally to 
 be underftood in its mod obvious and eafy fenfe ; but if this text 
 is not to be underftood in the fenfe already given, but mull: be 
 underftood, (the latter claufe I mean) as a doxology; I defpair 
 of ever undei {landing any one text delivered in the plained: terms 
 'imaginable. The truth is, it requires a great deal of the mod 
 unhappy ingenuity to bring divine revelation feemingly, to fup- 
 port a bad a ufe. I conclude then, that Jefus Chrift is truly and 
 proncrly Geo confubftantial with his Eternal Father; even the 
 moil high, ana infinitely blefTed God. 
 
 In connexion with the foregoing Scriptures, permit me Super* 
 bus to offer another to your confederation in fupport of the fupreme 
 deity of the Son or God. Who being in the form of God. 
 
 thought it not robbery to be equal with God: — But made him- 
 lelf of no reputation, and took upon him the form of a fervant, 
 
 and 
 
 • t Eph. iv. 6. II 1 Chron. xvi. 56. Pfal. xli. 13, and 89, 52, 
 
Let. 14. ( 355 ) 
 
 and was made in the likenefs of men. f The Apoftle in this text 
 feems to have forefeen, and obviated the Socinian herefy; for he 
 doth nor only call Chrift, God; but he informs us how he is 
 God. Not by gift or donation, or that he was made God : That 
 being a contradiction in the very terms; but that he was in the 
 form and efTence of God, and fo equal to God, which he could 
 not pretend to without the higheft robbery. 
 
 " But Philemon, might not the form of God (as I have often 
 " heard it fo explained) be underfto.d as to mean only, that 
 " there was a communication made to him of divine and mira- 
 11 culous powers over difeafes, Devils, the grave, the wind, the 
 " feas," &:. 
 
 I anfwer Svperbus, by afking you this queftion, was there not a 
 communication of this divine and miraculous power given to 
 Prophets, Apoftles ? &c. But where do we ever read, that they 
 were in the form of God ? Every one that understands terms 
 knows what is meant by matter and form. The form of a thing is 
 itseftence, not its fhadow or likenefs: And therefore whatever is 
 in : the form of God, is or his efTence, and coafequcntly mud be 
 God. And this is the inference the Apoftle here makes; that 
 becaufe he was in the form of God, therefore he was equal to 
 God; and it was no prefumption in him to claim this equality, 
 becaufe being in the form of God, he was by nature truly and 
 properly God. 
 
 But if Chrift was originally a creature as Socinians and Ariant 
 maintain, and only advanced through the mere good will of the 
 Father to divine honour, then indeed he could not be excufed 
 from the charge of robbery and prefumption, yea of blafphemy 
 to pretend to be equal to God. 
 
 " But Philemon, I have heard fome read the words thus; who 
 <( committed not robbery by equalling himfel.f to God, i. e. did 
 " not rob God of his honour bv arrogating to be God, or equal 
 (e to God.? 
 
 Supzrbus this was explaining the text like an oracle ! It bears 
 thefe two meanings, either that Chrift did not arrogate to him- 
 felfto be God, or equal to God; and therefore did not rob God 
 of his honour . Or otherwife, it may be underftood, that though 
 he did arrogate to himfelf to be God, or equal to God, yet this 
 "was not a robbing God of his honour. In this laft feme then it 
 muft mean, that Chrift is God, or that it is no di {honour to God 
 io*have a creature made equal to him. But what a grofs perver- 
 sion of the phrafe, zvho thought it not robbery to change it into this, 
 
 who 
 
 t Philip, ii. 6, 7. 
 A a £ 
 
Let. 14. ( 356 ) 
 
 who committed not robbery ; as if the greek word meant both 
 thought and committed', or that thought and committed are the 
 fame thing. 
 
 The form of a fervant which Chrifl is here faid to take, was 
 his taking upon him our flefh, or our human nature, as appears 
 from the following words. " And was made in the likenefs of 
 men, and being found in fafhion as a man." And this form of 
 a fervant, is compared with the form of God, in which he was 
 before he took upon him the form of a fervant. The fame word 
 is ufed in both branches of the compaiifon, and therefore mufl: be 
 t^ken in the fame fenfe, unlefs we would make the comparifon 
 
 fallacious. " Being in the form of God, he took upon him 
 
 the firm of a fervant." Therefore he was as truly God as he was 
 man; he was as really pofTefled of a divine, as he was of a hu- 
 man nature. — — And moreover, he was God before he was man ; 
 for obferve, it is not here faid, that he took upon him the form 
 of God, becaufe he was always in that form, and fo could not 
 take it. 
 
 I might juft add here, that we have two other phrafes fimilar to 
 this which I have been fpeaking of, and as expreffive of the fu- 
 preme deity of Chrifl:. He is called the image of the invifible 
 God : -j- And the exprefs image of his perfon. £ Now a picture 
 or a fliidow is a man's image, but not in the fame refpeft as his 
 Son, who is the exprefs image of his perfon, becaufe he partakes 
 of his identical nature. 
 
 Would you wifli Superbus to know the hypothefis of the Soci- 
 nians on this head; which, in the iflue mav be applied to the 
 Arians alfo ? Their do&rine then is this; that our Lord Jefus 
 Chrift is by nature a mere man; but by the will of the Father 
 advanced to the dignity of a God: And being fo advanced, he is 
 Deus verus truly and properly a God. Allow me to prefent to 
 your view their principles on .this head, from the learned Dr. Ed- 
 w'rJ's prefervative againft Socinianifm, and that in his own 
 words. $ 
 
 " Jt we confider God in his attributes, we will find that the 
 ** hrft e;reat, and (if I may fo ca^l if) fundamental attribute 
 '* wh.eh the Scriptures reveal, and indeed natural reafon dic- 
 " tates, concerning him, is the unity of the Godhead. Deut. 
 *' vi. 4. Hear O Ifrael,the Lord thy God is one Lord. Deut. 
 " xxxii. 39. See now, that I, even I am he, and there is no 
 
 " God with r me. Here undoubtedly it will be faid, that the 
 
 " Socinians 
 
 t Collof. i. 15. X Heb. i. 3. 
 
 § Vol. i. pag. 8 and feq. 
 
Let. 14. ( 357 ) 
 
 tc Socinians are beyond all fufpicion orthodox: All their ftudies 
 " and labours being employed in afTerting and vindicating the 
 * ( unity of the Godhead, in opposition tothedo&rine of theTrini- 
 " ty ; which according toth^eir apprehenfion muft infer a plura- 
 " lity of Gods. But for all their boafts concerning this matter, 
 te and afluming to themfelves upon that fcore the name of unita- 
 " riansy we muft not be too haftv in acquitting them from the 
 imputation of Poletheijm. For although they deny the eternal 
 generation of ChrinVand his divinity, and lay, he had no ex- 
 iftence before his being formed in the womb of the Virgin 
 Mary, and his appearance in the world; and that the being 
 <€ which he then had was purely human: Yet after his refur- 
 t€ re&ion from the grave, and afcenfion into Heaven, they fay 
 f* that God the Father, as the reward of his obedience and 
 " fuflfcrings exalted him to the honour and dignity of a God; 
 ** not indeed to be the fupreme and eternal God, but however 
 '* Deus verus % diftincl:, and feparate from the Father. And 
 Socinus takes it ill of his adverfaries that they mould charge 
 him with denying Chrifl to be God; ^nd complains againft 
 them that will not be brought toconfefsand worfhip him for 
 (( their Lord and God, who was once a weak and infirm man. 
 ft And herein he faith the power and goodneis of God was dif- 
 " covered, and his admirable wifdom difplayed, in extolling, 
 ** and deifying this man beyond what we can imagine. 
 
 " And to the objection againft this opinion, as that which 
 <( did unavoidably infer a plurality of Gods. Woltzogenius will 
 ** tell you, that ir by two Gods you mean one of whom are all 
 *' things, and we in him, and the other by whom are all things, 
 " and we by him; we are fo far, faith he, from being afhamed 
 " of worfhippingtwofuch Gods, that we rather glory in it. But 
 <( if it (hall be further faid, that to do them right, they acknow- 
 (i ledge but one fupreme God by nature; and that Chrifl: is 
 <( only God by appointment and office, not natus, but fcflus, not 
 " begotten, but made; and deified after his afcenfion by a com- 
 " munication of the divine power, wifdom, and goodneis to 
 " him: 
 
 " I anfwer that this is fo far from abating, that it rather in- 
 (< creaies the difficulty, and makes the Socinian notion both im- 
 " pious and atfurd; as may be fhown more at large hereafter 
 " when we come to lay the charge of idolatry at their door. 
 Indeed one would think it fhould be a debating of the name, 
 and honour that is due to God, to give either of them to any 
 but him who is from all eternity. The fame Woltzogenius t'\\\ 
 tell you, you may, if you pleafe reproach them for fo doing; 
 but he values it not a rufh, nos non erubefcimus , fays he, we arc 
 
 " not 
 
 a 
 a 
 
 ■ i 
 a 
 
Let. 14. ( 35S ) 
 
 *' not afhamed to own that we worfhip Deum fadlum vel faftiti- 
 \* um, a made God ; not made by a goldfmith, or engraver, ab 
 e< aliquo jculptore 9 vel auri fabro : But they acknowledge with 
 f Peter, Acts ii. 36. That God hath made Jefus who wab 
 crucified Lord and Chrift, i. e. faith he* Deum eximiumfece- 
 rit 9 hath made him a great and eminent God. 
 61 If this be not enough, if you pleafe to confult Smslcius; he 
 " will give you all the fatisfa&ion en this head that you can 
 4i pofiibly defire. For fnft he will tell you, that whereas the 
 u Scriptures alTure us that there is but one only true God; yet 
 f* thismuft be taken fano fenfu, not as if there were no other true 
 God, befides God the Father; but that there is none that is 
 God eodem prorfus modo, juft in the fame manner as he is. For 
 otherwife the thing is certain and paft all doubt, that there are 
 more true Gods than one. And let the infpired writers be 
 never fo pofitive; yet he and his friends can, and will, with 
 equal confidence advance this contrary portion that the true 
 God is not one only true God. Nay, it is not an indifferent 
 
 <( 
 
 (t 
 (< 
 
 *i 
 
 t€ 
 
 <e 
 ti 
 ft 
 
 *' matter; but a truth which they firmly believe, and earneftly 
 €( contend for: And therefore pronounce it without hefitation, 
 " that there are more true Gods than one. 
 
 " And indeed they have reafon to contend earneftly for this 
 cc opinion; if it be true what he faith in the fame place, that to 
 f< acknowledge, and confefs, and adcre one only chief and fu- 
 '*■ preme God, is purely judaical, and a renunciation of the 
 ct chriftian religion. Here he fpeaks as home to the point as 
 ie you can poifibly defire; and it is enough in all confeience. 
 " Thus whereas the Scriptures tell us there is but one God ; the 
 '* Sccinians fay there are two: One God by nature, another by 
 <( grace; one fupreme, another inferior; one greater, another 
 
 ** chriftian religion ! Greater indeed, if true, and more incom- 
 " prehenfible than any other ; or rather than all the ftupendous 
 " and adorable myfteries of our faith put together." 
 
 What this learned Author obferves with regard to the Socini- 
 ans, is applicable at the fame time to the Arians: Thefe latter 
 make Chrift a creature, (though a more excellent one) and a 
 made, yet real God as well as the former. But I pray what no- 
 tion can any one have of a made, or created real God ? i. e. a 
 God and no God ? Is there not an infinite diftance between God 
 and any creature, be that creature never fo excellent ? In a word, 
 is our Saviour in their opinion, ftri&ly and properly God; or is 
 he not ? If he be ; why do they not fay fo ? If he be not; why 
 do they worfhip him ? Seeing the Scripture is to the laft degree, 
 
 and 
 
Let. 14. ( 359 ) 
 
 and indeed beyond expreflion, careful to guard againft idolatry. 
 But of this more afterwards. 
 
 " But Philemon, if Chrift be God in the ftri& and abfolute 
 t( fenfe of the words; why is God the Father faid to be the only 
 (c trte God, in exclufion of all others. John xvii. 3 ■ To 
 '* know thee the only true God, and Jeius Chrift whom thou 
 *' haft fent." 
 
 The meaning of thefe words Superbus, I apprehend is this; to 
 know thee the only true God, &c. i. e. that the Gentiles quit- 
 ting their dumb idols, and falfe Gods, may own thee alone to be 
 the living, and true God who made Heaven and Earth; and 
 that the Jews may own me to be thy Son fent to them from 
 Heaven, and that Meffiah, which, according to the promife to 
 Abraham and David, thou haft fent to them : For by knowing 
 thee fully, they fhall know me alio, whom all men are to wor- 
 fhip as they worlhip the Father; and whom he that doth not 
 worfhip, doth not truly honour the Father; for I and the Father 
 are one. 
 
 But more particularly here; the term God is to be underftood 
 of God effentially confidered, in opposition to all falfe Gods, and 
 by no means exclufive of the Son or Holy Ghoft, but inclufive of 
 them as divine perfons with the Father in the fame Godhead. 
 If the adverfaries of Chrift's fupreme deity mould fay that the 
 word fo/us only, excludes all other things frcm any communion 
 with that of which it is predicated, and i'o imports that the Father 
 alone is the true God ; this afTertion may be confuted from many 
 inftances both of the Old and New Teftament. Doth not Solo- 
 mon fay of God, <c thou only knoweft the hearts of all men," and 
 yet faith Chrift, " all the churches mail know I am he that 
 fearches the heart and tries the reins, to give every man accord- 
 ing to his works." It may further be remarked here, that Chrift 
 ipeaksof himfelf in diftincrion from the only true God, not with 
 regard to his own nature as God, but with refpeel to his office- 
 capacity, as he intimates by adding thefe words, " whom thou 
 haft fent," viz. to be Saviour, the knowledge of whom, as fuch, 
 is as neceffary to eternal life, as the knowledge of the true God 
 in diftinclion from idols. If Chrift be excluded here from being 
 the true God, I cannot poffibly fee but there muft be the mort 
 palpable contradiction between this and the flrft verfe of this 
 goipel, where the Evangelift plainly informs us, that the word 
 was not only with God, but that the word was God, ftri£t!y and 
 properly taken. 
 
 This will receive further confirmation from Jude, v. 4. deny- 
 ing the only Lord God, and our Lord Jefus Chrift. Thefe words 
 may be as properly rendered thus ; denying the only Lord God, 
 
 even 
 
Let. 14. ( 360 ) 
 
 even our Lord Jefus Chrift : Or according to feme; and denying 
 Jefus Chrift our only matter, God, and Lord, -j- Now that they 
 ought to be fo rendered is evident ; becaufe one article only is put 
 before all thefe words; and becaufe the perfon who is the only 
 matter and God, is by Peter called the Lord that bought us : 
 Now was it not Chrift that bought us with his own blood ? 
 
 " But Philemon would not what we have in 1 Corinth, viii. 
 " 6. feem to exclude Chrift from being God in the ftri& and 
 <( abfolute fenfe of the word : But to us there is but one God the 
 
 Father, of whom a^e all things and we in him, and one Lord 
 •f Jefus Chrift by whom are all things, and we by him." 
 
 Super bus, I hope it will not be urged here, that when the Apoftle 
 fpeaksof one Lord Jefus Chrift, that the Father is excluded from 
 being the Lord of chriftians, neither by faying, there is but one 
 God the Father, ought it to be fuppofed, that he excludes Jefus 
 Chrift from being alfo the God of chriftians, Efpecially if we 
 confider, that he is here ftiled that one Lord by whom all things 
 are created, Eph. iii. 9. all things which are in Heaven, or in 
 Earth, Coll. i. 16. for he that made all things is God, Heb. 
 in. 4. and by the work of creation is the Godhead known. 
 Rom. i. 20. And this is elfewhere made the very description 
 of God the Father, that it is he by whom are all things. Rom. 
 xu 35. - Again it is here faid that all things were not only- 
 created by this Lord, but for him, alfo Coll. i. 16. confequently 
 as he is the laft end, he muft be the firft caufe, and therefore God 
 in the moft ftricl: and proper fenfe of the word- — ^-But further, 
 it is evident that the Apoftle in this place is fpeaking of God in 
 oppofit ion to idols; for he had laid down this pofltion, viz, that 
 an idol is nothing in the world, and that there is none other God 
 but one. And he goes on in the fubfequent verfes to prove this 
 aflTertion; for though there be that are called Gods many, &c. 
 but to us there is but one God, &c. and one Lord Jefus Chrift, 
 &c. Now can we fuppofe that the Apoftle here meant one fub- 
 ordinatc God, diftin£r. in nature from the one fupreme God r If 
 he did, he at once overthrew what he was proving: And at the 
 fame time, doth he not land us in the very bofom of idolatry, 
 by fuppofmg one fupreme, and another fubordinate God? And 
 at the fame time alfo, did he not give a very ftrong handle to the 
 Heathens to defend their idols and the worftiip of them? For 
 many of them believed there was but one fupreme God, but at 
 the fame time thought divine worfhip was due to fome inferior 
 deities ; and therefore if Chrift was not truly the moft high God, 
 and yet is to be worfhipped, as moft of the oppofers of his God- 
 head 
 
 f See Dr. Whitby on the place. 
 
Let. 14. ( 361 ) 
 
 h-ad a'low; would not this rather confirm than confine the 
 Heathens opinion, that inferior deities may he worfhipped. 
 
 But ftfppofing that the Apoftle here f peaks of the one GoJ„ 
 according to two different manners of fubfiftence and operation, 
 viz. the Father of whom are all things, and the Son, the cau'e 
 by whom are all things, the Father working by the Son according 
 to their order of per Tonal fubfiftence in the Godhead, then he 
 argues fuita 1 ly to his defign of proving that '* there is no other 
 God but one," and that al) inferior deities are nothing. 
 
 " Philemon, is not Chrift called the firft-born of every crea- 
 * ( tiire ? If fo, how can he be truly and properly God ? Can 
 *' any thing he the firft-horn of creatures, but a creature ? Is not 
 ** the eldtft Son or the number, and of the fame nature with 
 " the reft of the brethren ?" f 
 
 Superbus, this text can never fit Soclnians for proving Chrill to 
 be a creature and not the true God eo,ual to the Father. For if 
 he was the firft-horn of every creature, (granting him to be no 
 more than a mere creature) he certainly had a being prior to his 
 conception in the womb cf the Virgin Mary, which yet they 
 deny. It will neither fit Arians nor Socinians, for this reafon ; 
 becaufe the Apoftle aiTerts all things were created by hims 
 Now if all things were created by him which are in Heaven, and 
 which are in earth, vifihle and invifible, &c. muft he not be 
 among the number of thefe creatures ? Or elfe there were fomc 
 things which were not created by him ; but this would be a flat 
 contradiction to what the Apoftle afterrs. But if all things were 
 created by him it will neceflarily follow, that he created himfelf. 
 But very properly is our Lord here called the firft-born, or ra- 
 ther, as the words may be very properly rendered the heir of all 
 things. Now to act as an heir, is to a£t as a Lord. And this is 
 the grand character of jefus: He is the heir or Lord of all things, 
 becaufe he created all thing?, animate, and inanimate, rational, 
 and irrational, which are in Heaven above, or in the earth 
 beneath. Is he no*: exprefsly called v. 18. the firft-born from 
 the dead, as being Lord over the dead; fince for this caufe he 
 died, and ro!e again, that he might be Lord over the dead and 
 over the living. Rom. iv. 9. The firft botn is neceffarily the 
 heir, and fo Lord of the family; therefore the firft-born was by 
 the ancients denominated Lord as weM as heir; pointing out his 
 great authority over the other branches of 'he family. The right 
 of primogeniture is folely lodged in our Lord Jefus Chrift. He 
 is prince over, and high above all creature:-, they being the work- 
 snanfliip of his hands. And therefore the Apoftle afligns a reafon 
 why he is called the firft-born, heir, or Lord of all creatures, 
 
 becaufe 
 t Coll. i. j 5. 
 
Let. 14. ( 36l ) 
 
 becaufe he is their Creator; all things were created by him as 
 the firft caufe, and for him as the laft end.. 
 
 According to a very learned Author, + the Socinian glofs on 
 the foregoing text is to the following purpofe ; viz. that to Chrift 
 here is not afcribed the creation of the old world and all things 
 that are in it; but only the creation, that is, the renovation c? 
 all things under the gofpel-ftate, or the reformation of mankind 
 by Jefus Chrift. 
 
 What an antifcriptural interpretation ! How foreign and re- 
 mote from the moft ufual fenfe of the words. How flat and 
 uncouth to fay, that Jefus Chrifl was before every new creature, 
 i. e. before the renovation made by him, or rather his Apoftles, 
 after his exaltation. Is it not evident, and that upon the flight- 
 eft obfervation, that the Apoftle fpeaks here of fuch things as are 
 incapable of this moral creation, viz. the creation of all things 
 vifible upon earth ? Doth not thefe a// things comprife all things 
 without life, inanimate as well as animate, metals, ftones, ele- 
 ments, all vegetables, and all beafts ? And did Chrift, and his 
 Apoftles preach to ftones, trees, and beafts for their renovation ? 
 Did he come to make a moral renovation upon things invifiblc* 
 viz. the Angels ? Good Angels needed it not, and bad Angels 
 are fhut up in utter darknefs beyond the reach of mercy. And 
 yet Crellius tells us that Jefus is exalted, and hath received pow- 
 er and authority to reform and renew men and Angels. The 
 moft favourable conftrucYion we can put upon this man's hypo- 
 thecs on this head is, that he had certainly forgot himfelf. % 
 
 In a word I would prove the confubftantiality of the Son of 
 God from this objected text, from what he is called in the pre- 
 ceding verfe, (( the image of the invifible God." Did he not 
 make him who is invifible in his efTence, confpicucus to us by 
 the divine works which he wionght, they being fuch as plainly 
 fhowed, that " in him dwelt all the fulnefs of the Godhead bo- 
 dily." For an invifible God can only be feen by his effects of 
 power, wifdom, and goodnefs, by which faith the Apoftle, from 
 •the creation of the world the invifible things of God, viz his 
 eternal power and Godhead, have been made known by the 
 things which are made. § He is fo the image of God, that he 
 
 that 
 
 t Dr. Whitby on the place. 
 
 t Quia ex Chrifti exahatione et divino quod accepit imperio, confe- 
 cuta eft haec Angelorum, hominumque reformatio, ac renovatio, per 
 ilium, et in illo facia efle dicitur, feu i Hi creati, id eft renovati dicun- 
 tur. Crellius in locum. 
 
 § Rom. i. 
 
Let. 14- ( 363 ) 
 
 rhat hath fcen him hath feen the Father; becaufe in their nature 
 they are one, and in then g'ory undivided. I conclude then 
 that he who is " tl>e image of the inviftble God;" the Creator 
 of all things in Heaven and earth, muft he far more excellent 
 than the molt excellent amon 7; all creatures; that he is the firft- 
 born, the fupremc L. rd over all. 
 
 I have lull to add Onefimus, that for the prefent I was obliged 
 to leave my lore aiRicled, and dying friend. I received the call to 
 return home with great reluctance, and with far greater did I leave 
 my affectionate Superbus. However my heart is with him, and 
 
 my mofi: earned requeft is for him Do not forget to acquaint 
 
 me firft opportunity of the ftate of your affairs. And may the 
 
 Lord Jeius thrift, the Eternal Son of the Father in truth and 
 love ; who is God over all blefled for ever, be the God and Sa- 
 viour of my dear 
 
 ONE SIM US. 
 
 LETTER XV. 
 PHILEMON to ONESIMUS. 
 
 Dear Onefimus, 
 
 VTOUR favour of the 'jtb inft. came fafe to my hand. It 
 breathes the language of one who is acquainted with v'tal 
 religion and experimental godlinefs. May your path be like 
 that of the juft man's which mineth more and more unto the 
 perfect day. May you go on from one degree of glorious grace 
 unto another, until you appear before God in Zion, when grace 
 mall be fwallowed up in glory ; when you iliall " fee no more 
 darkly as in a glafs, but face to face." 
 
 I returned as foon as poflibly I could to my dying friend. I 
 found him quite difconfolate. The comforter that can only 
 relieve the di fire ffed foul flood (in his apprehenfion) aloof from 
 his fore. He addrelTed me as far as I remember in the follow- 
 ing terms. " My dear Philemon, fince you left me I have had * 
 " fore conflict; nothing prefents itfelf to my view but what is 
 *' truly alarming and (hocking. When I take a view, of my 
 " pafl life, I am filled with the utmofl confufion ; when I look 
 U before me I tremble. lam about to die; and immediately I 
 " am to be lifted before the impartial tribunal of an holy, juft, 
 " and righteous Judge. What muft I do to efcape condemna- 
 
 M tion ? 
 
Let. 15. ( 364 ) 
 
 * € tion ? My bypafl: offences are muttered up before in horrid 
 €€ array. I find a vail hung up between me and pardoning 
 " mercy, that I cannot behold that darling attribute of the divine 
 M nature. Satan is injecting this horrid fu£Tcftion that " the 
 " Lord hath (hut up his tender mercy in his wrath." I find 
 " little or no comfort either from the abfolute promifes of the 
 " new covenant, or from the all-atoning merits of the Son of God. 
 *' O that the " Son of righteoufnefs would arife on me with heal- 
 te tng in his wings;" and diflipate my fears, ftrengthen my faith, 
 '* invigorate my almofl: dying hope, and pour into my difeonio- 
 " late benighted foul, the oil of j^y and confolation. Have pity 
 f€ upon me dear friend, have pity upon me, and tender mc your 
 '* belt advice in my prefent melancholy cafe." 
 
 My dear Superhus, I feel with you in your prefent downcafl: 
 condition; may he U that turneth the fliadow of death into the 
 morning,"* come and refolve your doubts and chafe away your 
 fears P erhaps you are labouring under a very fad miftake, 
 
 and a very fatal one too with regard to your prefent comfort ; viz. 
 that if the genuine humble chriftian has given his 3lTent to this true 
 and faithful faying, " that Jefus Chrift came into the world to 
 fave finners," and to fave him, that he fhould no more doubt 
 of it. To eafe your mind with regard to this, remember the ex- 
 preflion of a very exercifed chriftian on this head: '* Doubtless 
 '* that faith, (faid he) which is never aiTaulted with doubting, 
 f * is but a fancy; afTuredly that aiTurance which is ever fecurc, 
 M is but a dream." -f Although there is no intern ixture o\ faith 
 and unbelief, yet where the former is implanted, there the latter 
 is fure to haunt it. There are indeed fome happy intervals in 
 the chriftian^ life in which this celeilial grace arrives at its pi ro- 
 fhoria or full affurance, and in this cafe, the mouth of bis unbe- 
 lief may be flopped, but even then it is far from being extirpated. 
 God for wife and holy ends permits it to be thus with the chrifti- 
 an : Particularly to keep him humble. My dear friend, pride 
 and a fond conceit of ourfelves are interwoven in our very na- 
 tures. The Lord in mercy thus exercifes his people to keep 
 them from fpiritual pride, and to teach them to live habitually 
 on that grace that is in the fountain. The Apple's thorn in the 
 fleih feems rather preventive than corrective: To keep him hum- 
 hie after his rapture, rather than to chaftife him for any prefent 
 prevailing pride of foul. And if fo holy a perfon needed it, 
 what do we think of ourfelves ? 
 
 But Superhus, in order to reftore peace to your troubled mind 
 confider, that no fenfe of your unworthinefs mould drive you 
 
 from 
 
 t Bolton's dire&ions for walking with God, 
 
Let. 15. ( 365 ) 
 
 from that phyfician who can reftore health and cure to your foul. 
 Believe in him now as if you had never done it prior to this 
 very period. If you were as brim full of (in as the fea is of water, 
 the fun of light, and hell of darknefs ; yet remember your fins 
 are not infinite, but the mercy of God, and the merits of Chrift 
 are. Let your cafe be as bad as the Devil and an awakened 
 wrangling conference can make it; yet here lies your comfort, 
 '* the blood of Jefus Chrift. his Son cleanfeth from all fin." Has 
 God heard thoufands as it were out of the belly of hell, and fhall 
 you now defpair of mercy ? Is his hand ftiortened that it cannot 
 five? Or his bowels (hut up that he will not ? Is that glorious 
 luminary the fun emptier of light, for mining ? Or weary of 
 beftowing his beams on dunghills ? Dave your unbelieving heart 
 fay that there are no rays in the Son of righteoufnefs for you ? 
 When you fee they have darted on benighted fouls, upon the 
 very verge of the bpttomlefs pit. Would you be willing to give 
 up your part in the all-atoning merits of the Son of God, and 
 refign up the exceeding great and precious promifes of the new 
 covenant to others. <c No Philemon I never will." Your 
 
 own unbelieving heart and the acculer of the brethren have 
 kindled this flame in your bo r om. Satan's finger is in this finifli- 
 ing ftroke of wickednefs, in order to diflionour your God, and 
 difturb ynur peace. Though walking in darknefs, feeing no 
 light; yet Hay yourfelf on the Lord, whofe thoughts of mercy 
 arc as much above yours, as the heavens are above the earth — 
 Wreftle with him in prayer till he return and blefsyou. A holy 
 violence and reiterated importunity will never difpleafe the Holy 
 One of Ifraei. Say with the leper, " Lord, if thou will thou 
 can (I make me clean." Wait with the Syrophemcian woman, in 
 great humility, though his countenance be ftern, and his anfwer 
 rough at the firft, yet in due time you will find him the meek, 
 gentle Lamb of God. If the Devil and your mifgiving heart 
 attempt to ftop the breath of your prayers, cry the louder with 
 the blind man, " thou Son of David have mercy on me." 
 ** He waits to be gracious ;" and by poor broken penitent fin- 
 ners he will be inTeated. -f- 
 
 In a word my dear friend, believe me that notwithstanding o( 
 all this cornbuition raifed in your foul by the Devil and your 
 unbelief, God has gracious defigns towards you. Be of good 
 
 cheer 
 
 t Greenham informs us of an Avian put to death at Ntrnxicb, who a 
 little before his execution, alked if he might be faved by Chrift? And 
 being told he might ; broke out into this blafphemous fpeech ; ** If 
 your Chrift is io eafily to be intreated as you foy, then I defy him, and 
 care not for him." - 
 
Let. 15. ( 366 ) 
 
 cheer, the great phyfician calls you, though by harm methods, 
 yet with gracious intentions. 
 
 Permit me now Superbut, to offer to your confederation ano- 
 ther argument i$ fupport of the fupreme deity of that great Lord 
 by whofe obedience and death in the human nature, you expect 
 juftification at the great tribunal of God, and eternal glorifica- 
 tion. 
 
 That he is the true God I prove from another name attribut- 
 ed to him in Scripture ; viz. Jebovnb. Now this is the incom- 
 municable name of the one true God; a name fo peculiar to 
 him, lc that he whofe name alone is Jehovah is the moil: high 
 over all the earth." This name is fo peculiarly appropriate to 
 himfelf, that he will not give it, nor the glory and perfection 
 fisnifled by it, to another, f It is equivalent to that name which 
 the great God takes to himfelf, Exod. iii. 14. J am that I am* 
 I am that I was, I will be that I am. The primary flgnification 
 of the name Jehovah is being', and the mod obvious reafon of the 
 name is, that God is being itfelf, independenly, necefTarily, and 
 immutably exifting. " lam Jehovah, I change not/' In him 
 is the whole nature of entity.; and nothing hath any abfolute 
 perfect being but God himfelf. It is a word of abfolute flgnifi- 
 cation exprefling the eternity, independence, and immutability 
 of the one true God. And that this is the import of the word is 
 plain from Scripture, and obtains the fuffrage of all critics, Jews 
 and chriftians, ancient and modern. The queftion then is, hath 
 our Lord Jefus Chrift this name attributed to him in Scripture ? 
 If he has it will necefTarily follow, that he mud pofTefs all the 
 glory and perfections fignified by it. Muft he not be eternal, 
 independent, immutable, and necefTarily exifting ? Muft he not 
 be the foundation and fountain of all that is, or that can pafli- 
 bly.be? 
 
 That this name belongs to him is evident from Jer. xxiii. 6, 
 This is the name whereby he mall be called the Lord, (or Jeho- 
 vah) our righteoufnefs. Jehovah, expreflivc of his abfolute fupre- 
 macy, eternal and independent nature: And yet aftcnifhing I 
 he is our righteoufnefs. He, by the afFumption of our nature into 
 a perfonal union with the divine, becomes by his obedience and 
 death, the ground and foundation of our juftification before God. 
 That the name Jehovah is a name peculiar to him is evident from 
 a number of other texts. J And in all thofe places where the 
 Angel of Jehovah, is called Jehovah; which can relate to none 
 but Jefus the Angel of the covenant ■ Arians fometimes amule 
 
 us 
 
 + Hai. xlji. 8. X See Jer. xxxiii. 6. 
 
 Zech. iii. 8, 13. Ifai. vi. 3, &.c. 
 
Let. 15. ( 367 ) 
 
 us with the phrafe Jehovah Angel; if they mean this of any created 
 Angel be who he will, let them reconcile their idea with the term 
 Jehovah, as implying eternal, neceflary exigence. To talk 
 
 of a Jehovah-Angel, and yet his exiftence purely arbitrary, de- 
 pending upon the mere good will and pleafure of God, is the 
 grofTeft ablurdity, if not the greateft impiety. For this reafon 
 it is attributing that incommunicable name which God will yield 
 to no creature whatever, whether angelic, or fiiper-angelic. It is 
 fomewhat ftrange to talk of a Jehovah mutable in his being and 
 exiftence ! But fuch a Jehovah do Arians and Socinians make 
 ]e<us the Son of God. Time was when this Jehovah had no 
 exiftence; time was when he was only a creature ; afterwards 
 he aflumed another form, he was made a God; and who can 
 tell but he may be undeified after all ? By the fame mere good 
 pleafure of God, which created him, and deified him, he may- 
 he reduced to the rank of a mere creature again. Who can fay 
 to the contrary ? 
 
 Seeing then thefe names of the only true God are given to 
 Chrift in a proper and ftricl: fenfe ; and fome of them are fo pe- 
 culiar to God, that they can be given in no fenfe at all to others: 
 Seeing he is frequently fliled in Scripture, Lord and God, u the 
 Lord God of the prophets ; " King of kings and Lord of lords;" 
 •< the true God," the only wife God," "God over all, bleffed 
 for evermore ;" and particularly Jehovah.; he mud needs anfwer 
 thefe high titles, and be by nature true and proper God. To 
 fuppofe otherwife, is to fuppofe that thefe high titles, peculiar to 
 the only true God are applied to Chrift without their meaning, 
 to amufe or deceive, and lead us into miftakes; but as that would 
 be blafphemy once to imagine, fo the names given to Chrift 
 mould ftand in our thoughts for the things they are fgns of, and 
 command our belief, that he really is what they declare him to 
 be, the great and true God, God over all, immutable, and eter- 
 nal in his being and exiftence. 
 
 What an infinite and condefcending ftoop did this great Jeho- 
 vah make, in the afTumption of human nature in its mean, loft, 
 and ruined ftate ! How diftinguilning and fo.vereign was the 
 grace that prompted this infinitely .great perfonage to pa's hy the 
 more excellent nature of the angelic tribe, and apfrsherJ. the 
 finking nature of men. To what an amazing height ofdignky 
 is human nature now raifed ! God will furely dwell wish men, 
 and men fhall dwell with God. Hear the aftonifhing news ye 
 Sons of licentioufnefs and riot ; ye who by your prodigal courfes 
 do all that in you lies todebafe that nature in you, which in the 
 perfon of the Son of God, is fo highly exalted. Hear the awful 
 threatning pronounced by this incarnate Jehovah him r e]f; " if 
 
 ye 
 
Let. r 5 ( 368 ) 
 
 ye believe not that I am he, ye (hall d e in your (ins." And if 
 it come to this iffue with you, ye fhali never fee but once your 
 dignified nature in the perfon of the Son of God : A-".d this, 
 inftead of railing \ our admiration, and attra£tfrig your efteem, 
 will cover you with everlafting fhame and confufion Hear it 
 ye who with the mod ilrenuous efforts, endeavouf all you can 
 to rob the Son of God of that divine glory and majeity, which as 
 Jthovah he effcntially and neceffariiy poflfeffes. And, what if 
 in fome future period you find him to be, what the Scriptures 
 unanimoufly declare him to be, Je!ov<ih, the true and eternal 
 God, as true to his threatnings, as to his promifes. ( * They 
 that honour me I will honour; and they that defpife me (hall 
 be lightly efteemed." 
 
 What a comfortable reflection my dear Superbus* to think that 
 you and every humble chriMian who have taken up your (land- 
 ing for time and eternity on this foundation which God hath laid 
 in 2/ion, the righteoufnefs of Jehovah : What infinite perfection 
 and value, (as I lately informed you) mult be in that facrifice 
 which he offered, when he offered up himfelf. And what a 
 glorious as well as unexceptionable righteoufnefs mud that be, 
 which he by his obedience and death hath wrought out, and by the 
 offer of the gofpel is brought nigh, to all to whom the glad tidings 
 have reached. Believe me you may venture your deareft inte- 
 refts on this bottom; you may, without being afraid venture 
 your appearance before his awful tribunal, by laying hold on 
 him, who " is made of God unto us righteoufnefs." And fee- 
 ing he is God, as well as man, he cannot but be mighty to fave. 
 He is the fame yefterday, to day, and for ever. He is Jehovah, 
 he changes not. He is infinite, eternal, and unchangable. He 
 is infinite in wifdom, to teach and guide us with his counfel 
 while we are here; he is infinite in his power, to protect and 
 defend us, to help and fuccour in every exigence and ftrait ; he 
 is infinite in his holinefs, to ianclify and renew our natures, and 
 to make us holy as he is holy; he is infinite in his *xoodnefs, to 
 fupply all our wants, to perfect our felicity: In a word, he is 
 infinite in his truth, to make good all his promifes to us, and all 
 this becaufe he is Jehovah; and therefore they that know, and 
 acknowledge this name, may with the greateft fafety put their 
 truft in him, who never did, and never will forfake them that 
 truly feek his face. 
 
 I proceed now Superbus, to confirm the truth of ChrifVs fupremc 
 deity from fome of thefe properties and attributes which effenti- 
 ally belong to deity absolutely confidered ; and if we can find 
 any, or all of thefe attributed to Jefus, no one can deny but this 
 confequence will unavoidably follow, that he is truly and pro- 
 perly 
 
Let. 15. ( 369 ) 
 
 perly God- If he that hath the true nature, and efTential diftin- 
 guifhing properties of man, is in the propereft fcnfe true and 
 real man ; fo he that hath the true nature, and efTential diftin- 
 guifhing properties of the only true God, is in the properefl fenfe 
 truly and really God. It certainly mult be the greateft abfurdity 
 a,nd contradiction in nature to fuppofe otherwife. With regard 
 to the relation he (lands in to us in his office-capacity as Media- 
 tor, he is faid to be " full of grace and truth;" with regard to 
 the relation he ftands in to his Eternal Father, as the fecond per- 
 fon of the ever ble fled Trinity, the " fulnefs of the Godhead 
 dwells in him bodily," i. e. perfonally or fubitantially. The 
 Godhead dwells in him, that is, the nature or eflence of God, 
 yea, all the fulnefs of the Godhead, which takes in all its efTenti- 
 al perfections, glory and blefTednefs ; this not only dwe't, but 
 dwell?, that is, abides conftantly and for ever, not only with 
 him, but in him. So that he has the fame fulnefs of the Godhead 
 in him, as the Father has, which fpeaks him to be truly and pro- 
 perly God. 
 
 More particularly here, he is Eternal, and if fohe muft be God 
 in the moil: drift and abfolute fenfe of the word; for eternity is 
 an incommunicable and efTential perfection of deity ; and if he 
 is eternal, he neccfTarily exifls. The firft Scripture proof I {hall 
 produce in order to confirm the eternal exigence of Chrift you 
 will find in Prov. viii. 22, &c. The Lord pofTefTed me in the 
 beginning of his ways, before his works of old I was iet up 
 from everlafting, from the beginning, or ever the earth vms. 
 When he prepared the Heavens I was there ; when he appointed 
 the foundations of the earth, then was I by him, as one brought 
 up with him ; and I was daily his delight, rejoicing always before 
 him, &c. That it is a perfon, and not an attribute or perfe&i- 
 on of the divine nature that here fpeaks, I apprehend no man w;ll 
 queftion. Some of the Arians themfelves cwn, that the fper.ker 
 here is the Son of God. Now what is predicated of him ? Juft 
 the very fame that is affirmed of the one God in Pfal. xc. 2. 
 From everlafting to everlafting thou art God. The Lord pofTel- 
 fed me (by generation) in the beginning of his ways, bet- re his 
 works of old; i. e. before any thin g- was created, lexifted; and 
 if fo he was from eternity; for this reafon, nothing was before 
 creation but eternity ; the creation of the world and time were 
 coeval. The Apoftle Paul we find ufes a phrafe almoft fimilar 
 
 to whatwe have in the foregoing text; Coll. i. 17 And he 
 
 is before all things. Now what is it to be before all things ? But 
 to be from eternity. And if he was before all things, i. e. from 
 eternity, he muft neceflarily be God fupreme, for an eternal crea- 
 ture 
 B b 
 
Let. 15. C 370 ) 
 
 turc is a flat contradi&um. Why doth the Apoftle in the forego- 
 ing text fay the Chrifl: was before all things ? But to prove him 
 the Creator of all things; and is it not abfolutely requifite that 
 the Creator exift before the things created ? 
 
 Again, we have another illluftrious text to the fame purpofe in 
 Ifai. ix. 6. Unto us a child is horn, unto us a Son is given, &c. 
 If you would wifh to know the exposition of this text by a cer- 
 tain Socinian, I will give it in his own words. " Unto us a child 
 " is horn, unto us a Son is given, — the wonderful counfellcr; 
 " the mighty God, the Everlafting Father, (hall name him 
 " the peaceable prince, his government fhall be multiplied, (i. e. 
 <e he (hall reign long, even twenty and nine years) and he 
 <( mail have very great peace, — from henceforth to the end of 
 " his life. The zeal of the Lord of hofts fhall perform this, 
 " i. e. God's love to his chofen people, mail make good this 
 " prophecy." || What prodigious trifling not to fay worfe of it 
 is this, to interpret fuch lofty, and myfterious words, each of 
 which mould command the higheft admiration, only to mean 
 that King Hezekiah mould reign twenty and nine years in 
 
 peace. -The words in the original literally run thus ; a child 
 
 is horn to us, a Son is given to us, and the principality fhall be 
 upon his moulder, and his name (hall be called admirable coun- 
 fellor, God ftrong, Father of eternity, prince of peace, to multi- 
 ply principality, and to peace no end. With what folemnity 
 mould the word of God be treated, how mould men take care not 
 
 to add, nor diminifh from the words of the holy one. Now is 
 
 not the child born, and the Son given, exprefsly by the Holy 
 Ghofl called the Father of eternity : And is it pomble, that either 
 the Avian or Socinian hypothecs can agree with the name here 
 given him. The Father of eternity, and yet the firfl creature 
 ever God made; the Father of eternity, and yet never had an 
 exigence before his conception in the womb of the Virgin Mary. 
 Should we hefitate a moment Superbus, whether we ought to re- 
 foWe our faith into, this faith Arius, this faith Socinus ; or this 
 faith the Holy Ghoit? In a word is it pomble to believe that 
 Ch r ift is the Father of eternty, and yet himfelf not eternal ? 
 
 We rind our Lord Jefus Chrifl himfelf appropriating this attri- 
 bute and perfection of the divine nature to himfelf, Rev. i. 8. 
 I am Alpha and Omega, the beginning and the end faith the 
 Lord, which is, which was, and which is to come the Almighty. 
 In the fourth verfe of that chapter we find the Father defcribed 
 from his eternal being, without all beginning or ending; and 
 ©ur Lord Jefus Chrift afferts in the aforecited text in the very 
 * - fame; 
 
 II See i/ie hi&ory of the Unitarians, page 57. 
 
Let. 15. ( 371 ) 
 
 fame terms his own abfolute eternity, and that the defcription 
 there given is to he underftood or Chrift, and as fpoken by him- 
 felf, is evident both from the preceding and fubfequent context. 
 But if our adverfariesdifpute this; can they call in queftion, that 
 our Lord Jefus Chrift is the fpeaker in Rev. xxii. 13 ? And be- 
 hold I come quickly, and my reward is with me, to give to eve- 
 ry man according as his works (hall be. Here he gives an 
 account of himfelf as he into whofe hands all power and authori- 
 ty to judge the world is committed. After this account of him- 
 felf as coming quickly to judgment he adds, I am Alpha and 
 
 Omega, the beginning and the end, the firft and the laft. + 
 
 Might it not be afked, what doth Qod mean by that defcription 
 he gi es of himfelf in Ilaiah, chap. xlvi. 6. I am the firft and 
 I am the laft, andbefides me there is no God ? Is it not defcrip- 
 tive of the ahfolute eternity of the one God ? Wherein then lies 
 the difference of this phrafe when applied by God to himfelf, and 
 figniflcative of his eternal exiftence, and the fame phrafe when 
 applied by Chrift to himfelf? If the one is defcriptive of God's 
 abfolute eternity, fo muir the other be of Chrifts ; or elfe our Lord 
 has arrogated to himfelf an effential attribute and perfection of 
 the divine nature which did not belong to him, and in io far, 
 the accufation of the Jews againft him for blafphemy was not 
 groundlefs. But Superbus, faithfulnefs is the girdle of his loins, 
 and righteoufnefs the girdle of his reins; let our Lord Jefus Chrift 
 be true and every man a liar. 
 
 We have another illuftrious proof of Chrift's eternity in Heb. 
 i. io, 11, 12. And thou Lord in the beginning haft laid the 
 foundation of the earth, and the Heavens are the works of thine 
 hands. They fhall perifh, but thou remaineft; and they fhall 
 wax old as doth a garment : And as a vefture (halt thou fold 
 them up, and they fhall be changed; but thou art the fame, and 
 thy years fail not. That thefe words have an immediate refe- 
 rence to Chrift is evident from the connexive particle Kai, and, 
 which connects this with the former citation, and makes it to run 
 thus; of the Son it is faid thy throne O God is for ever and 
 ever, Kai, and, ot him it is alio faid, thou Lord in the beginning 
 haft laid the foundation of the earth. Again from the Scope of 
 the Apoftle, which, both before and after, is, to bring teftimenics 
 
 to 
 
 X u The Author of the hiftory of the Unitarians reads the words 
 *' thus ; Chrift (fays he) was the firft, that is the moft honourable, and 
 ** the laft, that is the moft defpifed of men j the firft with good men, 
 " and the laft with evil men/' 
 
 B b z 
 
Let. 15. ( 372 ) 
 
 to prove the excellency of the Mefftab, and the truth of what he 
 had afferted of him, v. 2, 3. and therefore he purfues the fame 
 defign here. Now is it not evident that thefe words, they fhall 
 perifli, but thou remained, are plainly fpoken of the fame perfon 
 who founded the world in the beginning, and therefore mud 
 belong to Chrift ? The foregoing words are taken from 
 Pfal. cii. 26, 27. and fpoke of there as defcriptive of Gods 
 eternity; and mentioned here, and applied by the Apoftle to 
 Chrift to point out his eternal exigence. And there are two 
 things attributed here to Chrift; the creation of the Heavens and 
 the earth; and the abolition, cr change of them: And then the 
 Apoftle proceeds to point out the eternity and immutability of 
 their Creator. It is here affirmed of Chrift that he remaineth or 
 abideth; that he is the fame, and his years fail not. One and 
 the fame thing is intended in all thefe expreflions, even his eter- 
 nal and abfolutely immutable exiftence.—— Eternity is fometimes 
 defcribed as a nunc flans ; wherein, or whereunto nothing is pad 
 or future; it being always wholly prefent in, and to itfelf. Thefe 
 phrafes are fynonimous with that name God defigns himfelf by 
 to Mofes, / am; that is, who is of himfelf, and in himfelf, always, 
 abfolutely and unchangeably the fame. The laft expreffion al- 
 though metaphorical, is of the fame import, *■ thy years fail 
 not." That is, the creature whofe duration is reckoned by years 
 fhall fail and come to an end ; but of his being and exiftence who 
 is Creator, there is neither beginning nor end; becaufe he is 
 abfolutely eternal. J 
 
 Again our Lord Jefus Chrift is omnipotent, and if fo, he mud 
 be the fupreme God, and confuhftantial with his Eternal Fathei. 
 Is it poflible that the term Almighty, without the highed blafphe- 
 my can be attributed to any creature however excellent in its 
 nature r* Can any being whatever, without being poflefTed of 
 Almighty power create the world, preferve the creatures in their 
 being 1 and exiftence; raife the dead; forgive (ins; redeem the 
 world ? &c. But thefe works are exprefsly attributed to him ; 
 confequently he muft he omnipotent. But do you a(k, is this 
 per£e&ion and attribute of deity any where in Scripture afcrihed 
 
 to 
 
 t The Author of the Athanafian Creed analyzed and refuted, in his 
 endeavouring to prove the non-eternity of Chrift, very artfully pafTes 
 over the Scripture texts above mentioned. ** The only confiderable 
 " text produced, (fays he) in fupport of it, viz. Chrift's eternity is, I 
 " am Alpha and Omega, the beginning and the end, the firft and the 
 " lad." He either thought that the texts which have been mentioned 
 were not worth his while to take notice of them; or too ftubborn to 
 confute i it is very like fy the laft was the truth. 
 
Let. 15. ( 373 ) 
 
 to Chrift ? I anfwer it is, in Rev. i. 8. I am Alpha and Ome- 
 ga, the beginning and the ending, faith the Lord, which is, and 
 which was, and which is to come, the Almighty. In the preced- 
 ing veiTe Chrift is defcribed in his appearance to judgment ; be- 
 hold he cometh with clouds, and every eye (hall fee him, and 
 they alio which pierced him, and all kindreds of the earth (hall 
 wa 1 becaufe of him, &c. Immediately upon this it is added, 
 to ftrike us with the greater awe at the thoughts of his tremen- 
 dous and awful appearance, and of our appearance alfo to be 
 judged, I am Alpha and Omega, the beginning and the ending, 
 faith the Lord,' - the J. 'mighty. 
 
 In order to convince you Suferbus, that this title peculiarly 
 belongs to Chrift, I cannot do better than give you the fentiments 
 of a pious and learned Divine on this head, and that in his own 
 
 vords. <f But that which feems to me to put the cafe beyond 
 
 ' all difpute is, that it is Chrift, and not the Father, who fpeaks, 
 ' or is perfonated in fpeaking through this hook of revelations, 
 6 and Alpha and Omega are conftantly ufed by him, as his fpe- 
 c cial diftinguifhing denomination. In the beginning of this 
 t book we are told, " this is the revelation of Jefus Chrift," — 
 ' and he fent and fignified it by his Angel to his fervant John." 
 
 * And at the clofeofthe book, Chrift calls himfelf Alpha and 
 ' Omega, and adds, " I Jefus have fent mine Angel to teftify 
 ' to you theie things in the churches." Though feveral things 
 ' are laid of the Father in this book, yet I cannot find, that he 
 ' ever calls himfelf, or is called Alpha and Omega, or that he is 
 f ever reprefented as fpeaking at all in any other parts of it; 
 
 * which makes it highly irrational to fuppofe him to be the per- 
 ' fon fpeaking of himfelf under this character here." f What 
 
 {hail we fay of the boldnefs and effrontery of the aforemenfond 
 Author, who roundly tells us " that there is no text in the New 
 " Teftament where ; .n our Saviour is defcribed by the character 
 " of the Lord God Almighty." J I am afraid in the iffue he 
 will be found to have given Chrift the lie. He knew perfectly 
 well, that to yield up this text, and call Chrift Almighty, his 
 mighty fabric fell to the ground at once. So the eafieft and the 
 mol expeditious way of getting rid of it, and impofing on his 
 credulous readers was, to dkny at once, that Chrift never fpoke 
 thefe u ore's, and that he is no where in all the New Teftament 
 called Almighty. 
 
 I may further confirm the truth of Chrifts fupreme deity from 
 his omnifcisr.ee. He is Almighty and can do all things; he is om- 
 niicient and knows all things. Is he not exprefsly laid to know 
 
 all 
 
 t See Dr. Guyfe's Sermons on the Trinity, page 71. + See page 39. 
 
Let. 15. ( 374 ••) 
 
 all men and all things abfolutely and without limitation? Wt 
 are told that Jefus did not commit himfelf to them, (viz. the 
 Jews) becaufe he knew all men, and needed not that any fhould 
 teftify of man, for he knew what was in man.-j- And now (fay 
 the difciples) are we fure that thou knoweft all things. ■ By 
 this we believe that thou cameft forth from God, viz. in his di- 
 vine nature by eternal generation. If it be here replied, that the 
 difciples only underftood him of his coming forth from God the 
 Father as a prophet, or in his official capacity complexly. How 
 were they fure from this that he knew all things ? They certainly 
 were apprifed of this truth that it was by no means elTential to 
 the prophets to know all things. And further, our Lord plainly 
 diftinguifhes between his eternal generation and his temporal 
 incarnation in thefe words. I came forth from the Father, and 
 am come into the world. J It neither was, nor poffibly could be, 
 that by the Father's mifiion of him into the world he knew 
 all things, but entirely owing to his confubftantiality with the 
 Father. It might be queried here, whether or not is it pofiibre 
 for infinite power to caufe a finite creature know all the thoughts, 
 defires, and motions which'pafs through the hearts of all men at 
 once? Or in the lad judgment to have all the thoughts, words 
 and aeYions of all men, in all ages, fo immediately before him 
 as to pafs fentence accordingly ; but fuch (I may fay) infinite 
 knowledge Chrifl: muft have, as he is to be the judge at the la ft 
 day? 
 
 That to know the hearts of all men, is the fole prerogative of 
 Jehovah, is clear from 1 Kings viii. 39. Thou only knoweft 
 the hearts of all the children of men : And this Jehovah himfelf 
 claims as a peculiar perfection of his nature. I the Lord fearch the 
 heart, and try the reins, Jer. x'vii. 9, 10. God here f peaks of 
 the abfolute irnpofllbility of any other knowing the heart as the 
 foregoing verfe fhows. What lhall we fay then, when we are 
 allured that Chnfl is poffefled of this very knowledge ? " He 
 knew what was in man." He infpecls the heart of every man ; 
 he knows their thoughts, and the inward reafoning of their fouls. 
 But what if he knows before hand what will be the particular 
 inclinations of mens hearts, before thefe inclinations fpring up, 
 or are formed in them ? And that this the truth is evident from 
 John vi. 44. for Jefus knew from the beginning who they were 
 that believed not, and who fhould betray him. 
 
 We find when Peter expreffed his ftrong refolution that he 
 would never forfake his Matter, and boldly avowed that though 
 all men fhould be offended, yet he would not ; yea although he 
 
 / fhould 
 
 f John ii. 27, 25. % John xvi. 28. 
 
Let. 15. ( 375 ) 
 
 fhould die with him, yet he would not deny him in any wife; 
 the fame language was adopted by ai! the difciplcs : Yet Chrift 
 at this very time knew that he, and all his fellow difciples would 
 drop their refolation and bafely defert him. He hath the mod 
 perfect knowledge of mens hearts on earth, although now in glo- 
 ry, and hath left this peculiar prerogative of his Godhead foclearly 
 on record, as pertaining to himfelf, that it is become a common 
 principle of faith, and a known maxim in all the churches. For 
 fays he, all the churches fhall know that I am he who fearcheth 
 the reins and heart; and will give unto every one of you accord- 
 ing to your works, -f And that his knowledge is infinite is evi- 
 dent from what he himfelf tells us with regard to his knowledge 
 of the Father; viz. that he knew the Father, even as the Fa- 
 knew him. J 
 
 That objection which is the great Achilles of Arians and Socini- 
 am, viz. ChriiVs ignorance of the day of judgment, militates 
 nothing againft what was juft now obferved ; and is impoflible 
 that it could be true of Chrift, in that confideration of him as 
 God, which I have been juft now fpeaking of. For the infinite 
 knowledge which the Scriptures afcribe to him, and which he 
 claims as the effeutial prerogative of bis nature, absolutely ex- 
 cludes this ignorance: As I already told you, Chrift is to be 
 confidered here as man, and (o the context leads us to under- 
 stand. For he there fpeaks of himfelf as the Son of man, and in 
 his official character in human nature. " Then fhall they fee 
 the Son of man coming in the clouds with great power and glo- 
 ry,'' &c. And in the next verfe, " the Son of man, is as a 
 man taking a far journey," &c. And we are fure, that he in- 
 creafed in wifdom and knowledge as man, and fo had not all 
 knowledge in that confideration of him; but that this is no way 
 ineonfiftent with the perfection of his Godhead I have already 
 
 ftiown. That Chrift as man could be omnifcient we flatly 
 
 deny, unlefs we were to maintain with the Lutherans that the 
 infinite perfections and attributes of the divine nature were com- 
 municated to the human, which is abfurd, yea absolutely im- 
 portable. His infinite knowledge of all perfons and things, proves 
 him to be God; his increafing in wifdom and knowledge proves 
 
 him to be truly and really man. The fame anfwer will ferve 
 
 ?o ioive any difficulty which may arife from fuch exprefii&ns as 
 thefe ; that ail things which he had heard of the Father, he declar- 
 ed to his difciples; and " I (peak to the world (fays he) the 
 things which I have heard of him," &c. 
 
 I may 
 
 t Rev. ii. 23. X John. x. 15. 
 
Let. 15. ( 376 ) 
 
 I may obferve to you here Supcrbus, that the Author of the 
 Aihanafian creed analyzed and refuted looks upon Chrift's claiming 
 this prerogative of fearching the reins and hearts, to be one of the 
 flrongeft proofs in all the New Teftament for th«: deity of the Son 
 of God. And he falls upon a very flrange method to evade the 
 force of that text, Rev. ii. 23. by Connecting it with the hitter 
 claufe of verfe 27. "I am he which fearcheth the reins and 
 hearts:" Even as I received of my Father. \ With as great 
 propriety he might have connected it with thefe words; '? in the 
 beo-'mning God created the Heavens and the earth." If any one 
 will be at the pains to read the intervening verfes in the moft 
 tranfient manner, he will immediately fee the truth of the obfer- 
 vation. Such a far-fetched connexion may pafs with fuch who, 
 inftead of looking into the Scriptures, only look into the book. 
 But with regard to fuch as wifh to refolve their faith into the di» 
 vine teftimony, they will certainly be cautious of fwallowing down 
 every thing that this man avers to be true, without fearching the 
 Scriptures to fee with their own eyes, whether it will quadrate 
 with the unerring rule of Gods word. 
 
 I might alfo confirm thetruth of Chrift's fupreme deity from 
 another efTential attribute of the divine nature afcribed to him, 
 viz. c..~.:uprefence. Is it poflible to conceive that a creature how- 
 ever excellent, and dignified in its nature, can be every where 
 prefent ? " Do not I fill Heaven and earth," is the language of 
 the one true God. But what if we find the fame attributed to 
 Chrift ? We have his own word for it; John ii. 13. And no 
 man hath afcended into Heaven but he that came down from 
 Heaven, even the Son of man, who is in Heaven. Chrift as 
 God was in the beginning with God, and came down from Hea- 
 ven to do, and delare his Father's will He came down from 
 Heaven, not by any local defcent, or by quitting Heaven, but 
 only by a manifeftation of himfelf on earth. Now is it poflible 
 to conceive that a mere creature can be in Heaven, and on earth 
 at the fame time ? In order to evade the force or this text for prov- 
 ing the Grnniprefence of Chrift, the Socinians and Arians will tell 
 ns, that the latter claufe of the verfe mould be rendered thus; 
 " even the Son of man which was in Heaven;" and this fay 
 they is apparent, becaufe Chrift fpeaks of himfelf as the Son of 
 marf. In anfwer to this, I might obferve that Chrift here fpeaks 
 of himfelf, as " the Son of man who is in Heaven," as Peter 
 fpeaks of the prince of life being crucified, and Paul, that the 
 Lord of glory fuffered, and that God purchafed the church with 
 his own blood. The Son of man is in Heaven, not as the Son of 
 
 man, 
 
 t See page 43. 
 
Let. 15- ( 377 ) 
 
 man, but a- the Son of God. But what fundamental])- cleuroys 
 this an(wer is this confederation, that it is not true that Chrift, 
 as to his human nature ivas -with God, or was in Heaven. Yes 
 fay Socinrar.s, after his - baptrfm he was taken up into Heaven 
 there to ?e made acquainted with the will of God. But if any 
 one can f wallow fuch an ab.'urd notion they may, it is fcarcely 
 worth the refuting. If men would not ihut their eyes againil 
 the cleareit light, they mufi learn from the above text, that our 
 Lord Jefus Chritl: is omniprefent ; in one and the fame time fil- 
 ling: Heaven and earth with his prefence.' 
 
 When about to leave his difciples he teaches them the fame 
 comfortable truth, and inculcates the belief of it on them in or- 
 der to fupporr them in all the trials, difficulties and dangers they 
 had to encounter with. Lo I am with you alway, even to the end 
 of the world. 
 
 M Philemon, I have heard it objected by the adverfaries of 
 ** Chrifts fupreme deity that there are fome titles and attributes 
 " which Angularly belong to deity, and are the principal criteri- 
 " on of the one God, which are never applied to Chrifl ; fuch 
 ** as the one God and Father of all." 
 
 It would be ftrange indeed Superbus, if thefe titles were applied 
 to the Son ; becaufe taken all together they are perfonal titles, 
 peculiarly belonging to God the Father. And it muff remains 
 (landing monument againft the adverfaries of Chrifts deity to 
 their lhame and confufion. that after the doctrine has been clear- 
 ly proven from the word of God; that no proof ihall be thought 
 fufficient, uniefs it be a proof of what was never pretended, of 
 God the Son's being the very fame perfon with God the Father. 
 And herein lies the myftery of their hereiy, viz. in this one falfe 
 principle* that the Son cannot be ftridtJy God, uniefs he be the 
 perfon of the Father. 
 
 " Philemon, I have often heard it urged, and that with great 
 vehemence againft your hypothefis, that all the glory, digni- 
 ty, veneration and worfhip, which is due to the Son of God, 
 follows in confequence of his humbling himfelf, and becoming 
 obedient unto the death cf the crcis; and that the names, ti- 
 tles, and attributes, which you have been difcourfing of, did 
 not originally belong to him, but confeired on him by virtue 
 tl of his obedience to the will of the Father. Do not you think 
 " this notion has fome countenance from what an infpired pen- 
 *? man informs us? Philip, ii. 8, 9, 10. And being found in 
 " fafhion as a man, he humbled himfelf, and became obedient 
 " unto death, even the death of the crofs. Wherefore God alfo 
 ?' hath highly exalted him, and given him a name, which is 
 * s above every name: That at the name of Jefus every knee 
 
 " fliould 
 
 n c 
 
 It 
 
 -< i 
 a < 
 t< 
 
 i t 
 
<< 
 
 Let. 15. f 37 8 ) 
 
 fhould bow, of things in Heaven, and things in earth, and 
 things under the earth : And that every tongue fhould 
 confefs, that Jefus Chrift is Lord, to the glory of God *he 
 
 " Father " 
 
 In anfwer to this Superbus, allow me to obferve that the Apof- 
 tle is not here fpeaking of the exaltation of Chrift's divine nature, 
 but of the exaltation of that nature which fufFered.— -Becaule 
 he became obedient unto death,— Wherefore God hath highlv 
 exalted him. This exaltation is reprefented in Scripture, either 
 as the reward, or the canfequence of his fufferings unto the death ; 
 for " we fee him (faith the Apoftle) who was made a little low- 
 er than the Angels, for the fuffering of death crowned with glory 
 and honour." And the elders about the throne fay, worthy is 
 the Lamb that was {lain to receive power, and riches, and wif- 
 dom, and ftrength, and honour, and glory. \ Moreover the 
 Evangelift John exprefsly informs us, that this dominion and 
 power was given to the Son of man, becaufe he was fo. The 
 Apoftle doth not fay of Chrift as the Soctnians contend, that he is 
 exalted to the glory of God the Father, though that be true of 
 the exaltation of his human nature; but he faith, that being thus 
 exalted, he is to be acknowledged of all tongues and nations as 
 their Lord, to the glory of the Father; nothing more tendrng to 
 his glory, then that all perfons owning Chrift as their Lord, and 
 yielding obedience to him, Ihould abound in thefe works of ri gh- 
 reoufnefs M which are through Jefus Chrjft to the glory of God 
 the Father." 
 
 There are fome Divines who rather view the Apofcle's words 
 as intended to point out a more i Mutinous manifeftation of Chrift, 
 and a folemnly proclaiming him to be what he always was- I 
 fhafi give you the fentiments of a very celebrated Divine on th;s 
 text. ** Certain it is fays he that one who is in a proper fenfe 
 * c God, cannot be exalted. Hence it is, that as many oi 
 " the ancients as have underftood this text of a proper exal- 
 4i tation, have interpreted it of the human only, not the divine 
 *' nature of Chrift. So that here again the Arrant underftand- 
 " ing it of a proper exaltation to a better ftate, and of Chrift 
 confidered in his hiqheft capacity, run counter to the ancients 
 before the Nicene council, in a very material article refpeft- 
 ing this controverfy — If a proper exaltation be intended; 
 it can only be meant of Chrift as receiving thefe honours and 
 titles in his human or mediatorial capacity, which he had al- 
 ways enjoyed in another.' T his, in the main, is true, and 
 right : But there is fome reafon to think, that it is not pre- 
 \ " cifely 
 
 t Rev. v. 12. 
 
 (C 
 
 a 
 
La. 15. ( 379 ) 
 
 * cifely and accurately the meaning of this text, which fceras 
 ' not to fpeak of any proper exaltation, but of the more illuftri- 
 ' ous ruaiiiteltation of hirn for the folrmn proclaiming h>m to 
 ' be what he always was But even this though true in part, 
 
 * J take not to he the full meaning of the text before us. Though 
 
 * the abfolute eflfentia) dignity of our MelTed Lord was always 
 ' the fame, and in refpeftof which he was ever equal with God; 
 4 yet his relative dignity towards us, founded in the obligations 
 ■ we have re; eived from him, never fe fig n ally appeared, as in 
 ' that amazing condefceufion, and goxlnefs, his becoming man, 
 1 and dying for us. We are hereby " bought with a price/" 
 ' becoming fervants to Chrift, and Chrift a Lord to us, in a 
 ( peculiar fenfe, and under a new and fpecial title. Upon this 
 ' occafion, and upon this account, it plea fed God in the moil 
 ' folemn and pompous mannner, to proclaim the high dignity 
 1 of God the Son, to reinforce his rightful claim of homage, and 
 
 * to command Heaven and earth, Angels and men to pay hifti 
 ' all honour, reverence, and adoration, fuitable to the dignity 
 ' of fo great, fo good, fo divine a perfon, as the Son of God. 
 ' We may obferve how, under the Old Teflament, it plea'fed 
 c God often to infifl upon what great things he had done, (though 
 i flight in companion to the work of redemption) in order to 
 
 * move the peribns concerned to receive him as God. Thus 
 f Gen. xv 7. 1 am the Lord that brought thee out of Ur of 
 
 * the Chaldees; and Exod. xx. ii. Deut. v. 6. I am the 
 ' Lord thy God which brought thee out of the Land of Egypt : 
 
 * To omit man v other places, proving that even God the Father 
 *■ aiTerted his ciaim to the adoration of his people from the good 
 
 * and great things he had done for them."-j- 
 
 I proceed now to confirm the truth of Chrifts fupremc deity 
 from the woi ks afcribed to him in Scripture; and if we find they 
 are fuch as none but God ilri<5fc!y and properly fpeaking can per- 
 form, or are claimed by him as his fole prerogative, then we may 
 warrantfihly conclude that our Lord Jefus Chrift is co-equal 
 with the Father. 
 
 Obferve how our Lord fpeaks of his joint operation with his 
 Father in the fame abfolute and fovereign way with refpe&to all 
 thefe works in general, when he fays, t( my Father worketh 
 
 hitherto, znd I work." << and what things foever he doth, 
 
 thefe alfo doth the Son likewife," or in the fame manner.' 
 
 The work of creation is afcribed in a proper fenfeto Chrift. In 
 the fiift place let us attend a little to the voice of Scripture on this 
 head, and fee how peculiarly and exclnfiveiy it appropriates this 
 
 great 
 
 t Dr. Waterknd's Serm. page 170, &c. to 18 1. 
 
Let. 15. ( 380 ) 
 
 great and glorious work to the one true God. Thus faith the 
 holy one of Ifraei.— — I have made the earth, and created man 
 upon it; I, even my hands have ftretched out, the Heavens, and 
 all their hoft have I commanded, f I am the Lord that maketh 
 all things, that ftretcheth forth the Heavens alone, that fpreadeth 
 abroad the earth by myfelf. + Accordingly we find him diftinguifti- 
 ing himfelf from all that are not the true and living God by his 
 creating all things. The Lord is the true God, he is the living 
 
 God, and an everlafting King. Then ftiall ye fay to them, 
 
 the Gods that have not made the Heavens and the earth, even 
 they ftiall perifh from the earth, and from under thefe Heavens. 
 He hath made the earth by his power; he hath eftaSlifned the. 
 world by his wifdom, and hath ftretched out the Heavens by his 
 difcretion. Now Superbus I will appeal to you, do not thefe, 
 and many other fimilar places of Scripture which mifrht have 
 been cited, afcribe the work of creation to the one Jehovah, fo 
 peculiarly as to exclude all others from being fo much as infVu- 
 ments, much more from being principal agents in it ? For he 
 could not be faid to do it alone, and by himfelf, if he errpicyed 
 any others in it. What is it' to create ? Or what is the proper 
 work of the efficient caufe ? Creation is an immediate effect of 
 the divine will, exerting abfolute omnipotence. God fpake and 
 it was done, he commanded, and it flood fail. Believe me my 
 dear friend, the notion or an agent fubordinate to the Godhead 
 in creation-work, when there was nothing for (.hat agent to work 
 upon; and the notion of an infinite power refiding in, and exert- 
 ed by any being that is not absolutely infinite, (hocks all the prin- 
 ciples of natural reafon, and carries the moft open face of an im- 
 poflibility. And therefore the Apoftle fpeaks of the c r eation of 
 the world as a clear evidence and inconteflible proof, and that to 
 the very Heathens, of the eternal power and inpreme Godhead 
 of him that made it. For the invifible things of him from the 
 creation of the world are clearly feen, being underftood hy the 
 things that are made, even his eternal power and Godhead, fo 
 that they are without excufe. § From all this we may a flu redly 
 depend on the truth of this maxim, •* He that built all things 
 is God. ,, 
 
 Now doth not the Scriptures affert in the propereft and plaineft 
 
 terms, that Chrifl created all things ? <( All things were made 
 
 by him, and without him, was not any thing made that was 
 
 made He was in the world, and the world was made by 
 
 him, and the world knew him not." In order to favour the 
 fcheme of our adverfaries the above words fhould have run thus ; 
 
 in 
 
 + Ifai. xlv. 11, 12. X Chap. xliv. 24. § Rom. i. 20. 
 
Let. 15. ( 381 ) 
 
 in the beginning God created his Son, and then, by him all 
 things were made, &c But the words as they run, plainly im- 
 port, that he was never made himfelf; but was from eternity 
 with God, and was God. The Apoftle Paul in his epiftle to the 
 Coloflians, chap i. 16, 17. exprefsly extends the work of cre- 
 ation by Chrift to all things of the upper and invifible, as well as 
 to the lower and vifible world, to all which he had a prior exiftence. 
 For by him were all things created that are in Heaven, and that 
 are in earth, vifible and invifible, whether they be thrones, do- 
 minions, principalities, or powers; all things were created by 
 him, and for him: And he is before all things. Is it poftible that 
 Chrift's creating all things, and his exiftence before any created 
 being, could be expreffed in more clear and comprehenfive terms ? 
 What can be more fully, and clearly faid in the cafe ? Are we 
 not taught in the moft explicit terms, that all things were made 
 by Chrift as the firft caufe, and for him as the laft end ? AM 
 things were created by him, fay Socinians as the inftrumental 
 caufe ; but what if we find creation-work as performed by the 
 one God, exprcfTed in the very fame terms as is here fpoken of 
 
 with regard to Chrift ? I am Jehovah, that fpreadeth abroad 
 
 the Heavens by myfelf. I hope it will never be faid the great 
 Jehovah was only an inftrument in the work of creation. Nei- 
 ther can we look upon the Son of God in this light, unlefs we 
 are determined at all events to contradid the cleareft and plaineft 
 Scripture teftimonies. The diftin&ion which our adversaries 
 make between by whom, and from whom, can ftand them in no 
 ftead to prove the Son only an inftrument in creation. The pre- 
 pofition c/ia, by, with a genitive after it, is frequently ufed to 
 exprefs the efficient caufe, e. er. Rom. xi. 36". of whom, and 
 tbrourb whom, and to whom are all things. To whom be glory 
 for ever. If they underftand this of the Father; then by their 
 own way of reasoning, they make him no more than an inftru- 
 mental caufe. Are we not faid to be called by Ood the Father ? 
 Is he only the inftrumental caufe? If he he, who is the principal 
 efficient caufe ? Gcd is faithful ^ whom ye were called to the 
 fellowlhip of his Son Jefus Chrift. + Now, it cannot with any 
 propriety be inferred a^ainft Chrift's creating the worlds by his 
 own proper efficiency, from its being faid that God made them 
 by him. But what if we find creation-work exprefsly appropri- 
 ated to Chrift, by God the Father himfelf ? And this we will in 
 Heb. chap. i. 8, 9, 10, II. But to the Son he (viz. God 
 
 the Father) faith, thy throne O God, is for ever and ever- 
 
 And thou Lord in the beginningfhaft laid the found ition or the 
 
 earth, 
 
 t 2 Cor. i. Q. 
 
Let. 15. ( 382 ) 
 
 earth, and the Heavens are the works of thine hands. They 
 ihall pefifh, hut thou remaineft, &c. This is quoted word for 
 word, from Plat. cii. 25, 26, 27. where without all controver- 
 (y the proper work cf the one only true God, as the flrft Supreme 
 cau f e in the creation of all things, is fpoken oi. And the whole 
 context in the Hebrews fhows, that Chnft is the per!on to whom 
 that text, and the eflicicency there fpoken of belongs; for it is 
 placed in the midft of a diicourfe, wherein the Father ail ^alcrttg 
 fpeaks to the Son. From the third verfe there is a comparifon 
 carried on between Chrifr. and the Angels, arvdfeveral particulars 
 are reckoned wherein he had the preheminence above the An- 
 gels, all joined together with the copulative, find, viz. Chrifl: 
 had the preheminence in thefe reipe&s; unto which of the An- 
 gels faid he thou art my Son. And again, I will be to him a 
 
 Father. And again to the Son, he faith, let all the Angels of 
 
 God worfhip him. And, thy throne O God, is for ever and 
 
 ever. And, thou Lord in the beginning hall: laid the founda- 
 tion of the earth. What a wonderful arbitrary & afrfurd interpre- 
 tation, to turn copulatives into disjunctives; which is done by 
 Socinians, and Avians in the text now under confederation. To 
 refer all the copulatives mentioned to Chrifr in the chapter, ex- 
 cept that in the \oth verfe : And good reafon they have for fo 
 doing, for grant this and their Babel building falls to the ground. 
 But I am afraid in fo doing, they give the lie to the " Holy One 
 of Ifrael." Upon the whole can any thing be more plain, than 
 that Jefus Chrifl: is in his original natuie the only true, and mod 
 high God; fince this work which is done by that God himfelf 
 and alone, and can be done by none other, is fo often in luch 
 exprefs terms afcribed to the Son, yea by the Father himfelf, as 
 done by him. 
 
 The Author of the Athanafian Creed analyzed and refuted, 
 in one fentence contradicts all that the Prophets and Apoftles, \ ea 
 what the great Jehovah himfelf hath faid, refpe&ing Chrifr as 
 the Creator of all things; and at once gives them the lie. " Let 
 it be obferved (fays he) that our Saviour is never ftyled the Cre- 
 " ator of Heaven and Earth." -j- A bold and moft impious fen- 
 tence indeed. One would be apt to imagine that he entertained 
 fome inward rancour and fpiteagainfl: the Son of God; yea, that 
 he had an underftanding far fuperior to Prophets or Apoftles, 
 or the great God. Thefe all unanimoufly ftile him the Creator 
 of Heaven and Earth. No fays our Author he is never fo ftyled. 
 But let us purfue him a little further. — " We read (fays he) in 
 " the New Teftament that God' created all things by Jefus 
 
 " Chrift; 
 
 -» t Page 48. 
 
Let. 15. ( 383 ) 
 
 M Chrift; that God made the worlds by his Son, or eftablimed 
 t{ the ages by his Son; and that the world was made by him, 
 " and through him." But granting he was only an inferior 
 inftrurnent as he maintains he was in the creation, doth he not 
 deferve the name of Creator ? Doth not the Scriptures plainly 
 and exprefsly attribute this character to him? If " all things 
 were made by him, and without him was not any thing made 
 that was made; 7 ' is he not the Creator in fome fenfe or ether? 
 Our Author might be afked; what degree of power doth it re- 
 quire to create, or bring a thing out of nothing into being ? Infi- 
 nite power he mud reply. I would afk then; is it pofTible for 
 infinite power to refide in a finite creature ? I would afk again; 
 how did Chrift upon his own principles as an inferior injirument 
 co-operate with the Father in creation ? What hand had he in 
 creation ? Was he a mere fpe&ator, or did he really create the 
 world ? Why would God employ an inferior inftrurnent in cre- 
 ation, when he could do nothing without infinite power r And if 
 he could beftow infinite power upon a creature, this was in very. 
 deed making that creature equal tohimielf, which is an abfurdity. 
 Let us hear his own words with regard to Chrift's inftrumentality- 
 in the work of creation. " He (viz. Chrift) is plainly repre- 
 " fented as an inferior inftrurnent whom God employed in the 
 (t creation of the world. Neither is this inconfiftent with what 
 f * we read in the prophet Ii'aiah xliv. 24. I am the Lord that 
 *' maketh all things, that ftretcheth forth the Heavens alone, 
 <f th;t fpreadeth the earth bymyfelf. Almighty God may con- 
 " fiftently be faid to be the alone maker of Heaven and Earth, 
 " becaufe he received help from none; he worked by hisfupreme 
 f< and underived power, though he might think fit to employ 
 
 " another as an inferior inftrurnent. " f Again fays he, 
 
 '* there is nO fort of difficulty in God's being reprefented as the 
 tc alone Maker of Heaven and Earth, although it be declared 
 " in the New Teftament, that God created ail things (by or 
 " through) Jefus Chrift." £ But might it not be enquired at 
 our Author where do we read in all the New Teftament that God 
 employed his Son Jefus Chrift as an interior inftruruent in the 
 work of creation ? How is our common fenfe to intorm us that this 
 is a fcriptural truth. Have we no other proof but this; that 
 Almighty God created all things (by or through) Jefus Chrift ? 
 But will not the fame common fenfe inform us that of God and 
 through him—arc all things. § Here our common fenfe is at a 
 ftand ; were both Father and Son only inftrumental in this great 
 and glorious work ? And if what our Author fays be true, they 
 
 were 
 
 t Page 4S. t Page 59. § Rom. xi. 36. 
 
Let. 15. ( 384 ) 
 
 were no more. And who was the efficient caufe ? He thinks 
 there is no fort of difficulty in viewin ; God as the alone Maker 
 of Heaven and Earth; and Jefus Chrid a tubordinate inflru- 
 ment. I freely own there feems to he fuch a difficulty in it to 
 me, that I have not the lead conception of it. And 1 might afk 
 any one, how they can reconcile the idea of a creature and cre- 
 ator together ? 
 
 I proceed now Superhus to confirm the divinity of Chrid from 
 another glorious work afcribed to him, viz. the prefervation of 
 all things. No one I fuppofe will quedion the truth of this com- 
 mon maxim, that it requires the fame Almighty power to preierve 
 the world in exidence, which gave it a being. Prefervation has, 
 and very judly too been commonly called a continued creation. 
 The Scriptures countenance fuch an expreffion, when they (peak 
 of Gods a£ta of providence towards his creatures, under the noti- 
 on of creation. Thou fended forth thy Spirit; they are creat- 
 ed, -f And the fcope of the Apodles argument leads us to un- 
 derdand him to fpeak of God as apreferver, when he calls him a 
 faithful Creator. J And we will find thefe two, viz. creation, 
 and prefervation joined together as the didinguifliing criterion oi 
 the one true God. Thou, even thou, art Lord alone, who has 
 made Heaven, the Heaven of Heavens, with all their hods, the 
 
 earth, and all things that are therein, and thou preferved 
 
 them all. { 
 
 And hence by way of emphafis and peculiarity, and in exclufi- 
 on of all others, the one true God is faid to preferve man and 
 bead. || But what if we find this peculiar prerogative of the one 
 true God afcribed to Chrid ? Will it not necefTarily follow, that 
 he is God dri£Hy and properly fpeaking ? But this godlike work 
 of prefervation is, with great fulnefs and ftrength of expreffion 
 afcribed to him. He is before all things, and by him all things 
 do conftft. All thofe feveral ranks and individuals of creatures, of 
 both the vifible and invifible worlds ; from the highed Cherub 
 that furrounds the throne of his glory, to the meaned infect that 
 crawls on hisfootdool; his Almighty arm preferves all; they all 
 dand and continue in him. In him we live, move, and have 
 our being. * Upholding all things by the word of his power: f 
 Not by any delegated power from the Father, as a fubordinate 
 agent as Socinians would teach us ; but by a power efientially 
 refiding in him as the great God. The fame Almighty word of 
 his that gave the worlds a being, preferves them in exidence. 
 " He commands, and they dand fad." He a<5b the God, or the 
 
 part 
 
 t Pfal. civ. 30. t 1 Pet. iv. 19. § ,Neh. ix. 6. 
 
 II Pfal. xxxvi. 6. * Acts xvii. 28. t Heb. i. 3. 
 
Lex. 15. ( 385 ) 
 
 part which God only can act, in conftant and almighty energy 
 to maintain the world, and all creatures in it, and fpeaks of him- 
 felf as acVing herein jointly with, and in the fame abfolute fove- 
 reign manner as the Father doth. ts My Father worketh hither- 
 to, and I work;" viz. in a way of fuoreme providence, with a 
 commanding power and influence on the courfe of nature, which 
 equally and at all times obeys me and him ; as you fee by what I 
 have now done in making this impotent man whole by the word 
 of my power. And this the Jews undcrftood him to fpeak in 
 fuch an abfolute {tr.v!n, as befpoke him equal to their only true 
 God, and therefore fought to kill him. 
 
 The Author of the Athanafian Creed analyzed and refuted, 
 &c. expreifes himfelf on this article to the following purpoie. 
 ** As to the prefervation of all things bring afcribed to Chrifl, 
 *' ColnfT. i. 17. by him all things confift; the form of the ex- 
 " premon is the fame with that already examined; a> God cre- 
 " ated all things by (or through) Chrifl, fo he prelerves or 
 " governs all things by (or through) Chriil:; to which Heb. 
 *' i. 3. is parallel, upholding all things by the word of his powei, 
 " his power means the power of God the Father.'" — But is it 
 God the Father that is described in the flrft claufe of the verfe; 
 " who being the brightnefs of his glory, and the exprefs image 
 of his perfon." ? Was it God the Father that purged our fins, 
 and fac down on the right hand of the majefly on high ? The 
 very fame perfon who was the brightnefs of his glory, &c. and 
 who by himfelf purged our fins, upholds all things by the 
 word of his power. But perhaps our Author's meaning is, that 
 both Father and Son are joint in this glorious work of prefervati- 
 on ; as undivided in efTencc fo in operation ; and \n io far he was 
 right. But alas ! if we read on our expectations from this quarter 
 are blafled. " The full import of thefe exprefiions (lays he) 
 •* taken in the hi^heft (Arian) fenfe, is; that God err. ploys 
 ** Chriit as an inferior inftrument in the government ci the 
 ** world." To fpend any more time on the abfurd impious no- 
 tion of ChriiFs being an inferior infirumrnt in the work of creati- 
 on and providence, would be entirely tru tle r s. I fnail 'eave him 
 and his friends in the full pofTeflion of ado&rine, which I am fure 
 they can put no determinate fenfe upon. 
 
 The truth of Chrifrs fupreme deity may be confirmed from the 
 miracles which he wrought, while in his ftate of humiliation here 
 on earth. A miracle indeed of itfelf, is no proof that the imme- 
 diate vifible agent therein is God ; but it always imports, that the 
 power of the only true God is put forth to work it. We find th^t 
 both the prophets under the Old, and the Apoftles untfer the New 
 
 Teftamen; 
 C c 
 
Let. 15. ( 3 85 ) 
 
 Teftament difpenfation did many miracles ; but they took fpeci- 
 al care to declare by exprefs words, or by the plain interpretative 
 manner of their deportment, that it was not by their own pow- 
 er, but only by the power of another that they did fuch things. 
 So that none could, without the moft ftupid ignorance, miftak'e 
 them for God. But our Lord Jefus Chrift in^the general courfe 
 of his working miracles behaved in a quite different manner: 
 And his high fovereign and abfolute way of acting peculiar 
 only to the true God, is a ftrcng and undeniable proof of his 
 Godhead. 
 
 Our Lord ufuafly wrought his miracles without the lead ap- 
 apearance of a previous application to his Father, thereby practi- 
 cally avowing to the world, that he was fufficient of himfelf for 
 them; and thereby alfo teftifying to the world that the' works 
 which he wrought were fuch as none but God. could work, and 
 are even recommeaded by our Lord as fuch. The Prophets 
 before Chrift, and the Apoftles after him, performed miracles: 
 God alfo bearing them witnefs both with flgns and wonders, 
 and with divers miracles, and gifts of the Holy Ghoft, Heb. ii. 
 4. But the prophets did all their miracles by calling upon the 
 name of God, invoking the divine power. Elijah when he raif- 
 ed the widow's Son, he laid the child upon his own bed, and he cri- 
 ed unto the Lord, and faid, O Lord my God haft thou alfo 
 brought evil' upon the widow with whom I fojourn by flaying her 
 Son 1 And he ftretched himfelf upon the child three times, and 
 cried unto the Lord, and faid O Lord my God, I pray thee, let 
 this child's foul come into him again : And he revived, f When 
 the fame Elijah had challenged the Priefts of Baal to bring with 
 them each a facrifice, and wait for an anfwer from Heaven by 
 prayer. He prays to God to hear him, and to work the miracle, 
 and to vindicate his own glory, by fending fire, which was done, 
 to the amazement of all that beheld it. rj: 
 
 When Elijlja was mocked by the children of Bethel, he curfed 
 them in the name of the Lord. 2 Kings ii. 24. When the 
 fame pn phet divided the waters of Jordan, he calls upon the 
 name of 'he Lord God of Elijah. 
 
 Again when the Apoftles wrought miracles after the afcenfion 
 of their Lord, they wrought them in the name of Chrift. The 
 healing of the impotent man is the firft inftance; and obferve 
 Peter's words on this occafion ; in the name of Jefus Chrift of 
 Nazareth rife up, and walk.,} And fo far was the Apoftle from 
 afFuming-ahy power to do that miracle in his'own name; that hfc 
 declares to the people that came about him, on that cccafion, 
 
 that 
 
 f I Kings xvii. 20. % l Kings xviii. 37. § Ads iii. 9. 
 
Let. 15. ' ( 387 ) 
 
 that he disclaimed all pretenfions to it. Why marvel ye at 
 this ? And why look ye fo earncfHy on us, as though by our own 
 power, or holinefs, we had made this man to walk ? The God 
 of Abraham, and of Ifaac, and of Jacob, the God of ^ur Fathers 
 
 hath glorified his Son Jefus. -And his name, through faith in: 
 
 his name hath made this man llrong whom ye fee, and .know, -f 
 The fame Apoflle being queftioned before the Rulers and Elders 
 of the people cm the fame fubje«5h, anfwers to the lame pnrpofe. 
 If we this day be examined of the goodde^d d me to t ; .,e impotent 
 man, by what means he i-s made whole. Be it known unto you 
 ail, and to all the people oi' IfraeT, that ! y the rj f.rpe pf Jelus 
 Chrifr. of Nazareth, whom ye crucified, whom God tailed up 
 from the dead, even by him doth this man (land h'^r. :fore you 
 whole. J — . — Thus the Apoftle P ml -afted after the fame man- 
 ner in the cafe of the damfel pofTeiTed with a Spirit of divination, 
 A£b xvi. 18. Paul being grieved, turned and faid to the Spi- 
 rit ; 1 command thee in the name of Jefus C brill come out of 
 her. And he came out the fame hour. 
 
 Many other examples might be brought in to fupport this ob- 
 fervation that the miracles, figns, and wonders wrought by the 
 Prophets and Apoftles, were not wrought in their oivn names-, but 
 upon the invocation of the name of Jefus. Whereas our Lord 
 put forth his a£h of fovereignty and omnipotence, in his own 
 name, a6ted openly by his own authority, and commanded the 
 Devils, the winds, the feas, and the dead without invocating 
 any name, or any fuperior power. 
 
 It is no objection againft what was juft now. obferved that out 
 Lord addrefied himself to his Father, when lie was about to raife 
 Lazarus out of his grave. He lifted up his eyes, and laid, Fa- 
 ther I thank thee, that thou haft heard me. § But let us obferve 
 what he immediately adds, to convince us thai his condu6t on 
 fuch an oecafion, was not owing to any infufficiency in him r elf; 
 " but becaufe of the people which flood by, tha: they might 
 . believe that the Father had fent him." He fu'table to his medi- 
 atorial character, made this application to the Fa he r for this very 
 good reafon ; that the people might be cmv r.:rd oi the wicked- 
 nefs and fallehood of their frequent t l. 'phemies, whereby they 
 accufed him, as performing his miracles by a confederation with 
 the>Devil, or by a power which the^Devil poflefling him, exerted 
 
 by 
 
 t A£ts iir. 6, 12, 16. t A£ts iv. 9, 10. 
 
 ,•§ John xi. 41, 42, 43, 
 
 C c z 
 
Let. 15. ( 388 ) 
 
 by him. And therefore to convince them that he a&ed by no 
 diabolical power, but that as the true Mefliah, he came from God, 
 and a&ed by a divine power, he in the prefence of them all ap- 
 plied to his Father, as owned and approved of him in what he was 
 £oing to do. And yet, at the fame time to convince them, that 
 he a6ted not merely as a delegate, in a dependent way, and not 
 immediately by his own power together with the Father, he adds 
 in the next verfe, and I knew that thou hearett me always, there- 
 by intimating that his will and the Father's were always the 
 fame, fo that he never willed any thing, but the Father willed it 
 likewife; and therefore he, in a moft fovereign abfolute man- 
 ner, like the moft High God, fpoke in his own, and not in his 
 Father's name, and " cried with a loud voice Lazarus come 
 forth," and he came forth immediately. He managed this whole 
 affair with admirable (kill, fuitable to his different characters, as 
 God on the one hand, and as man and his Father's fervant in 
 human nature on the other, and fo as to fhow that he was really 
 the Mefliah, the fent of God, whom he owned; and at the fame 
 time what an infinitely great Mefliah he was. 4* 
 
 ^■it buperbus, what think vou was the greateft miracTe of this 
 k ; nd ever our Lord wrought ? I think you will be apt to reply, 
 his railing himfelf from the dead: And that this was his own 
 aft, is evident from his own words ; " deftroy this temple, and in 
 three days I will raife it up. But he fpoke of the temple of 
 
 his body. J And to evince to the world that he had an inherent 
 power fumcient for this, he peremptorily declared, that he had 
 power " to take his life again." This is fo evident a proof of 
 his Godhead, that the Apoftle took it for a demonftration, faying, 
 he was declared or demonftrated to be the Son of God with power, 
 according to the Spirit of holinefs, or his divine nature, by the 
 refurrec+ion from the dead. 
 
 Another ftrong argument for the divinity of our Lord Jefus 
 Chriff, may be drawn from the power committed to others to 
 work nuracles in his name. The Apoftles were free on all occa- 
 fions'i and embraced every opportunity to declare, that all the 
 rowttr which accompanied them for working miracles, was fim- 
 p!v and w'hojly a power derived from Chriil: ; a power entirely 
 bis, and not at all their own, and that they a&ed therein altoge- 
 ther in his name, and in no refpe£ts in their own. Hence we 
 find Peter who cured ./Eneas of the palfy, afcribing the cure en- 
 tirely to Chriil:: /Eneas, Jefus Chrift maketh thee whole; arife 
 
 ami 
 
 t See Dr. Guyfe Serin, on the Trinity, page 96. 
 
 X John ii. 19, 21. 
 
Let. 15. ( 389 ) 
 
 and make thy bed ; and he arofe immediately. $ And when he 
 fen t forth his twelve Difciples we are told, he, like an absolute 
 and fovereign Lord " gave them power and authority over all 
 Devils, and to cure difeafes." With what an abfolute authority 
 doth he deal out thefe commifiions in his own name, fpeaking of 
 himfelf as their principal, and as the fountain of all the power 
 they had lor a' 1 thole marvellous works— —And whenever he 
 was plealed to lufpend his power, and did not own an attempt to 
 do any thing in his name, all luch an attempt was ineffectual; 
 as appeared in thofe feven Sons of Sceva, who pretended to call 
 out Devils in the rame of Cbnft; but the mention of his name 
 not being owned by him on that occafion, nor attended with his 
 power, they were fo far from fucceeding, that the Devils prevail- 
 ed againft them and infulted them.«— — rln a word we may confi- 
 dently affirm, that none of the Diic.ples could have performed 
 fuch miracles as they did, except God had been with them. 
 And the God who was with them was the Lord Jefus ChriiL 
 
 Permit me Superbus to infift a little on the fovereign and abfo- 
 lute manner in which Chrift performed all his miracles; and this 
 was always in fuch a ftile and manner as became the great and 
 all-fufHcient Jehovah a/cne, and plainly (howed he was that Jeho- 
 vah, who by his own power performed them. With what fove- 
 reignty and authority did he, as the God of nature and provi- 
 dence, rebuke the unruly elements the winds and the feas, and 
 they inftamly obey him. He arofe and rebuked the winds and 
 the feas, and there was a great calm; and the men marvelied, 
 faying, what manner of man is this, that even the winds and the 
 fea obey him ? In this glorious a£fc of fovereignty over the ele- 
 ments our Lord doth not rebuke them in the name of Gad, but in 
 his own name, and by his own authority, -j- In what a lofty pe- 
 remptory and God-like manner did he at his pleaiure command 
 away Devils, diieales, and death. 1 he prince of the power of 
 the air was (hocked at his pretence, and never could make a 
 ftand againft him. They were forced to own that he was the 
 Son of God, and comd expe! them from this terreltrial globe, 
 and (hut them up in the prifon of darknefs, and at once complete 
 their mifery. When he a£ted like himfelf as God, and appeared 
 in aM the awful majefty of his God head, legions of Devils trem- 
 bled at his appearance. They were conftrained to crv out with 
 confternation, fear, and agony, " what have we to no with thee 
 Jefus thou Son of God ? Art thou come hither to torment us be- 
 fore the time r" With what uncontroulable majefty did he com- 
 mand the legion of Devils to come out of the man, and they 
 
 dared 
 
 § A&s ix. j4, t Math. viii. 26. 
 
Let. 15 (. 390 ) 
 
 dared not diipute his command ? " Ccme out of the man thou 
 unclean Spirit." 
 
 In the fame fovereign God-like manner he rebuked and heal- 
 ed difeafes. " I will (faid he to the leper) be thou clean." 
 And to the man with the withered hand, " ftretch forth thy 
 hand; and he ftretched it forth, and it was reftored whole like as 
 the other." And to the impotent man, " rife, take up thy bed 
 and walk, and immediately he did fo." In all thefe, is there the 
 leafl appearance of his acting as an inferior fubordinate inftru- 
 ment r" No, he acted by no other power than what was neceifari- 
 Iy and efTentially refident in himfelf, as the true and eternal 
 God. Virtue we are told came out of him and healed many. 
 And was he not the fubjecl of that virtue and power ? Was it 
 not a principle inherent in himfelf, which he could exert when- 
 ever he pleated ? 
 
 And what XhaM we fay ray dear friend, to that fovereign Al- 
 mighty power which fo gloriouily difpJayed itfelf in railing the 
 dead. When he railed the Ruler of the fynagogue's daughter 
 he proceeds without the I e aft flop ; takes the father and mother 
 of the maid, and thofe who were with them in the room, and 
 fpeaking in his own name, he fays with all the authority or an 
 omnipotent God t( talitha cumi which is being interpreted, 
 damfel I fay unto thee arife." He only touched the bier, on 
 which one lay, when they were carrying him to his grave, and 
 faid (( young man I fay unto thee arife," and immediately he 
 was rcflored to life, to the amazement and wonder of all prefent. 
 What grandeur, majefty, and fovereignty difplayed themfelves 
 in this God-like way of expreffing himfelf, and making the dead 
 to live at his word. If the Eternal Father htfd vifibly appeared 
 among the fons of men, and exerted the power of his Godhead; 
 could he have acted in any other manner ? The manner of our 
 Lord's acting on thefe occafions carries the fame ftate, fuprema- 
 cy, and efficacy with it, as hea£ted at the creation of the world, 
 faying, let it be fo, and it was fo. He commanded, and it was 
 done; 
 
 Now, can any but that great and Almighty Being which cre- 
 ated all things by the word of his power, and by the fame power 
 rules and governs all, couid thus, both immediately and medi- 
 ately over-rule, controul, and change the laws of nature at his 
 pleafure, and make all its powers yield to him, and obey his 
 word ? We know the fhort cut the Author of the Athanfian 
 Creed analyzed, &c. would have taken to evade the force of this 
 argument, (but in his wifdom he paffes it over) viz. that he did 
 all thefe miracles, juft as he created, and preferves the world, as 
 an inferior injlrument* 
 
 I proceed 
 
Let. 15. (391 ) 
 
 1 proceed now to another God-like action of our Lord Jefus 
 Chrift, which will in the iflue demonftratively prove his fupreme 
 deity ; I mean his forgiving fin. Who can forgive a debt but 
 rhe creditor ? Who can pardon the affronts offered to majefty, 
 but the fovereign him'elf? The moral law being a tranfeript of 
 the divine nature, none but the legiflator can pardon the ccm- 
 miffion of jthojc fins which that law prohibits, or the omifiion of 
 thofe duties, which it requires. But if Chrift be but a creature, or 
 a mere tnan, that law is not his. neither can he authoritatively 
 pardon a 'breach of tkat law. We find forgivenefs of fins is claim- 
 ed by the great Jehovah as hi-s fpecial prerogative. 1, even 1 am 
 he that blotteth out thy tfanfgreflions. + But if our Lord Jefus 
 Chrift is not God, he cannot be the party finned againft; for 
 fin is a tranfgrcflion of the law of God ; ir is only the great God 
 that is the formal object againft whom, fin, as fin, is immediate- 
 ly committed* " Againft thee, thee only have I finned," faid 
 David; but Chrift being truly and properly (jod, the fame in 
 effence with the Father, all our numberlefs and aggravated fins 
 are as immediately and directly againft him, as againfl: the Fa- 
 ther. They are committed againft God as God, againfl: the 
 GoJbeadjn all the perfons of it, and fo againft the Son as well as 
 the Father, he- together with the Father being Lord of the law, 
 as being " Lord of the fabbath" imports; fince by his Lordfhip 
 over the fabbath, he could interpret his own law concerning it, 
 and transfer the obligation to obferve it from the fevetitb to the 
 firft day of the week. Yea, the Apoftle Paul views him as that 
 God who gave the law at mount Sinai, whofe voice then ftiook 
 the earth. J Hence the rebellions, murrrm rings, and provocati- 
 ons which Ifrael committed againft God in the wildernefs, where- 
 by they tempted him, are fpoken of as committed againft Chrift, 
 and as tempting of him ; on which account the Apoftle cautions 
 us to take heed of the like fins againft him. Neither let us tempt 
 Chrift, as fome of them alfo tempted, and were deftroyed of 
 ferpents. § 
 
 Now it is a common and rational principle, that none can au- 
 thoritatively ?nd properly forgive fins but God, becaule he is the 
 object againft whom fin is immediately committed: Hence the 
 Jews were fo far right when they faid, who can forgive fins but 
 God only ? || And yet Chrift at that very time, and in that very 
 ^nk, in which they fpoke, claimed and exercifed that authori- 
 ty , and proved it was his right, by removing the effect of fin in 
 healing the fick of the palfy ; faying to him, ** Son, thy fins be 
 
 forgiven 
 
 t Ifai. xliii. 25. t Heb. xii. 26, 
 
 § 1 Cor. x. 9. I! Mark ii. 7. 
 
Let. 15. ( 392 ) 
 
 forgiven thee." The Jews who were prefent, hereupon reafoned 
 in their heart?, faying, why doth this man fpeak blafphemy ? 
 Who can forgive fins but God cn!v ? Our Lord Jefus Chrift who 
 knows the fecret reafonings of all mens hearts, was fenfihle of 
 the in'vard reafonings of their minds and to take of the charge 
 of blafphemy, he did not tell them, that he forgave fins only de- 
 claratively, or as his Father's delegate pronounced it in his namr , 
 but vindicates the power of doing it in his own name, by doing 
 another god-like work in as abiolute and authoritative a way, 
 which alfo took off the temporal punifhment of the fins he had 
 then forgiven. <f But that ye may know that the Son of man 
 hath power on earth to forgive fins, (he faith to the fick of the 
 palfy) I fay unto thee arife, and take up thy bed, and go thy 
 way into thine houfc." In the fame authoritative drain he fa<d 
 unto Mary, " thy fins are forgiven thee." Sp that they who 
 were with him were aftonifhed at the majefty and grandeur of 
 his behaviour therein, and faid, Who is this that forgivcth fins 
 alfo ? f 
 
 And now in his exalted {late he more fully difplays hisafefolute 
 fovereign authority to this purpofe ; being exalted—- to give— for- 
 given efs of fins. J And accordingly Stephen in his Jaft prayer 
 applied to him in an abfolute way for forgivenefs of his enemies, 
 faying, Lord Jefus receive my Spirit, and he kneeled down, 
 and cried with a loud voice, Lord, lay not this fin to their 
 charge. § 
 
 I proceed again Suprhus, to take notice of another god- like 
 work afcribed to our Lord Jefus Chrift, which will alfo ftrongly 
 evince his eternal power and Godhead ; viz. the rcjurreftion of 
 the dead. 
 
 Doth nnt the refurre6rion of th^ dead carry in it an 
 evidence of fuch an immenfe wifdom, dominion, power, and 
 prefence, as infinitely exceeds all our thoughts; yea, the moft 
 exalted conceptions of Angels, and Archangels; and for this 
 reafon, the doclrine has been cienied by many, becaufe they can- 
 not conceiv how God can work through all the difficulties, and 
 ma'lei all the impotiibilities, which they imagine their reafon 
 can fuggeft againft it. The^e is indeed foinething very awful* 
 aPtonilhing, and incomprehenfible in this amazing effecl of infi- 
 nite pover. And we chriftians, who believe the truth of that 
 doctr ne which is fo clearly and exprefsly revealed in God's word, 
 believe it barely upon the unerring veracity of Gods own tefti- 
 mony concerning it, adoring his infinite greatnefs and almighty 
 power, who is able to make good his own word. We by no 
 
 means 
 
 t Luke vii. 48, 49. t Afts iv. 31. § Acts vii. 59. 60, 
 
Let. 15. C 393 ) 
 
 means pretend to adjufl: the conduct of the great God in this 
 matter, by our inquiiitive reafoiiings' about it. Mud it not ap- 
 peat altogether impoffible that any hut the only true God fhouid 
 raifc the dead, though not impofllble that ke fhouid do it ? Hence 
 the Apoftle lavs the belief of this great and interefting article 
 merely upon the greatnefs or God, when he fays to King Agrip- 
 fa y why fhculd it he thought a thing incredible with you, that 
 God fhouid raifc the dead ? -f To fuppofe this great and glorious 
 work to be done by any being inferior to the great and Almighty 
 God, is indeed of all things the moft incredible. Is not the 
 doctrine of the holy and hleffed Trinity far more comprehenfible, 
 than a mere man's railing the dead to life ? And yet this incre- 
 dible thins:, upon any other fuppofit ion than that of the abfolutc 
 power and omniprefence of the Godhead, is familiarly fpoken o£ 
 in the Scriptures as done by Chrifl:, and that by his own power. 
 This is the will of him that fent me, that every one which feeth 
 the Son, and believeth on him, may have everlafling life; and 
 I will raife him up at the Sail day. + Yea, he fpeaks of himfelf 
 as having equal liberty and power with the Father for it ; for as 
 the Father raifeth up the dead, and quickeneth them ; even io 
 the Son quickeneth whom he will. In what a fovereign and in- 
 dependent manner doth he fpeak the^e words, even when he :s 
 f peaking alfo of the Father? And with what fupreme majefty 
 and grandeur doth he inform us how he, the Son, will effe£fcthis 
 tremendous and gloiious work? Verily, verily, I fay unto you,. 
 the hour is coming, and now is, when the dead fhall hear the 
 voice of the Son of Grod, and they that hear (hall live. But if 
 thefe words fhouid be meant of the powerful energy of his voice 
 attending the goipel difpenfation, for railing up (inners morally 
 dead in trefpafTes and fins; the following words are confinedly 
 to he underftood of the refurreclion at the lafl day. Marvel not 
 at thi> : And the reaibn he afligns, why they fhouid not marvel 
 at it, is, becaule he was a per!on every way equal to it, having 
 frill greater power in himfelf; for the hour is coming, in the 
 which all that are in their graves fhall hear his voice, and (hall 
 come forth; they that have done good, unto the refurre&ion of 
 Jife; and they that have done evil, unto the refurre&ion of dam- 
 nation. $ And is this aflonifhing event to be the production of 
 a mere man, or of any creature, however dignified ? No; let us 
 obferve the Apoflles reafoning on this head, and we will learn 
 that this h not to be effected by any power delegated to Chrift 
 
 (which 
 
 t A.O$ xx vi. 8, t John vi. 39, 40, 44, 54. 
 
 § John v. 28, 29. 
 
Let. 15. ( 394 ) 
 
 (which fuppofition by the bye is impoffible) but by a power inhe- 
 - rent in himfelf; when (peaking of the lecond coming of the Lntd 
 Jefus, fays, he (hall change our vile body, that it may be falhi- 
 oned like unto his glorious body ; and obferve, according to the 
 working, whereby he is able even to fubdue all things unto him- 
 felf. f Undoubtedly, fuch a work wrought by that infinite inhe- 
 rent power in Chrift is a pregnant evidence, that he is more than 
 a creature^ yea, the true and moft high God. 
 
 Superbus, I may again add here the confederation of the future 
 judgment, which is in a full and proper kn(e a r cribed to Chrift. 
 He fhall judge the quick and the dead^ at his appearing and 
 kingdom.^ " For the Father judgeth no man, but rjatti com- 
 mitted alL judgment to the Son." Hence it is alfo faid, that we 
 rnuftall appear before the judgment feat of Chrift, that every 
 one may receive the things done in the body, according to that 
 Re hath done, whether it be good or bad. § 
 
 It is freely acknowledged, that the fpecial plenary execution of 
 aH judicial power is by difpenfation from the Father committed 
 to the Son, in his office capacity: For otherwife the principal 
 part of that judgment would fall into the Father's- hands,, as the 
 firft perfon of the adorable Trinity: But that the nature of this 
 work is fuch, as peculiarly belongs to the only true God, and is 
 manageable by none but him. All our natural notions; as well 
 as the Scriptures, refer this work to the fupreme God only. And 
 therefore had not Chrift in his original nature been a divine r ub- 
 fiftent in the Godhead, the full deciflve unrepeatable exerevfe o^ 
 this ultimate judgment would not have, been committed to him. |j 
 And who but the only true God can judge the world-; Devils 
 and men r Who but he can exactly and perfectly know the 
 fecrets of all hearts, the innumerable thoughts that are continual- 
 ly fpringing up there, and the different principles and ends that 
 govern them all s and determine their moral nature refpecfcively ? 
 What mind but bis, that is absolutely infinite, can find out all the 
 train of thoughts* words, and actions of all that have been, are, 
 or fliall be, and comprehensive enough to take them aJl in, and 
 to know them exactly and infallibly in their fevera! orders, rela- 
 tions, andcircumftances, and pais a right judgment accordingly ? 
 
 In 
 
 f PbiT. Hi. 21. I 2 Tim iv. 1. §2 Cor. v. 10. 
 
 ft To prove Chrift Mediator, is to prove him God: To prove his 
 ^economical fupremacy, is at the fame time, to demonftrate -his effential 
 dignity. Chrift, as Mediator had not been capable of an oeconomical 
 fnpremacy, if he had not, as God, been naturally fupreme governor of 
 the world. MoncriefF on the deity of Chrift., ■ 
 
Let. 15. ( 395 ) 
 
 In a word, it Teems beneath the dignity of the Godhead to coru 
 mit the full, fmat, and irrefidible decifion of all its rights w.lii 
 regard to us, to any creature whatever, but to God inanifededin 
 the flefh. How doth it found Supcrbus to be taught that a crea- 
 turql or a mere man, or a made God fhall, at the contamination 
 of all things mount the great white throne, and there fit umpire 
 and judge for God Is not this a burden too weighty for any, 
 but -he who poflTefErs infinite wi r dom, and omnipotent power? 
 Yes: The great Jehovah clothed in human nature, will be 
 ** judge of all the earth." 
 
 OwfimuS) I have juft to inform you that Suprrbus having fixed 
 this day to fettle his family affairs; I begged leave to return home; 
 promifing at the fame time (God willing) to return the next day. 
 A few days I think will put a final period to my friends exigence 
 in this world; he is quite fenfible of it himfelf, and entirely 
 •refigned to the will of providence. Since his lad victory over 
 the temptations of Satan, and the unbelieving fuggedions of a 
 wicked heart, his faith is growing more confident, dable, and 
 drong. He has learned, that the mod comfortable way of liv- 
 ing, and the mod glorifying to God, is to live by faith on the Son 
 of God, and to trud in God when he cannot trace him. He 
 has learned that however changeable and fleeting his frames and 
 exercife are; the foundation upon which his faith is built cannot 
 be removed. He has learned that although the Lord for the 
 exercife of his faith, patience, and humility, may hide his coun- 
 tenance, and draw a vail between his benighted foul and the 
 glorious Son of righteoufnefs; yet he that hath begun the good 
 work, will in his due time consummate the fame. 
 
 Widiing that my Onefimns may obtain a fafe conduct through 
 this troublefome, dangerous, and finful world, and a glorious 
 entrance into Emmanuel *s land, where the inhabitants fhall not 
 fay I am fick. i remain yours mod affectionately 
 
 PHILEMON, 
 
 LET- 
 
Let. 16. ( 396 ) 
 
 LETTER XVI. 
 PHILEMON to ONESIMUS. 
 
 Dear Onefimus, 
 
 am very forry to learn in yours, that our beloved friend Arijlo- 
 x bolus is no more. Holinefs is no fecurity aganfl: afHiaions, 
 trials, and death. From the external difpenfationso: providence 
 in this life, no conclufive argument can be drawn from God's 
 love or hatred, to any man. In this refpe£t all things happen 
 alike to all : As the fool dies, fo dies the wife man. It is more 
 than probable, that the conclufion of this will carry to you the 
 melancholy news of the death-of my dear friend. The glimmer- 
 ing taper of life is almoft burned into the focket ; here J think he 
 cannot (hi ne much longer; but I hope he dies to live, and ftiine 
 in eternal glory. 
 
 I waited on Superbus according to my promife. After inform- 
 ing me how he had fettled the affairs of his family, and who he had 
 appointed his executors; he took me by the hand repeating the 
 
 following words. « Philemon, I fee' that faith in the fatis- 
 
 " faaion of Jefus is my fureft holding for eternity, more hire 
 " than pfefent fenfe, or pad experience, or even begun pofTefli- 
 " on; for all thefe may be interrupted and overclouded; but 
 " faith, in the promife of God will hold fall when all things die 
 " fail. I wifh you would in the mean time puriue the argument 
 '* in fupport of Chrift's fupreme deity. J find my love en- 
 " flamed, my foul comforted, whenever I either think, or hear 
 " of that glorious perfonage who loved me, and gave himfelf 
 '< for me. May he be my Alpha and Omega-, the lad in my 
 " thoughts, and on my lips here, and the firir in glory." 
 
 Superbus, I moft cheerfully embrace the opportunity of holding 
 forth to you that Jefus in all the dignity, power, and' glory of h;s 
 eternal Godhead to your contemplation. Who can eftimate his 
 worth, or fathom his boundlefs love ? 
 
 I fhall proceed to (how you that he is the true and eternal God, 
 confubftantial with the Eternal Father, fr~m the confideration 
 of the work of mans redemption. This you Know Superbus, I have 
 already infifted on at large in fome of our former conferences, 
 
 but 
 
Let. 16. ( 397 ) 
 
 hut if your ftrength and my time will permit, I will offer a few 
 thoughts farther on this head, in confirmation of the prefent 
 argument. 
 
 Let me ohferve here then, that the rights and honour of God's 
 juftice, holinefs, veracity, law and government require that a 
 proper legal Satisfaction be made for fin, in cafe any of the defen- 
 dants of fallen Adam be faved; and becaufeasfaras we can learn 
 from the Scriptures, no fuch fatisfa&ion could beothenvife made 
 than by Jefus, he became our great High Pried, and offered up 
 himfelr as an expiatory facrifice for fin. But unlefs Chrift is 
 Go J, the facrifice he offered could not anfwer its end in fatisfying 
 divine juftice, and fo obtaining eternal redemption for us. The 
 notion of a true and proper fatisfa&ion imports two things, viz. 
 that reparation be made equal to the offence; and that the perfon 
 who makes it did not owe it on other accounts to the offended 
 party. And the real Godhead of Chrift was neceflary to both 
 thefe. 
 
 Satisfaction imports that reparation be made equal to the 
 
 offence. Whatever is admitted fhort of this is mere mercy and 
 
 grace; and to fay that juftice is fatisfied by yielding to mercy, 
 
 and giving up its right to a mere act of grace, is the greateft 
 
 impropriety and contradiction in terms, and a direct opposition 
 
 to the Apoftle who fays in the cafe before us, God hath fet forth 
 
 Chrifl to be a propitiation through faith in his blood, to declare 
 
 his righteoufnefs. that he might btjuji, and the juftifier of him 
 
 that beiieveth in Jefus. But if the Mediator was not God, he 
 
 could not make this full reparation to the law and juftice of God 
 
 for our tranfgreflions. For fin is an offence objectively confider- 
 
 ed, of an infinite nature, as it is committed againft an infinite 
 
 God, and is the higheft treafon and rebellion againft his crown 
 
 and dignity: And therefore proper Satisfaction for it muftbe Some 
 
 way infinite too, or cKe it is not proportioned to the offence : 
 
 And no Satisfaction can be any way infinite, but either by an 
 
 infinite continuation of it, ©r by its infinite dignity. For want 
 
 of infinite dignity or v/orth, it muft be continued to an infinite 
 
 duration, on which account thofe who are not intereited in 
 
 ChritVs fatisfaction muft fuffer to an endlefs eternity, without 
 
 ever being able to give that fatisfaction requisite to anfwer the 
 
 high, but juft demands of law and juftice. And it would he 
 
 hard to reconcile the eternal duration of their fufferings with the. 
 
 juftice and goodnefsof God on any other footing, than that juftice 
 
 demands an infinite fatisfaction for fin. But where there is an 
 
 infinite worth and dignity in the fatisfaction itfelf, this entirely 
 
 fupercedes an eternity of fufferings; but fuch was Chrift's fatis- 
 
 fa&ion, as I elfewhere told you. 
 
 And 
 
Let. 16. ( 398 ) 
 
 And although ftri&ly fpeaking, it was Ch rift's human nature 
 that fuffered and died, his deity being abfautely impaffible; yet 
 that human nature being personally united to the divine, and To 
 his fufferings became the fufferings of himfelfi, and role in value 
 and dignity in proportion to what he was who underwent them. 
 As fuppofe a perfon ftrikes his lovereign, he rioth not properly 
 fpeaking ftrike'his dignity, lor that is impoflible, if not being fub- 
 jefct to corporal imprelTions; he only ftrikes his body; and yet 
 the injury done thereby is rated by the dignity of the perfon,, 
 more than by the natural hurt of his body, which was no greater 
 than the fame ftroke might have done to the body of his mean el! 
 vaffel. But the difference of their characters makes fuch a vaft 
 difference in the laws account of thefe wounds, that one is reck- 
 oned high treafon to be punifhed with death, and the other hard- 
 ly criminal enough to be punifhed at all, or at .mod but veiy 
 (lightly. Thus although Chrift could not fuffer as to his God- 
 head, yet the juft and proper eftimate of his fufferings arofe from 
 the dignity of his perfon. 
 
 Accordingly, as his perfon is fo are his fufferings: If his per- 
 fon is not of infinite worth and dignity, it is impcffihle his tem- 
 porary fufferings, and the fatisfa&ion made thereby mould be fo. 
 And this infinite dignity could not be in his perfon; un'efs he is 
 properly and by nature God. For according to all the notions- 
 we have of infinite, the true God can only be properly fo. And 
 let us advance the character of Chrift as high as ever we can, 
 yet if he is not by nature the only living and true God, he is fo 
 far from being infinite in dignity, that he is infinitely lefs wor- 
 thy and excellent in himfelf than the infinite God is ; and con- 
 fequently every one muff fee how impoffible it is that his fuffer- 
 ings, and fatisfa&ion thereby, fhould btfvbje&ively infinite, after 
 the fame manner that our fin is objeflive/y fo.. But feeing our 
 Lord JefusChrif! is originally the fupreme God, his fufierings in. 
 our nature, and his fatisfacYion thereby, is fubjeflively as infi- 
 nite, as our fins are objectively fo; and confequently reparation is 
 thereby made every way equal to the offence, and no fins can be 
 too great or many, for fuch a facrifice to make a complete atone- 
 ment for them. 
 
 Hence the Scripture f peaks of Chrift in his higheft character as 
 God, when it diiplays the dignity and efficacy of his facrifice. 
 He is reprefented as the brightnefs of the Fathers glory, and the 
 exprefs image of his perfon, and upholding.all things by the word 
 of his power, who by bimfelf purged our fins. And it is very 
 ohfervable that the main defign of Paul in his epiftle to the He- 
 brews, being to demortftrate the infinite perfection, and never, 
 failing efficacy of Chrifts mod excellent priefthood and facrifice, 
 
 he 
 
Let. 16. ( 399 ) 
 
 lie made his Way to that defign by firmly eftablifhing his higteft 
 chara&er as God, throughout the firfl: chapter of that epiftle. He 
 like a wife mafter-builder, carefully lays the do6irine of ChrifFs 
 Godhead, as the foundation on which he builds the whole gloTy 
 and virtue of his priefthood and facrifice in the following pans of 
 the epiftle. 
 
 Satisfaction as I obferved imports, that the perfon who makes 
 it, did not owe that, by which he makes it to the offended party 
 on other accounts, or was not bound by prior obligations to pay 
 it, for all that fuchanone doth, is only payin : the offended pany 
 with what was his own before, and in anfwering obligations and 
 •demand 1 , of a different fort from thofe, which fatisfa&ion for an 
 offence requiffcs: And to pay many debts of different' kinds, by 
 the payment of one of thofe kinds, deftroys the nature of fatis- 
 facYion. Much lefs can one pretend to fatisfy for another by 
 yielding that, which cjuid be demanded from himfelf on his own 
 account, and which it would be his fin to refufe.. 
 
 It will follow then of coiirfe, that if'Chrifl: is not truly and Try 
 nature the fupreme God, he owed himfelf, and all that he is and 
 hath to God, and was infinitely obliged, as an entire dependent 
 on him, to do and fufFer all that he cculd for his honour, and at 
 his command. He had no pretence of right to refufe or decline 
 it, but ; t was his duty to do and fuffer whatever the fovereign 
 God lhould call for, and it would have been his fin, and deftruc- 
 tive to himfelf, to have designedly neglected it. By yielding to 
 it he did but pay the debt, which he owed to God's iupremacy, 
 and therefore that could net anfwer for others, much lefs could it 
 be a payment of their debts of that and a different kind too* 
 which they owed to God's juftice, as well as his fupremacy. 
 
 And how excellent a being foever we fuppofe'Ch rift to be, yet 
 if he was not by nature the fupreme God, it doe:-, net at aii help 
 the matter ; for that vail excellence of his being, if he owes it to 
 God, ani is obliged to him, and depends on him for it, is fo f r 
 from diflblving this obligation to do his utmo'U {'cv God's glory, 
 cfpecially at his exprefs call to it, that it really increafes that -obli- 
 gation, and makes it fo much the more his duty. For the more 
 any one receives from him, the 'more he is indebted to him ; and 
 he is the lefs at his own dilpofal. So that on fnopoiiti^n Ghr'ifi. 
 was not reailyand properly God, all that he did and fuffered for 
 his Father's glory was unavoidable by him, 'and was rather a' proof 
 of Gods abundant grace to him, than a fatisfactlon to his jnftlce 
 for others. 
 
 But on the other hand, if Chrifl was in his original nature 
 truly God, and neceiTarily exiited in that nature, he was Lord 
 and Mailer of himfelf, and fo was accountable to none antecedent 
 
 to 
 
Let. 16. ( 400 ) 
 
 to his own will and choice. Prior to this obligation, he misfit, 
 or he might nnt have alTumed human nature, he was eot oblig- 
 ed to do it ; and after he had affumd it, fetting afide his agree- 
 ment to the contrary, he might ha-e refufed to fubmit to that 
 ftate of humiliation, which was neceiTary to make fatisfaction for 
 fin. It could not have been impofed upon him without his own 
 free choice. His will determined his obligation to this obedience, 
 and not his obligation his wijl. His will was to do the will of 
 his Father, before it could be laid he ought to do it. The effen- 
 tial rights of his proper Godhead plainly imports all this, and his 
 abloluce fupremacy thereby fo fully exempts him from all origi- 
 nal obligations to debafe himfelf in order to a difnlay of the glory 
 of vindictive juftice in his redemption of loft finners, as makes 
 his voluntary fufferings in our nature for that purpofe truly 
 fatisfa&ory. 
 
 Upon the whole Superbus, it unavoidably follows, that to deny 
 the natural and abfolute fupremacy of Chrift, is to deny his fa- 
 tisfaclion : And this is fo evident, that they who deny the former, 
 have likewife exprefsly and profefledly denied the latter. But 
 my dear friend, if we would not lofe the benefit of Chiift's fatis- 
 faclion, and all our hopes of falvation founded upon it; if we 
 would not run the defperate rifk of having the righteoufnefs of 
 God's nature, law, and government againftus; if we would not 
 venture toanfwer for ourselves to an unsatisfied, unappeafed, and 
 provoked deity; let us believe with the heart, and confefs with 
 the mouth that Jefus Chrifl is in his original nature the fupreme 
 God, and that by his death we have redemption, even the for- 
 givenefs of our fins. 
 
 I may ju(t add here, that his intercejfory work now within the 
 vail, and the prevalency of that interceflion is an irrefragable 
 proof of his fupreme* deity. If you afkupon what doth the pre- 
 valence of his interceflion depend ? I anfwer; upon the value of 
 his facrifice. His interceiii^n is the plea of his blood, as a righte- 
 ous advocate for us. If any man fin, we have an. advocate with 
 the Father, Jefus Chriftthe righteous, and he is the propitiation 
 for our fins. \ He entered into the holy place by his own blood. J 
 And he appears in Heaven as a Lamb that had been flain, pre- 
 fenting the virtue and value of his death before the throne of God 
 for us. If therefore that blood hath not fatisfied divine juftice, 
 and purchafed all bleflednefs for us, his interceflion can be of no 
 effectual avail to us, fince it is only by the intereft of that blood 
 that he intercedes for us. But if that precious blood was truly 
 iatisfa6tory ; its real value is unexceptionably infinite, its plea 
 
 for 
 
 t 1 John ii. 1, 2. X Heb. Lr.. 12. 
 
Let. 1 6. ( 401 ) 
 
 for us at the throne of God cannot but fecure our interefl there ; 
 juftice Jtfelf will readily admit them, and yield to mercies tri- 
 umphs in ail the indances of gracious vouchfafements that are 
 needful for us. 
 
 Moreover, doth not his interceffion at the Father's right hand 
 fuppofe that now, while he appears in our human nature there, 
 he hath an infinitely perfect knowledge of al! the perfons for whom 
 he intercedes, and all their cafes, of all the fecret thoughts of their 
 hearts, of all the diftreffes they labour under, and of all the fui- 
 table fupplies of mercy they want in every time of need ? Now 7 
 he could not have this omnifciencc neceffary to his intercefllon, 
 unlefs he was God; bu r if he is really God, all our wants and 
 (traits are condantly under his eye; and none of cur groanings 
 are hid from him. Hence the Apodle, encouraging us to corne 
 in all our (Traits and troubles to the throne of ^:race, draws his 
 argument from the great nefs of our High Pried, as the Son of 
 God, that is patted into the Heavens for us, and lo knows all cur 
 wants, and is able to fuccour us; as well as his being in our na- 
 ture well affected towards us. Seeing then that we have a great 
 High Pried, that is pa-fled into the Heavens, Jefus the Son of 
 
 God. Let us therefore come boldly to the throne of grace, 
 
 that we may obtain, mercy, and find grace to help in time of 
 need, f 
 
 Before I proceed to the fad head of argument in favour of the 
 fupreme deity of the Son of God, I fhall make a little digrellion 
 to review a few paffages in the Atbanaftan Creed analyzed and 
 refuted. The Author gives in a very few words a contention of 
 his faith on the article of the Trinity. I fnall prefen^you with 
 his fentiments on this head in his own words. " Admitting 
 " that, by means of this trcatife, or any other help, you are 
 ** deeply convinced that God Almighty is one fupreme intelli- 
 gent Being orperfon, one fupreme Lord and governor. The 
 God and Father of our Lord Jefus; and that Chrid and the 
 Holy Spirit are perfons inferior to him, and employed by his 
 fupreme authority in very high offices for the falvation of 
 men ; Chrid being appointed Mediator, Head, and King of 
 f( the Church, and the Holy Spirit firft Minider in its govern- 
 ment, who has Angels for his aflldants: In this cafe, as chrifti- 
 ans and difciples of Chrid, you have an undoubted right to- 
 
 " make 
 
 t Heb. iv. 14, 15, 16. See Dr. Guyfe's Sermons, pag. 132. &c t 
 
 a 
 
 t ( 
 a 
 i c 
 
 a 
 
Let. 16. ( 402 ) 
 
 (f make a fcrious and folemn proteft againft the do&rine of the 
 " Atbanafian Creed." % 
 
 Now what doth our Author mean by thisfummary of his faith 
 on this head ? Would he have us damn the Atbanafian Creed, 
 and adopt his in its (lead ? No doubt ; for he el fe where informs 
 us (as mail be noticed afterwards) that unlefs this be done we 
 need never expect the convernon of the Jews, Heathens, and 
 Mahometans to the chriftian faith. It would appear that Arians 
 are by no means enemies to creeds and confeflions; for here we 
 have our Author's in fo many words. But might it not be 
 enquired, in what pait of divine revelation will we find " that 
 " Chrift and the Holy Spirit are perfons inferior to the Father, 
 4< and employed by his fupreme authority, in very high offices 
 " for the falvation of men ; Chrift being appointed Mediator, 
 ** Head, and King of the Church, and the Holy Spirit firft Mi- 
 " niftcr in its government, who has Angels for his affiftants r" 
 Is there not as little foundation for this man's firange Creed in 
 the word of God, as for the Atbanafian? With regard to the 
 latter the Scripture is plain and xiecifive. There are three that 
 bear record in Heaven, the Father, the word, and the Holy 
 Ghoft, and thefe three are cne> f one thing, viz. eifence or fub- 
 ftance. God we are told has employed by his fovereign authority 
 thefe two perfons in very high offices refpe&ing man's falvation. 
 If he had been as candid and explicit as he mould have been in 
 fuchan important article, upon which the converfion otjevus, &c. 
 depends ; he mould have told us the particular offices which thefe 
 two perfons execute in the bufinefs of man's falvation. He in- 
 deed informs us that Chrift is appointed Mediator, &c. of the 
 church. But what is the formal ground and reafon of his medi- 
 ation ? Is it by fhedding his blood for the purgation of our fins ? 
 Is it by offering himfelf to God through the Eternal Spirit, to 
 purge our confeiences from dead works. § Or in a word, is it by 
 making a vicarious fatisfacVton as our furety to the law and juftice 
 of God, for the (ins of a guilty world ? But this I already told 
 you was impoffible without his fupreme deity. We may reason- 
 ably fuppcfe then, that according to him, the mediation of 'Chrift 
 in its fulled extent here on earth amounted to no more, than what 
 was merely exemplary with regard to his death, and inftruclive with 
 regard to his do&rine. -But what Lf-it was objected to our Author, 
 that we are faid to have redemption through his blood, even the 
 forgivenefs of our (ins ; |j what if he had liftened to the fong of all 
 the redeemed frcm among men, who applaud the divine Saviour 
 
 for 
 
 X Page 96, 97. t 1 John v. 7. 
 
 § Heb. ix. 14. I) Eph. i. 7. 
 
Let. 1 6. ( 403 ) 
 
 for waihing them from their fins in his own blood. * What if he 
 had feen that blefTcd company which (land before the throne of 
 God and the Lamb, having their robes wafhed, and made white 
 in the Lamb's blood, f I apprehend, fuch is his attachment to an 
 inferior God, that if he had explained himfelf on this head it 
 would have been to the following purpofe; " I allure you mv 
 chriftian brethren, (for whofe fake I offer my creed to yout 
 ferious confideration) that although I have fa id that Chrift U 
 the Mediator of his church, you are not to fuppofe that he is fo, 
 by any fail sfafiion he made to the law and juftice of God as 
 your furety. It you want pardon, I refer you not to the blood 
 of Jefus, but to the unbounded mercies of the one fupreme 
 God ; if you wifti to appear in giory with your robes wafhed 
 and made white, this mull be accomplifhed by the tears of 
 repentance, and a good life. For you may credit me, that ail 
 thefc high expremons in Scripture with regard to the effefis 
 of Chrift's death are to be underflood vietafhorically, or figura- 
 tively. For confidering Chrifl: as infinitely inferior to the 
 fupreme God, all that he did and fuffered he was bound to, 
 by the law of his creation, and the will of his heavenly Father. 
 And although he is every where in the New Tefbment ftiled 
 the Saviour of finners, yet not exclusively of others ; for I 
 may teli you, if ever you are faved, you muft be vour own 
 Saviours; and not any fatisfa&ion he hath given in his life 
 and death, or any atonement he hath made will fave: Truft in 
 your good works for your future happinefs ; for if there is no 
 merit in thefe, you may believe me there is none in Chrift's." 
 ich fentimen-rs as there are the neceffary confluence of his 
 abfurd impious dofifcrine of an inferior God. 
 
 And that I may not be blamed for putting fuch words in themouth 
 of our Author which he never fpoke, neither ever thought,, we will 
 find in his book a brief fummary of the chriftian do£tri-ie he hv* 
 down to his readers as the ground of their pofTefling that dorious 
 and immortal fife promifed to God's faithful fervants. J Now in 
 order to obtain this, one would have thought he might have had as 
 much regard to the holy Scriptures, and paid as much deference 
 to the facred penmen, yea, to Chrifl: himfelf, as :q have followed 
 their example in directing his chriftian brethren how to obtain the 
 
 eternal 
 
 * Rev. v. 9. f Chap. vii. 14. 
 
 t To fave the trouble of transcribing what is referred to above, the 
 reader will find it in page 1 12. 
 
 D da 
 
 s 
 
Let. 16. ( 404 ) 
 
 eternal falvation of their fouls. What is the language of our 
 Lord on this head ? '* Unlefs ye believe that / am, ye fhall die in 
 your fins." God fo loved the world that he gave his only be- 
 gotten Son, that whofoever believeth in him, fhould not perifh, 
 but have everlafting life. Paul exhorts the Philippian jailor to 
 faith in Jefus in order to falvation. " What mult I do to be fav- 
 ed >" " Believe in the Lord Jefus Chriit arid thou malt be faved." 
 And we find the Apoftle Peter following the fame example* To 
 him gave all the Prophets witnefs, that through this name, who- 
 foever believeth in him,, fhall receive remiffion of fins. A£ts x. 
 43- But our Author feems to entertain a very mean opinion of 
 faith in the Lord Jefus Chriit in order to eternal happinefs; and 
 yet after all, it is the very root and principle of all our good works. 
 ** purifying their hearts by faith." t( And this is the victory 
 that overcometh the world even our faith." And from this 
 divine principle flows all our love to God, and to one another; 
 for, " faith worketh by love." Did our Author imagine that 
 the performance of the duties he exhorts to, were of any avail in 
 the fight of God, without this celeftial principle ? If he did, he 
 forgot " that without faith it is impoflible to pleafe God." But 
 he has a falvo for this; " I make no doubt, (fays he) but that, 
 " rfyo piofefs and practife according to your confeiences, in 
 " reli ri us matters, you will be enabled by God's Spirit, to con- 
 *' quer all the temptations of the world, the Devil, and the flefh> 
 ** and go on in the uniform difcharge of every chriftian duty.'* 
 Strange ! at once the word of God is laid afide as the rule of our 
 faith and pracYife, and con/deuce, no matter whether it be right 
 or wrong, is fet up as the unerring rule ; and faith hififed out of 
 doors, and confeience laid as the foundation and ground-work of 
 all our religious pra&ife. But what if upon reading the Alcoran % , 
 I was perfuaded in my confcience y that Mahomet was a prophet 
 tar fuperior to Chrift, and that I mould view him as an object 
 wort y of my adoration ; and that the account he gives of a fu- 
 ture Hate was truly genuine, and far fuperior to the Scripture 
 account. That there are Millions who believe, and that in their 
 ccujcicnce roo, all the idle, unacountable and abfurd frufF contain- 
 ed m the Alcoran, no one will queftion. Now, becaufe they be- 
 lieve rhefe things confcicntioujly, will they be enabled by God's 
 R^ly Spirit" to conquer all the temptations of the world, the De- 
 vil; and the flefh ? ccc 1 fee Superbus, you (hudderat the infe- 
 rence. I firmly believe that Jezebel and her vaft train of pro- 
 phets, did from confeience believe that fome divinity refided in the 
 image of BaaL If they did, O cruel, narrow-minded, and begot - 
 t~d Elijah, f"T putting thefe men of confeience to death. But it 
 tnakpg no odds what the great God reveals, what his unerring 
 
 word 
 
Let. 16. ( 405 ) 
 
 word dictates, although our Author and his chriftian brethren 
 believe the very reverfe, (providing "they believe it confeienti- 
 oufly) they may expect the affiftance" of God's Holy Spirit to 
 conquer all the temptations of the world, &c. 
 
 But for our Author to have mentioned the grace of faith in the 
 Lord Jefus "Chrift as eflentially.necefTary to falvation, and alfo 
 in the pracltife of every moral virtue, (0 as to render them accep- 
 table; perhaps he was aware that, this queftion might be put; 
 what are we to believe? " Negatively, you muft not believe 
 the Athanafian creed, for that would be the height of abfurdity 
 and impiety ;. this teaches you that there are three that bear re- 
 cord in Heaven, the Father,'the Son, and the Holy Ghoft, 
 and.thefe three are one; but you mull, as I have from the 
 Scriptures abundantly demonftrated to you, that Chrift and 
 the Holy Ghoft are perfons inferior to Qcd, and employed by 
 his fupreme authority in very high offices for the falvation of 
 " men; Chrift being appointed the Mediator, Head, and King 
 of the Church, and the Holy Spirit firft Minifter in its govern- 
 ment, who has Angels for his affiftants: And although this 
 my creed is not k> very clearly expreffed in the holy Scrip- 
 tures, yet my chriftian brethren, from the unbounded affecti- 
 on which I have for your fpiritual and eternal interefts, you 
 ought to believe it. And I expect your compliance with it 
 the more readily, becaufe you are men of reafon and common 
 fenfe, and will not I am fure fet your fe2l to the fenfelefs 
 (( Athanafian Creed, nor admit any thing as an article in your 
 (e belief which your reafon cannot comprehend/' 
 
 It might be here enquired at our Author, what particular hand 
 has the fialy Ghoft in our falvation ? For he, together with 
 Chrift, is employed in very high offices for the fclvation of men. 
 As he has kit us in the dark on this head, I ihal! leave it to his 
 chriftian brethren to bring him to the light any way they think 
 proper. But let it be briefly noticed here, that all the offices of 
 that Eternal Spirit refpecling our falvation are fuch, as the one 
 true God appropriates to himfclf, and which cannot be performed 
 by any thing !efs than Almighty power. What an impious horrid 
 expreiiion ! how derogatory to the dignity of the ever blefTed 
 Spirit. " The Holy Ghoft is appointed firft Minifter in the 
 government of the church, and has Angels for his affiftants." 
 This is indeed blalphemy againft the Holy Ghoft with a witnefs ! 
 I perfectly agree with our Author in the inference he draws from 
 the belief of the confeffion of his faith by his chriftian brethren. 
 k< In this cafe, as chriftians anddifciples of Chrift, you have an 
 undoubted right to make a ferious and folemn proteft againft the 
 do6trine of the Athanafian Creed. Amen. You cannot be of- 
 
 * '•:* fend?d 
 
 £C 
 <f 
 (C 
 (( 
 
 i( 
 
 cc 
 
 ( c 
 
 < i 
 
 . < 
 i i 
 tc 
 
Si 
 
 (( 
 
 < i 
 
 Let. 1 5- ( 406 ) 
 
 fended if I, in the name of all who believe that there ere three 
 that hear record in Heaven, — and thefe three are one \ to make, 
 as fenous and folemn preted againd your creed. 
 
 Permit me now Super bus to prefent to ycur view, the account 
 which our Author gives of the fentiments of the church prior to 
 the council of Nice. ** It is very remarkable (fays he) the 
 " chridian doctrine is fct forth very lrrong'y in the firft article, 
 " (viz. of the creed.) " I believe in one Gcd the Father Al- 
 mighty maker of Heaven and Earth." I am very glad by the 
 bye that he is fo candid as not to impute to the Ante-Nicene 
 Fathers the grofled idolatry, in Believing in two Gods as he and 
 
 his friends the Sccinians do. But adds he, " this was the old 
 
 " chridian language in all the chriiVian churches for the fitft 
 " three hundred years, after Chrid. And it is well known to 
 '* the learned, that the expreflions excepted againfl: in the Ni- 
 <€ cene Creed, or rather in the Conjiantinopolitan Creed concern- 
 ' ing our Saviour, as not warranted by the Scripture, did not 
 
 obtain in any genuine Creed, till the year 325, and that the 
 
 antifcr'.ptural expreflions concerning the Holy Spirit were not 
 
 added till the year 381." 
 
 Now might there not be an appeal made to the common fenfe 
 of every man, whether or not, our Author has not laid himfelt 
 out to impofe upon his readers, in a mod egregious manner ? I 
 would afk any one who has in the mod tranfient manner read 
 his Bible, if he can find his Creed in it, viz. that the Son, and 
 
 the Holy Ghod, are perfons inferior to the Father. And that 
 
 the Ho'y Ghod is prime Minidcr in the government of the 
 Church, and has under him Angels for his affiflants ? Stand 
 forth ye readers of the book of God, and declare if ever you found 
 any fuch expreflions from the beginning, to the end of divine 
 revelation. And yet he would impofe this Creed upon you: But 
 I advife you not to fwallow it too haftily, left it turn out to be 
 like Ezekiefs roll, fweet in your mouth, but bitter in the 
 iflue. 
 
 But why does he think to impofe this untruth on his reader?, 
 by insinuating that for the rirft three hundred years there was not 
 fuch a doctrine known or taught, as the co-equality of the per- 
 fons in the ever bleffed Trinity ? 1 fliall prefent to your view 
 
 Superbus, a few teftimonies to the contrary. 
 
 Dionyftus ot Alexandria, a little before his death, in an epiflle 
 to Paul of Samofata, aflferts the doctrine of the Trinity in the 
 cleared and mod exprefs manner ; he mentions the Son as being 
 " the true God, and to be worfhipped by erery creature, iviib 
 the Father and the Holy Ghod." -j- According to fome ancient 
 
 Arabick 
 
 t See the fecond review of Mr. Whifton's account, &c. pag. 74. 
 
Let. 1 6. ( 407 ) 
 
 Arabick manufcriptsat Oxford, it was required that every church 
 (Lotild have three gates, to reprefent the Holy Trinity; the Son 
 is declared to have been from Eternity, begotten, not made', and 
 there is this exprcfs form of Doxology: Praife and honour and 
 glory is due to thee (the Father,) and to him, (the Son,) and 
 to the Holy Ghoft, before all the worlds, and now and always, 
 #yen to eternity. \ 
 
 Jujiin Martyr, in his dialogue with Try f ho the Jew, pag. 285, 
 explains how Chrift was the image of God, viz. Not on account 
 of his corporal generation, but of his eternal generation from the 
 Father, by which he was with the Father before all creatures. \ 
 He calls it a herefy to lay that thefe words, " let us make man 
 after our image," was fpoken to the Angels, or that the body of 
 man was the workmaninip of Angels. But he fays the Father 
 here fpeaks to the Son, who came from the Father before all crea- 
 tures. He confutes thole Rabbis who depraving the Scripture, 
 (fays he) pretend that God fpoke to himfelf, when he faid let us 
 make man, or to the elements, or to the earth, or any the like. 
 He fays that expreffion ihows there was a number, at leaft two 
 that w<ere (-ogether, and thofe he makes to be the Father, and the 
 Son : And that without all doubt, fays he, the Father there fpeaks 
 to one numerically diftincl: from himfelf, and to an intelligent 
 perfon. § 
 
 Tertullian is {till more exprefs on this head. God, fays he in 
 the afore-mentioned text did not fpeak to the Angels as the Jews 
 interpret, who do not acknowledge the Son, but that he fpoke to 
 the Son, and the Holy Ghoft, and from hence he proves the Tri- 
 nity in Unity, in exprefs words, and as pofitively as Athena fms him- 
 lelf. He fays, Scripture omnes et demonjiratiovem, et diftinclionem 
 Triniiaiis ojlendunt. i. e. all the Scriptures fhow both a demon- 
 fKition a:id d'ftincTon of the Trinity. || 
 
 Jujiin Martyr, in his explication of this text, the Lord, (Heb. 
 Jehovah) rained fire from the Lord (Jehovah) out of Heaven, 
 interprets it of the Son, as a diftincr. perfon from the Father 
 Jreneus fays the fame, and proves* Chrift to be definitive et abfolute 
 Deum, and t hat he is verus Deus et ex fua perfona. True God 
 absolutely, and in his own perfon, and that the Lord rained fire 
 frorn the Lord, was meant of him. — — Tertullian fays the fame, 
 and proves bo'h the Trinity in unity. Deos duos nun fraferimus, 
 
 we do not profefs two Gods; and then he explains himfelf, 
 
 nori quaft hon et Pater Deus, et Filius Deus, et Jpiritus jancius Deus, 
 
 et 
 
 X Second review, &c. pag. 75. 
 
 t Leflie on the Socinian controverfy, p. 48, % p. 35. II p. $6, 
 
Let. 16. ( 408 ) 
 
 et Deus unufquifqiie. Not that the Father is not God, and the 
 Son God, and the Holy Ghoft God, and each of them God. \ 
 
 I might have added to the foregoing a great many more tefti- 
 monies from the Ante-Nicene Fathers in iupport of the prefent 
 argument; and to convince you how infincerely our Author 
 deals with his chriftian brethren ,when he infinuates that for the 
 three firft centuries the doctrine or the Athanaftan Creed concern- 
 ing the confubftantiality of the Son and the HoJy Ghoft with 
 the Father was neither afferted nor known. 
 
 I fhall juft quote one evidence more for the fupport of what I 
 have juft now laid; and that from as bitter an enemy to chriiti- 
 anity as almoft ever it had; I mean the vile., hut ingenious Lu- 
 ciatiy who lived about 170 years after Chri(L A man of his faga- 
 city, and who took upon him to redicule thechriftian faith, could 
 not but know what it was, as then generally owned and profelTed 
 by chriftians- Efpecially if as fome tell us, that he was once a 
 chriftian and turned apoftate. Among other reproaches caft up- 
 on the chriftian religion in his Philopatris, the following expressi- 
 ons arc remarkable. tf God reigning on high, great, eternal, 
 
 heavenly, the Son of the Father, proceeding from the Father, 
 ot\t out of three, and three out of one. " I know not what thou 
 fayeft ; one that is three, and three that are one.^ Some ima- 
 gine that the Philofatris was not wrote by Lucian, but by fome 
 other about the year 261. Which anfwers my purpofe juft as 
 well, to prove that the do&rine of the Trinity was received 
 and believed in the chriftian church long before the council of 
 Nice. 
 
 I fhall have done with our Author for the prefent, after mow- 
 ing you of what importance the belief of his Creed is to the world 
 at large, and how detrimental to the interefts of true chriftiani- 
 ty, the belief of the Athanaftan Creed is. I fhall prefent you his 
 opinion on this head in his own words. 
 
 " There have been of late years, very humble and chriftian 
 " applications made to the governors of the church, to reform 
 " feveral parts of our public fervice. But no point can, I think, 
 *' more deferve the attention of chriftian governors, than what 
 " I have thought it my duty to propofe to your examination, as 
 it has done infinite mifchief to the caufe of Chrift's religion; 
 it being in vain to ex peel: the converiion otjeivs, Mahometans, 
 and Heathens, whilft they are taught to believe, that the doc- 
 trine of the three perfons and one God, and the worfhip pracYif- 
 ed in confequence thereof, are fundamental points of the gof- 
 pel of Chrift. But if this great offence was removed from the 
 
 " churches 
 
 t Leflie on the Socinian controverfy, pag. 38. 
 
 a 
 ** 
 
 Mt 
 
 4t 
 
 a 
 
4 i 
 
 Let. \6. ( 409 ) 
 
 churches of Chrifc, we might then reafonably hope, that the 
 time was drawing on apace, when, according to the prophe- 
 cies of Scripture, the gbfpel will He preached in its original 
 pur:tv and fimplicity, among all nations; and the kingdoms 
 " ol this world ihall become the kingdoms of our Lord, and of 
 V his Chriil. In that day fhall there he one Lord, and his name 
 " one. Rev. xi. 15. Zech xiv. 9." 
 
 Now Suferbusj it this he all true, what ihould be done ? Here 
 is a p^int of doctrine believed, and a form of worihip pracli fed 
 according to that belief; and what is the confequence ? Infinite 
 mifchief is done to the caufe of (Thrift's religion ; the poor Jews, 
 Mahometans, and Heathens r are all kept clofe in the chains of un- 
 belief, ignorance, and idolatry., in conlequence hereof* the glory 
 of the latter days is retarded by a judicial ftroke from the one 
 fupreme God for teaching and believing the doctrine of the Atba- 
 nafian Creed, in which we are commanded to believe and wor- 
 fhip a Trinity m unity, It is fomewhat furpriling that no great- 
 er efforts have been made within thele thirty years, for io long 
 as J can learn this expedient has been proposed by our Author; 
 and yet except a very few, none have had either the coorage or 
 honefty to engage in this godlike work (as our Author expreUes 
 it) of purging this Atbanafian leaven out of the church. 
 
 In order then to extirpate' this noxious weed, that it ihould no 
 longer do Inch infinite miichief to the chuich, and hinder the 
 fpread'mg of the gofpel throughout the world; there Ihould be 
 -a genera! council held of the Clergy, Archbilhops and Bilhops, 
 =&c. along with the Prefbyterian Clergy of all denominations, 
 who are infected with this deadly poilon. The Clergy of the 
 church of England to bring along with them the thirty-nine arti- 
 cles ; thofe of the Prefbyterian perluafion, the confeifion of faith; 
 and there and then, in the face of the fun, confign thefe peftiien- 
 tia! wicked creeds, conteihens, and articks to the flames. But 
 •do you reply, why burn the whole thirty-nine art cles and the 
 conferlion of faith, for one fingie point cf doctrine ? By all means; 
 for this reafon, the moft of the other points of doctrine contained 
 •in thele vile wicked books, are Io inieparably connected with the 
 doctrine of a Trinity, that there is no fcparating of them; and 
 it the belief of this has doneiuch infinite miichief to the chriftian, 
 church, fo mull: the belief of thofe other points which are fo inie- 
 parably connected with it; particularly, the do£trine of ChriiVs 
 fatisfaction and atonement. The doctrine of ChriiVs fupreme 
 deity, and his vicarious and fatisfactory fufferings, and his pre- 
 valent interceflion, ftand and fall together. "With regard alio 
 to our manner of worihip; we are taught you know, to worfhip 
 Father, Sen, and Holy Gholtj now we arc the groffeft idola- 
 
 tors 
 
Let. 16. ( 410 ) 
 
 tors for paying any divine worlhip to perfoas who are not by 
 nature God. So that to cut the work fhort, and effectually purge 
 the church, let all go the fame way. 
 
 Do you reply, is the work then finifhed ? After thefe mifchie- 
 vous doctrines as contained in the aforesaid articles and confeffion 
 of faith are condemned, may we expect the glorious day our 
 prophet predicts ? Will the Jews own the Mefjiah, the Maho- 
 metans quit their Alcorn, and the Heathens abandon their idola- 
 try r My dear friend you ought not to be in fuch a hade ; the 
 work is not half done, even when creeds and confefiions are fo- 
 lemnly condemned.*— -To ftrike effectually at the root of the 
 evil, the £/£/* muft come under review. The docVines contain- 
 ed in the thirty-nine articles and confeffion, are fo built upon the 
 word of God, that unlefs you dig up the foundation you never 
 can clcanfe the leprous boufe. What, although there was no 
 creeds or confefiions afTerting a Trinity of perfons; what, al- 
 though the chriftian governors of ChrifVs church would take it 
 in their head to damn thefe to perpetual oblivion, becaufe they 
 contained the doctrine of the Trinity in unity, and the other 
 doctrines which arc inseparably connected therewith ; yet if trte 
 common people in reading their Bible would light upon tfWra 
 
 texts, " there are three that bear record in Heaven, jnd 
 
 thefe three are one." — u I and my Father are one :" &c 
 What, although we fhould get our Creeds detrroyed which affect, 
 that by ChrifPs obedience and death we are juftified before God ; 
 yet would not the people murmur, and almoft be ready to rife 
 
 in rebellion when they read in the Scriptures, " that b\ the 
 
 obedience of one, fhall many be made righteous ?" Would n->t the 
 people think you fooner believe the word of God, than they 
 would their chriftian governors? And would in a fit of deiperati- 
 on coftdemn them, for condemning their creeds and confdTions, 
 which, according to God's- word contain fuch doctrines ? The 
 greaceft obflacle that I fee in our Author's plan of reformation, 
 as a happy omen of glorious days, is the Bible 1 . For the doctrines 
 which he wants out of the way in order for the pirgaMon of the 
 church, the Scriptures are fo exprefsly and decidedly in their fa- 
 vour, that <( he that runs may read." 
 
 O flrange infatuation 1 thus to treat the prime di'ringuifhing 
 articlesof our holy religion ; to deny iC the only Lord God, who 
 is our Saviour;" " to count the blood of the covenant an unho- 
 ly (a common) thing," not adequate to anfwer the great and 
 gracious purpofes which Heaven deligned by it; to join with the 
 peerlefs majeity of Heaven, a creature, in our religious acts of 
 ■worlhip; to do defpite to the Spirit of grace, to blafphcmc his 
 holy name, and deny his divine nature, and all this with a view 
 
 to 
 
Let. 16. ( 411- ) 
 
 to the converfion of fews, Mahometans and Heathens. Can we 
 
 believe that our Author was ferious when he fo roundly tells us, 
 
 that the do&rinfei of the Trinity has done infinite mifchief to the 
 
 religion of Chrift ? A docinne which has obtained a place in the 
 
 mod ancient creeds and doxologies in the chtiftian church from 
 
 its earlieft infancy, to this very day, as will be (hown afterwards r 
 
 Is it potiible to conceive that, an infinitely holy*, wife, and good 
 
 God would have {uflvred fuch a plant to continue fo long in his 
 
 Church without rooting it up r There is I think, one (landing 
 
 evidence of the Lord's dilpleafure againft the Eaftern churches for 
 
 their virulently oppugnin : this article, and their bitterly perle- 
 
 futing the- orthodox, viz. his judicially giving them up to urong 
 
 delufionsto believe a lie. Who without fhedding a tear, can view 
 
 the ilandard of Mahomet fet up in many famous and renowned 
 
 churches in Afta, Africa, and Europe, where the Lord Jefus Chviii 
 
 once difplayed the banner of the everlafting goipel; when to this 
 
 enfign the nations fled as clouds, and as deves to their windows; 
 
 where inftead of this divine anthem, " glory to the Father, Son r 
 
 and Holy Ghoft;" we hear nothing but, " there is no God, 
 
 but God, and Mahomet his prophet. Would this lalt be fweeter 
 
 melody in the ears of our Author, than the former ? 
 
 In the Lord's own time and way, he will open the eyes of the 
 blinded Jews, whom for a time he, in a way of righteous judg- 
 ment i( hath concluded in unbelief." God hath concluded 
 them all in unbelief, that he might have mercy upon all. -f- In 
 his own time, he will deitroy the falte prophet which hath deceiv- 
 ed fuch a confidera' ie part of the world. The ftonecut out of the 
 mountains without hands, fhall cruih to pieces all the interefl of 
 that abominable deceiver: In Conjlantinople itfelf, (hall yet fongs 
 he heard, " even giory to the righteous One." The time is ap- 
 proaching, God haiten it, when thefe nations which never faw 
 the glory of our Emmanuel, nor heard his fame, fhall fee the for- 
 mer, and gladly embrace the latter. Yes, although Jefus is now 
 defpifed, and that by his prole tied friends, and mod injuriouily 
 vilified in his nature, perfon, offices, atonement, and intercefiion ; 
 yet I iay the time is on the wing, when they that dwell in the 
 wildernefs (hall bow before him: And his enemies (hall lick the 
 duit. When the Kings of Tarihifh, and of the ifles fhall bring 
 prefents: The Kings of Sbeba and Seba fhall offer gifts. Yea, 
 when all Kings lhall fall down before him: When all nations 
 fhall ferve him. $ But in the mean time we may fay with Bala- 
 3m> Alas, who fhall live when God doth this! And when the! 
 Lord will bring about this happy sera, you may believe my dear 
 
 friend, 
 
 f Rom. xi. 32. § Pfal. lxxii. 9, 10, 11. 
 
Let. 16. ( 4I2 ) 
 
 friend, it will never be in a way of flrippin^ divine revelation 
 of its glory, nor the Son and the Holy Ghoft of that divine ho- 
 nour and majefty, which is their natural and efTential rigJbf, as' 
 diftinft fubfiftences in the one Godhead, as our Author wildly 
 imagines. 
 
 I proceed now to another argument for proving the fupreme 
 deity of the Son of God, viz. that the fame religious or divine 
 worflijp is given to him in the holy Scriptures, which is appro- 
 priated to the mod high, and only true God. And as the nature 
 of the argument will of itfelf lead me out to fpeak of God effen- 
 tially considered, as the only proper object of all our religious wor- 
 fhip and adoration, I (hall at the fame time prove, that the Holy 
 Ghofl: is equally the objeel: of religious worfhip with the Father 
 and Son. Upon our entry on the argument, it may not be.amifs 
 to afk the adverfaries of the fupreme deity of the Son and Holy 
 Ghoft, wherein confiftsthe formal reafon of all the religious wor- 
 fhip and adoration, due to deity from his creatures ? Doth it not 
 confid in, and is it not founded upon the abfolute, and unlimit- 
 ed fupremacy of the divine nature, and all its other infinite and 
 unhmite^ perfections ; fuch as omnifcience, omniprefence, all- 
 fufficience, omnipotence ? &c. Again, might it not be enquir- 
 ed, whether, when the objed is, not pofTe'iFed [of thefe perfections, 
 or where there is not this formal reafon of divine worfhip, ought 
 it to be given ? And is. .it not the molt grofs idolatry. to offer it r 
 For certainly it .is giving, that glory to^another, which is due 10 
 God alone, and which he, in his jealoufy.for his own honour, 
 hath iolemnly declared asrainft: i( How fhould ray name he 
 polluted"? f* I will not give my glory to another.'' To gi»e 
 religious worfhip where there is. not this forraaj reafon lor it, :s 
 the groiTeft idolatry; to withhold it from .that .obje.cl which is 
 e-flentially and naturally, infinite, eternal, a fkT. omnipotent*,; 
 &c. is.downright athiefm.. That the Lord jeius Chrifr is poftei- 
 fed of thofe truly divine perfections, which entitle him to divine 
 worfhip* I have endeavoured already to prove, in the foregoing. 
 confiderations of him according to the Scriptures, i fhall now 
 prove. the fame thing -by an argument a fojieriori, and likewife 
 the divinity of .the Holy Ghoft by the fame manner of reafon - 
 
 That divine religious worfhip is folely and exclusively attri- 
 buted to the only. true and moft high God in Scripture, and is to 
 be given to none cKc, is fo plainly expreffed in the firft command- 
 ment, as that there can be no juft reafon to doubt of it : And is. 
 fo placed in the very front of the moral law, as fundamental to 
 all the reft, and fo fundamental, that without it, it would lofe its 
 moral nature, and obligation upon us. Obferve the language of 
 
 the 
 
Let. 16. ( 413 ) 
 
 the great Jehovah on this head. "■ Thou fhalt have no other 
 Gods before me." This command is repeated afterwards more 
 fully and exprefsly, " hear O Ifrael, the Lord our God is one 
 Lord," one Jehovah, one felf-exiftent original Being; and with 
 regard to this great and glorious Jehovab it is added, '* thou (halt 
 love the Lord thy God with all thine heart, and with all thy foul, 
 
 and with all thy might." " Thou fhalt fear the Lord thy 
 
 God, and ferve him, &c. And to fhow that this command is 
 of eternal obligation, and is exclufive not only of the gods of the 
 Heathens, hut of all that are not the only living and true Gcd, 
 Chrift hath recited it again, with a ftill more exprefs and evident 
 limitation of it, to that God alone. It is written thou fha!t wor- 
 fhip the Lord thy God, and him only fhait thou ferve. J Thefe 
 words of Chrift are an anfwer to Satan's piopofal, that he fhould 
 fall down and worfhip him. § The worfhip Satan demanded was 
 of a religious nature, otherwiie this anfwer of Chrift, taken from 
 the divine law, would have been nothing to the purpofe, for that 
 lav/ only refpe&ed religious worfhip : And yet the religious wor- 
 fhip Satan demanded, feems not to be that of the higheft kind, 
 but only of a relative and fubordinate nature; for the reafon and 
 ground of his demand was his pretence, that he could give to 
 Chrift ail the kingdoms of the world, and the glory of them. || 
 But he did not pretend to give them, as things that were origi- 
 nally his own, but as depoflted in his hands to be at his difpofai. 
 All this power will I give thee and the glory of them, viz. (of 
 the kingdoms of the world) for that is delivered unto me, and to 
 whomfoever I will I give it. Here he only fpeaks of himfelf as 
 a conflituted God, and demanded only a worfhip fuitable to that 
 character, which might be pretended would ultimately and re- 
 ducTively terminate in the true God, who gave that power to 
 him. Now Chrift in anfwer to this, does not fay (as he juftly 
 might) that the Devil's claim of that power was but a vain and 
 falfe pretence, or that Chrift was a greater perfon than Satan 
 could pretend to be ; but he teiis the Devil, that even on fuppo- 
 fition that what healledged was true, (which Chrift did not then 
 think fit to difpute with him) yet he ought not to be worftiipped, 
 for this plain reafon, hecaufe he was not that only true God, who 
 had faid, " thou fhalt worfhip the Lord thy God, and {halt ferve 
 him." And to make the fenfe ftill more evident and convincing 
 adds, " him only fhalt thou ferve." The plain meaning of our 
 Lord's anfwer is this, viz. that there is no power or authority 
 
 delegated 
 
 t Luke iv. 8. Math. iv. 10. § Math. iv. 9. 
 
 ij Marh. iv 9. 
 
Let. 16. ( 4H ) 
 
 delegated to any, no generous or beneficent action which any one 
 may be authorifed by God to do us, is or can be the formal caofe 
 of our worfnippin^ that creature. The object of our religious 
 -worfhip and fervice muft he a God by nature. 
 
 Arians and Socinians will tell us, that God alone is to be wor- 
 shipped as the firft and fupreme caufe of all things, and the chief 
 caufe of our falvation ; but yet religious worihip and fervice may 
 be paid to Chrift as the immediate c^ufe of that falvation, which 
 God intended by him to procure, and bring to pafs for us. But 
 the queftion is, where is fuchadiftin£tion found in all the Scrip- 
 tures? Were not Mofes and Aaron intermediate caufes of the 
 prefervation and happinefs of the Ifraelites, whom Godby them 
 brought out of Egypt ? Did they not by their prayers Ap- 
 plications and intercefllons, preferve them many times from pre- 
 lent death ? Might they therefore pay religious worfhip to them, 
 provided it was directed to the glory of the one true God whofe 
 minifters thev were ? Might they not do this to Jofhua, who carried 
 falvation in his very name ? The Apoftles are called co-workers 
 with God for our falvation, their docVine is called " the Savi- 
 ourof life unto life," and they are faid to M fave them that hear 
 them :" Mud we therefore pay religious adoration to them ? Vain 
 therefore is this fubterfuge by which the Socinians endeavour to 
 juftify their religious adoration of that Jefus whom they main- 
 tain to be a creature only, and whofe divinity they deny. Hence 
 alfo we find the Apoftle blaming the Galatians when, in their 
 ftate of heathenifh idolatry, they Ci did fervice to them which 
 by nature are no Gods." The ftrength and emphafis of the 
 Apoftles argument to fhow the blind idolatry of their gentilifm, 
 lies in the object of their worfhip, that they ferved not the true 
 God, who is God by nature, originally fo, but Gods of another 
 fort, who, however they came to be Gods, were not fo by nature, 
 and therefore had not that in them, which is the 'only proper 
 ground and formal reafon of divine worfhip. If Chrift is not 
 God by nature, might not the Galatians have retorted the argu- 
 ment on the Apoftle, and r aid, you worihip Chrift, and have 
 taught us to do fo too, and therefore by your own argument, 
 both you and we are guiky of the like idolatry ftill, in worfhip- 
 ping one that is not by nature God ? We have only changed the 
 obje£fc, but are ftill committing the fame fin againft the only true 
 God. But is it pofiible to conceive, that the Apoftle would have 
 argued at fuch a rate as would have overthrown the whole wor-* 
 fhip of the chriftian church, fuppofing Chrift to be then worfhip- 
 pedby it, as I fhall fhow afterwards ? Anil by this very argument 
 we may be aflured that the Apoftle believed and preached that 
 Chrift is by nature God. 
 
 And 
 
Let. 16. ( 415 ) 
 
 And further here let it beobferved, that fo fully poflefled were 
 the Apoftles of this fundamental principle of all true religion, 
 that when any pretended to offer religious worfhip to them, they 
 utterly rejected it, and that with the higheft indignation. Thus 
 when Peter apprehended that Cornelius meant him religious wor- 
 fhip, by falling down at his feet, he immediately put a full flop 
 to him on this ground, that he was only a man, and therefore no 
 religious worfhip was due to him ; Peter (we are told) took him up, 
 faying, (land up, I myfelf alfo am a man. J And when the Apof- 
 tles Paul and Barnabas, were treated with religious rites at Lyjlra, 
 becauie of the miraculous power God had there put forth, with 
 what deteftation and abhorrence did they reject that affront to 
 the deity ? They directed them to pay all religious worfhip to the 
 deity only, who made the world. They rent their clothes, and 
 ran in among the people, crying out firs, why do ye thefe things ? 
 We alfo are men of like paflions with you, and preach unto you, 
 that ye fhould turn from thefe vanities unto the living God, who 
 made heaven, and earth, and the fea, and all things therein. 6 
 We find alio that when the beloved Apoftle offered to worfhip an 
 Angel, he forbad him for this reafon, becaufe he was not God, 
 and directed him to pay that honour to God only. ** Sec thou 
 do it not, I am thy fellow fervant.— Worfhip God." Thus it 
 is evident, that divine worfhip is by the doctrine of the Scriptures 
 to be confined wholly and alone to the only true God, and to be 
 given to him, and to none betides him. 
 
 Before I quit this I fhall give you the fentiments of a very 
 learned and ingenuous Author on the text already cited in Gal. 
 v. 8. H Hence we learn (fays he) the confequencc of the 
 Socinian hypothecs, that Jefus Chrift is not God by nature, 
 and yet is to be worfhipped with the fame worfhip which all 
 chriffians give to him who is by nature God, feeing it teach- 
 eth us to do what Paul here condemneth in the Heathens. 
 And furely it mufl be abfurd to make that an article of chrif- 
 tian faith, and a part of chriftian worfhip, which the Apofrle 
 here makes the great crime of the heathen world, and a certain 
 evidence of their ignorance of the true God ■ 'That the 
 Socinians cannot anfivef this objection appears from what they 
 here return to it, viz. that Gods by nature is not opp^fed to 
 Gods by grace, or to thofe who have rrccjvoi their divinity 
 from the one true God, for to ferve and worfhip fuch a God 
 by reafon of the empire which he hath received from God is 
 not profane and wicked, but pious and neceffary. Now in 
 anfwef to this, I fay, 
 
 " That 
 
 I A€k x. 25, 26. $ iV&s xiv. 14, 15. 
 
Let. i6\ - ( 416 } 
 
 '* That it is very evident from the text, that thofe who are 
 *' not Gods by nature, are oppofed to him who is God by nature,. 
 *' viz. to him whom the Heathens knew not, and to him whom 
 *' the Ga/atians, being chriftians, knew, and by whom they 
 tf were known. Since then the Socinians God by grace, is not 
 ■' a God by .nature; fince he is not the God intended in thefe 
 9t words, " ye know not God;" he muft be ranked among 
 4C thofe which are here oppofed to him. 
 
 " I have elfewhere mowed (fays he) that the Heathens had 
 *' the very fame fentiments-with the Sccinims, as to the worfhip 
 " of their inferior Deities; and it is wonderful to fee how they 
 44 concur in fenfe, and almoftin words. Indeed there is fcarce 
 iC any pica they ufe for the worfhip of Jeius Chrift as a made 
 *' GoJ, which was not before ufed by the Pbilofophers for the 
 *? worfhip of their inferior Deities." J 
 
 But to be a little more particular here, if we particularly attend 
 to the voice of divine revelation on' this head we will find, that 
 that divine worfhip which is peculiarly appropriated to the only 
 true God, is by Scripture warrant given to Chrift, and required 
 to be paid to him. 
 
 We will find thofe Angels' who refufe divine worfhip from 
 others becaufe they are not God, pay it to Chrifl: becaufe he is- 
 God ; and that by the Father's exprefs command. When he 
 bringeth in his firft begotten into the world, he faith, and let all 
 the Angels of God worfhip him. { And in order to obviate any 
 difficulty which might arife refpecYtng his being the proper object 
 of religious woifhip, the Father calls him by a title expremve of 
 his eternal, independent, and necefTarily exiftent Being, which 
 perfections as I already told you, are conftitulive of the formal 
 reafon of all our worfhip : " Thy throne, O God, is for ever and 
 ever.* 7 Jacob we find on his death-bed worfhipped him, when he 
 applied to him for bleflings on Jofeph's Sons, faying, the AngeS 
 which redeemed me from all evil, blefs the lads, which Angel- 
 could be none other than Chrift the Ans;el of the covenant. 
 
 When our Lord Jefus Chrift was here upon earth in the days- 
 of his tabernacling among^ Tnen r he admitted of divine worfhip 
 as his due, and never made the leaft objection, or entered the 
 feaft caution againft it, or put the leaft reftraint upon thofe who 
 offered it. Now is it poflible to conceive, that he fhouW be lefs 
 careful of his Father's honour, than the Angels or his Difciplcs 
 were r* Or can we imagine, when he found thofe ^who worfhip- 
 ped him running headlong into the groffeft idolatry by paying 
 divine honours to him, that he would not have protefted againfe 
 
 hi 
 
 X Dr. Whitby upon the place. * Heb. i. 6« 
 
Let. 1 6. ( 417 ) 
 
 it } But we meet with no reproofs, nor the lead hint tothofe who 
 worlhipped him, that they were- in an error; hut inftead of this 1 
 he readily accepted of all that religious worlhip and fervice, that 
 was given him. We are told that feverals who came to this 
 glorious phyfician to he healed of their bodily diforders, fell down 
 and Wdrfhipped him. And that thefe inftances are to he under- 
 stood of religious worfhjp, appears from their faith exprefled in 
 him at the fame time, as in one th \t was able to do whatever 
 1 hey wanted; which faith in him was aii exalted aft o't divine 
 
 wurfhip.- There came a leper (we are told) and worshipped 
 
 ;.im, faving, " Lord, or Jehovah, if rhou wilt thou canft make 
 me clean." Chrifl: we find in a godlike manner, replies, «' I 
 will, he thou clean. " Chrifl; we find approved of this man's 
 faith in him as an Almighty agent, arid granted his fequeft. 
 When Perer at the command of Chrift left the (hip to go to him 
 on the water, and when in this attempt he found himielf ready 
 to fink, he cried out, '* Lord fa ve me>" Arid \t is very obicrva- 
 1 le that Chrift: was (o far from reproving him for this act of wor- 
 lhip, that he reproved him for not being more fir ng and confi- 
 dent in it, faying unto hnn, *' O thou of little faiths wherefore 
 didtl: thou doubt } 
 
 And when he came into the fop. and had by fn.s godlike pow- 
 er fiil'ed the wind, the whole company joined with Peter in wor- 
 ihipping him, as the Son of God: Then they that were in the 
 (nip came and w 01 (nipped him, faying, thou art the Son oi l God. j| 
 We find alfo when Jefu's arofe from the dead, and appeared to 
 his diicip'.es, that fome worshipped him, while fome doubted : 
 They who worflvpped him did their duty; and it was the fin of 
 tho'e that doubted. And is it to be queftioned that this was 
 divine worlhip; fince by that his appearance to them, he proved 
 his godhead, according to what he had told them, that he would 
 raife himfelf again ? And as loon as Thomas faw the proofs of his 
 refurrecTion, he w or (hipped him in -an addrefs of faith, faying to 
 him, " my Lord, and my Gcd.' ? And we find, that Chrifl 
 was fo far from finding fault with that adoring expreflion of his 
 faith, that he commended him for it. 
 
 And we find Superlus, after his aieenfion to Heaven, and the 
 effufion of the Holy Ghoft on the day of Pentecoft, (by which 
 the evidence and glory of his godhead appeared in greater lufbc 
 than was confident with his humbled ftate) the Scriptures fpeak 
 abundantly of the divine woiihip that is paid to him,- and de- 
 manded 
 
 I Math. xiv. 33. 
 
 E c 
 
Let. 16. ( 418 ) 
 
 manded for him. Is be not reprefented as well as the Father, 
 the object of our faith, love, obedience? &c. 
 
 He is the object of prayer equally with the Father. Stephen 
 in his laft moments, and when he was full of the Holy Ghoft 
 directed his prayer to Jefus. *' Lord Jefus, receive my Spirt." -f 
 '* AncJ he kneeled down and cried with a loud voice, Lord lay 
 not this fin to their charge. " Is not the prayer of this protomar- 
 tyr exactly the fame for matter and form, with that which Chrift 
 prayed, as man, to his Father in his lad: moments ? — The great 
 Apoftle of the Gentiles did, in as direct a manner, and as far as 
 appears, ultimately directed his prayer to Jefus as the proper 
 object of this act of religious worfhip. For this thing (viz. the 
 thorn in his flefh) I befought the Lord thrice, that it might de- 
 part from me. And he faid, my grace isfufficient for thee: And 
 my ftrength is made perfect in weaknefs. Mofl gladly therefore 
 will 1 glory in my infirn Jties, that the power of Chrift may reft 
 upon me. 2 Cor. xii. 8, 9. 
 
 We find it made the diftinguifhing character of chriftians as 
 fuch, that they are thofe who call upon the name of Chrift, Which 
 includes the whole of religious worfhip, and prayer particularly 
 as a leading part of it. Obierve the Apoftle's defcription of them 
 is, that they ' f call upon the name of Jefus Chrift our Lo;d." 
 And Annanas fpeaking to Chrift of Saul's commiflion againft 
 his people faid, he had authority from the chief Priefts to bind 
 all that call on thy name. Acts ix. 14. And as foon as God 
 by his grace had called Paul to che work of the miniftry, and 
 when he actually exercifed that function, '.' all that heard him 
 were amazed, and faid, if is not this he that deftroyed them, 
 which called on this name in Jerufalem." And to fhow ftill far- 
 ther, that Chrift was addreffed in prayer in the fame manner 
 with the Father, they are frequently joined together in the fame 
 petitions, without the leaft appearance of a higher honour given 
 therein to one, than to the other. Now God himfelf, and our 
 Father, and our Lord Jefus Chrift direct our way unto you. 
 I TheiT. iii. 11. Many inftances of this joint worfhip of the 
 Fa. her and Son, in a way of prayer for grace, mercy, and peace, 
 arc to be found at the beginning and clofe of mofl of the epiftles. 
 
 And. 
 
 f Some have fuch a reluctance in allowing any thing that is divine 
 to Jefu% rear the wordi thus ; Lord of Jefus receive my Spirit. One 
 would imagine by giving fuch a turn to the text, that this was the laft 
 breathings of a defperate caufe. But what reafon is aflia;ned for fuch 
 a rending? None but this; becaufe the word Jefus is in '^clinable; 
 that makes it no more of Jefus than in, by, ivitk, or from Jefus. And 
 this text is as muchLorel Jefus < »as it is poflible for either Greek or 
 Latin to exprefs it. x 
 
Let. 16. ( 419 ) 
 
 And fo.metimes grace is afked a u folutely from Chrift, without 
 any notice taken of the Father. The prayer of the whole church 
 to Chrift, and the Apoftle's prayer t 6 him for them, (hut- up the 
 -whole canon of the Scripture——— Surely (fays Chrift) I come 
 quickly. Amen, fays the church even fo come Lord Jefus. 
 The grace of our Lord Jefus Chrifl: (fays the Apoftle) be with 
 you all. Amen. What can more cxprefs the famenefs of this 
 kind of worihip, which is offered to the Son, with that which is 
 offered to the Father. 
 
 Again, Chrift is the objeft cf praife equally with the Father. 
 Are they not joined together tfi tne'e a£b ok adoration •■ 'it) cj jal- 
 iv lofty and exalted ftrains ? I beheld, (fays John, i ard 
 
 the voice of many Angels round about the throne, and i fts, 
 
 and the elders, &c. -f 
 
 i Now Suptrbus, is not every creature here reprefentcc - pary- 
 ing this folemn fupreme homage equally to the Lamb, and to 
 the Father ? And doth not this evidently exempt Chrift from 
 being a mere creature, fince he, co^etner with the Father, if the 
 objefi, and not the offerer) of this adoration ? I beTuld, (fays the 
 fame infpired penman) and lo a great multitude, whic' no man 
 could number, of ail nations, and kindreds, and people, and 
 tongues, ftood before the throne, and before the Lamb,— — r ay- 
 ing, falvation, to our Gou, which fitteth on the throne, and un- 
 to the Lamb. Rev. vii. 9, 10. Now if the expreffiens in 
 thefe places are underftood as a£h of t>>e mod adonng fupreme 
 worihip when applied to the Father, why mould they not be fo 
 underftood when applied to the Son ? Since they are offer d to 
 them jointly in the fame breath, and in the fame fublime migh- 
 tier, without any abearance of different degrees of regar's to 
 them refpe&ively. When thefe, and lueh like afts of adoration 
 are given only to the Father, Socimam and Aricns never call in 
 queftion, but the Father is the p'oper object of thefe: And uhy 
 ihould it be queftioned, when the very lame are oftentimes 1- 
 ven only to the Son, without mentioning the Father :\ all r 
 Grow in grace, and in the knowledge of our Lord J.fus Crr.'ft ; 
 to him be glory both now ?nd for ever. Amen. J And " to 
 him that loved us, and waihed utfrom our fins in his own blood, 
 to him be glory and dominion, for ever and eve-. Amen.*' 
 Thefe and the like doxologies, which are applied to Chrift, aie 
 exa&Iy of the fame {train, and in the very fame word?, with 
 thofe applied to the Father. Now unto God and our Father, be 
 
 glory 
 
 f Rev. v. 11, **, 13, &c. X 2 Pec. iiu l8. 
 
 E"e 2 
 
*( 
 
 Let. 1 6. ( 420 ) 
 
 glory for ever and ever. Amen. $ But the God of all grace, 
 who hath called us into his eternal glory by Jefus Chrift To 
 
 him be glory, and dominion, for ever and ever. Amen. 
 
 Permit me Superbus, to offer to your confederation what the 
 
 Author of the Atbanafian Creed, &c. offers on this head. * 
 
 " To worfhip one fupreme God, (fays he) and him only, does 
 f not preclude God from a right to appoint an inferior worfhip 
 to be paid to a perfon in the capacity of a Mediator: Which 
 we find to be a plain matter of fa Gt recorded in the gofpels."f 
 One would imagine that our Author had collected a great part 
 of the New Teftament in fupport of his hypothefis ; but let the 
 reader perufe thefe Scriptures never fo carefully, he will (I can 
 aflore him) not meet with one, either directly or indirectly to 
 cftablifti this point, which he has the effrontery to palm upon his 
 incautious reader, as anarricle, beyond all difpute authenticated 
 by the Spirit of truth. 1 could wifh. to be informed where in all 
 divine revelation any fuch pofltion can be found ; viz. "that 
 " God has a right to appoint an inferior worfhip to be paid to a 
 
 H perfon in the capacity of a Mediator." And that this muft 
 
 be true our Author ("peaks with all the affurance of an oracle; 
 " which we find (fays he) to be a plain matter of £a£t recorded 
 " in the ^otpefsJ" But perhaps you' wilJ reply Superbuf, that I 
 am not doing the Author juftice; has he not been endeavouring 
 all along to introduce the word of God, to fupport the doctrine of 
 an inferior God? why fhould he now be blamed fo fummon in 
 the fame evidence in fupport of an inferior fubordinafce worfhip? 
 But might it not without any impeachment on the good fen fe of 
 our Author be enquired, what are the things effentialty sequifite 
 to conflitute an inferior Godj and an inferior fubordinate wor- 
 fhip ? Might it be afked again, whether in his opinion this inferi- 
 or God is really and efTentially God ? If he anfwer in the affir- 
 mative; I afk again what divinity, or philofophy will endure 
 iuch doctrine ? If this luppofed inferior God be not truly and 
 eiT:ntially God, then he is a mere creature ; for there is no medi- 
 um between thefe two: And doth not the Scriptures over and 
 over allure us, that no divine honours whatfoever are to be paid 
 to any creature r* 
 
 While we are difcourfmg upon the worfhip and nature of God 
 who made us, we are certainly treading upon holy ground, and 
 jConfeque'ntly fliou'a take gocd heed to our Iteps, and walk with 
 ail manner of holy reverence and caution. 1 fnall fuppofe then 
 that our Author, or any of his adherents, enter their clnfet, and 
 (hut the door upon them, according to our Lord's direction, and 
 
 in 
 
 § Phil. iv. 20. f pag. 93, alfo pag. 94, 95. 
 
Let. 16. ( 42i ) 
 
 in an a& of religious worfhip, addrefs the Saviour of finners in 
 the words of Peter, " Lord fave me." Again, in the fame reli- 
 gious exercife, iet them adopt the Publican's prayer; " God be 
 merciful to me the (inner." What an intermixture and confufi- 
 cn of ideas in the fame duty. That Chrift is to be worfhipped is 
 acknowledged, but care mutt be taken that in our offering him 
 the facrifice of prayer and praife, that we thus worfhip an inferi- 
 or God, with inferior worlhip. Even the Saints in glory muft 
 be to eternity on their guard, that when they are afcribing falva- 
 tion, power and glory to the Lamb, they attribute thefe not in 
 their full latitude and extent, but in a limited manner and 
 
 degree. . 
 
 Our Author argues in defence of inferior Mediatorial worlhip 
 to Chrift, and lays a great ftrefs upon it, from his appearance 
 on the throne under the character of a Lamb. Let us hear his 
 
 own words. ". This is really arguing in defiance of the plain 
 
 " do&rine of the New Teftament, wherein we are required to 
 i( pay abfolute fupreme honour and worfhip to the one God and 
 " Father of ail, and inferior or mediatorial worfhip to the one 
 (< Mediator Jefus Chrift, who is reprefented, at the very tinle he 
 " is receiving the greateft honour recorded of him by the lacred 
 *< writers, under the character of a Lamb that was (lain ; acha- 
 ** ra&er absolutely inconfiftent with the notion of his title to 
 " fupreme honour and worfhip." f It is very ftrange to find 
 cur Author fo peremptory and dogmatic, with regard to the New 
 Teftament command to pay inferior or mediatorial worfhip to 
 Chrift; God, no lefs than r.quires us fo to do. I am fure luch 
 a command is not contained in the moral law; for there, we are 
 positively prohibited from a knowledging, or wcrmipping any 
 but the one only living, and true God: And if contained in the 
 New Teftament, I own I never found it. But he imagines, the 
 aopearance our Lord Jefus makes on the throne as a (lain Lamb, 
 is a moft invincible argument to prove both the inferiority of his 
 nature, and of that worfhip which is to be given him. But I 
 ?.fk. in wh^ ocher form, and undtr what other chara&er can the 
 Son of God the Siviour, appear in the midft of the throne, than 
 jtfcal of ^a Lamb ? Although our Author and others, fhould im- 
 prove "his aitonifhing condefcenfion to his difhonour and degra- 
 dation ; vet thanks be to God, that the fame God who was 
 «« manifefted in the flefh," and feen wearing our human nature 
 here on earth, hath not laid it afide, now when he is on the 
 throne ! And as I already told you Superbus, that very fame di- 
 vine, and infinitely glorious perfon, appearing in the form of a 
 
 Lamb ; 
 
 t Page 95. * 
 

 Let. 16. ( 422 ) 
 
 Lam u ; has falvation, honour and glory afcribed to him* as well, 
 and with the fame breath as to the Father. As an inferior God, 
 fo inferior and mediatorial worfhip, is a do&rine unknown in 
 Heaven: I wifh it had never beca heard of on earth. 
 
 But Superbus, it is not eafy to difcoVer what -w Author means 
 by tnedm&'tal worfhip. Is it poffible to defm- it ? Ts it religious 
 inferior woifhip? Doth itconfiftin conftituting Chrifune medium of 
 worfhip ; or, in worshipping him under the cnara&er of Mediator ? 
 Let us examine thele a little more particularly. An image has 
 been fometimes thought a medium of worfhip, when God is fup- 
 poied to be woifliipped by, and through the image; as in the 
 inftance of the golden calf, and the calves fct up at Dan and 
 Bethel. Such mediatorial worfhip as this, leaves very little 
 honour to the medium : All is fuppofed to pafs through to the 
 ultimate object. Thus the Egyptians in worfhipping the facrcd 
 animals, fuppofed the w-rfhip to pafs to the deity whereunto the 
 animals belonged. Our Author has fome exprefiions which 
 would feem to look this way.*— -**" It being declared by them, 
 (viz. the Apoftles) in great numbers of instances, that the 
 one God and Father of all -is the only fupreme object to whom, 
 or ro who fe ultimate glory, all religious worthip mould be 
 directed."— — ;<r Again, (fays he) abfolute fupreme worfhip 
 ! and honour are due to the perfon of the Father, as the one 
 " fupreme God; and the worlhip of Chrifl is inferior or media- 
 " tonal, redounding to the glory of God the Father/' f I wili 
 net trom thefe exprefiions absolutely fay, that our Author meant 
 that C hnft is to be considered in no other point of view than mere- 
 ly as the .medium of worfhip, if it was fo, his notion of mediatori- 
 al » orfnip is low enough. 
 
 Again, doth our Author mean by mediatorial worlhip, as if we 
 were to pray to Chrift only to pray for us ? Thus Saints and 
 Angels are prayed to by the Church of Rome, in order that they 
 may be their intercelfors. This brings the Son of God to a very 
 low ebb.; h.- can give nothing to us, nor do any thing for us; 
 but only afks another to give, and do what we want. But is 
 then any warrant to pray to any but God ? How dilhonourable 
 to the ever Me (Ted Redeemer to fuppofe that he can of himfelf do 
 nothing tor us ! Has he not declared the very contrary. + But 
 we need • t be at any great lofs to find out our Author's mean- 
 ing which lecmsto be this; that " Chrilt is to be worfhipped 
 with an interior mediatorial worfhip redounding to the glory of 
 God the Father." And again, adds he, " the one God and 
 Father of all is the only fupreme object to whom, or to whofe 
 
 ultimate 
 
 t pag. 92, X John xi* 13, 14. 
 
Let. 16. ( 423 ) 
 
 ultimate glory , all refeious worlhip mould be dire^ed." Now here 
 he funnofes, that Chrift may be dire£ly worshipped, but that that 
 worlhip redounds to the -I'^ry of God the Father, through htto, 
 as ^hrpugji a medium. Now m%ht not our Author be alked, 
 Whether the worm.p that he fuppofe* may be paid to Chrift is 
 fupreme; or infi ' or r He has anfwered this query hmifeU by 
 plainly, ai«"j in the moft peremptory terms declaring that jo- 
 preme worlhip is not his due. It •mull then be infcirorj £ nd > 1 
 fo, I maintain that it can never pais on to the upreme object, 
 who would not be honoured, but greatly affronted with inferior 
 w-vfhiD It muft therefore reft in the inferior objea, and fo 
 cannot be called mediate, but ultimate woi.fliip. And I may 
 iuft add here, ; let our Author and his friends fay what they 
 will) that no wofftiijp of a crecture, fapjpofihsj that creature never 
 fo highly dignified, can terminate in the Creator, or be for his 
 o-l r v becaufe he has absolutely forbidden ail creature-wo.ihtp y 
 and : n the very higheft confederation or Chrift in the opinion pt 
 the 4biqns* be is but a Creature. Doth not the Scriptures .Mway 
 fuppofe that all our religious worlhip terminates in the objea to 
 which it is direaed? Is it not evident, that all image-worm p, 
 or creature-worihip, terminates in the imasc, or creature to winch 
 it is direaed ? When the Ifraehtes worlhipped the calf, they ot- 
 tered facrinces to an idol, not to Gad; and they worfhipped the 
 molten image, n^t God, in doing it ; however they might intend, 
 and mean it (as certainly they did) for Jehovah. They are 
 faidtohave " forgot God their Saviour," n-twithftandmg their 
 intention to remember him in it ; becaufe it was not remembnng 
 him in a manner iuitable to his commandment, which was to 
 offer woiftiip to God only : So alio Jereboam is laid to have made 
 other pods, and to have caft God behind his back, not with** nd- 
 iivr hfs intention to terminate all the worlhip in the true Jehovah. 
 Might it not here be queried, whether paying religious worlhip 
 to any thing, is not in Scripture (life making a God of it ? 1 his 
 is true even of what is called mediate, or relative worlhip: e. g. 
 in the caTe of the golden calf, and the calves of Dan and 
 
 P thi-l 
 
 'A¥b"at then, doth our Author alk, is the refult of all this ? Doth 
 not he worlhip of Chrift terminate in the glory of God the Fa- 
 ther I Admit that it does fo : Then certainly the worlhip ot Chnit 
 Is not creature-worihip. . . . 
 
 For, juice all worflvp terminates in the obea to which it is 
 directed, or offered, if the fame aa of worlhip offered to Chrift 
 terminates in God the Father; then the cafe is plain that it tcr- 
 terminates in bothy and both in this cafe are one undivided 
 
 J I may 
 
Let. 1 6. ( 424 ) 
 
 I may jufl obferve here Superbus^ that all religious worfhip has 
 .an immediate refpea t.o the divinity of the perfon to he woi (hip- 
 ped. That muft be prefyppofed in ail religious worfn'p; other- 
 wife fuch worfliip mud he downright idolatry. This foundation 
 being laid, whatever perfonal chara&ers, or offices we confkier 
 the perfon worfljipped under; divine goes along with it. Chrift 
 is a divine Mediator, a divine Prieft, a divine Piophet, and a 
 divine King; And fo our worfhip of him never wants its proper 
 oKjea, never moves from its proper foundation, but remains con - 
 ftantly the fame. Our ronfideri.ng the Son oi~ God under the 
 character, or office of Mediator, docs not hinder us from conli- 
 derihg him as God at the fame time; (indeed ftriaiy (peaking 
 if he had not been God, he could not have been a fit Mediator) 
 any more than our considering the Father as King, Jud/e, P:c- 
 ferver, hinders us from cr-nfideri.ng him alfo as divine. 
 
 All the a£te and ojfices of Chrift relative to us, are only fo 
 many manifeftations of his goodnefs, power, wifdom, and other 
 attributes; which attributes a r e founded \n his divine nature 
 which nature is common to the Father and him : Thus all our 
 religious acknowledgments centre and terminate in one and the 
 fame divine nature, and all our particular a&s of worfhip, amount 
 to no more than one worfhip, one divine woriliip belong n«- 
 equally to the Father and Son. r ° ° 
 
 " Philemon, I would be very glad if you could inform me cf 
 V the praaice of the chriflian church, with regard to the article 
 " of religious woriliip, for the three firfl: cent uries ? Did they 
 e< pay divine woriliip, and give divine honour, to' Father, 
 " Son, and Holy Gholl, as three co equal, and co-eternal per- 
 " fons." ? 
 
 Superbus, I am very happy to think that I am ab'e to fatisfy 
 you on this head; and to give you inconteftiblc proofs, that the 
 conftant praaife of the church in that period was, to afcribe all 
 praife, honour and glory to the undivided Trinity. 
 
 The brethren of Smyrna conclude their epiille concerning the 
 martyrdom of Polycarp in thefe words: Brethren we bid you 
 farewel, adhering to the precepts and gofpel of Jefus Chrift' 
 through whom, and with whom, be glory and honour, to God 
 
 the Father, and the Holy Ghoft.r rParallel to this, is that in 
 
 the aas of Ignatius' s martyrdom: Glorifying our Lord Jefus 
 Chrift; through whom, and with whom, to the Father, and the 
 Holy Ghoft, be glory and power, in the holy church, throughout 
 all ages. Amen. + Nothing can be more exprefs on this head 
 than the following paflage of Gregory Tbaumaturgus : For fo I 
 
 Jbelieve, 
 
 t See Trapp's Serm. pag. 86. 
 
 
Let. 16. ( 425 ) 
 
 J-eTieve, arrd may whofcevcr is my friend agree with me to wor- 
 fhip GoJ the Father, God the Son, God the Holy Ghoii, three 
 perform, one Godhead, net divided in gl ry and honcur, and 
 eflen.ee and kingdom.;}: 
 
 I may jud o fen-e to you here Snfcrlus , that the chriftians 
 during the three firil centuries, as they believed that in the unity 
 "of the Godhead , there were three d (tin el iubfifterces, and whilfl: 
 they worfbipped thefe three divine diftinct perlons from this 
 principle of faith, they were not fo caieful with regard to the 
 mode of ejtpr.e.flion : But when the fu' titties of the Ariah herefie 
 hid fp r ead a very dangerous contagion through the church, and 
 wrefted fuch general cxpreflions, which" were ufed, while " the 
 multitude of believers were of one heart and of one foul," to that 
 pernicious fche.me of divinity, departing from the orthodox (enk 
 in which they weie originally intended, and framing fuch new 
 modes of worCnip as to fu't their hypothecs, the famous council of 
 Nice was aflfemhied under Cmjtantine to remedy this growing 
 evil. The Fathers in that council declared the catholic doctrine 
 of the confu'atanriality of tne Son with the Father in the mod 
 exp'icit terms, as is to be (ctn in the Nicene Creed- 
 
 The queftion which was then agitated with fo much heat and 
 contention, related only to the nature of the Son. In that mat- 
 ter therefore the Nicene Fathers declared themfelves at large, and 
 in fome fubfequcnt councils confirmed and ratified what they had 
 done. But with regard to the Holy Ghoft, they only briefly 
 profefTed their belief in him, as not thinking it needful to enlarge 
 farther upon a fubject which was nor then in debate. 
 
 But jt \vao not iong unril the Miccdcnian y or pneumatomachian. 
 herefie gave (he church the fame difturbanee upon this article, 
 as th~ Arian had done uprm the other.. Whereupon another 
 council in the fame centur\ was held at Conjlaniinople, wherein 
 «rhe Holy Ghoft was declared to be Lord and giver of.ifc, zvbo 
 proctedetb from the Father and th? Son, ikiho together is vjorjhipped 
 and g'orified: And this was added to that creed or confeflion pf 
 faith, which the Nicme Fathers had drawn up before. We are 
 by no means to imagine as our adverfaries alledge, that this was 
 the firft rife of fuch doctrines bei >g held in the church, for though 
 the ufe of fome new words was found necefTary for the clearer 
 explication of the primitive faith, and to guard it againflthe new 
 fubtleties of thofe who were ftudying to pervert it, yet thefe 
 councils never aflumed an authority to alter •« the faith which 
 was once deiivered to the Saints," but only to declare what had 
 been taught from the beginning. 
 
 '* Philemon , 
 
 X See more to the fame purpofe in the Lord Biihop of London's 
 Letter defended, pag. 37. 
 
it 
 
 Let. 1 6. ( 426 ) 
 
 " Philemon, is it true what I have oftentimes heard afTertcd, 
 that few of the learned and impartial Athanaftans,. from the 
 very days of their founder, till iome controvert writers fuch 
 as Bp. Bali, Dr. Grabe, and Dr. Water/and denied the truth 
 of this fa6t; viz. that the Ante-nicene Fathers were generally 
 againit the Athanafian, and for the Eufebian doctrines ?" $ 
 Superbus, it would be amoft a material point gained if it could 
 be proven by the Arians ; that the tenets embraced by them were 
 handed down fuccefllvely from the Apoftlcs, and geneiaily em- 
 braced by the chriftian church until they came to be found f :\\X 
 with, and even anathematized by that hot-headed inj>ovat<5»r 
 Athanafyisi That is, if they could prove that the Apoftks, and 
 the chriftian church for the three firit centuries were Arians: In 
 this cafe it is certainly high time for thofe whom we call the 
 Orthodox to be looking about them. If this be true, the Lord 
 knows, they are in a mofl horrid miftake. 
 
 In order to find out whether this be truth or not, let us trace 
 this matter down from the firft beginnings of Arianifm, about the 
 year 319. And it may be known from Aiexamlr Bifhop of 
 Alexandria, what opinion the catholicks in general then had or* 
 the novelty of the Arian, or Eufebian \ doctrines. 
 
 In the year 321 he with his clergy, in their circular letter, 
 reprefents the Arians as fallen into a great apoftccy, and as tore- 
 runners of Antichrijl. They exclaim againit. the Arian doctrines 
 in this manner, and in thefe words. Whoever heard fuch things 
 as thefe ? Or who, that now hears them, is not aitonifhed at 
 them, or does not (lop his ears for fear of polluting his ears with 
 fuch impurity of doctrine ? Who that hears Jcbv declaring that 
 ee in the beginning was the word," does not condem thofe that 
 lay that he once was not ? In the conclusion of the epifrfe, they 
 compare them with Hymenaus and Phihtus , and the traitor J'u- 
 das : And they anathematize them as enemies to God, and iub- 
 verters or fouls. Now can any one fuppofe that thefe good men 
 would ever have gone thele lengths in their cenfme, Had they 
 had the leafl fufpicion, that the Arian do6trines were ar all agree- 
 able to the faith of the Ante~nic-:ne churches ? j] 
 
 Two years after this, the fame Alexander in his letter to Alex- 
 ander ot Conjlaniinople, goes on in the fame warmth of zeal 
 
 againft 
 
 § See Mn» Whifton's reply to the Earl of Nottingham, pag. 3. 
 
 + They were called Eufebians from Eufebius of Nicomedia, one of 
 the chief promoters of the Arian caufe. 
 
 il See the preface to Dr. Waterland's fecond defence, pag. 7. 
 
Let. x6. ( 427 ) 
 
 agan. ft the Arion docrrines. The abettors and favourers of them 
 he ranks with the Ebionitcs, Artemonitrr, and Simojatcnifins 
 ^condemned hereticks) brands them as novellitls of iate appear- 
 ing, as men that thought none of the ancients worthy to be com- 
 pared with them, pretending to be the only wile men themselves, 
 and to he inventors of dodtrines which never before entered into 
 man's head. Little did this man imagine that the Ante-nice.ne 
 church adopted the -ioclrines introduced by the Arians. 
 
 About the year 352^ Athanafws wrote his epiftle concerning 
 the decrees of the N-cene Council. What was his opinion of the 
 Ante-nkene church, will lufficiently appear from this one paffage, 
 which runsthnj We give you demonflration that our doc- 
 trine has been h r.ded down to us from Father to Father. But 
 you, ye revivers o'i Judaifm, and difciple? of Caiphas, what wri- 
 ters can you bang to father your tenets ? Not a man can you 
 name ot any repute for fenfe or judgment : All abhor you except- 
 ing only the Devil, who has alone been the Father of iuch an 
 apoftafy. 
 
 I may add further Superbus, the teftimony of Epiphaniv.s on 
 this head; who about the year 371. \ t ys that the Apoftolical faith 
 continued pure and uncorrupted till the time ot Arius, who divid- 
 ed the chuich: And who K v the mitigation of the Devil, and 
 with an impudent torehead let his tongue loofe again!! his Lord. 
 So little did he imagine that Arinnifm was primitive chriftianity* 
 He further ohferves, that had it not been for the fubtle practices 
 of Eudoxius, Billiop of Conflantinople, in perverting and corrupt- 
 ing the noil pioub Emperor Valens, the very women and children, 
 and all tiat had b,een in any tolerable meafure inftructed in 
 chriCtan principle?-, would have reproved and routed the Arians, 
 as blafpKemers and murderers of their Lord. Such was the alTu- 
 rance the Athanafians then had, that their faith was the fettled and 
 (landing doctrine of the primitive churches, all the world over, 
 liii the time ot Arias. J 
 
 My dear Onefimus, I have juft to inform you, that I had fcarce- 
 !y fmifhed the laft fentence when Superbus fainted away ; and 
 continued for luch a length of time in that ftate, as made me 
 apprebenfive that he had indeed paid the laft debt of nature : No- 
 thing: elfe was judged bv the dilconfolatc family. Loth was the 
 affect ion ate wife to part with the object of her afFeclions. Fain 
 would fhe have recalled (as fhe imagined) the departed foul. 
 
 O ! what 
 
 X See more to the fame purpofe in the preface to Dr. Waterland's 
 zd defence. 
 
Let. 16. ( 428 ) ) ' 
 
 O ! with -what reluclance did the tender offspring of a tender 
 hearted parent yield him up, who was their prefent comfort, and 
 the hope of their future fupport. But alas! who can retain the 
 Spirit winging its way to another world; or who can obtain a 
 difcharge in that war ? However for the prefent, we were all 
 disappointed, agreeably di (appointed. Enfeebled nature made 
 one ftruggle more. The foul fcemed unwilling to leave its pre- 
 fent habitation, and launch into unknown regions. He opened 
 his eyes once more, and fpeech returning, he foothed the giiefs, 
 and comforted the hearts of his difconfolate weeping family. He 
 tendered each of them refpe&ively his dying advice. Grace 
 feemed to be poured into his lips. Raifing himfelf on his pillow, 
 he took an affectionate farewel of all prefent. Holding his wife 
 by the hand, he addreffed her in the following terms. 
 
 " You, the dear object of my affections I mufl leave. The 
 ** union between you and me muft (hortly be diflblved. You 
 " will be no more mine : I will be no more yours. Where I 
 if am going, all the relations by which we ftand connected to 
 « £ne another in this world, {hall only be remembered as waters 
 « the 1 * foil* I leave you under a burden of cares; but remem- 
 *t b er , Godj the Almighty God, dsfendcth the caufe of the wi- 
 " doV* Truft his faithfulnefs pledged in his piomife; " let 
 « vo ur widows trufl in me." Let this fuppoit the wife of,my 
 it DC ifom, and the object of my tendered affections. What more 
 «« co u ^ y ou defire than the promife of an infallible Jehovah. 
 st (^onfider that '* he is not a nmn that he fhould lie; nor the 
 *•■ pon of man that he fhould repent. Hath he laid itand fh ill 
 *« he not do it, hath he fpeken it, and (hall it not come to pa's :** 
 • - 1 Let this then comfort you in all your (traits, and lupport vou 
 ff in every difficulty." 
 
 After this, with an eye of the mod eomptacential affection he 
 looked round upon his children, addrefling tiiem in the following 
 
 terms: *r (4 I die my dear children, but God, the everlafting 
 
 «< God, and Father of our Lord Jefus Chrift, will be with you. 
 " It is your mercy, it is my prefent comfort, that you have a 
 f* Father in Heaven, which lives for ever and ever. You have 
 * 4 I often dedicated to the fatherly care and protection of this 
 ** kind and generous Parent. You are no more mine: O! 
 ff may you be the Lord's. Seek him early, and ye (hall find 
 f* him- When finners would entice you to go along with them 
 ** into the paths of immorality and vice, tell them you are not, 
 *' you darenot be the fervants of fin: Tell them, you are chil- 
 * ' dren of the living God, and him you will ferve, and him you 
 *' will obey. I leave you my dear children, but I leave you on 
 ** the paternal care and protection of that God before whofe tri- 
 
 i( bunal 
 
Let. i6« ( 429 ) 
 
 " burial I muft in a few moments appear: Let thefc my dying 
 " words have their due influence on you; and O! may the 
 " bleiTing of the God or J^ftiurun, and the blefiing of your dy- 
 •' ing Father reft on you through life." 
 
 After a fiiort p.iufe he call his eye on me who was fitting clofe 
 hy his bed- fide, full of the moft pungent grief; and ftretching out 
 his hand, he faid, " Philemon" here the tears came trinkling 
 down his pale cheeks ; this gave lome relief, and added new 
 ftrength to mote than overburdened nature. Being fupported in 
 his I ed, and ordering all prefer, t to liftert attentively to what he 
 had to fay, he thus began. 
 
 *' Mv dear Philemon, what I am now to declare needs not to 
 " be conllrued as the efrufionsofa weak and difturbed imagina- 
 *' tion, but as the wordsof truth and fobernefs. I blefs God, my 
 ** underftanding is as quick, my memory as flrong as ever. To 
 " know that we are mortal, and to depart out of this mortal (late, 
 *' are, J find very different things. When our breads are full of 
 ** milk, and our bones moiftened .with marrow ; if we admit the 
 thought of a future diflblution, We admit it rather as an intrud- 
 ing gueft. Seldom do we ruminate on this great truth as we 
 ought, that zue are mortal. In the gaity of our fpirits, how 
 tranfiently do we think upon an hereafter. It is not the hap- 
 pinefs of every one to die daily. This grim meiTenger has 
 " now a hold of me: I can neither plead a difcharge nor a de- 
 " lay. All arguments would be of no avail to that relenflefs 
 " tyrant. I die ; in a fhort time, I muft depart to that place 
 " from whence 1 (hall not return until the Heavens be no more. 
 * s I muft fay to corruption thou art my Father, and to the worm 
 ** thou art my fifter and brother. Dreary thought! And if it 
 " was not for the joyful profpecl: of a blefTed immortality, the 
 ,f thought would le entirely infupportable. I blefs God that I 
 *' can in fome meafure fay with Paul, I know in whom I have 
 " believed. 
 
 " Philemon, I blefs that kind aufpicious providence that fent 
 " you my way. You know my dear friend, that the current 
 " of our difputations turned upon points with which the r alva- 
 " tion of our, fouls are nearly, and nccclTanlv connected. I 
 *< fpoke »my mind without refer ve ; and 1 fpoke nothing, 
 " but what, from my infancy I was taught, and eagerly imbib- 
 f* cd. Long did my mind weaver: Sometimes almoil a profy- 
 lite to your principles; no, but to thefe contained in the ora- 
 cles of the living God : At other times, new objections were 
 ftarted to my mind which drove me back, and I foon loft what 
 I had gained. But he that commanded the light to (hinc out 
 s * of darknefs, hath fhined into my benighted mind; and hath 
 
 *« given 
 
 St 
 
 *< 
 M 
 
Let. 1 6. ( 430 ) 
 
 given me an understanding to know him that is true. He 
 hath given torn" His Kojy Spirit, as the Spirit of wifdom and 
 
 11 
 
 tC 
 
 a 
 
 it 
 
 (< 
 tt 
 
 " revelation in the knowledge, of Chrift. 
 
 And now Phrlemoriy 1 will, : f your time and my ftrength 
 will permit, give you a brief 'ummary of my faith and belief, 
 the iinceritv of which I think you cannot dlfnute — -I believe 
 tf that there are three perfons m the one undivided Godhead, 
 €< Father, Son, and Holy Ghoff; equal in power and glory. — - 
 •' I believe that none but one who is pofTeiTed of infinite power, 
 " could have expiate.! our fins, and made an atonement for our 
 fouls. I believe therefore, that the fecond perfon in the ever 
 blefled and adora'le Trinity, and who is the fu pre rare Ood, 
 equal with the Father, in the fulnefs of time, affumed our 
 human nature into a perfonal union with the divine; and in 
 (t that human nature, lived a forrowful life, and died the curfed 
 if death o< the crofs: And that from this union of the two na- 
 rf tures, flows the virtue and efficacy of his death as a ranfcm 
 tf for 011 fins. I believe the obedience of his life to the law 
 
 €C precept, and his fufferinga unto death in conftquence of the 
 law threatnins, conftitute that righteoufnefs, upon the footing 
 of which I muff ltand justified beiFore the impartial tribunal of 
 
 Gc J 1 believe that no righteoufnefs of the creature, will 
 
 be pleadable at God's bar as the ground of our acquittance 
 f< there. On this head, I utterly, and for ever renounce my 
 former pharifaical Creed, this I cordially difclaim, and for 
 ever abandon. I look noon all my moral endowments and 
 qualifications to be but filthy rags; yea, but lofs and dung for 
 the excellency of trr knowledge of Jefus Thrift my Lord. I 
 et believe independent f ChriiVs atonement and fatisfac~Hon in 
 the room of the guilty, .0 flefh living can bejuftified; and I 
 am per r uaded, that 1 ' believe in him, fhall be juftified 
 from all things, from vl c :h,ey could not be jukified by the 
 law of Mofes.- — —I believe the abfolute necefllty of the vica- 
 rious death of the Loid of g n order for pardon, and 
 acceptance with God; and that all thofe who have reached the 
 <( throne, obtained the end of their faith, the falvation of their 
 " foul?, upon the footing of his atoning righteoufnefs"..' ". 1 -I be- 
 " lieve that thofe who lived prior to his incarnation and death, 
 <e were received into glory y ^rtue of their faith in him as the 
 (f future Meffiah ; who was the Lamb ilain from the foundation 
 (l of the world: And that he was the fum and fubftance of ail 
 '* the promifes under the Old, as well as under the New Tefta- 
 ment difpenfation : That he was the fubftance of the whole 
 ceremonial law; and that^the Jews had the goipel preached 
 to them under that legal difpenfation, as well as we who live 
 
 " under 
 
 <tt 
 it 
 
 it 
 *t 
 (C 
 
 it 
 
 tt 
 <l 
 
 i t 
 
 I ( 
 
 f.t 
 
 it 
 
 i € 
 
 it 
 
 it 
 
Let. 16. ( 43* ) 
 
 11 under the gofpel (Economy, although vaftly different with regard to 
 l< perfpicuity and evidence.— I believe alfo, with regard to the fecond 
 14 perfon of the ever bleffed Trinity, our Lord Jefus Chrift, that he is 
 14 the centre where all the great lines of divine revelation do meet; 
 14 that he is the fum and fubftanceof all gofpel-preaching ; and that to 
 '' preach Jefus and him crucified, as the great ordinance of Heaven for 
 14 the falvation of finners, is the only and effectual mean, to put a ftop 
 " to the progrefs of vice and immorality, and to promote the interefts 
 " of holinefs among gofpel -profefTors : In a word, that to greach Jefus,, 
 14 and his vicarious propitiatory death, will be found in the iffue, to be 
 14 the only grand mean to promote the glory of God, humble the pride 
 " of human nature, and promote piety in the world. 
 
 " 1 believe that the third perfon in the holy Trinity, the Holy Ghoif, 
 44 is equal with the Father and the Son, in all the eflential and glorious 
 ki perfections and attributes of deity ; that he is equally the object of 
 44 our religious wodhip and fervices with the Father and the Son.-~I 
 " believe, that in the ceconomy of man's redemption, he is that divine 
 44 agent who works in the hearts of finners, and begets in them all faving 
 41 gifts and graces j and that independent of his gracious fupematural 
 44 agency, no man will ever be convinced of fin, or converted to the 
 44 love and practife of holinefs. I am perfuaded, th. t fooner can the 
 4< Ethiopian change his fkin, and the Leopard his fpots, than men who 
 44 are accuftomed to do evil, learn to do well, independent of his all- 
 44 gracious operations on their fouls. — I believe that moral fuafion is en- 
 44 tirely incompetenttoanfwerthis great end. — lamperfuaded that men, 
 44 along with their holinefs, have loll all power and ability to perform any 
 44 action acceptable in the eye of infinite purity ; and that although the 
 44 religious actions of wicked men may be, as to the matter of them, fuch 
 44 as the law requires, yet formally confidered they are but fplendid fins 
 44 in the fight of God. 
 
 * 4 I am further verily perfuaded that, tp deny a Trinity of perfocis in 
 44 the one undivided Godhead, is fubverfiveof the whole fcheme of fai- 
 44 vation as revealed in the Scriptures. That it tends in the iffue to 
 14 pour the greatefr. contempt on the grace of the Father, and to vilify 
 44 the blood of the Son, in counting it a common thing ; and that alfo, 
 44 fuch an opinion doth defpite to the Spirit of grace, by divefting him 
 ** of hi* fupreme deity, aod taking thefe offices which he executes in 
 44 the application of redemption out of his hand, annd lodging them in 
 44 the hands of poor, finftil, and impotent creatures. 
 
 44 I believe the abfolute neceffity of faith to iniereft afinner in CLrifrs 
 atonement and fatisfactioh ; and that it is only through faith in his 
 blood, that we come to be actually and formally pardoned. I am 
 perfuaded that this grace is the gift of God; an effect of his omnipo- 
 tent power: And that wherever this fupematural grace is implanted, 
 it will evidence iti genuine and faving nature by its fruits ; it will 
 work by love, purify the heart, and overcome r.he world. In a word, 
 its genuine tendency will be to lead forward the believer in the 
 practice of univerfai holinefs.— And I am alfo perfuaded, that there is 
 no man living that will lead a godly life, or can do it, but a genuine 
 believer in Jefus. 
 
 44 I further 
 
• 4 i further believe in the abfolute fovcreignty of God, who may do 
 *** without any impeachment on the hoiinefs and juftiee of his nature, 
 '*' in the armies of Heaven, and among the inhabitants of this lewer 
 "* woHd, what he lees meet I am perfuaded. that he may do with, by. 
 44 and upon hia creatures what pleafeth him: And that the fovereigr.ty 
 *' of his grace and love to finners, runs through the whole fcheme ol 
 •* our falvation from its commencement,, to its fin il coniunnratton. 
 
 *' I believe the abfolute neceflity of hoiinefs in order to render us 
 €t meet for happinefs j and that without holinef no man fhall fee the 
 44 Lord ; and that no man living and dving in the practice of any known 
 '* ftn, or in the onnflion of any known duty, mail ever* ice God's face 
 ** in glory. And 1 am firmly pcrfuaded, that without faith in ChrilV* 
 ■* blood there can be no hoiinefs of heart or converfarion; that his 
 ** blood which '- the meritorious caufe of our jultific tion, i>alfo the me- 
 *' ritefpbuscaufe of our fanct'fication. I Relieve there t. no fen .me that' 
 «' will fully anfwer the end to promote holinef and virtue, but that 
 * 4 which directs the finner immediately toth.it blooi whit 1 !: e'eanfeth 
 ** from all fin , and to that Holy op' r ic r the begnner and promoter of 
 " all genuine hoiinefs in the heart of a believer. 
 
 44 1 believe and am firmW perfuadeci, that all true believetfs Hiall 
 •' perfev'ere unto the end, and in v^' end obtain the falvarion' of their 
 ** fouls; that Chrilt ihali Pcver loie one of thofe whom the Father 
 44 gave him to be /aved from wrath, through the virtue and efficacy cf 
 •V his all-atoning obedience and death, but fhall be preferved through 
 *' faith unto complete and eternal redemption " 
 
 After having ». xpreifed himfelf m the foregoing manner, he defired 
 to be laid » 1 ovvt. <n his pillow, which was accordingly done. After 
 paufing a few minutes, I afked him, if. he was under any dread of hisr "^ 
 aporoaching diifolution; to which he repf ed, 44 no. I know in whom 
 " I have believed. Infuppo stable wouid the thoughts of my entering 
 *" into the world of Spirits be if it was not tor tnis, that I know that my 
 ** Redeemer liveth. " I afked him again, if he was now thoroughly 
 fenfible,. that there is more requifite to beget confidence and courage in 
 a dying hour, and fecure a happy death,, than the obedience and righte- 
 oufnefs of the finful creature. To which he replied: '* Yes Philemon, 
 "' how could I face death with comfort, or appear before God with 
 * 4 latety, upon the footing of that righteoufneis y which at be$ is as fil- 
 '• thy rag;. 1 thank God he hath effectually broken u*v proud heart, 
 ** and hath difcovered to me a rock upon which J may build with iafe- 
 44 ty." With' a low and laultering voice he added. ** I have waited 
 44 for thy falvation O Lord." 44 Though I walk through the vallej 
 *** and iliadow of death, I will fear none evil." 4< Lord jefus receive 
 ** my Spirit." And having thus fpoken, he fell afleeo ; n the Lord. 
 
 Farewel my dear Onejimus: That you may die the de^chofthe 
 righteous, unu that your laft end may be like his; is, and ever will be 
 the moil fervent prayer of 
 
 PHILEMON 
 FINIS, 
 
'-.•"■;•'' 
 
 SPH 
 
 M 
 
 
 & 
 
 mt 
 
 :.i. -.•* < ■ '•■;.»■■ 
 
 sPfci