FROM THE LIBRARY OF 
 REV. LOUIS FITZGERALD BENSON. D. D. 
 
 BEQUEATHED BY HIM TO 
 
 THE LIBRARY OF 
 
 PRINCETON THEOLOGICAL SEMINARY 
 
 
Digitized by the Internet Archive 
 
 in 2012 with funding from 
 
 Princeton Theological Seminary Library 
 
 http://archive.org/details/judiciageOOasso 
 
XH£ 
 
 ^^GlC/iL 8tVAi> 
 
 JUDICIAL ACTS 
 
 OF THE 
 v^ OF THE 
 
 .ASSOCIATE REFORMED CHURCH 
 
 OF 
 
 MOR^I^H AMERICA^ 
 
 EMITTED, 
 
 FROM TIME TO TIME, 
 
 AS 
 
 •OCCjiSIOKAL TESTIMOmES ^GALYST PREVAILmO ERRORS- 
 
 ftOGETHER 
 
 WITH A VVARlfING AGAINST HOPKINSIAN 
 
 AND 
 
 OTHER ALLIED ERRORS, 
 
 ADDRESSED BT 
 
 TiiE Associate Reformed Synod os* the West 
 
 TO 
 
 TIUE CHURCHES UNDER THEIR CARE; 
 
 WITH 
 
 ^hort Narrative prejlxed of the State and Progy^ess of such errors. 
 
 TO ALL WHICH IS PREFIXED 
 
 THE ORXGIirAIi CONSTZTUTIOK 
 
 OF THE 
 
 ASSOCIATE REFORMED CHURCH. 
 
 JVASHljYGTOJyy OHIO. 
 
 PRINTED BY 
 
 iEXAnXZX.TOM* ROBB. 
 
 I « 3 . 
 
jSxtractfrom the minutesrofihe Jl, B. Church, for ihe i/ear lM9i 
 
 Moved bj Messrs. Morrow and Pinwiddie, 
 
 Jtesolved, That it is expedient to publish the acts of the Associate 
 Reformed Synod emitted from-time to time as occasional testimonies 
 against prevailing errors; and that be a committee to cause such 
 
 number of copies of the same to be printed as may be required by the 
 several presbyteries to supply the people respectively under their in- 
 spection. Approved, And Messrs, Findlcy, Steele and Proiidftt^ 
 ^ere appointed said committee. 
 
CONSTITUTION 
 
 OF THE 
 
 Associato Reformed Church. 
 
 ARTICLE I. 
 
 IT is the resolution of thisSj^nod to persevere in adhering to Ae sys^ 
 tcm of truth laid down in, the Holy Scriptures, and exhibited in the 
 Conlession of Faith, and Catechisms larger and shorter; and to the 
 fundamental principles of gospel worship, and ecclesiastical govern- 
 ment, held forth in the directory for public worship, and the form of 
 Presbyterian church Government, agreed upon by the Assembly of di- 
 vines at VVestmins^r, with the assistance of eoramissioncrs from the 
 church of Scotland 
 
 This declaration does not, however, extend to the following sections 
 ©f the Confession of Faith, which define the powers of civil government 
 in relation to religion, viz. chap. xx. sec. 4. chap, xxiii. sec. 3. chap* 
 xxxi. sec. 2. These sections are reserved for a candid discussion on 
 fiome future occasion, as God may be pleased to direct. Nor is it to he 
 construed as a resignation of their right to adjust the circumstances of 
 public worship, find ecclesiastical policy, to the situation in which Di- 
 vine Provident e may place us. All the members of Synod, in the naeau 
 time, acknowledge that they are under the most sacred obligations to 
 avoid unnecessary criticisms, on any of these excellent treatises, which 
 would have a native tendency to weaken their attachment to the truths 
 therein contained. 
 
 If any of the members of Synod shall conceive any scruple or 
 scruples, at any article or articles of the Confession of Faith, Cate- 
 chisms, Directory for Worship, or Form of Presbyterian Government; 
 or shall think they have sufficient reasons to make objections thereto, 
 they shall have full liberty tocommunicate their scruples or objections 
 to their brethren, who shall consider them with impartiality, meek-> 
 ness, and patience, and endeavor to remove them, by caJm dispassion- 
 ate reasoning: No kind of censure shall be inflicted in cases of this 
 nature, till this Christian process shall be fairly tried; unless those 
 scrupling or objecting brethren shall disturb the peace of the church, 
 by publishing their opinions to the people, or urging them in Judicd^ 
 toi4cs with irritating and schismatical iea.L 
 
* O©NSTITtJTI01i 
 
 ARTICLE ir. 
 
 The ministers and elders met in Syr.od also declare their beariyap. 
 probation of the earnest contending for the truth, and maguanimou? 
 sufferings in its defence, by which their pious ancestors were enabled 
 to distinguish themselves in the two last centuries; That ihey have an 
 affectionate remembrance of the National Covenant of Scotland, and 
 of the Solemn League and Covenant of ScotlaHd, England, and Ireland, 
 as well intended engagements to support the cau?e of eivil and reli- 
 gious liberty,* and hold themselves bound by the Divine Authority to 
 practice all the moral duties therein contained, according to their cir- 
 cumstances: That public and explicit covenanting with God is a mor- 
 al duty u*ider the gospel dispensation, to which they are resolved to 
 atte'id, as He shall be pleased to direct: That it is their real intention 
 to carry with them all the Judicial Testimonies against defection from 
 the faith once delivered to the saints, which have been emitted in the 
 present age by their brethren in Britain, as far as these testimonies 
 serve to display the truth, and comport with the circumstances of our 
 church; and they will avail themsWves of every call to bear a pointed 
 testimony against the errors and delusions v^hich prevail in Ihls coun- 
 
 ARTICLE IlL 
 
 The members of Synod also acknowledge with gratitude, that they 
 are bound to honor the religious denominations in Britain, to which 
 they formerly belonged, on account of their zeal for the purity of the 
 gospel, and <>f their laudable endeavors to promote it, rot only in Brit- 
 ain and Ireland^ but alf:o in America: And they profess an unfeigned 
 desire to hold an amicable correspondence with all or with any of them, 
 and to concur with them in every just and laudablp measure for pro? 
 iBoting true and undefiled religiork 
 
 ARTICLE .IT. 
 
 Tt IS the resolution of the Synod never to introdur^, nor suffer to be 
 introduced into their church, the local controversies about the civil es- 
 tablishment of th« Presbyterian religion, and the religious clause of 
 some burgess oaths in Scotland, or any unnecessary disputes about the 
 origin of civil dominion, and the requisites for rendering it legal in 
 
 * The^members of Svnod esteem themselves, and such of their people as have emi- 
 grated from Britain and Ireland, deeply interested in these solemn transactions, and 
 they have a lively sense of the obligations they are under to prosecute the ends there- 
 ©f, in a suitableness to their circumstances: but when they consider themselves as the 
 reprcsentativ.:!S of a church, of which some are now members, and many more may be- 
 come members, who never were, directly nor indirectly, under the formal obligation ot 
 these covenants, as being: foreisjners, or the posterity of foreigners, they cannot help 
 thinking that they would go beyond their proper line, should they acknov/Icd^c ihcio 
 ip an V other form than that which is expressed in this Eurticle. > 
 
» CoNSTrTLIToX'. a 
 
 urrumslancos dissimilar to those in which IhemJ-elvcs arc placed. — 
 Th('> Cbikv.:n •hemsclvps bound to detach lh(Mr religious profcssioii 
 from all loroimi connexions, and (o honor the civil powers of America* 
 ;ooscieiitiuusly submitting to them in nil their lawful operations. 
 
 ARTICLE V. 
 
 That the aba&e of ecclesiastical censures maj be cfTectually prcvent- 
 tsd, tt-e iollowii g i^creral rule of discipline is unanimous!}/ adopted, v\x.' 
 That notorious violations of the law of God in practice, and such er- 
 rors III principle, as unhmge the Christian profession, shall he the on- 
 ly sca!;djls for which thesentenrc of deposition and excommunicatiort 
 shall ^e passed : and that the highest censure for other offences shall bc^ 
 a dissolulion of the connexion between the Synod and the offender. 
 
 ARTICLE \T. 
 
 The terms of admission to fixed communion with the Synod sliall be, 
 souridnos in the f lifh, as detined in the above mentioned Confession of 
 F.iith, Catechisms, Sic, submission to the government and discipline oX 
 ^hp church, aud a holy conversation. 
 
 ARTICLE VIL 
 
 The mcmljep^ of Synod also acknowledge it to be their duty, to treat 
 pious people of other denominations with groat attention and tendcr- 
 nes*. Tiv y are willing, a? God affordetli opportiiiiity, to extend 
 communion lo all^n-ho in every pface call on the name of the Lord Jesus^iu 
 co!iA)rmii< ro his will: But as occasional communion, in a divided state 
 of tfcie cburc'"*, may produce great dtsordeis, if it be not conducted with 
 mueti wisdom and moderation, they esteetn themselves, anc^the people 
 under their inspertion, inviolably bomid, in all ordinary cases, to sub- 
 mit to every rebiriction of their liberty, which general editication ren- 
 ders necessary.* 
 
 This article is not, however, to be construed as a licence to encour- 
 age vasjrant ^)reicbers, who go about uiTtler pretence of extraordinary 
 
 ♦ Thr i)rinci!)l(' cxprcsseil in this articlr, is not a now principle adopted by the Sy* 
 nod. It is one ofttic received principles of the Hocesfion, and it is set in a very =tron<»- 
 titrhtin the '26th chapter of ttic Confession of Fail h, -vvl'ich largely describes the com- 
 munion of the catholic cliurch . The members of synod do not mean to draw any oth- 
 er conclusions from it, than were drawn by their pious anceslors in times of the great- 
 ^«t zeal fot the piipitv of religion . No objection can therefore be justly etated against, 
 it, as it stands in the article, but what may be made to it, as it stands in the Confession 
 of Faith . The a-iplication of the princinle to particular cases may indeed be attend- 
 ed with some difiicuUies. Wc are not, however, accountable for these (JiHiculties, a= 
 they aii-e from the divided state of tbochtir. h of Christ. The article is cuarded, aud 
 cannot, without the most evident perversion, be construed as a licence to hold unscrip- 
 tural communion witli other churche=. It is the intention oi'lhe Synod not to go into 
 coni>e\ionswi«h any <lenomination which are contrary to, or inconsisteiit wit}) the spr 
 ;^ of what i9H':!'t:llT styled <bcCoyor.r,rfodp»rorrTi.<.t;r.n . ' ' . ' ' 
 
2ca] and dcvod'oii, aiid as^ not subject to the government and disciphne 
 of any tegular church* 
 
 ARTICLE "VIIL 
 
 As the principles of the Synod are detached fron^ the local' peculiar- 
 ities by which the most considerable parties of Presbyterians have been 
 kitherto distinguished, it is farther agreed to reject all such applica- 
 tions for admission to fixed communion with the Synod, that may at any- 
 time be ufiade by persons belonging to other denominations of Presby- 
 terians^ as evidently arise fronfi caprice, personal prejudice, or any otiK 
 er schismatical principles;- and that the only adnraissibJa app)icatior5 
 shall he such, as on deliberate examination shall Ik found to arise from 
 a sohd conviction of duty, and to discover l^hristian nn.etkness towards 
 the ymrty whose eommunton is rehnf|uished; or such as^re made by 
 considerable bodies of people, who are not only destitute of a fixed gos- 
 ipcl miotstry, but cannot he seasonably provided for hy the denomiua* 
 tion of Presbyterians to which they belong*^ h is, how ever, thought 
 |^rGper,,thcit applications of the last kind should not he admitted, t\\\ 
 &>e l>odies by whom they are made shall previously inform the judica- 
 tory which hath the immediate inspection of them, of the reasons of 
 ^^eir intended application, and shall «se all 4ub means to obtain th« 
 onenrrence of thai judicatoiy. 
 
 AN ACT 
 Concei'mng Judicial Tcsfitnonies^ '^ 
 
 Passed J one T, I797> 
 
 WHEREAS a nnmLcr of people, under the inspection of the As- 
 *i«ciATE Reformed Svi^.o©, eiitcrtain doubts as to their principles aid 
 ir.tentions with rej^pect to the maintenance of a faithful testimony for 
 the truth, as it i» in Jesus; snd xvhereas these doubts are accompanied 
 Vv'ith anxiety for a judicial publication^ copioKsly illustrating and de- 
 ^i'luiiiig the doctrines of the gospel j and enumerating, refuting, and 
 
 ^mleruning errors and heresies; — to be called a Testimony; TheMin- 
 '^ters and Elders y in Synod assembled ^ think it incumbent on therrt 
 to exphiln, &nd by this act they do explain, their real views of these 
 
 ^Icrcstiiii^ sabjcets. 
 
 Upright ftnd ojven lesthnony for the truths of the Lord's word, whe- 
 ther relating to doctrine, disciptuie, worship or manners, is the indis- 
 
 '■ It ha? hcen tliinjglit proper lo prcfiA the Act concerning Judicial Testimonies, 
 
 ' ihh explains ih.i^ rr.-tsons for which the Synod adopted the mode of occasional tes- 
 
 ♦inionics, as pyc-ferable toany other, in applying their ascertained principles to th« 
 
 ♦jJB'Uciitioucf ti'illi and 'h" rktnction c-f QU-Qv.r—P'Mishi.'ig Ccnnmittef;. 
 
r.ensable duty of all Christian*;? especially of the miniitcrs and Ju»li- 
 catories of the church, nho, from their office, ou^ht to be set for the 
 defence of the e;o3pel. 
 
 Judicial testimonies, being designed to operate against prevalent er- 
 ror, are. Jest they slionld miss their aim, to be wisely adapted to the 
 immediafe cireu instances of the church. 
 
 Both these principles have been fully reco^ized by the Synod in 
 their published act of May, 1790, entitled An art to amoiU l/w mnsti- 
 tution of the Jissociale Urformed Synod. H^€y therein declare, that 
 "they consider the conlession of faith, larger and shorter catechisms, 
 
 Ur«ctory for worship, and form of church government, as therein re- 
 •* ceived, as tlieir fxed testimony y by whicli their principles ore to bfe 
 *^ tried; or as the judicial expression of the seisse in which they un- 
 <«derstandthe hoi}' scriptures in the relation they have to thedectrinC; 
 '*the warship, and government of the Christian church:, and that it i* 
 *< their resolution to emit occasional Ustimanie^/m particular actr 
 ^ against errors and delusions." 
 
 The Synod, however, having been frequently imporliined to pubFish 
 ^testimony of a different kind, renewed, from time to time, their dis- 
 cussions on this ^oint; and, after the most impartial and serious delib- 
 eration, find it their duty not to recede from the above resolution. 
 
 For the satisfaction of such as have not had access to know th© 
 grounds of this decisfon. same of them are subjoined. 
 
 1. In her excellent confession of faith, catechisms, &c. the church 
 is already possessed of a testimony so scriptural, concise, comprehen- 
 sive, and perspicuous, that the Synod desjMir of seeing it materially 
 improved, aad are convinced that the most eligible and useful method 
 of maintaining the truths therein exhibited, is occa,?/o7ia/A/ to elucidate 
 tUem, and direct them in particular acts, against particular -errors, a» 
 circumstances requre. 
 
 2. There was drawn up and published by a committee of Synod* 
 in the year 1787, An Ovtrlurefor iUustrating aivd drfncfing the doc- 
 trines of the Westminster confession of faith. And in May, 1 790, Sy- 
 nod unanimously resolved, that said overture is, **in substance, an ex- 
 '' cellent and instructive illustration and application of these truthff 
 ** unto the' present state of the church of Christ in America, and warm- 
 '' ly recommended it as sueh, Ui all the peeple under their inspection.'' 
 Whatever, then, might be effected on a general scale, by any similar 
 pamphlet in the form of a judicial testimony, may be cflfected by that 
 -overture. And to emit such a testimony would only be to repeat the 
 same laborious and expensive work, without obtaining any proportion- 
 al advantage, 
 
 3. Could a testiioj^ny universally acceptable be prepared, it wouM 
 still be far from producing those beneficial effcts which are ^o foRd!^=- 
 '^xpected. 
 
S ftrmtiAL TEsTiiro?5riE3 
 
 Tf itwereto*(lo tolerable justice to the prodigious extent of the corl* 
 fession, it would swell into an immense work, of which the very 
 bulk would defeat the intention. And if it were comprised in a vol* 
 ume suited to the leisure of an ordinary reader, it would be defective-, 
 and defective perhaps, on those very points on which the occurrence?? 
 of a few month-^ might require it to be particular and full. 
 
 It could scarcely give a correcter view of the principles of the Sy- 
 nod than is already given in their received confession: because it could 
 .scarcely hold forth any truths which are not therein held forth; or 
 state them, upon the whole, with more luminous precision. The opin- 
 ion that such a testimony is needful to a certain the Synod's princi- 
 ples, is a direct impeachment of the confession itself; since, if they 
 fi.re not sufficiently ascertained by this, it must be either larrie or ambig- 
 uous; and then the church demands, not a separate testimony, but an 
 >imended confession. If any parts of ii are difierently interpreted, 
 and abused to the promotion of error, these ought to be -explained in 
 detached acts; and such explanation belongs strictly to the province df 
 occnslori'^l teslimonics. 
 
 It could not deter from application for ministerial or Christian com- 
 munion v/ith the Synod, any who are not really friendly to the doc- 
 trinesof grace. Since one who can profess an aHa«hment to the con- 
 fession of faith, while he is secretly hostile to its truths, is too far ad- 
 vanced in dishonesty to be impeded for a moment, by any testimony 
 which the wisdom of man can frame. 
 
 It could not silence the objections and cavils of such as incline to mi^^ 
 Represent the principles and character of the Synod; since it is impos- 
 sible to satisfy with any thing, those who are determined to be satisfied 
 with nothing. The very uncandid manner in which the Synod hav6 
 already been often treated, both in Britain and America, leaves little 
 reason to hope their plainest declarations will not be perverted, and 
 their most upright intentions misconstrued. 
 
 It could not lift \x\j^ perpetual banner for truth: since, from the ever 
 fluctuating state of religious controversy, and the impossibility offore- 
 Sieeing the different shapes which error may assume, some parts of it 
 would gradually grow obsolete, while some would be deficient; and th* 
 ame necessity for occaional testimonies would still remain. In the 
 nature of tilings, moacover, it would, after a short time, at most, a 
 few years, be out of print and out of date,, and ceasing to interest the 
 ^^ublic curiostity, would utterly fail of accomplishing its end. There 
 is also solid reason to fear, that in the present unhappy contention? 
 which divide the church, it would be used by too many as the rallying 
 v;cint of party, and would infiaine those wounds in the body ©f Christ, 
 which it should be our study and prayer to have spt^dily and thorough- 
 ly hs:ded. ' ^ ^ 
 
 VViiiie these and similar reasons impel the Synod to decline issuing 
 S^ich n. t'islifnon^ as hath been de^sired, Ib^re are others which pcrsuadt 
 
SVhlClAL TEsTIMONltS. 3 
 
 tlicm that the plan on which, as the Lord in liis providence hath callcfl 
 them, they have hitherto acted; and on which ihcy are resolved to act 
 in fiitnre— the plan of emitting o<casioa(il teslim'tnie'-^y includes all the 
 excellencies of that which they reject; is free from its embarrassments^ 
 and is calculated to produce real and permanent good. 
 
 As witnesses of the Most High, Christians are especially hound to 
 avow and to defend those truths which are more immediately decried, 
 and to oppose tho«e errors which immediately prevail. This is termed 
 hy the Spirit of God, bei; g ^^eslabl shed in the pbe-knt truth. '^ II is 
 the very essence of a judicious testimony; nor is there any way in 
 which judicatories can so well maintain it, as in serious and ^:cripturJl 
 occasonnl SiCis. Of this method of testifying there are plain land nu- 
 merous traces in the holy scriptures, and in the pious jiractice of the 
 primitive church. 
 
 Such testimonies have, nrwreover, sevcrrd ndvantagcs. 
 
 They are brief: so tliat a reader of ordiuar) diPgenco car, in a very 
 little time, make himself perfectly master of their coiUenti;:, 
 
 They nve pointed: and by singlin;^ont the error which is doing/:rc5- 
 ent mischief, they give more effectual warning oi ]:resent danger, than 
 • ould possibly be done if they were interspersed through a large and 
 general publication, 
 
 Th?y are new: and for this very reason they arrest l-ic attention of 
 men more than if they were diffused through an older and more ex- 
 tended work, however excellent They nrjay also throw fres!) light up- 
 on received truths, and mnke a deeper improsMan on the mifid, than if 
 met wi J) in the course of ordinary reading. 
 
 They furwish spe-inl topics fjr religious convcrsnt^n: and by fixing 
 t!ie thoughts of pious people on a particular subj'jct, render thcnj 
 greatly instrumental in edif» ing each other. 
 
 As they confine the attention of judicatories vMvw '\ r mall compass^ 
 t'lereisabetterprospecloftheirbeingexFCUtodwithabililvaidsucccj-s. 
 
 They sprve to cement the affections of judicatories and'tlieir peopit- 
 as they oblige the former to watch, with, peculiar zeal, over thoii.ti r- 
 csts of the latter; and ailord the latter continual and endearinr proofs 
 of the fiith fulness of the formr r. 
 
 They -^r^ frequents and th-is l>av(- a hnpov tend.-nry to keep al^vc 
 the spirit of ho.iest testimony for Je,u* Christ, which would .^lumber 
 inu-h deeper, and mu-h ljng<>r, were that duty sj^posed to be dis- 
 ch irg-d in a solitary volume. 
 
 ^Thjy ^vill form, o//cr/,V:/y, a more complot? and useful vindicalion 
 o» riith than could be expected, if the dUrL-rent branches of it were oil 
 to he discussed in a rontir = ucd work. 
 
 They will show posterity what uere the truths which, in a peculi.ir 
 ininncr,^thcir futhcrs were honored to maintain, 
 
 WM. BALDRIDGE, Moderator 
 JOHN MJIMSEY, Clerk. 
 
3^ AMENDMENT c9 Tfi^. COXSTlflTriO^'. 
 
 AN ACT 
 
 To amend the Constitution ofilie dissociate Reformed Synod. 
 
 Whereas it is the opinion of some members of Synod, and of a 
 number of serious people in communion with the Sjnod that the con- 
 «titulion, in some of its articles is too general, and that in others its 
 meaning is rather doubtful, and that in its present form it does not suit 
 the state of the Church: And \\hereas, it is the duty ofecclesiastical 
 judicatories, to contribute as much as they can to remove the jealousies 
 and quiet the fears of the Lord's people; the ministers and elders jn 
 Synod assembled; <3 > express their views of the leading principles frf _^ jj 
 the constitution in ih following manner. * w^ 
 
 1st. That, with the explanations to be immediately mentioned, they 
 Sincerely receive and resolve through grac« to adhere to the whole 
 Doctrine exbibited in the Confession of Faith and larger and shorter 
 Catechisms, composed by the assembly of divines at Westminster in 
 England, as agreeable to, and founded upon the word of God. 
 
 The 26 chapter of said confession is uf»derstood by them as opposed 
 not only to Bigofry which at least by implication, appropriates to a 
 particular denomination of Christians the character and privileges of 
 the Catholic Church,. but also to the scheme of communion called the 
 l^atiludinarian, which unites all parties of professed Christians in the 
 fullest communion on the footing only of those general principles, that 
 some distinguish by the name of Essentials^ a scheme which they con- 
 demn as subversive of the design of this and every other slated Con- 
 fession of Faith, and as having a natural tendency to promote error, 
 and to extinguish Zt;al for many important truths ii( the gospel, and cort- 
 ti .quently, that they do not consider themselves as left at liberty by 
 this part of the confession, to hold organical communion with any de- 
 iioininalion of Ch-rislianc, that is inconsistent with a faithful and pointed 
 itstimonrj for"a,ny revealed truth respecting doctrine, worship, discip- 
 line, and church govcrnmciU . 
 
 Thev receive the doclr-.ne of tlie Confession of Faith respecting the 
 |)Ov,'er of the civil magistrate in matters of religion described chapter 
 20lh, section 4rn; chap. 26d,sect. 3d, and rhap. 31, sect. 2dasreduce- 
 able to, or consistent with tlicse general principles, viz: that magrs- 
 tvates. as such, in a country professing Christianity, are bound to ad- 
 ninister government from" Christian principles, and to promote the 
 Christian'r'-ligion, as their own mo^t valuable interest, and the interest 
 of the people committed to their care, by all such means, as do not im- 
 ply an infringement of the inlicrcnt rights of the church of Christ, or 
 any aFSumption of dominion over the consciences of men; that, o«ly 
 such opinions and practices arc punishable by civil government as have 
 a native tendency to subvert the foundations of moral governmet.t,and 
 iniure the common riglUs of men in a slate of civil society, and do not 
 permit good people to live a quiet and peaceable Jifa in gll godliness 
 
RELIGIONS CONNEXION'S 01^ THE SYKOp. H 
 
 .lui honesty; <ncl that all other sinful opinions, and practices should be 
 ' 'ft only to the spiritual censures of the church, and the righteous judg- 
 ment of Cod . 
 
 2. That they also receive the Directory for the public worship of 
 God, composed by the above mentioned assembly, as holdii g forth such 
 things as are of Divine institution in every ordinance of worship; that 
 Ihcy resolve to observe the prudential rules, respecting the circumstan- 
 ces of pubJir. worship, therein prescribed, as far as these rules are 
 practicable to edification: And that no deviation from these rules shall 
 be countenanced by them, till the necessity or propriety thereof shall 
 have been considered and acknowledged by the Synod. And tijey 
 wish that this declaration be considered, as their general testimony 
 --vgainst wanton innovations ia the circumstances of divine worship, and 
 >against every kind and degree of superstition, or the introd action of 
 aay thing into the frorship of God, as a part thereof, by the authority 
 of men. 
 
 3. That Ihey receive with the same sincerity, the form of Presbyte- 
 rian Church Government, and ordination of ministers, prepared by the 
 aforesaid assembly, as, in substance, the only form instituted by Jesus 
 Christ, and resolve to act upon that form, as far as the circumstances, 
 in which, at any time, they may be placed, shall permit. 
 
 4. That they consider the above mentioned Confession of Faith, 
 Larger and Shorter Catechisms, Directory for worship, and form of 
 Church government, as received by this ac^, as their fixed Testimony^ 
 by which their principles are to be tried, or as the judicial expression 
 of the sense in which they understand the Holy Scriptures, in the rela- 
 lation they have to the Doctrine, the worship and government of the 
 Christian Church, and it is their resolution to emit occassional Testi- 
 monies, in particular acts, against errors and delusions. 
 
 tj. That the terms on which any person or persons shall be admitted 
 as a member or members of the Synod, or as a member or members of 
 any congregation under the inspection of Synod, are, an approbation 
 of (he principles exhibited in the afcove mentioned Confession of 
 Faith, larger and shorter catechisms, directory for public worship, and 
 "• form of church Kcverninent, as received by this act; an holy life and 
 conversation, and subjection lo the order and disciiHine of the church 
 under the cnro of (bis Synod. 
 
 AN ACT 
 i'Dficcrnlnir the Religious Coimexions oj the Synod. 
 THE ministers and elder?, in 3ynod assembled, declare with grati- 
 tude, and to the praise and glory of God, that, as it is their happiness, 
 to be united to each other in the testimony of Jesus, or the whole doc- 
 tnn? of th- C'onfcssion of Faith adopted by them, so they consider itaff 
 
1"2 HELfGIOUS CONNEXIONS CP TH« S^Kofe. 
 
 their dislincuished privilege to stand clear of the local disputes, which 
 have divided the witnesses for saiid testimony, with whom the united 
 parfiesin the Synod were formerly connected in Scotland: and, while 
 thu-s united in love to the truth as it is in Jesu?-, and io each other for the 
 truth's sake, they are determined that the differences among the friends 
 of the reformation cause in Britain, arising from different views mere- 
 ly of the application of said testimony to their circuhistances in Britain^ 
 shall not affect, alienate, or divide the Synod, in the application of said 
 testimony to their own circumstances, or the circumstances of the 
 church in America^ 
 
 They desire thankfu'iv to remember the magnanimous suffetirgrs for 
 the cause of truth, by which their pious ancestors in Eritairj wei^ ena- 
 bled to distinguish themselves in the two last centujics, and also their 
 zeal for that cause, as expressed in the different testimoLics for il, which 
 they emitted-; and in a particdlar mTinncr the testimony entitled, .^ct 
 Declaration, arid Teslimdny of the *^ssociate Presbytery passed a\ 
 Perth in North Britain December Sd, 1736, and an act of said presby- 
 tery entitled, an act concerning the Doctrine of Grace, and the Act^ 
 Declaration and Testimony of the Reformed Presbytery , so far as these 
 testimonies contemplate the doctrine, worship, discipline and govern- 
 ment of the Presbyterian Churcl\, and do npt imply any derisions res- 
 pecting the controversy about the rivil government of Britain and Ire- 
 land, which is entirely foreign to the situation of the church in Amer- 
 ica: And they also bless God for the national covenant of Scotland, and 
 the solemn league and covenant of Scotland, England and Ireland, with 
 respect to which, ii is their opinion^, that thege covenants, as taking 
 their national form and character from the establiehed connexion 1 1- 
 'tween the church and state in Britain, are not obligatory upon any other 
 nation; but that, in respect of the religious part of these covenants, in 
 which the covenanters soleinnly avouched the Lord to be their Cod, 
 hnd the God of their seed, and witli the same solemnity surrendered 
 themselves, and their posterity to hinij prom.ismg and swearing, that 
 they would walk in his ways, and keep his commandments, they are 
 obligatory on the posterity of those who entered into them, wherever 
 scattered over the world, even in virtue of the solemn public oath of 
 their ancestors. 
 
 They love the church of Scotland and have a peculiar regard for 
 their brethren in Britain who have borne t( stimony against its defec- 
 tions from the purity, to which it had allMincd, between the yeuvs 1638 
 and 1649: Thev desire to cultivate friendship wiih these brethren, and 
 to concur with them in every laudable endeavor to promote true and 
 iindeliled religion: And they wish posterity may know that once t! ey 
 belonged to the church of Scotland, that they carried wilh them info 
 America the system of truth adopted by that church, and ll e substni ce 
 of the t^stimoQies against deviations from that system, ci <J that IhojV 
 
. I^pftTKD AlGHTECMJ.SSESd. 1^ 
 
 v^teort) it their honor and their duty to support their connexion with 
 those brethrfi), who still lahour to p^e^^^^vc it in its purity, as fnr as 
 Buch support ie consistent with their jiKlepcnd<*1ice upon any toreig.n 
 judicatory. 
 
 AN ACT 
 ^ontei^ning the Imputation €tf the Bightecusness of Christ. 
 
 ♦WHEREAS, it has been reported to this Synod, that Fomc person* 
 '^f their communion eithei deny that the obedience which Christ gavt 
 to the precepts oi t^«e divine law, is not a part of that righ eousness, by 
 which sinnr^rs arc justified befare God, or treat tiie imputation of it te 
 belierersa^ a matter of doubtful disputation; and that, on this account^ 
 much iinoasiness has arisen in some congregations; and whereas, it is 
 the indispensible duty of ecclesiastical judicatories to warn all under 
 their inspection against eVery deviation from the form of sound words; 
 The ministers and elders in Synx)d assembled declare; 
 
 That the Lord Jesus, not only sufl'ei ed the penalty of the divine law, 
 but also perfectly obeyed its precepts in the place of sinners; that his 
 obedience and suffering concur to constitute that righteousness, on the 
 footing of which sinners are justified before God; and consequently, 
 that, not ouly his suffering, but also his obedience, is imputed for jus- 
 tification. 
 
 These principles have been solemnly received by this Synod, as Im- 
 portant objects of Christian faith, in the confession of faith, chap. 8, sect. 
 5, chap. 11, sect. 1, and in the larger catechism qu. 70, where it is 
 declared, that the Lord Jesiis^ by his pefct obedience and sacrifice^ 
 which he, flnou^h the eternal Spirit, omc offered up unto God, hath fully 
 satisfied the JKSliee of his Father; — That those whom God effectually 
 talleth, he also freely just ificth — by imputing the obedience and satis^ 
 faction of Christ unto them; — and that, Christ by his obedience and 
 death did make a proper, real and full satisfaction to God's justice in 
 hehalf of them that are justified. 
 
 The ground, on wh-ich these principles have been received by the 
 *Synod, is the authority of God, as displayed in the scriptures of truth, 
 which expressly declare, thatCluist was made under the laio; that he 
 is the Lord our righteousness; that our righteousness is of hirn; that m 
 him we have righteousness and strength ; that many are viacie righteous by 
 his obedience, as many mere made sinners by the disobedience of Adam ; and 
 that though he knew no sin, he was made sin for us, that we might be madt 
 the righteousness of God in liim. That the import of these texts may be 
 
 ♦This and the fullowin? act are publisheJ m pursuance of the 4th article of the Con- 
 UttMion, to give a specimen of the manner in which the Synod intend henccfortb t^ 
 Uiit occasumal testimonies aga^pst (hp> errors of liie tipief. 
 
14 IMPUTED RIGHTEOUSNESS* 
 
 better understood. It is necessaiy to observe, that righteousness, in scrip- 
 ture, is never considered, as a denomination taken from mere suffering 
 that the phrase tinder the law, in the epistles of the apostle Paul, al- 
 ^aj'S imply subjection to the precepts of the law. Attending to these 
 general observations, we are naturally lead to these inferences from ihe 
 texts now mentioned, Vi^: that Christ as a surety, was made under ihe 
 lazi>, and in that character (ulfilled it, that his obedience being directly 
 opposed to the disobedience of Adam, has a necessary relation to the 
 precepts of the law; that the imputation of his righteousness to us, be- 
 iirt^ ttie reverse of the imputation of our sins to him, mwst include the 
 imputation f f what is commonly called his active obedience; and, conse- 
 quently; that he is the Lord our righteousness, not only as ihe propitia' 
 Hon or sacrifice for our sins, but as the great bond servant, who did the 
 will of the Father, as expressed in the law which he had within his 
 fiecrrf. 
 
 To prevent ofr remove objections, it must be farther observed, that,, 
 vxmatever subjection to the general principles of moral law arises from 
 Christ's assumption of our nature^ he could not, in virtue af that assump- 
 tion- be under Siny particularl'SiW, because, as God in our nature, being 
 an extraordinary person, and not an individual belonging to any kind 
 of persons, no law, adapted to any kind^ could have any natural relation 
 to Iiim; that, consequently? his subjection to thep«r^/ci(/or law given to 
 Lhe human kind; did not arise mer- ly from the assumption of humaa 
 nature, but from an act of his own sovereignly, "by which he substituted 
 himself in the place of sinners oi' the human kind; that his great end in 
 ass'imin^ our nature, was not to procure any advantage to himself, but 
 !o display the glory of the divine perfections, to secure the honor of the- 
 [livine law, and to bring in^ and communicate to sinners, believing in 
 his name, an everlasting, a justifying righteousness, and to prepare them 
 for, and, in due time, to put them in possession of eternal glory; and 
 that, when out pardon and salvation are ascribed lO his death, as to their 
 procuring cause, his death is not to be considered abstractly, but as the 
 [ermination of that course of holy obedience which the divide law 
 required, having become obedient to denth^ even the death of the cross. 
 
 As the imputation of Christ's obedience to the precepts of the law, 
 ippears to the Synod to be a truth of the gospel of great importance, 
 and ext nsive influence; they earnestly exhort all under their inspection 
 :o contend earnestly for it; and Hiey warn them a<iainst the contrary 
 Joctrine, as a departure from the purity of the profession which they 
 lave attained, as disturbing the order, and weakening the connexions of 
 Iruth in the system of the gospel, as depreciating the righteousness of 
 Christ, by detaching irom it the only quality which makes it a proper 
 righteousn* ss, as depriving Christians of the consolation which they 
 inay derive from the obedience of Christ, when they have an afflicting 
 icnse of the iniperfection of their own obedience, as very offensive tc 
 ihe church of God, and plainly contra^Jictory to his holy ojacles; And 
 
or THE COVENANT OP WCrRKS 1 -J 
 
 \1ie Synotl djaiirc all tho presbyteries of their (Iciiomlnntion (•.»rcfiilly tu 
 observe published opinions contrary to the doctrine asserted in tl.is act. 
 and to call the publishers thereof, if m communion with the §ynod to a 
 speedy account, and if, after using gentle means to recover them from 
 their error, they remain obstmate. to inflict, such censures upon them, 
 as the nature of the case, or the editication of the church shall rerpiire 
 and they also direct, that this act be registered in the Presbytcrial 
 books, and be read to all the congregations and vacancies where any 
 uneasiness hath arisen, and that ministers an<l licenced candidates for 
 the ministry guard people, as often as they find it necessary, against 
 disputes about the distinction between the active and passive obedience 
 of Christ, as not only unnecessary, but perniciou;?. 
 
 AN ACT 
 
 Qoncerning the Covenant of Works in therelahon it hath to unbelievcn* 
 
 THE ministers and elders in Synod assembled, finding, that therf 
 are some doubts respecting the aspect, which the precepts of the moral 
 law, as stated in the covenant of works, hath towards unbelieversi, 
 think it is their duty to declare, as hereby they do declaic, "what they 
 believe to be the mind of God, concerning this subject. 
 
 By the moral law, in its preceptive part, as stated in the covenant of 
 works, and in the relation it hath to unbelievers, they understand the 
 law as requiring perfect obedience, on pain of eternal misery, as the 
 ju3t punishment o( evtry kind and degree of disobedience. That all 
 uu'>elicvers arc under the obligation of its precepts, as viewed in this 
 light, is a principle held by the Synod on the following ground?. 
 
 1 . All unbelievers are actually under the penalty of the covenant of 
 works, or are exposed to the execution of its threatening: But its pen- 
 alty could not have any relation to them, and cont^equently could not be 
 justly inflicted upon them, if they were not under the preceptive part o/ 
 the law, as stated therein — a consequence, that would be a positive con- 
 tradiction to the word of God, which declares, that he tv ho believtUinot 
 shall he damned., and that the xcralh of God ahidclh on him, 
 
 2. The obligation of the pre( epts of the law, being universal and 
 indispensible, lies upon believers and unbelievers in a manner that is 
 suited to their respective state and character. Unbelievers, there- 
 fore, not beins: intrMcstrd in the righteousness of Christ, by which he 
 satisfied all I he demands of t lie law, in iia federal form^ must be under the 
 obligation of its precepts, as connected with the threatening of eternal 
 death, to which they make themselves liable by every transgression, 
 
 3. Deliverance from the moral law in the connexions which it hath, 
 in the covenant of works, is a privilr'go peculiar to believers. This is 
 cvidenily declare'! by the apostle Paul in these wnrdg, lohey^cfon viu 
 
16 0/ THE tORD*S SUPfE^c 
 
 brethren ye also are become dead to the lavs — Biit now toe arc detit)^f&^ 
 from the law — I through the law am dead to the larv. Believers are un-* 
 der (he obligation of the precepts of the law, as a rule of life placed 
 under new connexions in the covenant of grace; but (hey are totally 
 delivered fronn the obligation of ifs precepts, in \is federal Jbr7n, or as 
 requiring perfect obedience, on pain of eternal miserj. This delive- 
 rance, being peculiar to believers, all unbelievers are under (h^ obli- 
 gation cf the precepts of the law in that form, or as stated in (he cove. 
 Tiant of workso 
 
 The Sjriod, impressed with the importance of this doctrine, cafnest'-^ 
 )y exhort all under their inspection to adhere to (he profession of it, and 
 warn them against (he contrary doctrine, viz: that unbelievers are on^y 
 under, what is called, the commanding power of the moral law as a 
 turtle oflfc, and not under it, a& staled in the covenant of works, as % 
 doctrine, which amounts to a total abolition of the covenant of works, 
 •which brings reproach on the righteousness of Christ, as not implying 
 the fulElment of the precepts of (he law in the place of sinners, which 
 encourages, in unbelievers a presumptuous, hope of impunity, and|^ 
 consequently, which i& destructive to (he souls of men. 
 
 On motion unanimously resolved^ that the overture presented to ihtt 
 Synod by tlie commit(e.e appoint<»d to prepare an overture for the pur-r 
 pose, illustrating the truths exhibited in the confession of faith, is in 
 rubstance an excelletvt and instructive illustration and .'vPP^Jtation of 
 these truths unto the present state of the church of Christ in America, 
 «nd the Synod warmly reeommend it as such to all (he people under- 
 their inspection. 
 
 ALE^'ANDRR DOBBUN, Moderator, 
 
 Mtcstcd, JOHN DUiSLAP. Syn. Clerk pro temp^^ 
 
 AC T 
 
 Coneerning thefeegiieni Administration cf the Lords Sitppcr.^ 
 
 WIir.REAS the sacrament of the Holy Supper was instituted b^ 
 iiie Lord Jesus, to bo a special and permanent memorial of his redeem* 
 ing love; as we nre taught in Luke 22d, 19; 1 Cor. 1 Ith, 26th, the 
 ministers and elders, in Synod assembled, earnestly recommend the 
 frequent administraticn of it. 
 
 As the circumstances of d/fferent congregations arc very different, 
 their rc?pective ministers and sessions, who are bes( acqnai».trd ihere- 
 witli, are competent to determine how often the ?acramert ol thq 
 su|>j)tr may be admi-iisterrd consistently witli g^cneral edification; but 
 it is (he opinion of the Syt>od, that, in an ordinar) state of things, ^ 
 unay, and should be administered at least twice in a year, which tb^ 
 
rji riJAL4for>l». 17 
 
 t iiav^e of evrry fixed minister: nntl fnur times a ycnr, or oflcncr, in 
 •oni^rcfijations where the mlMialtT ami scfi*<io!i shall drom it i.e(«'s-iai v 
 ukI ex[)c<ruMit: in wlii'.-l' <--•-'- l-i the (liiocforM- for puMic- u<»r<|,ip h^ 
 
 Mrefully observed. 
 
 A C T 
 Concertung- Psabnac/i/. 
 
 Tlir. ministcM-s and cidrrs in Synod :!s«embIod, having sciioris!}' cc\^ 
 idorod that !chg;iou-! singing, ok uttering tiie praises ot' God wiili^. 
 iiusical air, is entirely !»sglccted hy some, and ftinch depraved hy oth 
 IS, esteem it Ihcir duly to declare, and by this act they do.doclare, 
 .hat they think is truth and duty respecting that exercise. 
 
 Devotional singin^j is an important branch of moral worship. It \va- 
 practised, with divine approbation, before t!ie Sinaitic covenant oxi?! 
 ed, Ex. 15; it was a common service under the Old Testament d:>^|)Ln 
 sation; and even then, was pref<M'red to the most solemn ecrcnioiiies 
 considered as exterii,al services; r*sdlm, GOtli, 3v3, 31: 'J'he ol)seiva!ice 
 of it under the New Testament dispensation, is foretold in anr ient pro- 
 pnccy, Psalm 6Gth, 1, 2. Isa. 55ih, 1: It is represented as a priiici- 
 |.^l part of the worship of the churcli militant and triumphant, Isa 
 35th, 10, Rev. 5th, 9, 14, 3. 15th, 3: It is supported by th^- exanvp!^^ 
 of Christ and his Apostles, M ittliev 23th, 33; and it is expressly com- 
 manded, Eph. 5th, 1!), Col. 3d, 16. Ileb. I3t!^ 14,.15. James 5th, !3. 
 
 It is the will (jf God that tiie sacred soags of scripteire be used in his 
 worsh'p to the end of the wor^d . Tnesc songs should not only be read, 
 like ot'ier parts of s.-rij)ture, as profitable for doctrine, for reproof, (ur 
 fc^orrt^ction, and for instruction in ri^'iteousness; but being adapted to 
 music hy the spirit of inspiration, they shoul.l be siinj:^ U\ cc]e!>ralini-- 
 the praises of God; and the rich variety and perfect p'.jrity of the4r m:i' 
 ter, the blessing of God upon them in every a^e, aii llic ediri(^a'i;)n o 
 tl\c church thence arising, set the piopr;ct\ oi'slnijirg Idem 'iri a con- 
 vincing liglit. 
 
 The substitutionofdevr^lional son?; i'l composed by uninspired men, \n 
 the place of tiuiso sacred son^^js, is therefore a corruption of ihe worship 
 of God; and it becomes a corruption peculi irly oilenslvc, w-hen it is 
 established upon this principle, that 5cm\}o of the songs of scnpiure-are 
 eiru^ionsof a vindictive t'lnper, and tli.it f^enerally they cannot hesunu; 
 with propriety under thr^ X.r.v Teslamjiit disp.ensation: a princip] ' 
 vhich, in the opinion of Synod, impliciliy exclude^ these son^s from .^ 
 \>'..icc ill the ruU orC!i.risJfi,^n f^it'i and pr-.Ti.(iee; ami has a tendency to 
 excite prejudices ai;;iin?t fliem, and agdinU the character of the holv 
 . i-n of (7Qd w!io wrote tji.^Ti-: aud coni%cp.iently to shake oyr faith i:! t!i 
 
These song« slioiild be sung not barely with the same iVamc of spirit 
 ■with which they should be read ; hut with such an elevation of soul j^!?is 
 suited to praise, as a distinct ordinar.cc: rnid in singiig those part? of 
 theai which are expressed in ceremonial style, or describe the circuir.- 
 stances of the writers, or of the church in ancient times, we should have 
 our eye upon the generaj principles which are implied in them, and 
 -which may be applied to individuals, or the cl urch in every age. 
 
 Whereas the poetical version of the Psalms, commonly called the 
 Psalms of David, which hitherto has been used am.oi sjst us, is a safe 
 translation of these Psalms, and has been very instrumental in promot- 
 ing sincere and un; ffec Led devotion: it shall be retained in the congre- 
 gations under the i(iSpection of this Synod, till another version equally 
 S'lfr; and acceptable and more adapted to the improved state of the 
 English language, shall be prepared. 
 
 No tuj.es shall be sung in our worshipping assembllrs, but such as 
 are grave and simple: and no new tune shall be initroduced into any 
 congregation in communion with this Synod-, without the knowledge 
 and consent of the church officers, ner even then, unless it shaM be ev- 
 ident; that the introduction of such tares, would be acceptable to the 
 conejregation, and promote its real edification. 
 
 No chortis of singers, nor singing by partb* shall be introduced inio 
 any of our worslirppiiig assemblies, because it is the duty of the whole 
 von^regi^tion to praise God with united hearts and voices. 
 
 A^ the use of musical instruments in public wors4iip, has no sanction 
 in the New Testament, nor in the practice of the Christian church, foF 
 several hundred years aft< r its erection, it shall not b-^ introduced, ui>- 
 <derany form.irito any congrc{:!aiion under the inspection of the S>nod. 
 ■ No practice siiaii be p<^rm.itt^d that is ii^consistent with the letter or 
 -evident intention of the directory for public wo i ship on the head of 
 singlns, Fsaliiia- 
 
 The rnins'c r^ ?And elders in Syr^od assembled, far<bcr declare, that as 
 ti:jc rtbove n'.entlo?;ed principles have been always received among them;- 
 i\v)(\ that as an appcoha(ion of th.en>, h,^s been alwayy:onsidered as im- 
 4)iied ill tb.e vows which m.inisters and other ehurcn officers cf>me nn- 
 <jer at llieir ordination, a? d \'vhich parents come under at the Baptism 
 of their childtoi!, all min'strrs and corgregations who shall rot cor- 
 iorm tlieir priiclice to this act, shal be corisidered as corrupting the 
 bimplictyand pnnfy of the public worship of God. and liable, as such, 
 to the cc. stijc cf tfie ( hurch. Pxtracted frotii the Mirutcs, 
 
 ROBERT ANNAN. Mochratar-. 
 . STEWART CUMMIN, %n. Clk. 
 
 * This is not intrntlcd to prohibit uhrit is tonne-.l. s;iu;i»'ir Iho parts; (i. e.) Treble, 
 CounUT, Tenor, I.^nss: but is dlrocUy Icvpl'ttl ^^ixm^i^aUcrnfitc sin^'ing; ^and njrninst 
 fill that 1- ind of siT)c;inG: in which one or more of the ^nrts slop whijc the rest prorcod ; 
 ■vvherj, of coiir-^e, n part of flio coiiirrrgaHon renin jngsHiMit. In a Avord, the clauf^e is 
 dcsi'^ncd to forl-ifi tho introduction, or use bo Ui of those tuncs which arccalled^w^i'fiwj 
 tilers ; ar.'i al» x>f Jill r^jicntbij^ tunes. . 
 
tfy VSALMOftV. .4^ 
 
 ABVERTXSEIMCCirT. 
 
 THE following appendix is not to be coosiclered as bearing the 
 stamp of the judicial authority of the Associate-Reformed Syftod; but 
 js j)ubll-shed in compliance with th» wishes of a numbf r of their body, 
 as an illustration of several of the principles exhibited in the ''act con- 
 cerning Psalmody." The preface o;'Dr. Ilorne, undoubtedly throws 
 great light upon the Psalms of the scripture; and sliews that they con- 
 tain more, much more of the gospel than many are willing to allow. 
 By not a few of the serious and judicious it is deemed an excellent de- 
 fence of those divine composures which are too often treated with in- 
 difference^ if not with disrespect. Jf any judge the evangelical light in 
 which the Doctor contemplates them, far fetched, and strained; it may 
 not be amiss for them to enquire whether this opinion be not occasioned 
 less by the mystic fancy of the pious writer, than by their own want of 
 spiritual-mindcdness. Nothing remains to be added, but that so much 
 Only of the Doctor's preface is retained in the appendix as comports 
 with its desi^'n: and since it is not intended to be a mere quotation ; some, 
 words and sentences, particularly such as refer to subjects foreign tQ 
 the act of the Synod, have been freely altered. 
 
 • 
 
 THE Psalms are an epitome of the Bible, adapted to the purposes 01 
 devotion. They treat occasionally of the creation and formation of 
 the world; the di>:pensations of })rovi(icnce, and the economy of grace; 
 the transactions of tiic patriarchs; the exodus of the cliildren of Israel; 
 their journey through tlie vvildcrncss, and scttlemcnL in Canaan; their 
 law, priesthood, and ritual; the exploits of their great men, wrought 
 through faith; their sins and captivities; their repentances and restora- 
 tions; the sufferings and victories of David; the peaceful and happy 
 rei^n of Solomon; the advent of Messiah, with its elVects and conse- 
 quences; his incarnRtio«; birth, life, passion, death, resurrection, as- 
 cension, kingdoTi anrl priesthood; the effusion of the Spirit; the con- 
 version of the nations- the rejection of the Jews; the establishment, in- 
 crease, and i)crpetuit,y of the Christian church: the end of the world; 
 the general judgment; the condemnation of the wicked; and the' final 
 triumph of the righteous with their Lord and King. These are the 
 subjects hero presented to om meditations. We are instructed how to 
 conceive of them aright, and to express the different affections, which, 
 ^hen f<o cop.cQivcd o^ Uicy myst excite in oujr mi^ids. They are, foV 
 
^^ OF PSALxMdDt, 
 
 Ihi'' purpose, adorned witli Ihe figures, and set off with all the graces of 
 po* Tv; and por try itself isdesign d yet farther to be recommended by the 
 ch:ir^ rs of music, thus consecrated to the service of God ; that so delight 
 mny preporpthe way for improvement, and pleasure become the hand- 
 Ki.-id of vvisdtjin, w^hile every turbulent passion is calmed by sacred 
 m<^lody, and the evil -pirit is still dispo.ssessed by the Harp of .the Son 
 of Jesse. Th's little volume, like the paradise of Eden, affords us in 
 ^p'-rfection, though in miniature every tbin^- that growcth elsewhere, 
 ^'every tree that is pleasant to the sight, and'good for food:' and above 
 all. what was there lost, but is here restored, t/ie tree of life iii the 
 97iid>rt of the Garden That which we read, as ixatter of speculation, 
 i'l tlie other srriptures,i^educed to practice, when we recite it in the 
 P.salnis; in those, repe^Sice and faith are described, but in the^e they 
 ar'^ fi'f^d; by a perusal of the former, we learn how others served God, 
 but, by usir.ff the latter, we serve him ourselves. *'\Vhat is there ne- 
 cessary for man to know,'' says the pious and judicious H^^oker, "which 
 '^the Psalms are not able to leach? They are to beginners an easy and 
 ^'familiar introduction; a mighty augmentation of all virtue and know- 
 *^Med e in such as are entered before; a strong confirmation t^the most 
 '^perfect among others. Heroical magnanimity, exquisite justice, 
 ^^grive moderation, ex<ict wisdom, repentance unfeigned, unwearied 
 **nr,t'ence, the mysteries of God, the sufferings of Christ, the terrors 
 ••'^of W7'ath, the comforis of grace, the works of providence over this 
 ^^ wor'], and the promised joys of that world which is to come, all good 
 *^ necessarily to be either known or done, or had, this one celestial 
 ^^^ountiiin yieldeth. J^et there be any grief or disease incident unto 
 ^^tlip soul of man, any wound or sickness named, for ivhich there is 
 '*not, in thi? t/easure-house, a present comfortable remedy at all times 
 f' ready to be found." In the language of this divine book, therefore, 
 ;ho pravers and praises of the church have been offered up to the 
 b^one of grapo, from ajje to age. And it appears to have been the 
 ^fMUial r>f the '^on of God, in the days of his flesh; who, at the conclu- 
 rnn o^ h'S last sn]:)rcr, is generally sup])osed, and that upon good 
 rronnds, to h;>ye sunir an hymn taken from it; who pronounced on the. 
 'ross. the beginning of tbexxii Psalm: ''M}^God, My God, why hast 
 ;boM forsaken jne?" And expired, with a part of the xxxi- Psalm in his^ 
 nontb: *Tn1o thy hands I commetid my spirit." Thus He, who had 
 int tho sniril bv measure, in whom were hiddrii all the treasures of 
 visdom and know1edn:e, and who spaVe as never man spake, yet chose 
 o conclude his life, to solace himself in his greatest agony, and at last 
 o breathe out his soul, in the Psalmist's form of words, rather than his 
 »wn. No tongue of manor angel, as Dr. Hammond justly observes, car. 
 ;onvcyan higher idea of any book, and of their felicity who use it aright. 
 Proportionable to the excellency of tlve Psalms, hath been the luini- 
 »ero^ t eir expositors. The ancients were chiefly taken up in making 
 piritual or evangelical applications of them; in adapting their discourse*^ 
 
ciii iiicin TO Uni ^ ( iTiat c\:i:.ri;v its of tlic Christian c'mrcli, or to the 
 pMitifiilar neccssiiii'S of the ajjje in whicli they wrotf. The modern* 
 have set themselves to investijrate with diligence, and ascertain uitU 
 accurney, their literal scope a\u\ mcaninjT. 'I'hc emiuiries of many who 
 have devoted themseUxs to this lahor of love, evince a strength of 
 gt-nius, and a depth of erudition, which den\and tiie admiration and 
 gratitude of all the friends of s:ici*ed truth. But let us also hear m mind, 
 that all is iu>i done, w hen this is done. A work of the utmost impor- 
 incc stiHrema.ns, which it is the business of Theology to undertake 
 and execute: since, with respect to the Old Testament, and th^ 
 Psalter more especially, a person may attain a critical and grammaticnl 
 knowkiige of them, and yet continue a Jew, wjAa veil upon liis heart; 
 un utter stranger to tliat sense of tlie holy hook5^'fl<^"^ly intended, iu 
 S'u^h a variety of instances, to hear testimony to the Saviour of tho 
 world; that sense, which is style i by divines, the jirophchca!, evangeii- 
 CdU ifi'/.-fi'fil., or ^piritnoi sense. 
 
 That the ??piritual interpretation of tiie scripture, like all other u'ood 
 Ihinfts, is liable to abuse, and that it hath been actually abused, both in 
 ancient and modern days, cannot be denied. He who shall go about to 
 ai)ply, in this way, any passage, before he hath fit liped its literal meau- 
 ing, may say what in itself is ]:ious and tnie, but foreign to the text froni 
 which he endeavoured to deiiuce it. Jerom, it is well known, when 
 grown older and wiser, lamented, that, in the fervors of a youthful 
 fancy, he hod spiritualized the prophecy of Obadiah, before he under- 
 stood it. An<lit must be allowed, that aduc attention to the occasion and 
 scope of the Psalms would have pared off many unseemly excrescences^ 
 "^hich now deform the commentaries of Augustin, and other Fathers, 
 upon them, liut, these and other concessions of the same kind being 
 made, as they are made very freely, "men of sense will consider, that a 
 *< principle is not therefore to be rejected, because it has Ireen abused :'■* 
 since human errors can never invalidate the truth of God. 
 
 it may noi be amias, llurefore, to run through tlie Ps^alter, at^d poinf 
 out some of the more rtjmark.ible passages, which are cited from thence 
 by our Lord aiid his apostle*;, and applied to matters evangelical. 
 
 No sooner have we opened the b«ok, hut the second Psalm presenl- 
 eth itself to all appeaiance, as an inauguration-hymn, composed by 
 David^ tli£ anointed of Jehovah, when by him crowned with victory, 
 and placed triumphant on the sacred hill of Zion. But let us turn to 
 Acts, iv. 25, and there we find the apostles, uith one vorce, declaring 
 the Psalm to be descriptive of the exaltation of Jesus Christ, and of 
 ihe opposition raised against hi? gospel, both b} Jew and Gentile. 
 
 In the eighth Psalm we imagine llie writer to be setting forth ihe. 
 pre eminence of man in general, above the rest of the creation; but 
 by Ileb. ii. C, wc are informed, that the supremacy conferred on th« 
 second Ail.im, tho Christ Jrsu?, over all things in heaven and earth, j* 
 ^''^ subject there tr^fit^^^ of. 
 
S2 ^y PSALMODY. 
 
 Petersfands ap, Acts il. 25, and preaches the resurrection rf Jesaf 
 trom the latter part of the sixteenth Psalnr); and, lo, three thousand 
 souls are converted by the sernnon. 
 
 Of the eighteenUi Psahn we are told, in the course of the sacred 
 ^istorj^ 2 Sam. xxii. that "David spake before tne Lord the words of 
 that song^ in the day that the Lord dehvered him oiit of the hand ofyll 
 his eaemies,.and out of the hand of Saul. Yet in Ram. xv. 9, ive bUih 
 terse of that Psahn is addtsced as a proof, that 'Hhe Gentiles sl;ouid 
 i;lorify God for his mercy in iesus Chrisl, as it is w ritten, For this 
 cause will 1 confe&s to tli^e among the Gentiles, and sing unto thy 
 aame." 
 
 in the nineteenth Psaltn, David seems to be speaking of the mnte* 
 rial heavens and their^operations only, when he 8a>««, ^'"heir soui d is 
 ^oae out into all the earth, and their words unto the end^ oi the worlri.'l 
 ButPiiu!, Rom.x. '8, quotes the passage to shew, that the Gospel had 
 Been universally published by the apostles. 
 
 The twenty second Psalm Christ appropriated to himself, by f)Ci^ln- 
 BJing it in the midst of his suffering on the cross; *^M}^^ God, rn\ Go(\^ 
 &:c. Three other verses of it are, in the New Testament, applied to 
 Tiim; and the words of the 8th verse were actualK n<ed by the cl-.ef 
 |DriestSj when thiey reviled him; ''He trusted in God," 6tc. Mat. xx\ii. 
 
 When David saith, in the fortieth P^alm, "Sacrifice and offering thott 
 didst not desire — Lc I come to do thy will:" we might suppose liim 
 only to declare, in bis own person, that obedience is better titan sacri- 
 fice. But from Heb. x. 5, we learn, that Messiah, in that place, spt-akr 
 eth of his advent in the flesh, to abolish the legal sacritices, and to do 
 away sin, by the oblation of himself once for all. 
 
 That tender and pathetic complaint, in the forty first Psalm, ''mine 
 ©wn familiar friend in whom I trusted, which did eat of my bre^^d, bath 
 lift up his heel against me," undoubtedly might be, and probably 
 •was,opiginal}y itttered by David, upon the revolt of his old friend and 
 counsellor, Ahitliophel, to the party of his rebellious son Absalom. — 
 But' we are certain, from John xiii. 18, that this scripture was fulfilled 
 when Christ was betrayed by his apostate disciple — 'M speak not of 
 jou all; I know whom I have chosen; but that the scriptures may be 
 fulfilled, '*He that eateth bread with me, hath h ft up his heel against 
 me." 
 
 The forty fourth Psalno we must suppose to have been written on 
 «?)Crasion of a persecution, under which the church at that time labor* 
 pd; but a verse of it is cited, Rom. viii. 36, ns expressive of what Chris- 
 */ians were tosutfer, on their blessed Master's account; as it is written, 
 «for thy sake are wo killfsd all the day long; we are accounted as shc^p 
 ffppmnted to b» ^hdin!" 
 
or liSALiiOUY 
 
 ^ 
 
 A quolcition from the forty fifth Psalm, in Ileb. i. I, tt-iiiues u^, j..*: 
 the wholp IS addnssed to the Sou of God, and therefore celebrates In. 
 flpiritiral \iuion willi the church, and the happy fruits of it. 
 
 Th<? sixty-eij^hth Psalm, though apparently conversant about Isr.v 
 elitish victories, the trani^lation of the ark to Zfc5n, and the services of 
 the tabcriiacle, yet docs under those tigures, treat of Christ's res<nr 
 rcctian, his going upon hiyih, leading captivity captive, pouring out 
 the gifts of the Spirit, erecting his chupch in tlie world, and enlarging 
 it by the accession of the. nations to the faith; as wiH be evident to anj 
 one who ro'isiders the force and consqucnce'of the apostle's citatioa 
 from if, E,>ti iv, 7, 8, **Unto every one of us is g!v?i> gjrace, ac(;ordi"g 
 to the m'^a^urc of ttie gift of Ci)ri?t. Wherefore he saith, When he 
 ascended up on high, lie led captivity captive, and gave gifis unfo nnen./' 
 
 The sixl r- 'ihth Ps^alm is live limes ref' rred to in the g'>s}>€l!?, as be- 
 ing utton-d, by the Prophet in the person of Mes^siah. The in[i|)reca' 
 tions or ratlier prodi'-tions, at the latter end of it, are applied, Rom. 
 xi, 9. 10^ o the Jews; and to Judas; Acts i, 20, where the hufidred 
 and nint!) Psalm is ais) cited, as prophetical of the sore judgments 
 which^liould befal that arch traitor, and thje wretched nation of which 
 lie w IS an epitome. 
 
 **\Iatlhew, informing us, Chap, xiii, 34, that Jesus spake to the 
 muiit^udes in parables, gives as one reason why he did so, "that it 
 mig'it be fulfilled which was spoken by the prophet; (Psalm Ixxviii, 2) 
 *^I will open my mouth in a parable; I will utter things which have 
 been kept secret from ilie foundation of the world." 
 
 Tie ninety-tir^t Psilm wasjpplied by the Tempter, to Messiah:-^ 
 ^or did our Lord objr^ct to the application, but* only to the false infer- 
 ence which his adversary suggested from it, Matt. iv. 6, 7, 
 
 The ninety-fifth psalm is explained at large in Heb. iii, and iv, as rel- 
 ative to tJie state and trial of Christians in the world, and to their at- 
 tainment of the heavenly rest. 
 
 The hundred and tenth Psalm is cited by Christ himself, !\]att. xxii, 
 44, as treating of his exaltation., kingdom and priesthood. 
 
 The hundred and seventeenth Psalm, consisting only of two ver?e?a 
 *s employed, Rom. xv. 11, to prove, that the Gentiies were one day td 
 t)raise God for the mercies of redemption. 
 
 Th^. 22d verse of the hundred and eighteentU Psalm, "The. 
 atone which the builders refused," &:c. is quoted six dilTerent times as 
 spoken of our Saviour. 
 
 And, lastly, ''the fruit of David's body," which God is said in the 
 hundred and thirty second Psalm, to have promised that he would 
 ^place upon his throne," is asserted, Acts ii, 80, to be Jesus Christ. 
 
 These citatirvns, lying dispersed through the scriptures of the Netr 
 Testanrvent, are often sutlered by common readers to pass unnoticed. 
 And many others content themselves with saying, that they are made ia 
 ^\ 8j>nse of afjcomn^pdation, as passages may t>e quoted from po^mi g* 
 
^^ 0^ rSALMCDV' 
 
 histories merelj human, for the innstration of trulLs, of which thei; 
 authors never thought. »^4Lnd this,"(as a learned critic observes) "i- 
 nofauk, but rather a beauty in writing.*' A passage apphed jus(lv< 
 and in anew sense, is ever phrasing to'an ingenious reader who ioves 
 to be agreeably surprised, and to see a likeness and pertinency, where 
 he expected none. He has that surprise which the Latin poet so poet- 
 ically gives to the tfee— ^ 
 
 "^liratixi^ue novas frondes, et non sua poma." 
 
 The readers, who have been accustomed to consider the New Tes 
 fanrv:nt-citationsin this view ofaccommodalion onl\, mnsl perceive llm 
 necessity of such accommodation^ at least, to adapt the use of the 
 Fsalrns, as a part of divine service, to the times and circ'imsianres ot 
 the gospel; and cannot therefore reason<jblv object, upon tiicir owu 
 principles, to the ap-j^hcations made in tlie fo^Mowing siseet?, tor that 
 purpose. But not to enquire, at present whether passages are not 
 sometimes cited in this manner, surely no one can attetstively re vie ^> 
 the above made collection of Nevv-Teslament-citalions from (be book 
 of Psalms as tliey have been placed together before him, wrthout per- 
 ceiving, that the Psalms are written upon a divine pnccncerted, pro- 
 phetical plan, and contain much more, than, at first sight, the} appear 
 to do. They are bciuLirul witlwut, but all glorious within, like ^'np- 
 pies of gold in pictures, or not-work rases of silver." Prov. xxv. il. 
 The brightness of the casket attracts our attention, till, through if, up- 
 on a nearer approach, v/e discover its contents. And then, indeed, if- 
 may be said to have ^"noglpry, by reason of the glory that so far excell 
 eth.'* ^ • 
 
 Very delightful a?»d piMMtahle they arc, in thfir Irtcral and histori- 
 cal sens^i, which well repajelh all the' pains taken to come at il. Put 
 that oPice obtained, a farther scene begins to open upon us, and all the 
 bUssmgs of -the Gospel present themselves to the eye of failh. So 
 that theexpositor 15 as a traveller ascending an eminence, neither un- 
 fruitful, nor unpleasant; at the top of which when he* is arrived, he be- 
 holds, like Moses from the sumnnt of mount Nebo, a more lovely and 
 extensive prospect lying l)eyond it, and stretching away tcr tiie utmost 
 bounds of the everlasting hills. He sees vallies covered over with 
 corn, blooming gardens, and verdant meadows, with ilocks and lurds 
 feeding by rivers ofwater; tiil ravished with ihe sight, he cries out, ag. 
 Peter did, at the view of his Master's glory, ^'It is good to be here!" 
 
 (t would be anreasonable to suppose, that no parts of tlie Psalms nia y 
 hy us be spiritually applied, but siich as are already expressly applied 
 for us by the inspired writers. Let any man consider attentively ;i 
 New-Testamrnt citation; then let him as carefully read over, with a 
 view to it, the Psalm from which it is taken, and see if it will not servo 
 him as a key, wherewith to unlock the treasures of eternal wisdoms, 
 if it will not,''op-n his eyes," and shew him'* wonderful <hings" in God's 
 ^w, Wjaen wc are taught toconsider one vers^^ of a Psalm as spokcti 
 
&f PSALMOtVt* 185 
 
 by Messiah, and there is r.o clinn^c of por.-^n, what can wc conrlndo, 
 bat that he is tho speaker through the wliole? In that rAse, the IVaJm 
 hccomcs at once as much (ransligurcd, as the blessed pr ison. supposcfi 
 to be the subject of it, wa3, on mount 'I'abor. And if Mo-* i.'ih be th«V^ 
 speaker of oiic P-<aIm, what shouhi hinder, but tliat aiiX)tl.t'r Psalm, 
 where the same kind of scene is evident!}' descrihed, and tlie sniT^c ex- 
 pressions are used,majbe expounded in the aninc ina-inei? 
 
 It is very justly observed by Dr. Aliix» *Hhat ahhougli the seise of 
 ncir fifty Psalaia be fixed aad settled by divine authors, yet Christ and 
 hisapQsiles did not undertake to (|Uolc all the Psalms they could quote^ 
 but only to e:ive a key to their hearers, by wiiich they nnij^lit r«i»(>ly t(' 
 the same subjects the Psalms of the simc composure and exprcs^sion.*' 
 The citations. in the New-Testament were made incidrnlHlly, ard as 
 occasion was given. But can wc imagine fhat Ihc churcli r/as not far- 
 ther instructed if' *he manner of apply ini^ the P.^alms lo her Redeemer, 
 and to herself.^ Did she stop at the applications Ihu'^ incIdenJalfy ami 
 occasionally made by the inspired writers/ Did she stop, because Ihcy 
 Iiad directed her how to proceed? We know she did not. The primi- 
 tive Kfithers, it is tnie, for want of critical learning, and particnlarj}- a 
 competent knowledi^o of the original Hebrew, often wandered in tl.eir 
 expQ&itions; but they are unexceptionable witnesses to us of this mat- 
 ter of fact, that such a method of expounding tlie Psalms, built upon 
 the practice of the apostles in their writings and preachings, did nni- 
 Yersally prevail in the church from the beginniiyg^ 'i'hcy, who liave 
 ever looked iato Augustin, kriow, that he pursues this plan invaiiably; 
 treating of the Psalms, as proceeding from the mouth of ^hris^, or of 
 the church, or of both, considered as one mystical person, 'i'hesnmeis 
 truo of Jerom, Ambrose, Arnobius, Cassidore, Hilary, and prosper. 
 Chrysostum studies to make the Psalter useful to believers under thi». 
 gospeL Theodoret attends both to the literal and prophetic scnso. 
 Biit what is very observable, Tertullian, wiio flourished at the begin- 
 nir>gof the third century, mentions it, as if it were then nn ajlowed 
 point in the church, that "almost all the Psalms are spoken in th<:^ per- 
 son of Christ, be-ing addressed by the Son to the Father, that i^.^ by 
 Christ to God.'* In this channel flows the stream of th.e earliest Chris- 
 tian expositors. Nor did they depart, in this point, from the doctrine* 
 hell in the church of the ancient Jews, who ncro always taught t(^ 
 regard Messiah as the capital object ofthe P.-ilfer. And lhoue;h, \^ hen 
 the time came, that people wouKl not receive Jesus n^ Nnz.irelh as 
 their Messiah, it does not appear that they ever o!)jected to th.e pro- 
 priety ofthe citations made by our J^ord and Ids apostle:; or thought, 
 Siich passaijes applicable to David only, anrl his concerns. Nay, Tlic. 
 most Iparned of their rabbies; who have written sirce the commeitce- 
 menl of the CliTistian ajra. still agree with usjn referring many of (ha 
 Psalms to ^Fessiah and his kioirdom; diiTering vu\y aboiU the perron c*^ 
 rbft^one,and the nat'ue of thf; other, 
 
When learning arose, as it were, from the dead, in the six'tebnfh ceil ' 
 tury, and the stud) of primitive theoJogy by that means revived, the 
 spiritual interpretation o/ the acriptures revived with it. It was adop- 
 ted, al that time, by one admj.rably qualified to do it justice, and to fe- 
 commpjid it again to the world by every charm of genius, and eve^.y 
 ornament of language. I mean tlie accomphshed Erasmus, who omit- 
 teth no opportunit) of insisting onrilie usei'uh.e?* apd even tl^e necessi- 
 ty of it, far the right understanding of the scriptures; for the #?iain- 
 ment of that wisdom wriicb they tcacii, and that Isoliness which they, 
 prescribe'; seeming to thitik himself ne^er belter employed, than whert"^ 
 he is removing the earth and rubbish, with which those Philistines, the 
 monks, had stopped up the wells of salvation, opened hy the /Apostle*- 
 and tirst Fatiiers of the church, for tlx^ benefit of mankind. 
 
 It is obviDu^, that every part of (he Psalter when explicated accord* 
 ing to this scriptur.il and primitive rn^ihod, is rendered ur.iversally^ 
 "profitable for doctrine, for leproof, for corrc'ctioi', for instruciion iM' 
 ri^'iteousnes^v' -^Jid the propriety immediately appears of its ha\if»g 
 always be< n used \v tht' devctional way; both by the Jewish and the 
 Christian church. With regard to the Jews, Bishop Chandlc^ very, 
 pertinently remarks, that "they must have understood David their 
 prii.ce to have been a figure o/ Alessiah. They would not other- 
 xvise h'^vo made nis Psalms part of their daily worship, nor would Davids 
 have delivered tnem to the cSiurch, to be so employed, vvere it rof to 
 histruct, and support them in the knowledge and belief of this funda- 
 mental article . Was the Messiah not concernjed in the Psalms, it were 
 absurd to celebrate, twice a day, in their public devotions, the events of 
 one man's life, who was deceased 3o long ago, as to have- no relation 
 BOW to the Jews, and the circumstanc-es of their aflfairs^; or to transcribe 
 waole passa<i;ei:, from them, into their prayers for the coming of the 
 Messiah." Upoji the sp.me principle, it is easily seen, that the objec- 
 tions, \Vhicb may seem to lie against the use of Jewish services, in 
 Ciiristian r.ui^Tieg;itions, cea?e> at once. Thus, it may be said, are we" 
 concerred with the evjiairs of David and of I-rael? Have we any thing 
 to do wi.htheark and the ti^mpb ? 'J'hey are no more. Are we to go 
 yp to Jerusalcnr*, and to v^orship on Sion? They are desolated ana" 
 trodden under foot by th.e Turks. Arc we to sacrifice yoii^ng bullocks^. 
 ac-ording to the law? The law is abolished, never to be obsKfVed 
 aijnin. Do we pr.iy tor victory over Moab, Edom, and Philistia; or 
 for Jeiiverance- from B \hyion' Tijere are no such nations, no such 
 pla'^es in the world. What then do we mean, when, taking such ex-^ 
 nressio^is in!o our motith?;, ue utter them in our own persons, ai parts 
 "Vif oar d^.volions, I efore God? Asfuredly we must m.ean a spiritm.l Je- 
 rusalem and Sion; a spiritual ark and temple; a spiritual law; spiritual 
 sacj'ilices; and spiiitual victories: spiritual enemies; all described under 
 the old name's, which arc still retained, though "old things are passed 
 a^AVay, and all things are-to become new." By substituting, Meswah f<rr. 
 
m 
 
 Davu^, llio gospel for the law, the church Christian for that of I-srael, 
 and tht enemies of the one for those of the other, the Psalms are made 
 Our own. Nay, they are with more fulness and propriety applied now 
 to the substance, than they were of old to the "shadow of good things 
 then to come." And therefore, ever since the commencement of the 
 Chri-stiao^BEira, the churcli iiath ch&sen to celebrate the j^ospel mysteries 
 in the words •f tliese ancient hymns, rather tjian to compose for that 
 |Uiri>ose new ones of her own. For let rt not pass unobserved, that, 
 vvhen^ upon the first publication of the u;os}X^l, the apostles had occa*- 
 sion ta utter theii' transj>orts of joy, on their being counted worthy to 
 suffer for the name of thejrdear Lord and Master, which was then op- 
 posed by Jew a»d Gentile, they break forth into an application of the 
 second Psalm to the transactions then before their e es. See acts iv 25. 
 The primitive (.'hristians constantly followed this method, in their de- 
 votions: und, particularly when, delivered out o- the hands of persecat- 
 ing tyrants, bv the victories of C#nstantine, they praised God for his 
 ^goodness, awd the glorious success and establishmeotof Christ's religion, 
 no words were found si exqui^itely adapt(?d to the purpose, as those of 
 D.ivid,inthe xcvi, xcviii, and other Psalms — "Sing unto the Lord anew 
 flOj.g: sing unto the word, all the earth Sing unto the Lord and praise 
 hi > name: be telling of his salvation from day to H»y. Declare his hon- 
 t) nto t^c heathens, his worship unto all people. ^^ — &c. &,c &c. In 
 -V •nd the like psalms, we continue to praise '^.od, for all his spir- 
 t cie« in Christ, to this day. 
 . lie i'salms-, thus applied, have advantages, which no fresh compo- 
 sitions, however finely executed, can possibly haye; since besides their 
 incomparable fitness to express our sentiments, they are, at the same 
 time, memorials of, and appeals to former mercies and deliverances; 
 Ihey are acUnowiedgements -of prophecies accom])lished; they point 
 "out the connection between the old and new dispensations, thereby 
 teaching us to admire and adore the wisdom of God displayed in both, 
 and furnishing, while we read or sing them, an inexhaustible variety of 
 liie noblest matter that can engage the contemplations of man. 
 
 A ery few of the Psalms, comparatively, appear to be simply pro- 
 phetical, and to belong only to INlessiah, without the intervention oT 
 any other person. Most of them, it is 'apprehended, have a double" 
 sense, which stands upon this ground and foundation, that the ancient 
 patriarchs, prophets, priests, and kings, were typical characters, in their 
 3?veral offices, aiid in the more rcmarkabte-passae;rs of their lives, their 
 extraordinary depressions, and miraculous exaltations, foreshowing Him 
 who was to a'ise, as the Head of the Holy Family, the great Prophet, 
 the true Piiest, the everlasting King. The Israelitish polity, and the 
 law of Moses, were purposely framed after the example and shadow of 
 things spiritual and heavenly; and the events, which happened to the 
 ancient people of God, were designed to sliadowout parallel occurren* 
 •Ces, which ghould aftorwajds take place? io tb'c accompli^hmant of mac '5 
 
v^a 
 
 OF VS.iL^OOY. 
 
 redemption, antl Uie rise and progress of the Christian church. Fci* 
 this reason, th'» Pralms composed for the use of Israel, and Israel\s 
 monarch, and hy them accordingly used at the time, do admit of an ap- 
 plication to us, who are now "the Israel of God," and to our Iledeemer, 
 who is the l^ing of this Israel. 
 
 Nor will this seem stranee to us, if we reflect, that t]ie«ame divine 
 j^rson, who inspired the Psalms, did also foreknow and predispose all 
 cwents. of which he intended them to treat. And hence it is evident, 
 that the spiritual sense is, and must be peculiar to the ScripttireS; be- 
 cause of those persons and transactions only which are there mention.&d 
 an 1 recorded, can it be affirmed for certain, that they were designed to 
 be figurative. And "should any one attempt to apply the narrative of A* 
 lexander'sexpcdition by Quintus Curtius, or the commentaries of Ca^sar^ 
 as t'->e New Testament writers have done, and talight us to do. the histo- 
 ries of the Old, he would find himself unable to proceed three steps vviih 
 consistency a'nd propriety. The argument, therefore, which would 
 infer the absurdity of supposing the scriptures to have a spiritual sense, 
 from the acknowledged absurdity of supposing histories or poems mere- 
 ly burnin to have it, is iaconclusive; the sacred writings differing^ in 
 this respect, from all other writings in the world, as much as the nature 
 of the transactions which they relate differs from that of all other trans- 
 actions, and the author who relates them differs from all other authors. 
 
 **This double, or sRCondar}'' sense of prophecy, was so far from giv- 
 ing offence to lord Bacon, that he speaks of it with admiration, as one 
 strik-no; argument of its Divinity. Li S07^ting the jjvophecies of Scrip- 
 ture, with fhfir events^ the must allow, says he, for that latitude, 
 tvhie^ is as:reeahlc andfa7niliar unto divine prophecies, being of the 
 nature of him^ with rrhom a thousand 5^ ears are but as one day; end 
 ihcrpf'irc tkey are md faliiUcd punctually at once^ but hove springing and 
 gfirvyy>^^t accnnipif<(hmpnt through many ages, though the heigh t, or full- 
 ■ness nf them, may refer to some one age, 
 
 '^l^ut. that we may not mistake or pervert this fine observation of our 
 a;reat Philosopher, it may be proper to take notice, that the reason of 
 it hoMs in such propliecies only as resr»ct the several successive 
 r>a?-ts of one system; which being intimately connected together, may 
 T>e suor«s>d within the view and contemplation of the same prophecy j 
 whereng it would be endless, and one sees not on what grounds of rea- 
 son we are outliorised to look out for the accomplishment of prophecy, in 
 .nny casual unrelated events of general history. The scriptuie speaks of 
 pronhecy. as respecting Jesus, that is, as being one connected scheme 
 ojC providence, of which the Jewish dispensation makas a part: so that 
 Jiere we are led to expect that springing and germinanl accompli shmfnl^ 
 which is mentioned. But, had the Jewish law been complete in itself, 
 and totally unrelated to the Christian, the general principle — that n thou- 
 anl Tr^rs are ~"flh Go-t hut as one day — would no more justify us i^ 
 0;;cte!*ding a Jewish pix)phecy to Christian eyents,.. because perhi^s it 
 
<>r PSALMObV. ^^ 
 
 \v^ ei^n*ntlv fulfilled in Ihtm, than it would justify us in extending it 
 to toy other' siL'nally corresponding events whatsoever. It is only 
 whcfi the j)ropi)et hath one uniform connected design before him that 
 we are authorised to use this latitude of interpretation. For then th» 
 prophetic Spirit naturally rmis along the several parts of such design, 
 and unites the remotest events with the nearest: the style of the prophet, 
 in the mean time, so adapting itself to this double pros])eot, as to paint 
 the near and subordinate event in terms that cniphaticiiVy represent tlie 
 distant and more considerable. So that, with this explanation, notbim* 
 oin ha more just or pJnlosophical, than the idea which L^rd 13acon 
 «ui:g,ests, of divine prophecy. 
 
 ''The great scheme of Redemption, we are now considering, being 
 the only scheme in the plan of providence, which, as far as wc know, 
 hath been prepared andxligniiicd by a continued system of pro-phccy, at 
 Least this being the only scheme to which we have seen a j)rophetic tij-jr- 
 tem applied, men do not so readily apprehend the doctrine of double 
 senses m prophecy, as they would do, if they saw it exemplified in 
 other cases. But what the history of mankind does not supply we 
 may re])re»cnt to ourselves by many obvious suppositions; which can- 
 not justify, ind^d, such a scheme of things, but may facilitate the con- 
 ception of it."* 
 
 In allegories framed by man, the ground-work is generally fiction, 
 Itecause of the difficulty of finding one true series of facts, which shall 
 exactly represent another. But the great disposer of events, '*known 
 unto whom are all his works," from the beginning to the end of time, 
 was able to effect this; and the scripture allegories are therefore equally 
 true in the letter and in the spirit of them . The events signifying, no 
 Jess than those signified, really happened, as they are said to have done. 
 Why the allegories of the most perfect form, with which the book of 
 God abounds, and which are all pregnant with truths of the highest im- 
 port, should be treated with neglect and contempt, while the imperfect 
 •allegories of man's devising are universally sought after and admired, 
 as the most pleasinj; and most efficacious method of conveying instruc- 
 tion, it is not easy to say. Why should it not afford a believer as much 
 Ueligl.t, to contemplate the lineaments of liis Saviour, pourtrayed in one 
 of the patriarchs, as to be inforn^ed that the character of lapis was de- 
 signed by Virgil to adumbrate that of Antonius Musa, physician to Au- 
 gustus? Or why should not a discourse upon the Redemption of the 
 Church as foreshadowed by the exodus of Israel, have as many admir- 
 ers among Christians, as a dissertation, however ingeniously corr posed, 
 on the descent of -^neas to the infernal regidns, considered as typical 
 of an initiation into the Eleusinian mysteries? 
 
 A learned, jiidicions, and most elegant writer of the present ag^, 
 hath stated and illustrated the subject wo are now upon, with a felicity 
 
 * Sf^p B >?hon Hur^^BQxcelknl introduction to the study of the Fropbccics, ?->— 
 
®f tliouglit and expression peculiar to himself. I shall endeavor to graT- 
 ify the English rtader with a view of his sentiments. Th© beauties of • 
 j&Ls-la^Dguage are not to be translated. 
 
 '«^lt would bean arduous ^and adventurofus undertaking to attempt to 
 Bay down the rules observed in the conduct of the Mys'tic Allegory; so 
 diverse are the modes in which the Holy Spirit has thought proper to 
 -communicate his counsels to different person* upon ilifferent occasions: 
 iTispiring and direirting the minds of the prophets according to hi» good 
 pleasure , at one time vouchsafing more full and free discoverie'^ of future 
 events; while, rat another, he is more obscure and ^.artni; in his intima- 
 liions. From hence, of course, ariseth a great variety in tj^e scripture 
 «sage of this Jkind c>f allegory, as to the manner in whicfe the spiritual 
 liense is couched under the other. Sometimes it can bardly break forth 
 tmd shew: itself at intervals through the literal, .which meets ihe eye «s 
 stie ruling sense, and seems to have taken entire possession of the words 
 and phrases. On the contrary, it is niueh ofterter the capital figure in 
 ihc piece, iind stands confessed at^nce by such ^lendor of language, 
 idiatthe letter, in its turn, is throwninto shades, and ahtnost totally disap«»r 
 pe*r&- Sometimes it shines with a constant equable light; and some- 
 times it darts upon us on a stidden, like a flash of lightning from the 
 elouds. But a composition is never more truly elegant and beautiful, 
 than when the two sen^s» alike conspicuous, run parallel together 
 Mirough the whole poem, mutually corresponding with, and illustrat- 
 Hig each other. 1 will produae an undoubted instance or two of this 
 "kind, which will shew my meaning, and confirm what has hitherto beeis; 
 advanced oa the subject of the mystic allegory. 
 
 **The estanlistimeiit ot David -upon ins titrone, notwiths^andiBg (he 
 ©pposition made to it by his enemies, is the subject of the second Psalm. 
 David sustains in it a tv-vofoid charpcter^ liieiai aid allegorical. if 
 'we read ov^er the P^aliij first with an eye to the literal David, the mean^ 
 fng sobvioas,and put out of all dispute by the sacred history. There 
 %, indeed, an uncommon glow in the expression, and sublimity 
 ^n the figures, and the diction is now and then ex^v^gerated as it were 
 isn purpose to intimate, and lead us to the eontempl ition of higher and 
 more important matters concealed within. In compliance with this 
 admot.ition, if we take a survey of the Psolm, as relauve to the person 
 Aod concerns of the spiritual David, a nobler series of events instant- 
 liv M-es (a view, ai^d the meaRing becomes neoreevideiit, as well as ex- 
 
 alted. , • r 1 
 
 <' The coloring, w'iic;i may perhaps seem too bold and glaring for tlie 
 iin"^or Israel, will no longer appear so, when laid upon his great anti- 
 
 tpe. After we have thus attentively considered the subject epart, 
 t us look at them togethei*, and we shall behold the full beauty and 
 ttiufesty of this most charming poem. We shalTperceive the two sens- 
 es Very distinct from each other, vet conspiring in perfect harmony, 
 rui b^uring awonderfui resQmJ;itanceiQ every feattire eind Uncaqj^t-, 
 
 v^BC 
 
t^Villc Uxc aaiilogy between them is so exactly prefit>P¥txi, th;it ciliirr 
 may |>a63 for the oiigincil, fronrj wher>re the other ^as copifd. New 
 lij^ht is continually cast upon tlve phrastvlogV; fresi) w<iit;ht an<i dig- 
 nity are added to the senUnrw^nt; till^raduajly ascending Ironn thingf^ 
 bfilow to things above, fran\ human Hirair#.lo lliosre wl4ch ^re dlvina, 
 they bear the great important theme upwards with tliem, and at Icnglb 
 place it in the height and brightness of heaveft* 
 
 ''What hath been observed with regard to this Psalm, may also 'hw 
 applied to the seventy-second; the subject of which is of the samo 
 kT«d, and treate<l in tl^e same manner. Its title might be. The Innngv- 
 ration of Solomon^ The scheme of the allegory is alike in both; hift 
 ^ diversity of matter occasions an alteration in tJte diction. For 
 wlkereas one i» employed in celebrating the magnificent triurrp'bs of 
 victory, it is the design of the other to draw a jijfasing picture of peace^ 
 a^d of (hat felicity, which is her ics( parable attejidant. The style^ 
 i«, therefore, of a nrw)re even and temperate sort, and noorc richly or- 
 namented, it aboundeth not with tbose chaoi^csof the per?.on speak- 
 ing, which dazzle and astonish; but the im.igery is borro-wed from the 
 delightful scenes with which creation cheers the sight, and the pencE 
 of the divine artist is dipped m tire softer colors ot nature. And htrtr 
 ive may take m^tice bow peculiarly adapted to the genius of this kind 
 of allogory the parabolical -style is, on account of that great variety 
 of natural images te be found in it. For as these images are capable 
 of being employed in the illustration of things divine and hunrian, be- 
 twaen which there is a certain analogy maintained, so they easily af. 
 lord that ambiguity which is necessary in this species of compofitioa, 
 wfcere the language is applicable to each sense, and obscure in neither; 
 it comprehends both parts of the allegory, and may be cl,ear^y and dis- 
 tinctly referred to one or the other,"* 
 
 Id such of the Psalms as were written by David, and treat oif his af- 
 fairs, th^t extraordinary person is considered as an iiiystrions represeiv- 
 tative of Mesiiah, who is more than once foretold under the name of 
 David, and to whom are applied, in the New Testament, Psalms which 
 do undoubtedly, in the letter of them, relate to David, and were com- 
 posed on occasion of particular occurrences which befel him; a circum^ 
 stance in theology, to be accounted for upon no other principJe. 
 
 When, therefore, he describeth himself as one hated and persecliteS 
 without a cause j as one accused of crimes which he n%ver committed^ 
 «nd suffering for sins, the very thoughts of which he abhorred; as one 
 whose life was embittered by alHiction, and bis 'oul overwhelmed witfr 
 Borrows; yet withal, as one whom no troubles could induce to renounce 
 liis trust and confidence in the promises of God concerning him, wher. 
 he repeateth his resolutions of adhering to the divine law, setting forth 
 its various excellencies, aod the comforts which it aHbrded him in ^b/s 
 
 ^J^abap ,i»Q^Tt}) on the Hebrew p^tty, Lect. it. 
 
days oradv.ei8ity; v^licn he complajneth of that implacable malicfe, and 
 .-unrelentisjg furj^ with which he was pursued by Saul and his attend* 
 ants, by Doeg the Edomife, by rebellious Absalonn, traitorous Ahitho- 
 phel,&:c. and when, contrary to all appearances, be prcdicteth tlteir 
 destruction; with his own final exiltatio:) ; (he reader^ in mediiAting up- 
 on Psalms of this cast and complexion, should direct his thonghJs to 
 parallel circumstances, which present themselves in the history of ih<? 
 true Pavid; hissorrovys and suflferings; his resignation under them all j 
 his obedience to the will of his Fatfier; the temper and behavior of his 
 betrayers and murderers; the prophecies of judgml^nts to be inflicted 
 •jpon them, and of glory to be conferred upon him. As the Psalter 
 was the liturgy of the Jewish church, of which our Lord wae a mem- 
 ber, and to which he therefore e-tirely conformed, during his abode 
 find humiliation upon earth, he might pour forth his complaints and 
 •'•"oircr up his prayers and supplications with strong crjing and tears,** 
 in the very words which his progenitor David had before used under 
 his own troubles, but which were given by inspiration, with a view to 
 the case of that blessed person, whom, in those troubles, he had the 
 honor to prefigure. 
 
 Other Psalms there nre, which disclose far difTereni scene?. In 
 fliem, the sorrows of David are at an end, and the day of his deliver- 
 ance htth already dawned. The heavens are opened, and Jehovah 
 appeareth in the cause of his afflicted servant. IJe descendeth from 
 above, encompassed with clouds and darkness, preceded by fire and 
 hail,''proclaimed by thmderand earthquake, and Mtendedhy lighten- 
 ings avd whirlwinds. The mountains smoke, -and the rocks melt be- 
 fore him; the foundahons of the globe are uncovered, and the deep 
 from beneath is moved at his presence. "The adversary i-s dismayed 
 and confounded; opposition, in the height of its career, feels the blasi 
 through all its powers^ and ins4;anl]y withers away. The anointed of 
 God, according to his original designation, is at length elevated to the 
 throne; hisseeptre is extended over the nations; the temple is planned 
 by liimjand erected by his son; the services of religion are appointed 
 m perfect order and beauty: Jerusalem becometh a praise in all the 
 earth; and the kingdom is established in honor, p/3ace and felicity.—- 
 If in P.-ahns of the former kind the holy Jesus might behold those per- 
 secutions and sufferings, under which he was to be humbled, and to 
 mourn, diirinsj his pilgrimage here helovv; in Psalms of this latter sort, 
 he might sfrer.gthen and console iiimself, as a man "touched with the 
 fnejings of our infirmities, and (empted in all points like as we are," by 
 vie'viuiJ- "the glory that should fo-llow;'' by contemplating the manifesta- 
 tion oftlie Father in favor of lii? beloved Son; his own joyful resurrec- 
 tion, triumphant ascension, and map^nidronl inauguration; the conver-' 
 aion of the world, and Ihe estabiishmeut of the church; events which 
 wefe foreshadowed by those above mentioned; and to which, when th« 
 -fjxjn^est expresiiionp made use of by the divine P.-almist are applied-? 
 
OP psA^Mo^^^'. 
 
 .hoy will n« lonpr appear hyperbolical; especially V »rc bear i,, „, . „ 
 tha Ihcsc prophehc desrrlplions «ait for thrir full and final acr m' 
 pli.lwncBt a. lw,t .ay, when the mys.iral -body of Chrl-t." I.avil u^ 
 led up that *l.„-h .s behind of l.i« afflicdons" shall al-^ l^k^ , 
 pans, and ronvuUion. of d.-parln^ nad.re.ari.e from the d/'ul tn.l 
 cend n> o heaven; where all il.<. m^n.bers of that ho.lv, uhirh hVv 
 heenartl,c(cd,anl have monrned w. h their I ord and A L^s er shairh 
 omfbrted and pi )ri(ie.J lORelliPr will, hini. ' '" '"' 
 
 \\ hen man speak, of .in, be =poakd of what is hi. ,nvn- a",d -h^ , f 
 
 every 1 .sain,, where s.n is con,c.scd to be the. ca,.,e of Jo ow M.^" 
 
 originally and properly to »s, as fallen sons of Adan, lileTnlT "■ 
 
 all oU.er nana This is the ease of the fifty firsf,and\e,csSC' 
 
 vvhich ve sty lea I>c:>i!c:Uial Psalms, an.l have aW,-.. been u' 1^1"' 
 
 church as such. Sometimes, indeed, it Imnnen, ih-.f «.I . ' 
 
 heavy Complaints of the number and bur.h.':,^:'; . .r^..^'^,' -'" 
 
 which passages are quoted in the New Testament as ( ^ iTV "" 
 
 Hedoemer, and in which there seems to bJn h, te of u rti V'""" 
 
 hog.r.ningtoend. We are assured, for instance, b^the aS 'uT 
 
 X 5, that the siKth, seventh and eighth verse, of the fSl", P f'" 
 
 "bacnl.ro and o!l..,ing thou did.t not de,sire, &r." are.pol^L^ bf t, ' 
 
 Siah. cftming to «bolish the le^al sacrifices bv th- ohlaUon oM- 't- 
 
 o ,re f,r all. The same pei^on to apnearanc" Vonlinr. T-'^" 
 
 And, only three verses after, con.plains'in the ollowi "rm?^'::', '"?' 
 
 m^rablc evils have compassed me about, mine ininnir^es hTv'e ,'. 
 
 ho d upon mo, so that I am not able to iKoit uo: tl.cv • re mo^^,^ it" 
 
 hair, of my bead, therefore my Iwart failelh ^e " ^'ol^fn ,h '" '^" 
 
 r.0 less than live quotations from d,lfV,.,e p,,^„c .hrcath P= 'I'r: ""u 
 
 concurnni: to inform us, that Christ is the sne.ker lhrou!h .h^', K ''i ' 
 
 P.alm. Yet the r.fch verse of it ru..« th.-s- "Q God fhn.f I, ' "'""'''' 
 
 ..olishnessand mv U^n.M. Suiltines. is'no't hYd'^^ro'-'n'tt "^."^ ^^ 
 
 of the Fathers, is thii,'.hatbhri:t!T:;7h:.'l7o^^^^^^ 
 
 char^^d with the sin and i;ailt of his people, speX' of .ch f/''''"'^ 
 
 spoaslhle. T!,e Lamb which under ,be law,\;a cffi , 7f l" ■ T Y T' 
 name f.,..v.M, "«.,;„,•' b».au=e the gnilt co'n!rtf d /'.V:; "" 
 
 hVo^r^^n'Jarn i=::',i ?:?•-:' -i -.picai./ei'^irtr:, 
 
 "^^^ of^;::;n- --y tho ..: in ;.;.;! ^^r-^;:.";^:.;?,;:: 
 w h. ba.e oar =.!^ i:!';:!:::;:'^^;:; 7':^:: ^;:'l;^.^::,:r""^ 
 
 fS' us, who kne.v no sin, that we ..ght be ,..ade (he ,iX" " '• 
 
 Gad in h,.„.- Christ and the church c.mpos.. U Lst l7' ■''"' ". 
 ^•hich he I, the head, and (he church tii. body; -nd Ts^I.e tT'^"V 
 \ the he,aj, HiKl the bead f.r the bodv. h= speaks llVrTi^i'rhTt'- 
 
^4^ 
 
 AL,lVlODl^ 
 
 his righteousneas; which consideration h at (he sani£ lihrie a key to any 
 claims of righteousness made in the Psalms by her, and to any confes- 
 sion of sin made hy him. This seems to be a satisfactory account of 
 the matter. Such, at least, appears to have l^een tlie idea generally 
 adopted and received, in the first ages of the Christian church. Nay, 
 and even in reciting the Penitential Psalms, Vhen the unhappy suilerer 
 is ready to sifk down under that weight of ^roe which sm haih laid up- 
 on hirn, if he will exlend his thoughts, as he is sometimes directed to 
 do, to that holy.and most innocent person, who f c U and sorrowed so 
 much for us all, he will thereby furnish himself witU the best argumfnt 
 for patience, and an inexhaustible source of comfojt. Nor cnn it, in- 
 deed, well be imagined, that our blessed Lord, as a member of the 
 Jewish church, and an attendant on the service of the synagogue,, 
 thouglj conscious to himself o< no sin, did not frequently join with his 
 ^'brethren according <o tl>e flesh," in the repetition of the Penitential, 
 as weil as the other Psalms, on the days of humiliation and expiation,. 
 w'^e'\ the use of them might be prescribed. If, from his circumcision 
 to his cr(jcifix:ion, he '^bare oursJnsin his own body;" why should it be 
 thought strange, that he should confess them, on our behalf, with his 
 own mou'h?. 
 
 The offence taken at the supposed uncharitable and vindictive spirit 
 t)f the impregiktions whuh occur in some of the Psalms, ceases imme-- 
 di-U^lv. if we chang^e thp. imperative for the future, and read, rot "'let 
 THEM BK cnnfounded," t^c. hot, ♦*they shall be confounded,'' &:c. of 
 ^vhichthe Hebrew is equally enable. Such passages will then, have 
 lio more difliculty iii them, tb«n the other frequent predictions of divine 
 vengeance in the writings of the prophets, or denunciations of it in the 
 go'^pols, intended to warn, to alarm, and tp lead sinners to repentance, 
 that they rjiay fly from the wrath to come. This is Dr. fJammond's ob- 
 servation, who very properly remarks, at the same time, that in many 
 pjr^res ofthissort, as parlicnlarly in Psalm cix. (and th^ same may bf said 
 of P- Inn Ixix.) itT"s reasonable to resolve, that Christ himself.^peaketh in 
 th'' prophet; as being 'he prr'^on there principally corcerned.and thecom- 
 plrtioiim'OstsiiTjn^linmanycircnm^ta^ ces there men tinned; the succession 
 espec'allvofi\latthiastotheape«tleshipofJuda«. It is true that in the cita- 
 tion made by St. P<'ter from Psalm < ix in Acts i. 20, as also, in that 
 made by S^. Paul from f^saim Ixix. in Rem. xi. 9, the imperative form is 
 preserved ; "lft hip habitation be vnid,""&c. let their table be made a 
 }<nare," &c. Rut it may be considf-red that the apostles gei;eral!y cited 
 from the Greek of th« L\X versif>n, and took it as they found if, mak- 
 ing no alteration, wiien the.passacre. a- it there stood, was suflicient to 
 nrove He man point which il w <«.')ddnced to prove, ff the imprecate- 
 TV form he slill contended for,all that can be m.eant by it, whether utter- 
 fd by the Pronh<^t,hy Messiah, or by ourselves, must he a solemn ratifi- 
 cation of tl^ie just iudirments of the Almudjty aeainst his impenitent en- 
 e.^€s,like what we find ascrihid to t^ie blessed spirits in heavePj whee 
 
&F »SAL5rODr 3# 
 
 saclj judgmeiiis were executed. But by ihe future rendering of the 
 verily, every posdiible objortion is precluded at once. 
 
 Of ihe i^salms which n l.itc to Israel, some are employed in celebrat- 
 ing the m*rciefl vouclL-afed tlicm; from their ^otng forth out of Eg^pt, 
 to tbeir complete geltlcment iu Canaan. The^e were the constant 
 standing sjibj^^ct? of pr-ii-sc and thnnk<:i;iving in the Israelitish church. 
 13 it we are taught by the writers of the New Testament, io consider 
 this part of their hi'itory as one eonlinued figure, or alb gory. We ara 
 told, tijat there is anotiier spiritual Isra'l of God; other children of 
 Abraham, and heirs of the promise; another circumcision, another 
 Egypt,.tVom tiic Bondage of which they are ledeemed; another wllder- 
 n-ss, through which they journey ; other da: gersai-d difTiculties, which 
 there await them; other bread from heaven, for their support; afjd 
 another rock to supply them with livinp; wa:er; other enemi-^s. toover- 
 come; another kind of Canaan, and anot'iier Jerusalem, Avhjch they are 
 to obtan, and to possess forevr. hi the same liglit are Io be viewed 
 the variou-* provocations and punishments, captivities and restorations 
 of oKI Israel afterwards, concerning w hich it is likewise true, that they 
 •**}iap:iened unto litem forensamples," types or figure-, ^*and were writ- 
 ten for oar admonition.'' 
 
 What is said in I'ic P.-alra' occasionally of the law and its cereroa- 
 nies, sacrifices, ablutions, and puriGcations; of the tabernacle and tem- 
 ple, with the services therein perArmed; and of tlie Aaronical priest- 
 ho'>f]; air this Christians transfer to the new law; to the oblation of 
 Christ; to justit'ication by his blood, and sanctification by his Spirit; to 
 the true tabernacle, or temple, not made with hands, and to what was 
 therein done for the salvation of the world, by Him who wa^, in one re- 
 i^pect, a sacrifice; in another, a Temple; and in a third, an High Priest 
 ibr ever, after the order of Melchisedeck. That such was the inten- 
 lion of tiiese legal Mgures, is declared at large in the Epistle to the 
 Jlobrews: and t'lcy are of great assistance to us i.ow, in forming our 
 ideas of the realities, to which th*y correspond. "Uirder the Jewish 
 oeconomy," says the excellent Mr. Pascal, truth appeared but in tiijure ; 
 in heaven it is open, and without a veil; in the church militant iti* so 
 veiled, as to be yet discerned by its correspondence to the figure. As 
 the figure was first built upon the truth, so ti^e truth is rrow distinguish- 
 able by the figure.** The variety of strong expressions used by David, 
 in tlie nin'iteenth, and hundred ^nd nineteenth Pi?alins,to extol the en- 
 liveninfif, savinsj, healing, comforting etficary of a law, which, in the 
 letter of it, wliether ceremonial or moral, without pardon and grace, 
 could minister nothing b«t condemnation, do sufhciently prove, that Da- 
 vid understood the spirit of it, which was the gospel itself. And ifanv, 
 wiio,recited those Psalms, had not the same idea, it was not the fault of 
 tlio Law, or of the Psalms of Moses, or of David, or of him who inspired 
 both, b!it it was their own; as it is that of the Jews, at this hour, 
 ^hough their prophecies have o<»w been fulfilled* and their types re«|r 
 
iZad. *^}Jq that takes his estimate of the Jewish religion from liic 
 fcjrossness of the Jewish multitude," as thq. last cited author obpcivo^^, 
 "rannot fail of making a very vvroug judgment. It is to be sought for in 
 the sacred vvritings of the prophets, who have given us sutlkient a^^rv- 
 ance, Ihat the}' undorsloo^l the law rot accordirg to the letter. Our 
 religion, in IiInc numrer, is true and divine in the gospels, aiwl in the 
 preaching of the apostles; but it appears utterly disfigured in these who 
 m^iim or corrupt il.*' ^ 
 
 Besiecs the figures supplied by the children cvf Israe?, and by the 
 law, tliere is another set of images often employed in the Psalms, to 
 describe the blessings of Redemption. Thessf are borrowed from the 
 natiu'al world, the manner of its original production, and the operations 
 continually carriecTon in it. The visible v/oi-^ j of God are formed to 
 lead us, under the direction of his Word, to a t;nf-v'lcdge of those which 
 are invisiblf*; tliey give us ideas, by analogy, of a new creation rising 
 grndually, like the old one, out of darlniess and drr/brmity, until atlength 
 it arrives at the perfection of glory and beauty: so that vhile we praise 
 the Lord for nil the wonders of his power, wisdom, and love, displaved 
 in a sj^stem wbi*'h is h^ wax (Ad and perish, we may therein contem-t 
 plate, as in a glass, those new heavens, and that ne\v earth, of whose 
 duration there shall be no end. The sun,ttiat fountain of life, and heart 
 of the world, that bright leader of the .armies of heaven, enthroned in 
 glorious majesty; tiie moon Binning with a bistre borrowed from his 
 l)cams- the stars glittering by night in the clear firmanent; the air giv- 
 ing brcatli to all things that live and move, llie interchanges of liglit 
 and darkness; the course of the year, and the sweet vicissitude of rea- 
 sons; the rain and the dew descending from above, and the fruitfulness 
 of fhe earth cause<i bv them; the bow bent by the hands of the Most 
 High, which comji«ssetii the heaven about with a glorious circle; th6 
 awful voice of thunder, and the piercing power of lightning: the ini»- 
 stincts of anirpals, and the qualities of vegetables and minerals; tlT© 
 )5;reat and w^de sea, with its unnumbered inhabitants; all these are ready 
 to iii.struct usin the mvsterles of faith, and the duties of moralit}*. 
 They spoak iheit Maker as they can, 
 Bnt want and ask the fon«ne of rean. Parcel. 
 
 '^l^he advantaores of Messiah's reign are represented in some of the 
 "Psalms under images of this kind. We behold a renovation of all 
 *in*ngs, and the world, as it were, new created, breaks forth into sing- 
 ^nor. The earth is crowned with sudden verdure and fertilitj' ; the field 
 ^s jovful, and all that is in it; the woods rejoice before the Lord; the 
 floods cla]) their hands in concert, and ocean fills up the mighty chorus, 
 *o celebrate the advent of the gieat King. 
 
 Similar totlesr, are the representations of spiritual mercies bitem- 
 poral deliverances from sickness, prison, danger of perishing in storms 
 at Sea, and from the sundry kinds of calamity and death, to which the 
 ;i|>dy of xaan is subject; as also by scenes of domestic felicity, a.nd hj the 
 
OT PSALAODY- 37 
 
 .uuunshing; sftatc of well ordered cornraiinities, especially that of Israel 
 in Canaan, which, whilft the benediction of Jehovah rested upon it, was 
 a picture of heaven itself. 
 
 The Psalms, which remain, are such as treat, in plain terms, without 
 figures or examples, of wisdom and folly, ri<;hteousne3s and sin: th^ 
 happiness produced by oiyo, arwl the misery cauj^d by the othc'r; of 
 p.irlicular virtues and vices; ofthe vanity of human life; of tlic attributes 
 of God; of that patience with which the failliful should learn to bear 
 t ic sight of wickedness triumphant^ in th's world, looking forward to 
 the day of final retribution ; and subjects of the like nature. 
 
 Let us ^op for a moment to contemplate the true character of these 
 ;g>icred hj'mus. 
 
 Greatness confers no exemption from the cares and sorrows of life. 
 Its share of them frequently bears a meUuchol v •jiiufiurtiou w its exal- 
 i^alion. This thelsraelitish moi areh cxpt^rienced. He sought in piety 
 tbut peace wliich he could not find in empire, and alleviated the disquie- 
 tudes of slate with the exercises of devotion. 
 
 His invaluable Psalms convey those comforts toothers, which tfie^ 
 afforded to himself. Composed upon particular occasions, yet designed 
 for general use; delivered out as services for Israelites under the la\y, 
 yet uo less adapted to the circumstances of 'Christians under the gospel; 
 they preseiit religion to us in tbe most engaging dress; cottimunicating 
 truth which jxlnlosophy could never investigate, in a style which potftry 
 •can never equal: while history is made the vehicle of Prophecy, and 
 creations lends all its c-iarms to paint the glories of Redemption. Cal- 
 culated . alike to profit, and to please, they inform the understanding, 
 elevate the affections, and entertain the irn agination. Indited under the 
 inf^.uence of Iljm, to whom all hearts ace known, and all events fore- 
 known, tJiey ^uit* mankind in all situations, (grateful as the manna 
 -which desceVided from above, and conformed itself to ev(?r\' palate. 
 The fairest productions of human wit, afteroi few perusals, like gather- 
 ed flowers, wiiii^: in our hands, and lose their fragancy; but the^ un- 
 fadin^plants of pai ^dise become, as we are accustomed to them, stiH 
 more and more beauliful; their bloom appears to be daily heightened; 
 fresh odours are emined, and new sweets extracted from them. He 
 who hath once tasted their excellencies, will desire to Lastc them again; 
 ^d he who tastes them oftenest, will relish ihem best.*' ^ ^ 
 
 EXTRACT 
 
 FROM THE 
 
 CHRISTIAN REMEMBRAXCER. 
 
 The first of all earthly singers gave this as an inspired rule; 'sing ye 
 'i?c?-\vitli understaudintf. • Without spiriluril iindcrttfinding we can 
 
V 
 
 €>r)ly make a norse. Unless we know how deeply we afe indebieJ ffr 
 God, and have the sweet sense of his goodnef?^ in our souls, we nay 
 jpl^ease ourselves .with a tuue, but wcNield no music to him. Sonm' of 
 lald, '^chanted to (he sound o^* the viol^' and 'invented to ihemselver: in- 
 struments of music;' but, at the same time, they were amorig those, 
 'who were 'at ease in Zion^' and who put 'far away the €Vil da},' t^ 
 whom 'woe' wa* denounced. God u^v<)r instituted music in his ser- 
 vice, however, like other carnal ordinances he might bear with it un- 
 
 ]or the Jewish economy; hut only trumpets and rams' horns, to usher 
 
 ■7 the seasons and solemnities. it is spiritual harinoiiy which is the 
 deli^jht of heaven, and not outward jingle and sounci; and therefore, if 
 we are not spiritual, we can have no true notion of this delight, noi' 
 *make nielody in our hearts to the Lord .'^ The thiiiU of music a' d 
 the divine joy^ or tne soul, are very ditfererit things.^ Worldly mt-n 
 &rcve had the tirsf, and" thought them from iiertven; but they coiitinued 
 no longer than the aourid ; while the peace of gracious praise, is iull, 
 sjblime, and abiding. We must indeed, he reaJ Christians before any 
 of us can say with the apostle, '1 will prfly with the Spikit, arrd I will 
 pray with the understanding als<5: I will slngvvitli the Spirit, ai d I wilf; 
 sing with the understanding alr-o.' 
 
 I cannot but shake my head, whe'i f hear an officer of the chureir 
 Galling upon the per>p!e, ''to sing to the piaise and giory of God ^'' and 
 immediately half a dozen merry men, in a hi^h ph-ce shailtake uptl.e 
 matter, and. most loudly chant i' away to the praise and glory of them- 
 selves. The tune perhaps shall be loo difficult for the most pait 
 of the congregation, who h^we no leisure to^study crotchets and qua- 
 Ters; and so the most deliglitful of all public worship shnll be wrested 
 tram them, and tlie praises of God taken out of their mouths. It is i\& 
 mattar whence this custom arose: In itself it is neitheir holy, decent, 
 nor useful, and th^refoic, ought to be banished <2,ntiicly from the 
 churches of God, 
 
 When Ciuis^tinns sing altogether in some easy tune, accommodated 
 iky the wor«ls of their praise, and not likely to take ©ffthe attention from 
 -criSc to sound ; then, experience shews, they sing nrmst lustily ( as the 
 
 'salarkisi expresses it) and with the best good 'courage.' The sym- 
 phony- of voice and the sympathy of heart may flow through the whole 
 i'ongrc^adon, whit:h is the finest music to truly serious persons, and 
 fhc most acceptable to God, of any in the world. To 'sing with grace 
 m their hearts to the Lord,- is the melody of heaven itself; and often 
 h!ifigs a foreta*4<3"Df heaven to the redeemed even here. But jingFe, 
 piping sound, and singing, withoqt this divine accompanyment, are gra- 
 Jintj: discordant harshness with God, and vapid wretched insipidity t» 
 50 the souls of his people. 
 
 I am no enemy to nrusic as an human art, but let all things be in 
 
 iieir plac*e. The pleasures of the ear are not the gracious acts of 
 >i".^ Spirit in tli^ sou!: but the effect 6f vibrated matter upon anoi\^' 
 
oJ FAITH AN1> JCSTIFICATIO!^ ,^ 
 
 ■Ward sense. This inn) \c inJulgcd as an junocciit aud ijj|<cnioi>« 
 
 amusement; l>ut what have our amusements to do with ?olefrn lu. 
 
 «acr#(J a.iorations of Go 1? — \A^oald not this be carnal, and after (!i. 
 
 inoiles of the world, and not al(» r Chtist? Surely, no behevervi! 
 
 venture to call any thing spiritual, whieh dolli not [)roc(u*(l from the 
 
 S^rit of life, or tend to 'niortifv the ol.d man witli his alVections and 
 
 lu^f^:^.' 
 
 X.Mther so'in'hof air, nor words ofisense, alone, however oxceTleTr 
 ran please Goii. — ••He is a Spirit; and they who wors.'iip hin), mu 
 
 worship him i'l spirit and in truth;" for such ^*he scel^L'th." 
 
 Lord, help mo, I b- seocR thee, thus to love and adore, thee! Give 
 me a lively sense of tiy mercy, to my so«il; and then my sou] .shall of- 
 fer up h»r gracious r«itunis of livf;ly praise. Sacridce and burnt oiTt;f- 
 ing thou re;|uire3t not, for no oatward thing even of thine own appoint- 
 rae»t, when not invardly understood, can please thee, the music of my 
 voice withoQt tiie incense or breathing of my soul, thou will i>ot ac- 
 cept: O assist me thrn, to pi^ise thee aright; for, without thee, J can 
 do nothing. Tiiou alone gi vest-occasion to praise; and thou also giv- 
 est the Spirit of praise to us'^.* the occasion, ^'ouchsafe bojh unto me. 
 Then shall I on^e day join in the great "assembly of the lirst horn, whose: 
 namesare written in heaven," and sing "with joy unspeakable and fuil 
 of glory," That ever new song, ^-Salvation to our God who sittt ik 
 upon the throne, and to the Lamb! Amen Blessing, and glory, and 
 wisdom, arid thaaksgiving, and honor, and power, and ralghf, be unto 
 our God [or ever and ever." A.T^cnl 
 
 AN ACT 
 ^ Cojicerniyig Faith and JztsfiJicaJic^Tt. 
 
 Passted June 12th, 1798, 
 
 THE .Ministers aJid Eldejs, in Synod assembled, finding (Imt dan- 
 gerous errors are entertained ^nd propagated concerning the doctriff^ 
 of saving faith, and of justification; feel it their duty to declare, ;;n5 
 by Uiisact they do declare, what they conceive the holy scriptures to 
 teach on these important points, chieily aslhcyare at present perveil- 
 ed or opposed. 
 
 I. Of the APPEOPRiATiox and assurance of faith. 
 
 Faith, in its general idea, is assent to, and reliance on, lestimoiiy, 
 I(s pecnliarcharacter mutt arise from the testimony on whitli it is 
 (otridcd. That divine faith, tjiercfore, by which aloi.e sinners are sav- 
 ed, must be an assent to, and reliance on, the Divine testimony, as ex 
 hibited in the written word. The gospel is expressly termed'the >•< - 
 cord or test imnny wJiich God i^avc uf his Sin; and faith a beliciin^o, 
 tjiis record, 1 Jghnv, 10. In perie^t harmony y^\i\\ t^o smptures. 
 
lis general character, its special oflicc, and its true r?nd oiJy wfiiidr)'; 
 are compre'jended iti the coijcise at:d correct definition or thp ^ihorte^f 
 catechism. ^^ Fa i ih iji Jesus Chrisf is a saving grote^ rvherehy we tc- 
 ceive and rest upon him alone jar .iahution^ «•? lie is freely offered to \is iri 
 tJiegospcL'^'' 
 
 1. In its gx^neral cl iracter, vtdrich i' has tn eomir.on with otlicr benc- 
 bLs of the covenant, it is said to be a sAVfNo grace. 
 
 A ^-/ace or a free gift; an uiiinerilGd tavor; It is t/ir gift of Goff^ 
 Eph. ii, 8-y and thiit both in its prii ciple and in its exercises. Chris- 
 tians believe even as the Lord GivKTri to every rnon^ \ Cor. nu 5. And 
 it is he "^vho deals oal to every 7)iantl:e mkasure of faith ^ i»orp. xii. Si 
 
 A grace — being purclwised for us by Christ's j-rt cious bloody and 
 freely bestowed on us for his sake. }l is given unto ?;.'? In- the behalf o-t 
 . Christs to belUve vnhim^ l^UW. \, 20i 
 
 A grace — because it is wrought in the heart of a sinner by the frc6 
 Spirit of God, through the instrameiUality of the word. For this rea- 
 T^on he is called the sfikit 6f faith, 2 C^. iv. 13; and the people of 
 God believe according to the working of lus mighty jo web, rrkirh, hy 
 the Spirit, he tcroiight in Christy when he raided hiw from the dead-end 
 set him at his own right hand in the hcavenlTj places, Eph, i. 19, 20. 
 And this faith, so produced, eomelh hy hearing, and heariv.g by the 
 word fo God, Rom. x. 17. 
 
 This faith sarts. As its orio;in is grace, so its issue is satvation from 
 $in and from wrath,, both here and hereafter. He that believeth shali 
 hs saved, Mar:: xvi. 16; /ip hath everlasting tife^ Jo-hn vt. 47: end shal^ 
 not come into condenHnation, John v. 24; but shall receive the end oj 
 his faith, even thr salvation of his soul, 1 Pet. i. 9. 
 
 2. The sjjecial office o{ faith is to receive, and rest upon Christ alone 
 fo-r aahation. But, in orde.r to have jast views 04* this part of the sub- 
 ject, we are previously to consider tlie true and only warrant offaitb^ 
 vp'hich is- the free offer of Christ to w.s- in tie gospel. 
 
 •Ml that is necessary for elucidating this point 1x133^ be siimmed up irj 
 ■fjfe following propositions. 
 
 1st Goxl hath made a grant of his Son Jesus Christ, as an all-sufD- 
 cient Saviour, to a lost and perishing world. He hath not mcrely.re- 
 vealed a general knowledge of him^ hut has directly and solemnly given 
 V\m to sinners, as such, th^t they may he saved. ' God so lazed the vcorld 
 thai he gave his onhj hugottci Son, /hatrrknsocvfrbelicifth in him should 
 no:, pcrzsh, but hove everlaslin!^ life, John lii IG. 
 
 2(lly. Thisgif; hrbsohdely frre; indepejulent, in rvory pos'^ible man- 
 /)rr, 0:1 the v/orthiness or good riuaKiirs of men Th.'s is cs>enii.d tir 
 the very nature ol his gift. ReJc;ntnion -.rovgh *h, hhod of Chrisf is 
 according totheric'us of h\s p-trce, l-'ph. i, 7. // is rifaithfid saying: 
 coal roorth^/ of alt accrptati.n, that Ckri.f Jesus .a.ne ^nto'h.i^ndd fo ^^1% 
 ■Jirch>ffrJ&in?rr^, y T^m. i. i,j 
 
Ot PAITII AND JCSTlFICATrOV* 
 
 4i 
 
 ^f\W. This e;lfi is iiuliscriminatcly to all Ihc hoarrrs of the i2;osp( ,, 
 bncl to every one ( f Ihern in pnrf icuiar. I'Jifo ns^. r/ii/c/ , //orfi: vnlo 
 us a San is ^riv* n, Isa. ix. G. T/ie word is a/-/' ihce, eim in ihy mod/t^ 
 ttnd if thine heart; thai is the word of faith which we preach : Thai if 
 thou ^halt conffst villi thy mouth the Lord Jesus, and ^hall iclicve in 
 thhir heart, that God haVli raised him from thr dra.', thon •//',// /e nvcf, 
 Rom. X. e, 9. No sins, hmv- ver enormous or aggravated, hi •• ■ auy 
 fiinner beyond the reach of this liberal jrpant. TI)C very terms in which 
 it is conveyed s.uppose the ohjects of it to be unbelievinsj, unriuihteous, 
 and even obstinate in triinsgression. God gave his only ifesFotlen > /i, 
 that 7.diosn'V^r believolh o>t /lini mi^ht not prrieh; manifestly ir.plying, 
 that they to whom he is g;iven are nnl)cliever?i. The Lord Cl.ris't, 
 whose invitalion to sinners inuslbc grounded on the Fatner's gift of liim 
 as the covenant of the people, ihiiS addressL-b them: Jleurkcn unto «if, 
 ye stout' h'.arted, th it areiavfrotn righteom^mi. , behold, J bring a: ar rrif 
 rishieoHcUcss^ Isi xlvi. 12, 13. 
 
 The Saviour thus given, Cod hath mndc it the duty of cveiy one 
 V'ho hears the gospel to accept, that he may be saved: and he cannot 
 reject the gift but at the peril of his soul. Ths is (he commandment 
 of God, that ive should believe on the name of his Son Jesi/s Christ, 1 
 John iii. 23. 
 
 Now, the divine command requiring all llic hearers of the gospel to 
 receive llui Lord Jesus for salvation, it is uianiKst, tlint he is freelv 
 given, in the gospid oiTpr, to every one of tliem in particular. More- 
 over, all the hearers of the gospel are either bfdievers or unbelievers. 
 That Christ was oifered to bolievers is evident from the fart, that they 
 have received him, and an; saved by him. And that he is offered t'> un- 
 believers isnoless evident, because they will he condemned for their un 
 b'^.lief. Hi- that bclievpfh not is condemned already, because he Jiaih not 
 hdi^vcd in tJie name (f the only brgntien son of God, John iii. IS But 
 the righteou- Lor i, wlio loveth righteousness, will not condemn sinners 
 for rejer'ting an oflTer wliich was never made. 
 
 From all this it res'.dts, thd ^.■od hath laid, in his word, a f.rm foun- 
 dalio'i tor tlie fi\ith of sinners — that tliey have his own xrorrant. and 
 therefore a perfect rigltl^ to take the Lord Jesus, in all his grace and ful- 
 ness, for their own salvation m particular. 
 
 Now, as leaving faith mvist correspond boti, with the warrant of the 
 divine tes.imony, and with the right to an offered Saviour whicli that 
 warrant creates, it is properly asserted to be a recf^iving QiV\i\ re.sting-tipon 
 Christ alonr.for satvrition, as he is freely offered to us i)i the i^ospct. 
 
 It is to be carefully noted, that the true arul only object of faith is the 
 Lord Jesus Christ himself, set forth and given to sinners «7.v suc.'i, in the 
 free promise of the gospel: and that, in believing, we receive and rest 
 upon him, and uj^on him alone, in all those relations, for all those ends, 
 and in that manner which the divine testimony exhibits^ and thus *f/ to 
 our seal that God '">' true. 
 
^2 OF FAITH AKD -TU-TlFICATlO^fr 
 
 This rcceivina: of Christ, and resting upon him, are asually termed the 
 appropriation and rssurance of faith. B} the forn^er we take the Lord 
 Jesus, who is ours in the general grant, to he ours in personal possession. 
 By the latter, we trust in him t at we shall be saved; believing, thaf 
 whatever he did for any of the human race, he did fort/,9;and thatvvhat- 
 ever God hath promised to his people, shall be performed unto us. 
 These are not to he considered asdillercnt acts, but as esscnliai proper- 
 ties, of the grace of faith. And that they arc essential to it, is most 
 demonstrable. 
 
 First, then; Apprcprialiim of the Lord Jesus to ourselves, for our owrr 
 salvation in particular, is essential to saving faith — For, 
 
 1. Without such an appropriation fiiilh could not answer to its war^ 
 rant in the divine testimony; which, as hath been proved, tenders Christ 
 to every one in particular; nor to the authority of the divine con?mand, 
 which requires every one in particular to take him thus tendered. 
 
 '2. Without such an appropriation there would be no material differ- 
 ence hetwccn the faiih of God's people, and that of hypocrites or devils. 
 Both may believe, in general, that Christ died for siane.s, that God is 
 in him, reconciling the world unto himself; that he is able to save siiv- 
 riers, and that many shall be saved by him. Mere assent to the abstract 
 truth of the gospel does not and cannot imply any complacency or in- 
 terest in the salvation which ib reveals. But that faith which may be 
 found in the devils and the damned can, in no sense, be saving faith. 
 
 3. The condemnation of the law is particular. Ctn^sed is every one 
 iJmt continucth not in all ihir.s,s ichich are ivrillen in the haak of ike law 
 to do ihem, Gal. iii. 10-. When the Holy Ghost convinces of sin, the 
 sinner sees himself, in particular, &hutup under the curse. ''TIiok art 
 the man,'^ says the violated law, "•^7 am the maji,'' replies his awakeued 
 conscience. Nor is it possible that he should have peace or safety till 
 Iht' blood of Ohrlst purge his conscience, and he, for himself, be deiiv- 
 fired from the curse. Therefore if there were not, in believing, a par- 
 ticular a}>plication of Christ to the soul, the curse of the law Vv^ould be 
 more efficacious to destroy tiian the blood of Christ to save. 
 
 4. Salvation is particular. A senteiice of justification mu^t pass 
 upon, and a work of sancsification be wrou'gh: in, cvfti/ one ^».ho shall see 
 the kingdom of God- But justification, and sanctification. and whatever 
 else belongs to the salvation of the gospel, (iow unto us only in and 
 through Cbv'st Jesus And as we receive his benefits in believing, as 
 thev cannot be separated from himself; and as they are all communicat- 
 ed by pai ticular application to our souls, it is evident that the faith which 
 emhr-ices liim. and with hi'ii hiS btjnonts, is a faith o? particular appro- 
 priilioa. Hi-: is made of God tint} us lalsdom, ami rightcousmss^ and 
 son iif cat to it, end redemption^ i Cor. i. 30. 
 
 5'. The experiencf of God"? people, as it is described in his word, 
 proves th;t iheir faith is an appropritiiiri; faith . VVhctrer thev re- 
 joice \i\ the lij^ht, or mourn under the hidings, of his countenance, tho^ 
 
01 FAITH AND JUSTrPICATIOS. ^ 
 
 eriiiillv claim him na their Cod, even ll»eir own God. 1 will love Ihee, 
 6 Lord, 7717/ <troiif;lh. The Lord is 7nf/ rock, and 772^ forircss ai:d 
 my deliverer; 7ny Go J, mi/ strength, i" wlioin I will tru>t; mi/ bucU- 
 Ur, and the horn ol /?<// j-atvation, and mf/ hii^h tower, PsaUn xviii. 1, 
 2 Thou art the Go J of ;/2,y strenofi: Why dost thou cast mc oil'.' 
 ^Vhy r^o I mournii»g beratise of tlic opnr"Si-ioi) of ihe^ enemy? O send 
 outlhv li^'ht and thv trutli- Then will / tro— unto God ?niy exccedit.g 
 jov. Veaj upon the harp will I praise tliee, O God, ?/iy God, Ps. xliii. 
 2, a, 4. 
 
 (3. The scripture contimially ascribes this appropriation to faith. It 
 is iliustrnted by fij^^urcs, than wliich nothing; ran more stroi gly mark its 
 appropriatinq; quality. It receives the Lord Je-us, as a gift, John i. 12 
 — puts him oa, as a garment, Horn xiiT. 14~lleesto him, as a rcfui^e, 
 < — lays hohl ol him, as a hope, Heb. vi. IG — claims him, as a portio'i, 
 Lam. iii. 24— fc^ed^s upon him, as the living bread which came down 
 from heaven, John vi, ol. This, indeed, is the very life of a hflu-vfr't 
 soul; the fountain of his hope, his peace, his consolation, that'Christ ii 
 his Saviour, and God, in Christ, his covenant God. 
 
 Second/}/. In believinp^, we not only appropriate the Lord Jc>us t( 
 ourselves; but<ire persuaded, tluit whatever he did for the salvation o; 
 siiiners he did for lis: and that wh .tever God h^th promised to hii 
 p/^ople, shall b'3 performed to us. This persuasion is the assuruna 
 of faith, and is inseparable from it. 
 
 1 . Faith, being an assent to, and reliance on, testimony, rcFpccti 
 nothing but the veracity of the testifier. It is this which distinguishci 
 it from all other prmciples, and which is essential 'o every kisd of it, ii 
 every de»^ree, and under every circumstance. Now the testimony o 
 the living G')d hath set forth the Lord Jesus as a propitiation througl 
 laith in his blood. Tiiere can be no medium between receiving him hj 
 f.iith, and rejectinic liim by unbelief: and in believing, we can believ< 
 noUiing but what God hath testified, because this is the sole ground o 
 our faith. But he hath testified, that whatever Ciirist did as a Savi 
 our, he did for them v/iio receive him; and that, to them, and everv ooi 
 of ihem, all the exceeding great and preciou? promises shall certainf 
 he accomjili-hed. I cannot, therefore, cast my soul upon Christ fo 
 salvation, without believirg the divine testimony: and this assures mi 
 that, as a believer, I, in particular, shall be savid ; so that my faith, roi 
 rc"5ponding with God's testimony, necessarily includes a persuasion 
 my own salvation in particular. 
 
 2. In the scripture, faith is uniformly oppo-ed to doubting. If yi 
 have faith, and doubt not, Matt. xxi. 21. O thou of little faith, wh^rr 
 fore did^tlhou doubt? RLitt*. xiv. 31. If a man lack wisdom, let bin 
 a«k of God — but let him ask in faith, nothing wavering, .James i. 5,6 
 hut doubting bring the want of assurat ce, and being the reverte c 
 faith, assurance is necessarily of the essence of faith. 
 
 '^. Tiie testimony of God's word to this property of faith is cles] 
 
44. OT FAITH AND JUSTIi^TCATlili. 
 
 And decisive. It forms the chief part of the nefinitlon wliicli tke Holy 
 Ghost has give:.. Now failh is the substance of things hoped lor; the 
 evidence of things not seen.* We are exhorted to draw nigh to the 
 holiest of ai!, with true hearts, and in the full assurance of faitl^', FJeb. 
 X. 22. Where the ^ruth contended for is doubly established, (1.) By 
 direct assertion ; 'nhe assurance of faith," i. r. the assurance which he- 
 longs to faith; or else tf e <'Xpression is de«t5(ute of meaninE;. (2.) By 
 allo'viuL' degrees in this assurance — "tlieyi///assuranccof fait.h. Wheh 
 implies the existence of the assurance itself: /or a thing which has i.o 
 beins: cannot have degrees of being. .The?c passages alone, and espe- 
 cially in connection with others, which represent faith as building on 
 Christ the foundation, Kph. ii. 20 — trusting in hfni, Fph. i. V2, 13 — 
 resting, Ps. xxxvii. 7, and leaning, Song, viii.5, on him, do fully prove 
 that assurance is of the nature of faiih. 
 
 4. The fruits of fiith do also bespeak assurance. Believers have 
 peace in their consciences— they are freed from (he dominion of sin — 
 thev overcome the world — they receive from the fulness of Christ Jesus 
 — they mind the things of the Spirit, &c. AU these blessings are the. 
 subject of promise, and are et joyed only in the way of believing the 
 promise. But how can he believe the promise vi^ho has no cor fideficc 
 in it? And how can a sinner have relief from the terrors of the law^ 
 HoTv can hiseidigh'ened conscience be pacified? Much more, hc^ can 
 he walk in newness of life, unless he bt persuaded that l:e, in pttticu- 
 lar is reconcile*d to God ; that he in particular shall be saved : and Ui less 
 he renose his soul upon the faithfulness of God in Christ, who hath prom- 
 ised to do to him and for him fa r more abundantly than he can ask or think? 
 
 Against this doctrine of faith it cannot be justly objected, "ihat it re- 
 "quires every one who hears the gospel to believe that Christ died for 
 <*him in particular, and thus terminates in the error of universal re- 
 "demption." 
 
 This ''.onsequpnce is avoided by a very plain and important distinc- 
 tion between faith as a general duly, and as a spe< ial grace. / s a gen- 
 eral dutv, it is tobelic've assuredly on the testimony of God, who cannot 
 lie, thit Christ J<^sus is freely given, in the gospel ofTer, to me in par- 
 ticul'ir; and to tak^ ' im to rrvvsf If, as the Father's gift, for my own par- 
 ticular salvation; persuaded, in thus receiving hiin, that 1 shall be ^.iv- 
 ed. It is this receivirL- of Christ which converts the indefinite promise 
 of salvation to believers, into a promise of salvation to me in particular; 
 and without this appropriation of Christ, none have a right to con- 
 clude that be died for them, ar»d that thry shall be saved. — As a special 
 frace, f lith does actually receive the Lord Jesus, and thus binds the 
 divine faithfulness to the particular salvation of him who believes: so 
 that he may warrantably sny^ and ought to be persuaded, and, in some 
 
 Tlob. xi I. The oriecinal word rendered >'Cvidonrc,^ signifies demonstration,-*- ^^r'*^ 
 gviai^at which forbids repljv 
 
or I 
 
 JLSTinCATION'. *5 
 
 mcasart, i3 pcrr^.ii:i"l"'J* that wlintever Christ did for sinner?, lie did foi 
 him; ai I 'vh;itcvcr Gv>d tiath promised to his peoide, shall be arcom- 
 pli'iii'^d lO p. I in. 
 
 Nor can it b" o'.jfcled, that "this doctrine of faith, representing true 
 ^believcr-i as af ail times u.idouhtedlj assiirrd of their own ^raciouE 
 ♦•stale, »« inron-isteiit with chrislian eKperiencf, and with the ♦ ncoftT- 
 "agcm«.M»tsh- Id r>rth in scripture to t!iose who lahour u».d • (hmhts • ri 
 **(ears; and fe'ids to make sad the hearts of ihosC whom God nath not 
 *^ mad (^. sad." 
 
 The question is not coiiCt:irnin|E; a believer's opinions of his state, 
 which are influenced not only by his faith, but by his feelings, by temp- 
 tations, bv corruplious, and especially by unbelief; but concerninp; the 
 nature of his faith itself That this is sometimes strong, sometimes 
 weak; vea, so woak that he eannot discern its opr;r.itions, andeven dis- 
 putes its existence, is mostcertaiiu But faith he has notwithstanding. 
 His beins; unconscious of it at the time, does no . lore prove the want of 
 it, ^lian unconsciousness of the vital motions of t!ie body proves a state 
 of dejth. Though his faith be small as a grain of mustard seed, and 
 feeble as the first motion of embryo-lif •, it is esscntiallv the same with, 
 the br.inching tree, and with the active energv of a perfect man. It is, 
 therefjr^, as really opoosed to everv kind of doubting in its faintest, as 
 in its na.^t vigorous exercise. The ''itTerence lies only in degree, 
 DoubLing believers there are; Ixit doubting faith there cannot be. la 
 80 fiir as a believer doubts, he is under tiie power of unbelief; for be 
 his dar! ness and his fears what they may, they prevail cxactlv in the 
 same })Foportion as his faith fails. A doub^ting faith, then, is equiva- 
 lent to an unbelieving faith; or, which is the same thing, a believing 
 unbelif.f But this is a contradiction. It is, therefore, undeniable, 
 that, in the midst of conflict and dejection, the believer does, and can- 
 not but trust, and thit for liimself, in the mercy and faithfulness of hie 
 covenant-God. This is evinced to others, and may be evinced to the 
 satisfaction of his own soul, by his clinging to the Lord Christ as his on- 
 ly hope; and by his horror at the thought of relinquishing his claim to 
 Ihe promises, and to tlie living God as his j)ortion. Poor as he may 
 call his hope, he would not barter it for millions of worlds. This be- 
 speaks a trust, and that not a slcnrler one, in the Lord's promise, in 
 Christ, for personal salvation; and this trust is precisely the assurance 
 asserted as essential to saving faith. 
 
 It would greatly conduce to clear views of this subject, were the dis- 
 tinction between the assurance of f'm'lh^ and the assurance of \rn^f^ right- 
 ly understood and inculcated. When we speak of a surance as essen- 
 tial to faith, many suppose we teach that none can be real christians who 
 do not feel that they have passed from death unto life; and have not 
 unclouded and triumphant views of their own interest in Ciirist, so as lo 
 say, under the mrtnife^fatlou.s of his love, *'my h.doved is mine, and 
 \ ^m his.'' J3ut God forbid Uiat we should thus oflend against the gen7 
 
46 
 
 or FAITH AND JUSTIFICATION' 
 
 eratlon of liis children. That many of them want such an as'^nrancej 
 3-nay not he questioned. This, however, is the assurance, not of faith, 
 but of sense: and vastly different they are. The ohject of the former, 
 is Christ revealed in the 7L'ord; the object of the latter, Christ revealed 
 in the A^<7>V-^Tlie ground of the former, is the testimony of God v.:ith' 
 out us : that of the latter, the work of the Spirit ivithin us — the one em- 
 braces the promise, lookiiTg at nothing hut the veracity of the promiser: 
 the other enjoys the promise in the sweetness of its actual accomplish- 
 ment — Faith trusts for pardon to the blood of Christ; sense asserts par- 
 don from the comfortable intimations of it to the soul. By faith we 
 take the Lord Jesus for salvation; by sense we feci that we are saved, 
 from the Spirit s shining onliisown gracious work in our hearts. 
 
 'J'hose kinds of assurance, so diiTerent in their nature, are very fre-» 
 fluently separated. The assurance of faitli may be, and often is, in live- 
 ly exercise, when the other is completely withdrawn.- *'Zion said, w^y 
 I^ardhaih fonf*-'tUn me, and the Spouse, rny beloved hou icithdrawn 
 himself^ and was gone.'' ^ *'ile may be a forgetting jind withdrawing 
 God to ray feeling: and yet to my faith, my God, and my Lord still " 
 This case is accurately described by the prophet Who is among you 
 that fcareth the Lord, that obey eth the voice of his servant, that walk- 
 eth in darkness, and hath no light? Let him trust in the name of tha 
 Lord, atul stay upon his God, Isa. 1 10. Here the believer, one who 
 fears the Lord, is supposed to be absolutely destitute of sensible assu- 
 rance; for he li^alks in darkness, and has no light ; yet he is required to 
 exercise the assurance of faifhj by trusting in the Lord, and staying; 
 ■t/jion his God, 
 
 Seeing, therefore, that the scriptures teach, that there is, in saving 
 faith, a special appropriation of the Lord Jesus Christ to the soul, with a 
 persuasion of its own particular salvation through him ; and that this doc -- 
 trine is in no wise contrary, but most conformable, to the experience of 
 the saints; the Synod do reject, and solemnly testify against the prevail 
 mg errors, that justifying faith does not necessarily contain anappro- 
 priation of Christ to ourselves, as our own Saviour in particular; nor 
 any assurance that vv^e, in particular', shall be saved; but merely a be- 
 lief and }>ersuasion of God's mercy in Christ, and of his ability and 
 willingness to save tliose who come unto God through him. And the 
 Synod do warn their people against the principles herein condemned, 
 as contrary to (he faitli of God s elect; as tending to encourage, in sin- 
 ners, a -ying hope, founded on a general ssent to the truth of the gospel; 
 ^ndtomar, instead of promoting, the growth and consolation of bGlievers* 
 
9t y.viTii AND jiu3TiriCArro?f 47 
 
 II. OF JUSTIFICATION. 
 
 .Tuslificatron, beinp; ihe reverse of condemnation, rxprc?«es n charrgr, 
 rtot of prrsoruil qualilir?, but of relative stair. For, as roiul«='mB.'»li(n 
 does not niako i\ui suSjcct:^ tlu'»«.'of wickcil, so justiiication dofs no^- 
 make them holy. Brt as tlu^ fornuT is a jicntci'ie, according to hn\ 
 declaring a ^)er^on unrj^htcous, and adjnd^inj; him to penalty; so lli 
 lattfT is a sentcrire, according to law, acfinittin*^; him fiom ^uilt, an' 
 dccl irinp; liim li^hteou?. In jnstirving sinnc'rs, the JVlo.«t Hij^h God, 
 as an uprie;hl moral Governor, passes a sentence whenin Ife panloneth 
 aH their sin=, and ac( cpteth them as righteous in his sii^ht. J'or he 
 forgiv< th all their inifjuitie?, V^. ciii. S, and makes them accepted it> 
 the l)elovf:d, ICph. i. 6. 
 
 This jnsHliration is an aci; and is, therefore, completed at once. 1* 
 IS necessarily an acf^ because it is a le^al ';(M)tence; and an act cannot 
 be progressive: this is the property of a work. 
 
 Thf» orioin of jii'^tilication is the sovr-reign grace cf God — Wc are 
 justified /ree/j/ by his frrace^ Rom. ni. 2-1. 
 
 The meritorious cause of it; that which renders it meet and right for 
 God to absolve the siimer from the r urse, airfl receive him into tdvour 
 and OM account of which he is just in justif) in^. is the righteousness ' 
 the Lord Jr-sus, consistinpj of his wlioJe- obedience to the law, both in 
 Its precept and penalty. We have redemption thiough his blood, Rpli- 
 i. 7: and by his obedience noany are made righteou?, Rom. v, 19. 
 
 This righteousness is conveyed to us by impulation ; that is, i? 
 placed to our account as really and effectively as if it had been ac- 
 complis'ied in oik* own persons. Ilewas 7?2^^cw?ifl'cr/^^law;50underit, 
 as to becone sin for vs, though he knrw no sin, Uiat ive might be mnde ihe 
 riirhteonsness of Go I in him, '2 Cor. v. "^l. i . e. as our sin being charged on 
 him, is su*taiaed, in law,a^ a ^uflicient reason for exacting from him, in 
 oiir namo. full compliance with all the demands of justice ; so that com- 
 pliance, wUich is his righteousness, being imputed unto us, is sustained* 
 in law, as a sufllcient reason tor accjuittint; ns, in hi-s name, from guilt, 
 and conferriv.g on us a title to everlasting life. Tlie Lord hath laid 
 upon Wiia the iniquity of us all; and, therefore, by his stripes we are 
 healed, Isa. liii. 5, G. 
 
 VVith the imputatio:^ f the Surety's righteousness^ on the part of 
 G:)-! the Judge, there is necessarily connerted Ihe cordial reception of 
 it oD our part. This is done. by faith, the faith of the operation of God« 
 It is in beliovinsjon the Lord J'-^us, or, as has already been explained, 
 acceptinrj liim, for rightcousnes'^; on the divine warrant, that our/;cr- 
 .wns are released from the curse, and we a re /^cr-so^if?//// instated in tjie 
 riijht to the inheritance- In this sense, and in this only, does faith jus- 
 tify; not as being, in any possible form or degree, our justitying right- 
 eousness; but'iimply as it embraces the riehteousnes's of the Surety, to 
 <iie entire excluiiion of our own. So speaks the scripture; We ajr^ 
 
jusMQerl bj fahh. Rom . v. i ; only as it i? faith in his blood, fJom. iii. ^%. 
 Hence it is apj)arent, that personal jist^fication tr.kvs placf at the 
 moment of believing, and not belorr. 13ut as this part of (h.e dortrine 
 of justification lias been recently and bohiiy denied within the htunds 
 of the Synod, they j'ldge it their du'y briefly to ccntirm it, and (o bear 
 thcii" testimoiiy against the contrary error. 
 
 1. It IS not righteousness as imputed merely, that justifie?; \\i f*s 
 rccrived A^o, On this the scripture?; I <> parl'cubr s-'r'^ss . ^^s matiy 
 as rec*:iveD him to them gave he po~xcr to become the sons of Goj; wl, a h 
 re- f iving is ittimediatcly explained by believing oni his name, John i. 12, 
 Ko righteousness can justify n^Q at the bar of justice, u» less I am war- 
 ranted in law to plead it a^ my own. It is palpHhly absurd to pJcrid at 
 righteousness which I rf je( t. The very pl^a supposes that the rij.'ht- 
 eousness is mine, and that I irust in it. JNow, the righteousness of 
 Christ is not mine in possession t'll 1 accept it as th<» Father's gif*; 
 •which I do in believing. Before believing, therefore, I 1 ave no right- 
 eousness to oppose to the claims of the law, and, r onsequcntlv* neither 
 am, nor can be justified. , It wilJ not be questioned that {\h Lord nev- 
 er imputes righteou^tess to t! oee who never believe; and tl ai h«^ ril- 
 ways bestows the crace of faith on those to whom he impntf s pigit- 
 eon nes-. A'ld this demonstrates thai there subsists such a toi nexion 
 between impu ation on his part, and faith on our>, (bat without the lat- 
 ter, the former could not produce its effect. But that effect is cur jus- 
 tification; ;heref< re justification cannot take place before helievirg. 
 
 2. The law api lies its curse to the person of f very slnrer in par(ic- 
 tilar; and its terro. to tl>e conscience of every convinced sinner iii par* 
 ticular. 
 
 That the gospel, as the ministration of righteousness, may be direct* 
 \y opposed to the law, as the ministration of condenr nation; and that 
 its effect may completely destroy the v^'itvi of the law's curse, it is ne- 
 cessary that there be a particular application of righteousness to the 
 person of the sinper; and that the peace spenking blood of Jfsus be * 
 particularly applied to his conscience. Both are asserted intl^e "-ciip- 
 titre. Believers are elect according to ti.e foreknowledge of God. :hc 
 Father, through sprinkling of the l)lood of Jesus Christ, 1 P'-l. i. 2 — 
 "which purges their ccnscierice from chad norks^ Ileb. ix. 14. Bn' it h?.s 
 been shown under the preceding head, that it is faith which appropri- 
 ates the Lord Christ in his saving benefits. And as there i^ no ju»tifi- 
 ration before he be thus appropjiated, there can he none before be- 
 Iii vii^g. 
 
 8. The scriptures divide the hearers of the gospel into beTievers 
 and unbelievers; and pronounce upon them sentences ariddii^' to their 
 respective characters. Ke that believeth is r.ot condrrnred. Jrhn 
 iii. 13; hf" is ju>tined from all thing*, Aclsxiii. 39; he hath everlasting 
 Mfe, John iii. 36. Wh*! tethat believeth not, is cordfmj rd already. & 
 tlie wrath of God ahia&th on him. John iii, 18. 36, Till the siancr be' 
 
i^ve, hfi is an unbeliever. And as lonj; as he continur.f s^, i:o it; in a 
 state of condemnation; the \Math of (iod abidfth on Inin. Ji'stifica- 
 tion, therelbre, before believing, is intpossible; it cxliihits a monster 
 which the bible cannot know — w justified unhdievcr. It includes (Ik 
 revolting absurdity of a man\s being, at the f^anne time, and in thesam*- 
 respects, both acquitted arwl condemned; both in a state of favourand 
 in a state of wrath; at once a partaker of Christ, and afi heir of hell. 
 
 However plain and peremptory tlu) scriptural doctrine on tliis p«inl, 
 there are not wanting some to corrupt and opposf it, by teaching, noi 
 only that ju-^iificition precedes believing, but that the elect were ju- 
 tified from eternity. 
 
 If hothing more werr meant than that the Lord from eternity, »</?•- 
 posed to justify his elect througli the righteousness of their head, Jesu^ 
 Christ; and that this gracious purpose or decree infallibly secures thcii 
 iustificalion in time, it would be a glorious truth. Though to call thi- 
 ]justiJication, when it is, in fact, the same with elerliun, would be ;■ 
 s-frange abuse of terms; and would engender an idle and uncdifying 
 strife of words. But it is contended, that justification, strictly anA 
 properly speaking, is eternal: That Jehovah having, from eternity, ac- 
 cepted the suretyship of the Son, accepted, and therefore juslitied, 
 the elect in him: that as his will to elect, is election, so his will to jus- 
 tify, is justification: that this being eternally an imiiicnient act of the 
 divine mmd, is the true justification: that the transient act, which 
 passes, in time, on the person of a sinner, and which we style justifica- 
 tion, is only an intimation to his conscience of what was done in eter- 
 nity: and that the proper business of faith is not to justify, but to impart 
 to the believer a clear ra.anifestation, and a comfortable sense, of his 
 eternal justification. 
 
 How contrary all thi^ is to the nature of things, to the testimony of 
 Cod's word, and to the experience of iiis people, may be easily demon- 
 strated . 
 
 1, Justification, being the sentence of God the Judge, acquitting the 
 sinner from guilt, and pronouncing him righteous, according to (he tenor 
 of the moral law, necessarily implies both the existence of tl>e Jaw, 
 and the breach of it by the person justified; neither of ^vhich can con 
 bist with the doctrine of eternal justification. 
 
 2. If, as is alledged, the will to justify is justification, ns (he will to 
 elect is election, it is certain, that the will to create is creation; the will 
 to sanctify, sanctification; the will to save salvatjpn; so that men were 
 created, sanctified, saved from eternity. 
 
 That sanctification is a change of personal qualities, and iustification 
 of legal relation?, will neither alter the question, nor remove the ditTi- 
 culty. Vorjustification as necessarily suppose.s the existence of the re- 
 lations alFecled by it, as sanctification does the existence of the person 
 sanctified. Both these blessings impart a real and glorious chnnije - 
 ovi\j. the subject of the latter is a sinner's ncreon, and of the former, hi 
 
oO^ Qy FAffn AXD JuiTIFfCATl?^. 
 
 Mate. Beside, condemnation affects only legal relationsj and if the 
 will to justify is justification, the will to condemn must be condemna- 
 tion; so that mankind were condemned from eternity; that is, etc rnnlly 
 before the covenant, for the breach of which they were condemned, had 
 any bein^: or else the covenant with Adam was as eternal as ihe cove- 
 nant with Christ; i. e. Was made with Adam an eternity before he was 
 created. 
 
 3. If the elect were justified from eternity in virtue of their being 
 from eternity in Christ, by covenant representation, it must follow^ 
 either that they never were in Adam as a head of condemnation; or 
 else that they were condemned in Adam after' their justitiration in 
 Christ; because the latter was from eternity, and the former only in 
 time; for it is evident that they could not be condemned in Adam, be- 
 fore he fell under condemnation himself. But both these propositions 
 are most repugnant to every principle and declaration of the scripture, 
 
 4. The elect could not be eternally justified in Christ their surety^ 
 because Ihe surety himself was not thus justified. As the God man, 
 he was made under the law, both in its precept and penalty, nor was 
 he dischariied till he had satisfied both to the uttermost. God was 
 first maiv fisted in the Jieshy ihen justified in the Spirit, 1 Tim. iii. 
 16. This is usually called the virtual justification of the elect: by 
 which must be understood, that in the obedience and death of the Lord 
 Jesus a foundation was laid for their pardon and acceptance, so that 
 God might be just in justifying them, and the promise thereof made ir- 
 reversibly sure to them a^ the seed. J3ut that this was not their own 
 
 "proper justification, i,s clear from the eifample of those who, by faith in 
 the Saviour to come, were justified before his appearing to put away sii» 
 by the sacrifice of himself. 
 
 5. If the elect were justified from eternity, and, of course, came jus- 
 tified into the worlc', it is undeniable that every elect person is regen- 
 erated and sanctified from the womb; or else that justification and sane- 
 tification may be and often are separated : so that a per?t)n in favor with 
 God, and an heir of life, may, notwithstanding, be for years, and scores 
 of years, under the dominion, and wallowing in the filth, of sin. The 
 former is contrary io notoiious fact; and tlie latter, exploding sanctifi- 
 cation as the ne<:essarv roncomitr^nt and test of justification, destroys 
 our L'^rd's rule, that the tree is knoxon by its fruit, Matt. xii. 23. 
 
 G. The notion of eternaj justification overthrows the whole doctrine 
 of the scripture concerning the office of the grace of faith. This is, pre- 
 emlnjentlv, to receive Christ Jesus the Lord, as Jehovah our righteous- 
 i\09^\ ^^v he is mnr/e of God unto vs — righteoustiess, 1 Cor. i. 30; and 
 ivith the heart man believeth unto righfeousness^ Rom. x. 10, But if the- 
 use of faith be merely to manifest our eternal justification, it can in no 
 sense be said to rccc/re. Christ for righteousrfbss, which implies, that 
 previously the person exercising it had none. In addition to which it 
 13 Obviou?. according to this scheme, 
 
or rAITH AND JUSTIFICATION. -^1 
 
 Xal. Tliat faith can no otherwise justify than r/orks; because holi- 
 ness boing the effect of cleansing by the blood of Christ, manifest* our 
 justification; yet the scriptures attribute justification to faith, and pof- 
 Uively deny it to works 
 
 2(/N. That no person can be a believer who has n^ a comfortable 
 sense of his jasLifi'ration; for faith manifrsts it; and he loses his faith as 
 often as he loses the mmiiftstntion of his justification; so that there are 
 either no believers in the world, or rise men arc believers or unbeliev- 
 ers, as their comfortable sense of theirjustification comes and goes. 
 
 Mhj. That no sinner cin be called by the ministry of the word to 
 believe, or be condemned for unbelief. Not to believe; because the 
 use of faith being to rannifest justification, the call, if general, must be 
 addressed to many who never were, and never will jbe, justified; and, 
 therefore, have no justification to be manifested ; and if restricted, must 
 be grounded on election; the objects whereof no man knows, or can 
 know. Nor could any be condemned for unbelief; for faith, not being 
 a rereivincc of Christ for justification, but only manifesring our eternal 
 justificatioii, embraces no offer; and, tlierefore, unbelief, which is the 
 reverse of faith, rejects none ; and if sinners be condemned for their un* 
 Ijelief, they will be condemned for a non-manifestation of what never 
 existed. 
 
 7, The people of God, when enabled at first to believe, never do i»; 
 as aire ad\^ justified; but feeling themselves accursed and perishing sin- 
 ners, shut up under the most righteous condemnation of the tew, ilee to 
 the Lord Jes^js, that they may be pardoned, and may be saved from 
 the wrath to come. These views are absolutel}' inconsistent with the 
 idea and the doctrine of eternal justification. To say that they are er- 
 roneous, seeing the elect sinner was etei-nally justified, though he does 
 not know it, is, on the matter, to say that the Holy Ghost fills his peo- 
 ple with groundless terrors, and leads them to lyiiig exercises; for it is 
 lie who convinces tiiem of sin, by applying to their consciences both 
 the precept and the curse of the law. ^or will it be any relief to 
 plead, that the elect considered as in Christ are justified; but considered 
 in Adam, are children of wrath; for this not only silences the challenge 
 of the apostle, IVho shall lay an'v thing to the charge of GocVs elect? 
 But supposes them to remain under the very condemnation from which 
 justification in Christ was intended to deliver them. And as, on this 
 plan, there is no inconsistency yioiv between their being justified in 
 Christ, and, at the same time, condemned in Adam, there can be none 
 . at any future period : so that the elect may continue to all eternity, iR the 
 heavens, in the preseace, and in the enjoyment of God, — children of 
 wrath ! 
 
 From this pernicious tenet, as from a root of bitterness and poison, 
 spring many noxious eiror», which, at various times, have infected the 
 church of Christ, and which a regard to her spiritual health has compel 
 Iqd the Synod^ however reluctant in seventy^ to aini atextirpatin gfroi' 
 
St df THE KIXGLY AUTHORITY XiT JESUS CHRIST. 
 
 » 
 
 their bounds. Hence the infatuated notions, that Christ is offered In 
 the gospel to the elect only — that ministers have nothing to do with the 
 reprobate — that the immediate duty of the hearer of the gospel is to be- 
 lieve, first of all, his personal election to eternal life — that one may 
 be for a series^of years in a gracious state, without knowing it, or 
 bringing forth the fruits of grace, and yet ought not to question it; with 
 other of a like nature and tendenc} ; all of which do necessarily arise 
 out of the doctrine of eternal justification. 
 
 The Synod do, there;ore, bear this, their explicit and publk; iestt- 
 mony against it; and do solemnly warn and enjoin both ministers and 
 people under their care, as they regard the glory of the L^rd Jesus, an^ 
 the welfare of their own souls, to discountenance it; and every one who, 
 in any manner, inculcates it, as subverting the very foundations of the 
 gospel; leadins; sinners to a false and ruinous confidence; and minister 
 in^ powerful incentives to all ungodliness. 
 
 JOHN YOUNG, Moderator, 
 JOHN M'JIMSEY, Clerk pro t^m^^ 
 
 AN ACT 
 
 Voneerning the Kingly Jluthority of the Lord Je^us . 
 
 WHtfRSAS a principle has lately been propagated, highly de- 
 ?'b<yalory to the Lord Jesus, and hostile to the peace and prosperity of 
 his chiirch, "denying him the exclusive right to ecclesiastical legisla- 
 tion," the Mrnisters and Elders, in Synod assembled^ feel themselves 
 oblisjated to declare, they hereby do declare, their sentiments on that 
 subject. 
 
 Jesus Christ is the only Lawgiver of his church; and to invest aiiy 
 man, or body of men, with legislative powers, is a daring infringement 
 of his royal prerogative. It may not be unnecessary to remark, that 
 this authority, strictly considered, belongs to Him as Mediator; was 
 ii'wen to him of the Father, and is distinct from that underived, essen- 
 tial r'oninion, of which, as a Person in Jehovah, he is necessarily pos- 
 ses"* •^'d. 
 
 Ta^ii f he Lord Jesus is the only Lawgiver of his church, appears ob- 
 vious fro.-n those princely names by which he is uniformly exhibited in 
 script ir^*. Thus he is emphatically called "the Prince of Peace;" 
 "our Jiid^e, our Lawgiver and King;" a^'[<ing set" or appointed by 
 Jehovih over his Holy Hill of Zion ;" "Rifler in Israel, whose goings 
 forth \<ive been from of old, from everlasting;" that "one Shepherd" 
 raised up of the Father for Israel his spiritual flock ; the "one Lawgiver 
 who is able to save and destroy. " In these and other passages of scrip- 
 ture ^he Redeemer is not barely denominated chief Shepherd, Law- 
 ;giver, &c. denoting a mere pre-eminence of authority, but he is eati- 
 
or riUS Kl^t?tT AUTHORITY d^ JLSXJS THRISTi SC5 , 
 
 }\e<\ (^at**onc Shepherd" and "Lawgiver,']; undeniably evincing ihttt 
 legislative authority is his peculiar prerogative. 
 
 This doctrine is still further contirmed hy those ensigns of suprcma* 
 cy by which the Redeemer is distinguished. Long before his appear- 
 ing in our world, it w«is foretold of Messiah, that "the government 
 should be upon his shoulder^' that he should sit and rule upon hi« 
 throw», and should be a Priest u|>on his throne, "that the Lord God 
 w#uld give unto hitn tlie throne of his Father David; that he should 
 reiga over Ihe hou5»e of Jacob forever." In conformity to these an- 
 cient predictions, Christ is afterwards set forth as possessing "all power 
 in heaven and earth/' *»The Father loveth the Son," says the Holy 
 dhost h*T the Evangelist John, "the FaUier ioveth the Son, and halh 
 given all things into his hand.' Theae and similar passages of scrip- 
 ture evidently bold forth the Ix)rd Je?u« as the only Lawgiver o>f his 
 house, and rebuke, as both airo^ant and presumptuous, all such as 
 K\n\m any legislative power therein. 
 
 Connect with these another argument equally convincing in itaelf, 
 ?ind appropriate to the foregoing proposition, that church officers are 
 appointed only by Christ. It is his divine prerogative to raise up, 
 q-ualify ^nd establish them in the church. He commissioned the disci- 
 ples to go into all the world, and preach the gospel to every creature. 
 ^'He gave some apostles, some prophets, some evangelists, and some 
 pastors and teachers, for the perfecting of the saints, for tlie work of the 
 ministry, for the edifying of the body of Christ. " As the appointment 
 of oflicers belongs pecuHarly to him, in like nryinner the establishment 
 <5f all sacred institutions. No observance, however rational in its na- 
 ture, or cunningly calculated to inspire or assist devotion, is binding on 
 the church, unless sanctioned by the command, and enstamped with the 
 signature, of Zion's King. -"To the law and to the testimony, if they 
 speak not according to this word, it is because there is no light in 
 them." "In vain," is the ^'haUenge of has jealousy; "in vain do they 
 worship me, teaching Tor doctrines the commandments of men*" Add 
 -to thi^, that ordinances are dispensed invariably in his name. Minis- 
 ters are only ambassadors for Chrsit. By authority derived from him 
 >'they hold the keys of the kingdom of heaven, that whatsoever they 
 bind on earth is bound in heaven, and whatsoever they loose on eafrti is 
 loosed in heaven." "1 have received of the Lord," says the apostle 
 cstablishigg the venerable ordinance of the supper^^'i have received of 
 the Lord that which I also delivered unto you." Church censures are 
 also administered agreeably to his appointment. Is the offending 
 brother cut off from the communion of the faithful; or, upon his appa- 
 rent repentance, restored to the privileges of the church.'' Both are ex- 
 ecuted in the name and by the authority of Christ. 
 
 These arguments, either separately or unitedly considered, undenia- 
 bly prove that the Lord Jesus is the sole Lawgiver in Zion, and that 
 cburch officers are vested with do other than executive or ministerial 
 
:;;4 a wA»NiNa &;c= 
 
 powerp. They ace servants under Christ as their Master; they ar^ 
 disciples of Christ as therfr Lord ; they are only stewards of the myste- 
 ries of ejodhness. The Synod, therefore, embrace the present opportu- 
 nity of testifying against the contrary opinion as unscriptural; as high- 
 ly degrading to tbe Great God our Saviol^r, and dangerous to the 
 peace and order of his house: and hereby they publicly and solemnly 
 warn the people under their inspection against complying with th©= 
 
 JOHN YOUNG, Moderator. 
 JOHN M'JIMSEY, Clerk projemp. 
 
 -^©e 
 
 A WARNING 
 
 AjGAINST HOPKINSIAN, AND OTHER ALLIED ERRORS, 
 
 ADDRESSED EY 
 
 THE .^SSOCMTE REFORMED SYNOD OF THE WEST, 
 
 TO THE CHURCHES UNDER THEIR CARE. 
 TO WHICH 
 
 IS PREFIXED A SHORT NARRATUnH 
 
 OF THE STAT^ AND PROGRESS OF SUCH ERR<MIS. 
 
 The Associate Reformed Synod of the West, at a meeting held ib 
 Jnillicothe in May 18^M, taking into consideration the prevalence of 
 jjurlfn] f^rrorsj which disturb the peace of the church, and hinder union 
 amopg professing Christians — ^appointed a committee to prepare the 
 draught of a testimony agiunst Hopkinsian Socinian and Semi-Socin- 
 ian crrofs as prevalent in the present day; with a brief narrative of 
 the state and progress of such errors in the churchesc At the next 
 succeeding meeting held at Cadiz the committee reported— and the 
 report being dvM considered, and having undergone some amend- 
 TBeiits was unanimously adopted, and ordered to be printed. 
 
X WAHJSXNG, &C. 55 
 
 EVFRV attentive reader of the writings of the apostles, must have 
 observed the free and honest manner in wliich thej noticed the errors 
 ^hich were infesting the church in their da}-; bow fearlessly they 
 branded them with the mark of disapprobation; and how carefully 
 they put those to wthom they wrote on their guard against them. — 
 Taught by the Holy Ghost as they were, they never would have pur- 
 lucd this course, if, as some pretend, religious opinions are matters of 
 indifference. That sacred injunction. Beware lest ye also being led away 
 with the error of the wicked fall from your own sicdfastness while it makes 
 it our duty to exercise vigilance, in guarding ourselves and others with 
 whom we may have influence, against whatever in opinion or prac- 
 tice is calculated to subvert the faith of Christ; will at the same time, 
 justify- us in the view of every pious mind, in attem.pting to point out 
 to our people, the errors which at the present day are prevailing 
 amongst those who profess the Christian Lame; that being avfare of 
 them, they may see, that now as formerly, it is not fafe believing exery 
 spirit, but may try the spirits, rchcthcr they be of GOD. 
 
 It is not, however, our intention to pass in review, every error which 
 is doing mischief in the churches. This v ould be a work of labor and 
 of time. It would also be needless; as macy of the prevailing errors 
 have existed for a long period "with very little variation, and Irave b«en 
 often noticed and refuted; so that, at first sight, they are by all intel^ 
 ligent members of the household of faith recognized to be diierse and 
 strange doftrines. It shall be our pari only to notice the present state 
 of some errors of more recent origin; or which come abroad in a j^^^r 
 and more imposing dress; and furnish some hints and facts, Vr'nich mar 
 enable those v/ho observe the signs of the times, to fcim &n estimate of 
 the progress which they arc making in the cUafchcs. 
 
 That district of the United States, coiiimouly knowu by the name of 
 New England, having been the fir?t which cultivated literature arid sci* 
 ence to any coTisiderabltt extent, has always given something of a tone 
 to the other parts of the Union. A clfcumatance which enabled this 
 section of our country, to exert great influence over other sections, as 
 it regards religion and rc*Iigious opinions, was, that a great portion of 
 its early sr-tMers were both intelligent and pious, being such as were 
 forced to leave their native country by the persecution raised agamst 
 the puritans. As there were, therefore, here large and well organized 
 churches, supplied with able and faithful ministers, while in mo^t oth- 
 er parts. Christians were few, and as sheep having no shepherd; the 
 religion and p-liqious opinions of New Englind readily acquired res- 
 pectaiiilitv. and authority over the minds of the religious class of man- 
 kind far from home. Nor was this attended with any but the most hap 
 py conseque,nces, while the New England churches retaine.d that p^ 
 
rltj of faith which they inhi?nted from their ancestors, lii^i linsj af 
 a general fact, was uot of long r.ontinuance. We learn from the his* 
 tories of the tinaes, that Arminianism soon began to prevail, even in 
 some of the colleges where youth received the rudiments of their edu- 
 cation for the ministry. Those, who fell into this abcration from pure 
 Christianity, were not long content with it. A metaplrj sical turn of 
 mind, which often displayed itself in handling the word of Gody sOon 
 carried them farther. As it came to be esteemed- that alone which 
 could give a minister eminence, no one was satisfied unless he were 
 able to set up some distinction before unknown to Christians, or intro^ 
 <luee some new subtility worthy of his critical acumen; and refinernent 
 after refinement^ or in their own language— a language which still 
 prevails— improvement after improvement^ in the received system of the- 
 ology, was the consequence. President Edwards, though an able and 
 orthodox teacher of religion, and one whose name ought ne\er to be 
 mentioned but with respect, contributed, unintentionally, no little to 
 this state of things. His work on the Willy though a masterly produc-* 
 tion, containing an able refutation of the Arminian notions of Free- 
 Will, was yet written in a style too metaphysical for the masff of 
 bis readers; and falling into the htinds of Theologians who possessed 
 all his fondness for philosophizing, though without his ability^ was the 
 6ccasion of leading many of (hem into consequences of which he nev-* 
 er thought, and which he would have regarded with abhorrence.— 
 Having taught that the inability of sinners to believe and obey the 
 gospel is not natural but moral; his followers, by an easy, though very 
 absurd mistake, took occasion to assert that fallen man poi:sesses all 
 the requisite natural ability to obey the commandments of God. In 
 vindicating this position it was soon found necessary to assert that his 
 intellectual powers are not affected by the fall — that his moral powers 
 are alone depraved. Hence the origin oftJie distinction between total 
 and universal depravity. That man is totally depraved they admitted ;^ 
 that is, his heart or his moral powers are depraved ; but he is not uni- 
 versally depraved — his understanding:, &c. is as unimpaired as Adam'& 
 in a state of innocence ; neither indeed can moral good or evil be pred- 
 icated of the intellectual faculties or of their operations. 
 
 The same pious author having incorrectly, or at least inadvertentlv 
 taught,* that Christ was subject to ike law merely as a man; that Iht 
 righteousness by which he merited Heaven for himself and his peo* 
 pie consists principally in his obedience to the Mediatorial law, to which 
 obedience belongs his last sufferings; — those whx) came after him took 
 occasion to say and teach, that what is commo/ily called the active obe- 
 dience of Christ is not imputed to believers for their justification in the 
 sight of God; hut that the righteousness of Christ consists wholly in his 
 sufferings, and the consequent act of justification wholly in pardon,. 
 
 ^'fKit. Ucdemplion. p, 3:?T 
 
in the yenr 1702, Dr. Hopkins of Newport puMi-^lieJ ins system of 
 Divinity, in whirli he taught many tenets which dKTercd wiiiely from 
 tl)e received faith of the Church of God; r«nd from hrm the sjstenn has 
 dcriv<MJ the nanie ol Floplyinsinnism. It doc» not appear, however, 
 that Dr. Hopkins embraced all the views which at present f;o under 
 that name. In its present d'^^rce of perfection, this system of doctrine, 
 contains among many others of minor importance , the foT.ouine tenets, 
 nil of which, are either such as minister questions rather than God- 
 ty edifying^ or such as are manifeolly sUDversive 6f the Gospel ot 
 Ctirist. 
 
 1 . That all true holiness consists in disinterested bercvolerr r. 
 
 2. That sin and holiness are immediately created by God; and he i 
 hs much the author of sini'ul as of bo^y volitions. 
 
 3. That there are no means of grace, nor promise? -of re^onerr.tjnj;; 
 grace to the doings of the unregcneraled, and consequently it is idle 
 to exiiort sinners to pray or use any of the ordinances of God as means 
 of grace. 
 
 4. That the heart of man 6nly is affocfed by the ''ill; and that fallen. 
 Than possesses jtll the requisite natu-al ability to believe in Christ, and 
 dbey the commands of God. 
 
 5. Th it although Adam's sin was the 6cc<!Z5i(5n of the sinfulness of his 
 future ofT-jprmg, yet they did not sin in him and fMl witli him; but by a 
 divine constitution it was made certain or declared to be so; that if hc 
 iinned th<»y should in like manner sin ; so that sin is neither imputed nor 
 conveyed fr<^m Adam to his posterity, but he simply proved the occa- 
 sion of God's bricging all his posterity into the world in a state of moral 
 depravity. 
 
 6. That Christ did not represent the elect in the covenant of grace, 
 «o as to obey and sutler in their room ; nor is his righteousness imputed 
 to believers so as to become their justifying righteousness. 
 
 7. That faiCh is a modification of love, and the condition of Gospel 
 Justication. 
 
 8. That Christ did not by his obedience and sufferings satisfj^ the 
 law and justice ofGod,soas to purchase pardon reconciliation, and eter- 
 nal salvation for his people; but merely suffered as a general saibstitute 
 for the sinful race of mankind, that the real disposition of G6d towards 
 sin might be seen. In this manifestation of the disposition of God 
 atonement consists. The way is, therefore, now opened for God to be 
 reconciled to sinners; ancf the situation and circumstances are sucli, 
 fhat he may consistently bestow or withhold mercy, just as shall tend 
 m'bst effectually to answer the purpose of Divine goodness; while he 
 is not brought under any covenant engagement to Christ, to save any 
 of the human ra«e. Consequently the idea of Chiist being legally 
 charged with the guilt of the representees, and of tlieir sins being re 
 moved by the atonement, is excluded. 
 
 ^. It is requisite to the existence of faith and of every saving grace- 
 
that the sjTincr should have such a disposition as imph^s a vi ilfingnea^ 
 to be dainned for the glory of God ; if it be more for his glorv, that he 
 should be damned than saved. 
 
 10. To which now, at least, may be ndded, That Christ is not tJie 
 Eternal Son of God. 
 
 A few years ago, this dangerous corruption of the doctrine of our 
 Saviour's person was disowned by Hopkinsians ger.erally: or, at least, 
 hy those of that school, who left their coantry and kindrtd, to settle in 
 places, where it would r.ot have been well receivtd. But those days 
 are now passed away. What would then have been resented as a slan- 
 dei had they been charged with holding it, and what Hopkinsian teach- 
 ers then held back a&too olFonsive to Christian ears; is now proclaimed 
 on the housetops and publicly defended both from the pulpit and press. 
 In the year 1822, the Rev. Moses Stuart^ an Assistant Professor in the 
 Theological Seminary of Andover, addressed a volume of letters t^i 
 the Rev. Samuel MilFer, D. D. Professor of Ecclesiastical History in 
 the Princeton Theological Seminary, on the eternal generation of the- 
 Son of God. In .ese letters, he h^bors hard to prove, that the sub- 
 ject on which he professedly writes, has no existence. The titles Fo 
 ther and Son, he insists do not denote etepnal, natuml, and necessary 
 relations, between these persone in the Godhead., He seems to think, 
 he has done someth'iij of importance when he -has made it appear, 
 that the name Son of God has in some rcppects a speciality of mean- 
 ing: when applied to the Saviour, Page 108. But what is this '^spe- 
 ciality of meaning"? Wtiy ts he called the Son of God?- The Rev. 
 Professor does not leave us in the dark. 1. "Christ is called the Sob 
 of God, because in respect of his human nature, (Page 110) he is de- 
 rived from God.'' 2. Because of "/Ae elevated dignity ivhich tvas^ 
 -conferred upon him as the Messiah,,''^ page 1 » 5. A third reason creeps 
 in, because *hohcn hr tvas raised from the rie.ad there rcns the cotnmencc^ 
 menl of a new life, i. e. someihins^ analogous to birth or generation.''^ 
 ]>at, "The principal or predominant reason for giving him the appel- 
 lation, is, because he is the Messiah — the King, Head or Lord of all 
 "thinp:>,'' page 117. - 
 
 That he may not be thought singular in his views, he takes care to 
 inform us in his Introduction, page 5, that ^^nearly all the ministers in 
 Nc'vv England, since he has been upon the stage, have, so far as he 
 Knows their sentiments, united in rejecting it [the eternal generation] 
 or, at least, in re-2;arding it as unimportant:'' Dr. jVIJIler has replied^- 
 in a style, which does credit to his talents and lear.'ungas a Theologian; 
 ?<r\i\ a;iVes reason to hope, that, so far at least, a>s his influence extentisi^ 
 the irWevciis of ^'general orthodoxy" are well supported in the Prince- 
 ion School-. Fie detects and exposes the fallacy of muny of Stuart's 
 Socinian perversions of Scripture in the most satisfactory manner: sup- 
 T>ort?i his side of the question that the Sonship of Christ is eternal an4 
 ^iylne by cogent Scripture arguments: and administers to his broth^^ 
 
^•>}iom he tlenms in an error by no means of small iiiiportanoc, sci'cral 
 reproofs, wiiich derive a species of severity, from the very delicacy 
 with which tliey are administered. We cannot forbear giving the fol- 
 lowing as a specimen: '*A nuiiil>er of your arguments; the strain of youi 
 principal objections; and the licence which you indulge, in many cases, 
 in the interpretation of Scriptures; — ail savor so much of a school with 
 which I should abhor the thought of associating your respected name, 
 that I read them with not a little pain; ***** yes, my dear 
 sir, though I know you abhor the sentiments of that school from your 
 beart: yet if your name were removed from the title-page; and if the 
 several passages in whicli you profess your firm beliwf in the Divinity 
 of Christ, were expunged from your pamphtet, I should really suspect 
 it had come from some member of the Unitarian ranks, rather than from 
 the midst of the orthodox camp '* 
 
 But still, this is not the worst. In Boston and its vicinity, there has 
 long existed a party who embrace the Socinian error. These, wiih 
 some others who agree with them in their opposition to the doctrine of 
 the Trinity, though they do not go to the full length of making the 
 Saviour a mere man, have taken to themselves the name of Unilarians. 
 They have, by emigration and otherwise, extended themselves far 
 from the <*cradle of Socinianism;" and are to be found in Philadelphia, 
 yi Baltimore, in Kentucky; and, indeed, in most parts of the U. Slates. 
 
 It was to be expected that the Hopkinsian yiews of the Atonement 
 would produce such fruits: for, even though it were admitted, that those 
 views have not a direct tendency towards Socinianism; they, at least, 
 prepare the minds of those who embrace them, to receive the Socinian 
 errors when proposed. That the doctrine of an indefinite atonement, 
 however, does not lead directly to Socinianism, we most firmly believe. 
 For, if Christ did not die to satisfy the law and justice of God, and pur- 
 chase salvation for his people; but if, as Hopkinsians say, he died mere- 
 ly to make a display of ihe hatred of God against sin, so that this being 
 done, he may in sovereignty extend mercy to so,n? or all or none of the 
 human race, as seems bast to his infinite wisdom:— thtn, as the hatred 
 of God against sin Is displayed in the punishment of Devils and finally 
 impenitent sinners, and in the declarations of hi« word, where is the 
 absolute necessity for an atonement made by a Divuie Saviour? The 
 ends of his government can be answered without it. But it does not 
 agree to our ideas of Goi to suppose, that ho would inflict any sulFerings 
 on Christ without an absolute necessity. His sufferings, therefore, 
 were not expiatory; but were merely incidental to the discharftc of his 
 duties as a y Teacher sent from God." But that an atonement may be 
 made for sin is the great reason which calls for a Dhine Saviour. As, 
 therefore we have seen that this reason does not exist, we may safely 
 eonclude that Christ is not Divine; and any thing in the Scriptures an- 
 Tiarently to the contrary must be charged to th^ account of metaphor 
 
^>l>" i VVARN'ING, &.C. 
 
 That speculatil^e men, who are fond of carrying their principles ou^^, 
 will arrive at the conclusion just stated, from sucli premises as the IIop- 
 kinsian ideas furnish them, admits, we think, of no dispute. But it is 
 not necessary for us to suppose that this is the only cause, which has fa- 
 vored, and is yet favoring the growth of Socinianism. It may he 
 worth remarking, that about the time Dr. Hopkins' system of divinity 
 was published, iTr. Joseph Priestly whose labors in the Socinian cause 
 have been very abundant, arrived in the United States, and his writings 
 were published and mucTi read in the vicinity of Boston. Extracts 
 from his works still continue to be published and re-published to the 
 world, inr the news-dealing prints, and in separate pamphlets; many a 
 scribbler and declaimer against the true .Deity of Christ makes heavy 
 draughts on the Doctor; and, but for the aid derived from him, or from 
 writers who have copied him, many a sectarian preacher, who can 
 harrangue fluently against the doctrines of the Trinity, and of the Di- 
 vinity of the Redeemer, would have nothing to say. 
 
 In 1795, another work was re-published in Boston; which, though it 
 neith^ contains Socinianism, nor Arianism, nor SabelJianism, clearly 
 marked, yet verges towards almost every error relating to the person of 
 Christ. The work to v/hich we allude is a * 'Treatise on the glory of 
 Christ as God-Man by Isaac Watts, D. D.' In this work the Doctor 
 often speaks in a vague and loose mariner of the characters, distinctions, 
 relations or persons in the Godhead; and if he ever uses a language^ as 
 lie sometimes does, which would seem to denote a belief in the doctrine 
 of three persons in the one Divine essence, it appears rather to be in 
 compliance with the usage of the ortiiodox, as it is evident he wished to 
 offend none, but, if possible make his views of the constitution of our 
 Saviour's person take with all. Oo this subject his notion appears to be 
 that the human soul of our Saviour had a very early existence, being 
 the first and greatest being which God ever made — that under the Old 
 Testament, God dlvvelt in this humnn soul, which he often calls an Jin- 
 gel, as he dwelt in the pillar of cloud and fire, though, by an incompara- 
 blv more near and intimate union ^'and on this account the angel may be 
 called God in a 7nore proper manner, than the fire, clpud, or bush 
 could ever be,*' page 66-7. That ''though the Angel who revealed the 
 will of God to the Patriarchs and Prophets was really Jesus Christ the 
 Son of God — 'yet when he assumed flesh and blood— and became a com- 
 plete man by a miraculous conception, then he was more completely 
 the Son of God both in soul and body, • page 69. That, "in the New 
 Testament when this glorious person appeared among men as the Son of 
 God; when he vvas discovered to be so, in his body by his extraordinary 
 conception — when he Was farther made the Son of God, by his being 
 •'begotten from the dead'^-r-when he was preached by the apostles as 
 the only begotten Son of God, '^ both in his pre-existent and incarnate 
 state — he sustains hereby a superior character to that of an angel, a 
 servant Of mere messenger, even that of God's own Son," page 7^.^ 
 
f Recollect vv^at Professor Stuart means by the name Son of God, aire] 
 you will have Dr. Watt's meaning.] That the covenant between God 
 tli^J'^athcr and his Son Jesus Christ cauld not be proj^crly made*'with- 
 in the LJivine essence, by such sort of distinct personalities, as havti 
 jio distinct mind or will" — Ivat we should suppose Christ [he must 
 mean liis human soul] to hoal.^o present before the worhd was made, tc 
 be chosen or .appointed the Redeemer or Reconciler of mankind, to bf 
 then ordained the head of his future people, to receive promises o 
 grace aod blessings in their name, and to receive the solemn and weigh 
 ty tru^ from the hand of the Father i. e. to take care of millions o, 
 «Ouls,'f page 193. The Doctor, therefore, teaches that it was thii 
 Jlngel or human soul of Christ, who had glory with %ie Father be 
 fore the world was, page 173—5; that it was he "who being in th< 
 form of God [i. e. was vested with a God-like form or glory as the 
 Doctor inclines to interpret it] thought it not robbery to be equal will 
 God, but humbled himself," &c. page 176 — 9; that it was he *''wh( 
 though he was rich yet for our sakes became poor," page 181 — that i 
 was he "who came down from Heaven not to do his own will, but th( 
 will of Him that sent him," page 133 — 4; and that it is <<rather" hi 
 human soul who is ''the Lord from Heaven," page 1S9. 
 
 It can never b^ mide ;i queslion, whether a book containing fuel 
 sentiments; '^ould circulate through tiie Christian community, <indc 
 the respected name of Watts, without producing consequences th 
 most disastrous. In addition to the learning and apparent piety of th 
 author, there is anotlicr circumstance, which would powerfully coi 
 tribute to recommend Ins opinions (o the multitude. His Psalms an 
 Hymns had, for a length of lime, been used in the praises of God in th 
 New England churches, as they still are both ther<', and ekewhert 
 Now although it has been alleged, that whatever may have been th 
 author's creed, no un^^ound views of these all-important subjects appea 
 in his poetical compositions: still, this, though good so far as it goei 
 brings but small aid against the evil: see note 1, at the end. Admi 
 that his Psalms and Hymns, after being modified by Barlow, Dwigh 
 a»id..ithers, contain no Socinianism, nor any thing allied to it; yet it is 
 fact that m his other writings, views are exhibited which have no frienc 
 ly aspect, either upon the Divinity of Christ, or a Trinity of relate 
 persons in the Goilhcad. Dr. Ely, a leading member of the Presbytf 
 rian church, and who is inteccsted in defending the orthodoxy of Watt; 
 as far as circumstances will permit, grants it to be ''incontestible, thr 
 some of his later writings are hostile to the real Deity of Christ, and th 
 doctrine of the Trinity: Qii. Theo. Review, Vol. II page 394. Th 
 same gentleman also testifies, that Dr. Watts' Treatise on the Pre-Ei 
 istence of the Human Soul of our Siviour has wrought much mischie 
 It has enal)led th« Socinians to claim that good man as one of thei 
 Anti-Trinitarian party. It was the book which first turned the head c 
 *Vio Key. John Sherman of Mansfteld in Connecticut; for we well it 
 
[^ A WARNING &.e^; 
 
 icmbcr to have seen it in his hand, and to have heard [him cotnraeril 
 pon it, when he first published his departure (mm the faith, to the 
 llericai Association of which he was a member, and attempted to con* 
 incethem Ihat Dr. Watts is correct in his Sabeliian notions. We wish 
 le pernicious consequences of that treatise had terminated here," &:c. 
 );u-. Thco. Review, Vol. I, p. 221. And James R. Wilson, in his re- 
 iew of a pamphlet published by Dr. Miller, has, we think, fully proved, 
 lat Dr. Watts was an Anti-Trinitarian, as that term is, and as has 
 Iways been understood ^by^the great body of the orthodox; See note 
 r. Now the use of his Psalms and Hymns cannot fail to give his ntime 
 reat authority in'the Churches wh^e they are used. The poeple ac». 
 Listomed to ccflsider hi mas no ordinary saint; to praise bis heaven born 
 nd seraphic piety; and to honor him, as the giver of so excellent a Psalm 
 Sx>ok, must, if we understand any thing of the laws of the hum«ii mind.^ 
 e naeasurably prepared to swallow his errors wherever they meet their*. 
 ) his writings. They can suspect no poison in that which has Watts' 
 iaJv Tne miBcbief is heightened, by a practice whieh prevails to 
 )me extent among those; clergy who use the Doctor's Psalms and 
 tymas — the practice of citing passages from the i^jrmeandthe God- 
 /, and the "Seraphic," and the '^Etherial*' Watts in iheir pulpit exhi- 
 itions,. And can any good reason be given wh}' Watts is not to be 
 3grtrded as tliat same high authority when the people read him, as 
 ^hen they hear liim quoted in the pulpil? Must he not be entitled to 
 ie same credit, when quoted by a Socinian as when quoted by any 
 rthodox minister? In this way, whether some men know it or not^ 
 i&rc are tho»e who do knotu that the use of the Doctor's Psalms and 
 Cymns in ihe Church, or the authority which it gives his name, is of 
 rea.t service to those -who war against our Saviour's truf: and proper 
 )ivinity. We can here state a fact, which sufficiently justifies this as- 
 ^rtion. Son^e years ago, a work was published by Barton W. Stone, 
 le Great A|M)stle of the Western New*Lights, a sect, which has, by a 
 retty high author ity, been denominated a "Socinian Association ." Ta 
 reak the force of those prejudice?, which he saw bristling up against 
 im, on account of hio heresy respecting the person of Christ, he, in one 
 lace, declares himself to be "a follower of the illustrious Dr. Watts of 
 'ngland, and Henry Patillo of America; Address-'NashviHe, Tenn. 
 si 1, p. 13 & 19; and in another, refers his readers* to Dr. Watts on 
 le Glory of Christ, for a more full view of his sentiments^ in relation 
 D the pre-existent human or angelical soul of Christ. Stone knew 
 rhat means to u^e with those who might still have some small hanker- 
 igs after the old orthod>xy« He was not ignorant of the magical in- 
 \i«nce of Watts' name* 
 
 Here we do most earnestly deprecate any misconstruction of our 
 lews or motives. We do not, by any means, insinuate that any man is 
 a: be esteemed hostile to the Divinity of Christ because he uses the 
 
A WARNi:«; &:c^ ^ 
 
 Imitations of Dr. Watts in praisini:^ God. We believe, that in thosr 
 churches who use them, there arc hundreds aiid thousands, who equalJj 
 with ourselves, would shudder at tfie thciighl of letting: go tlieir hoh 
 on a Divine Saviour; and with hundreds and thousands of tliem, wi 
 hope to praise God to all eternity in a far happier world, where llier* 
 will be no divisions among the worsliippers of tl)e Lamb, nor one di<v 
 cordant note in the mouths of those who lift up the high praise of Gofl 
 Such may be in no danger of beinjj turned aeide from the truth. IVJan-j 
 of them may never see tiie exceptionable writings of their admiret 
 Watts, or if they should see them, their lieart is too firmly '-establi^hei 
 with grace," for them to be seduced, even by one who has so large i 
 •hare in the'rr alTcctions and confidence. But all arc not such. s\ni 
 we tremble for their children. We tremble for our own youlh, wht 
 dwellLig among them, and having their fancies warmed, and all iheii 
 natural sensibilities touched by the melodious strums of Watts, are ir 
 danger of being allured to follow, wherever he leads. We say nothinjE 
 designedly to wound the feelings of any mortal. We judge no man'i 
 servant. We would not arrogate to ourselves the office of a *'reprov 
 er of brethren." But if any of those esiimable men who love and honoi 
 our Lord Jfesus Christ, but think it a privilege which they must claire 
 to have a Psalm Book, as they suppose, better adapted to the Christiar 
 dispensation, than that which is contained in the Bible — if any sucfc 
 getting the better of all previously existing prejudices against oar low- 
 liness, should ever honor our pages with their notice, we would ask 
 them: fs there not some danger here? Among the causes which are fa- 
 voring the growth of Socinianism in the present generation, is there 
 fiot one to be found on or near the spot to which we have just now 
 pointed.'' And if they must have what they call a Gospel Psalmody, 
 ought they not for the truths sake— for the sake of that Church which 
 Cod hath purchased with his blood, and which is in danger of being 
 overwhelmed with the billows of Socinian perdition, ought they not to 
 place it before them as a desideratum, to have a system with which the 
 tiame of no man can be associated, any of whose writings "are incon' 
 testibly hostile to the true Deity of Christ"? 
 
 One word more on this subject. Though there is nothing we should 
 more regret, than its being supposed that these remarks arise from any 
 unfriendliness of feeling; and though the great evils which incnrvisw 
 tnay be expected to result from the celebrity which the use of Watt's 
 imitations gives to his name, might serve as our apology for touching 
 the subject as we have done; yet it is perhaps too much to expect that 
 we shall pass without censure from many, whom we would rather see 
 taking some Fuch view of things a*f ourselves. The right to charge 
 those with bigotry who prefer not to use the imitations has become al- 
 most prescriptive; but we are persuaded that there is also a bigotry 
 tb Wabts, which is by no means the most gentle thing in the world. — 
 The PirJmf of the Bible may be despised and ridiculed T^^hen render- 
 
cdr into a faithful metre version; David may be called a ^ew who2^ 
 mind was too dark to enlighten such Christians as perhaps only yes- 
 terday "got religion" in a revival; he may be accused of having utter- 
 ed under the inspiration of the Holy Ghost, curses too shocking to be 
 repeated by Christian lips; and pious minds rhay be grieved, because 
 in their view, a slur is thus cast on the whole Book of God, of which' 
 ih^ Psalms are a part:— but however careful you may be to let tho 
 Rshes of Watts rest, you shall not be permitted to say one word about 
 the questionable tendency of the use of his imitation& in the praises oi' 
 God, without offence. And it has often been witnessed that the fond 
 admirers of Watts hav6 been otfended when certain tenets were im- 
 puted to him, asserting that he held no such tenets, and that it was a 
 slander on the memory of a pious man to say so; but whe.n shown from' 
 his own writings that he did, they have immediately begun to extenu- 
 ate, to palliate^ to defend. Thus what at first was esteemed too had 
 to be uttered by Watts; becomes when uttered by him good enough to 
 be received as pure and wholesome doctrine. This only shows how- 
 easy and how common a thing it is to extend our afTeclioH for a man, in- 
 tb an affection for hh doctrine; and is an illustration of the ominous as» 
 pect which the authority of Watts' name, bears upon the future inter- 
 fTsts ©f the church of God . 
 
 What proportion Hopkinsians and Soicinians, bear to the orthodox \ti 
 the American Churches, we possess no means of forming a correct es- 
 timate; but from the number of causes operating to make men fall into 
 their ranks, it cannot be doubted that theii* number is great and daily 
 increasing. Ingruit horror: the dreadful havoc which they are mak '■■ 
 ipg among the dearest hopes of men is still growing nearer. Mr. Stu- 
 art of whom we have already spoken as hostile to the Eternal Sonshiji 
 of Christ, is a professor of Sacred Literature in the Theolocical School 
 of Andover; and has with his students the reputation of being a greal 
 Biblical critic. Mr. Murdock another Professor in the same School, 
 has lately published a work on the Atonement; in wiiich he is thought' 
 by some of the brethren to have renounced all that is vital to the hopes 
 of a sinner in that precious doctrine. Dr. Griffin a quondaTn Profes- 
 sor also in the same institution, some time since favored the w^orld with 
 his views of the Atonement. The difference between him and 
 Mr. Murdock, to use his own words, is chiefly vereai.; and from \\\9 
 appendix it appears he is not far from being ^^altogether such afi'' Mr. 
 Siuart, in relation to the Sonship of our Saviour. The number of 
 students who attend the school for Theological instruction is very great; 
 and: none of them so far as has came to our knowledge, leave it without 
 having at least imbibed Professor Stuart's notions. And if, as we ve»> 
 rily believe, those notions have a tendency to unsettle and -distract the 
 minds of Christians on the question who Christ is; if when "the i»ass ol 
 >T>lain unlettered Christians are made to believe that the title Son in the 
 i<§1-m ofbapli^m prescribed by our Saviour, and in other p^rj^ of Scriju 
 
A WAHNIWC, 8tC* 65 
 
 ture, does not express an eternal relation aiul person in the Codiicnd 
 «* sicc/ij but something else and something less; no criticism or expla- 
 nation — ihat can be given will be likely to prevent their fi\ith in thr- 
 Divinity ot' the Saviour, and in the Trinity ji,enerally from being s( 
 riously shaken; if many will be ready to suppose, that if the Lord Jesus 
 Christ is Son by ofhce; and not naturally and eternally, he niiy on 
 similar principles, be God by ollice:' — then will tlie growth and prt-s- 
 ])crity of that institution, be closely allied to the success of another 
 cause, and Socinianism will flourish just in proportion to the copious- 
 ness of the streams which issue from that fountain. 
 
 The Western NcwIighL?, a party, who are the olfsprmp; of the famous 
 Revival which took pl.ice in the Middle arid W^estein Stales, aliout th<i 
 year IGOl, are geneialiy Unitarians, 'i'heir great leader, Barton W. 
 Stone^ whom we have lately seen borrowing the sanction of his opin- 
 ions from Dr. Watts, is indefatigable in the propagation of his creed; 
 both in his itinerations among the societies of liis connection, and in liis 
 writings, which are every few years issuing from the press. They have 
 arrayed themselves under a jja?'^)/ standay-d, for the declared purpose 
 of putting down all parties in the church; and like most who hold OTit 
 .such professions, they endeavor to accomplish their object, by prob»e- 
 lyting all to their own party. They have a Considerable number of 
 preachers; most of them illit'^rate, but all of them able to infuse prej- 
 udices into the minds of the simple multitude, against the doctrine of 
 the Trinity, and those other fundamental doctrines of the Gospel which 
 stand or fall with it. 
 
 These tenets have alao made their appearance amoiig ibe iTaptists. 
 AVilson Thompson a preacher of that denomination, a few years ago 
 published at Lebanon in the State of Ohio, a small volume entitled 
 ^'•Simple Truth;" in which, so far at least as the person of Christ is 
 concerned, he advanced substantially the same ideas with those taught 
 by Dr. Watts and Barton W. Stone; See note 3. He was answered 
 with considerable decision, by some brethren of his general persuasion, 
 l)ut is siid to have a strong party who adhere to him, and are highly 
 offended with those who opposed the dogmas of their favorite. 
 
 Thetimeis then surely come, when it is necessary for all those watch- 
 men on the walls of Zion, who are not prepared to see the C-hurch of- 
 God, glide into such defections from the truth as it is in Jesus, to lift 
 up their warning voice. An alarm must be blown. **Th(; enemy is 
 coming in like a flood," under the garb of a fri(>nd; professing to hold 
 out to the followers of the Lamb a better light than that by wdiich the 
 Church has been conducted from the beginning; starting them in pur- 
 suit of an ig-nas^futuiis; and then leavin;; them in **darkness visible." 
 The trumpet must give a certain sound. 'l'hii»gs must bo called by 
 their proper nane?- The sheep of Christ nuist be told what those 
 
 errors ate which are doing present injury — where they exist and 
 
 ^rhn are engaged in urging them on. This wc have endeavored to 
 
«5tj A O'ARKING, &LC. 
 
 do, as fully as it was possible for u=, in the narrow Wmfis io wliich we 
 must be confined. They must also be furnished with armour to defend 
 themselves against tlie rude assaults of the enemies of tiuth. Thia^ 
 we sliallyet endeavour to do. 
 
 We doubt not, but for this attempt, many will be disposed to east out 
 "our names as evil.'' We expect to hear oursehes accused of being 
 Jacking in charity, that lovely Christian grace; and our influence what- 
 ever it may be, will no doubt be regretted, as ha\inp an unhappy ten- 
 dency to retard that general union amciig profe^sirg Christiarr?, which 
 many take to themselves great credit for lov;Dg ar.d Tbeing zealous to 
 promote, while, o^f the real grounds of division, they perhaps, know but 
 little; and have never been at much pains to inquire how far union 
 would be desirable, and how^ it may l* best cllecfed. But we hope 
 this little piece will hove no such evil influence. We know, that the 
 exciting causes of divisions in ihe church, are before those divisioDS 
 themselves; and these causes must be done away, before we can "all 
 come in the unity of the faith, and of the know ledge of the Son of God, 
 unto a perfect man, unto the measure of the stature of the fulness of 
 Christ." Profei=^sing Christians — a name which applies to Socinians* 
 Arians, Hopkinsians, Arminians and Calvinists — must have "one mind 
 and one mouth," at least, in some greater degree than we see them 
 have at present, before "with one mind and one mou{h,"they can "glo- 
 rify God even the Father of our Lord Jcshs Christ." Ard now, who- 
 soever, shall declare themselves in favor of sucfe a union as this, and 
 shaji in very deed labor with ail fidelity to biing all parties (o unite in 
 speaking the "language of Canaan" — lo t/iey/iy we shall sny» ma^/ 
 the Lord God prosper you in the n-^ay z(>he7'eini/cit go; ax](i wCf ihou^h 
 fieeblej and unworthy to be employed in so haliowcd a cause, will join 
 you with what aid we can bring. 
 
 Causes which ought to have no such iniluence, do indeed, in some 
 instances separatebetween the followers of the Redeemer; but a union 
 of all sects and parties, holding all their jariing creeds and professions, i3 
 we believe, neither pofsil)!.'' r.or desirable; and if it weieeven possibleto. 
 effect it. by the aid ofscjne charm, the patent for which, has rot yet 
 been taken out— human nature is frail — and it would exist i>o longer, 
 than till difTerencesofviewsqpinions,&c. would excite controversies. and 
 controversies angry passions; and it cannot require more wisdom than 
 falls to the lot of ordinary rrien to tell how l-ong this would be. 7"hose 
 denominations which have made^orare nowmakingthe rxperiment,and 
 are labourinsj assiduously to reconcile contradictions in their own boscm, 
 can best tell whether the "joyous" crrcumstances connected with such 
 a state of things, counterbalance those which are "grievous." We 
 had almost said that we could venture io make the appeal to Dr. Ely 
 himself; but on a little reflection it occurred to us, tliat he nray have 
 r.cas.0D? ofhis own for giving.thc decision against us. 
 
OF THE TRIVITl^ ^ 
 
 That genjllcBaan, losing sip;ht, as we think, of liis dignity, as a r«pe(*!- 
 ible vninistcr of a church highly rcspcctriblc for itsnumhers and iuflu- 
 cjicein the connm'inity, has boon pleased to shew himielf out of humoi 
 with us and others, who choose to abide in our own comnnunion, in pre- 
 f. rerice to conn^ecting ourselves with his denomination. In the exuber- 
 .iicc of his charity, he can sec nothing but the basest motrves or the 
 most stupid prejutiices iniluencing us to such a determination. VV c 
 feel no disposition to '^render railing for railing," His situation suits 
 him best,& probably ours suits us ns well. He has become known both 
 to the Christian and un-Chrifttian public by his opposition to his Hopkin- 
 sian brethren; arul hasjriscn to an eminence as a controvcitist, \^hich he 
 probabl)' never would otherwise have acquired, by arraying himself 
 uiuier a bostilc standard against tho-:e with whom be is living in th(^. 
 most close and sacred communion, and we arc willi.ig to let him enjoy 
 all the pleasure. See note 4. t>ut as we never did suppose that wo 
 coiihl render ourselves famous by goiiig "up to war against our breth- 
 ren," as J as we reajly h;ive no such desire; wo wish to enjoy a privi- 
 lege common to ourselves with other free men in this land of liberty; 
 and only ask lum and those other conductors of the P. Magazine, to 
 excuse us, while we file off in 'Hittle squadrons" into humbler tield^ 
 where. fa«" fion the "voice of mii;hty captains," we may as murh as ik 
 MS lies, live peaceably with all men. 
 
 THE TESTIMONY 
 
 ON THE DOCTE.SKS OP THE TniNlTY. 
 
 TFIA T there is but "One only living and true God," is a doctriim 
 clc^arly revealed in the scriptures, and which so fully accords with 
 sound reason, that it needs only to be nntde known^ to obtain its sanc- 
 tion. None but i[eathens, and a few Paganizmg Christians ever de- 
 nied it. it IS, therefore, unnecessary to undertake the vindication of 
 this fundamental article of all religion. But there is another truth 
 revealed m the scriptures, of equal importance to the faith and hope of 
 men; but which, being a matter o[piirc revelalion, and therefore not 
 "seen in the things which are made," has always met with much oppo- 
 sition from that human pride, which would consider its glory stained, 
 were it thought to believe any thing, which it could not boast of having 
 reasoned out. ""In the Unity of the Godhead, there are three persons 
 of one substance, power, and eternity, God the Father, God the Son 
 and God the Holy Ghost." 
 
 This doctrine is opposed with great virulence and spite, by self-styled 
 rational and liberal minded Christians, As we cannot yield our confi- 
 dence in the Divinity i\r\<[ distinct personality of the Father who pJah« 
 
^^ t>r THE TRINI'TV. 
 
 ned, of the Son who purchased, and of the Holy Ghost tvho applie?, our 
 salvation, we must to our latest breath, and with our utmost eftbrt?, de- 
 fend this precious doctrine: and by the grace of God, we are resolved, 
 that no reproaches of prejudice or bigotry, shall ever make us keep 
 silence, or compromit the glory of a Triune God and the salvation of 
 immortal souKs, for the praises of men, who talk with as much corfi- 
 dcnce as if they had monopolized all the wisdom, and the rc^ason, and 
 the learning in the world. The doctrine for which we contend, we 
 know, has been believed, and profeaset^ and held dear, in every age of 
 the Church by men who were pious, and wise, and intelligent; at the 
 present day, it enters into the creed of men who can boast at least an 
 equal share of learning, and can exhibit as convincing proofs of their 
 emancipation from the tyranny of established o|)inions, as any of their 
 acruserf?; but even if this were not so, we know that it is taught in the 
 JSible^ and this is enough for us. 
 
 The cry which the opponents raise against the doctrine of the Trini- 
 ty, or th it there are three persons in the one Jehovah, Godhead, or Di- 
 vine essence, is, that it is absurd, unintelligible, contrary to reason. 
 But is there reason mail this confidence of assertion?— or impious /?re- 
 sumption? Who qualitied them to decide so peremptorily', as to the 
 Jnode o{ h\s existence who is unsearchable? By what extraordinary 
 lights, witiiheld from other men, have they been fitted to decide with so 
 much positiveness, what may or 77iay not^ rationally be predicated of 
 him, whose essence, whose attributes and ways, they must, if they have 
 modesty remaining, acknowledge they cannot "find out unto perfec- 
 tion?" Let them reflect, how little fhey know of a subject concerning 
 which, their mode of objecting, takes for granted, they know all. 
 
 But wherein is the doctrine of a Trinity of ineffably related persons 
 in the God-head, absurd or contrary to reason ? Clamour as loud and aa 
 long as men may, it involves no contradiction in terms to say that ihret 
 persons make one God, It does not say that "God is three in ibe some 
 respect that he is one — but tliat in one respect he is three and in another 
 one. The Trinity refers to one respect of the God-head , the Unity to 
 another." The Unity is predicated of his essence^ the Trinity of his 
 mode of subsistence* The doctrine is not that three persons make one 
 person, or that three Divine beings make one Divine being, but that 
 three persons are one God or Divine essence. But the opponents al- 
 lege — what? The same thing over again — this is contrary to reaeon: 
 for according to all that we have ever seen or heard, just so many per- 
 sons as you have, just so many distinct beings. But is not this the folly 
 and impiety ^'of venturing to do, what in the scriptures we are forbid- 
 den to do, i. e. conceiving of God as ifhetv^re altogether siieh an one as 
 mirsehes?" God indeed speaks to us in our own language, but it is 
 plain that the language of men, when applied to God, cannot have in 
 all respects, the same meaning as when applied to the creatures. W^ 
 ■are not to understand the word person, in that gross carnal sense^ wheo 
 
U3evi in rclLTcncc to Coil, as when nscd in reference to meX). What 
 it nneans we arc humbly to learn from the scriptures; which ascribe 
 personal action?, rehUions, Sec, to the Father, Son, and HoJy Ghost. 
 Farmer than the scriptures make it necessary for us to go, we ought 
 Dot to push the idea. And of ^uch persons as only can a^ree to God, 
 may there not be ihree in the Divine essence ? Deny it, and you vir- 
 tually St4y, that there can be no properties in the nature of him who is in- 
 comprehensible, w hich we do not perceive in the creaturcF. And then 
 ought not the reason of your rejecting thc<Joctrine of the Trinity to be. 
 expressed in other languiige? You n ject it, not, as you sa}' "becausf» 
 it is contrary to that reason which God has given us, but because it is 
 contrary to our woak, tbolish«nd superficial piejudices;" you reject it 
 because It is contrarj' to that vanity whicti pulTs iw up with the conceit, 
 th'it nothing is credible that we carmot illustrate by facts which have 
 ccme under our observation. 
 
 We have said that the doctrine -of three per«!OTts in one Jehovah in- 
 volves no contradiction in terms; norany idea which can be said to be 
 -contrary to reason. I( only involves 7\fa/:t^ which like the Eternal ex- 
 istence of God, his omnipresence, and his several perfections is above 
 our reason; — transcends our comprehension: r-nd this its incomprehen- 
 sibility, puts it forever out of our power to say whether, if it were ox- 
 plained, or if it were capable of being explained to our finite minds, it 
 would accord with our reason or not. The same holds of the omnipres- 
 ence of God, and of every perfection of his nature. And there would 
 be quite as much wisdom and as much trulh in saying, that the doctrine 
 of the scriptures in reJation to any of these is contrary to reason, as in 
 making the assertion concerning the doctrine of the Trinity. 
 
 But it will be asked, how can we believe a thing we cannot compre- 
 hend.? Take this ground then, and you must fasten the character of in- 
 credibility on a thousanti facts, the existence of which, no man of com- 
 mon sense, calls in question. Can you explain the magnetical influenee 
 — how it operates? Can you explain a blade of grass — how it grows^ 
 Can you explain your own existence — the union of your soul and bodj 
 — and how the one mtlueaces the other? You cannot. These are in- 
 explicable mysteries to you. Then on your principles, you mus^ dis- 
 believe their existence. But this is not the half. Can you compiehend 
 God? Can your mind gra?p any of his perfeclions? Is theie not here, a 
 length and breadth, a depth and height which passeth knowledge? 
 Hold fast your principle then, and you must deny that God exists, or 
 that he has any attributes. And more: the blessedness of heaven that 
 '^'exceeding and eternal weight of glory," is unutterable, incomprelien- 
 siblc. Believe nothing mysterious or incomprehensi[)le then, and you 
 must derjy the existence of all th«se things. Are you really prepared 
 to do so? 
 
 But, it is asked, if the existence of three persons in the Godhead he 
 ;i/lcomprehensible, of what use ran it be to believe it? ^Vherc is tin? 
 
70 d^ 'ftlE TRIXITF* 
 
 iiiility of the doctrine'^ Imposing as this objection appears at first sight, 
 it is really so superficial, iIkiI the like of it would be sought for in vain, 
 *imong all the follies of the human mind. Let us try the principle of 
 tlie objection in relation to some other things. Is it not of great utility 
 to mankind to know, that under certain limitations, the magneticai 
 needle will keep its polar direction in every clime? Cannot the mari- 
 ner sail the trackless oct-nr. with perhaps as much certainly ai.d safety, 
 as if the mystery were fully unfolded? Is not the knowledge that a hu- 
 man person consists of a material body, and a raiional soul, ol great 
 nlility to us, though we cannot explain the union between these two 
 constituent part5 of our nature'' Aiid to ascend to a fur more sublime 
 object: — Is not the little which is known of the incomprehensible God 
 of great use in the world? Cannot the Christian adore him, and confide 
 in him, and hope in his mercy, though he cannot tell kotv he is ''from 
 everlais^ing to everlasting God'''' May not the omnipresence of God, be 
 a source of consolation to the Bible believer, though in this world, and 
 rno^t probably in the next, he never will be able fully to comprehend 
 how it is thatGoxl \stvholfy present in every point of bis creation; an4 
 yet at the samf tvme, not in the smallest degree remote^ from th.e mo£t 
 insignificant of his creatures in every other part of his wide dominjout? 
 Why then fff;ould the doctrine of the Trinity be of no use, unless we 
 can fully comprehend th^ fact? 
 
 It ought therefore to be eriougli for us, if we find the doctrine clearly 
 tauf^ht in the Bible. We may safely receive those delinf ations of him- 
 self, which he who only perfectly und'^rstandshis own nature gives in his 
 word: nor can we, withoat the utmost impiety: refuse to « mbmce any 
 thiog as truth, which he has revealed ic relation to his mcx/e of suhsiS' 
 tence- however far it may be above our reason. It would be strange in- 
 deed, if a bcok, purporting (o be a revelation from God, should contain 
 nothinf^- which is above our ken — strange, if there should be there n& 
 *'ki«oNv)ed2:e too high for us," into which we may desire to look through 
 eternity^ and through eternity be still penetrating farther and farther 
 iiito without ever being able fully to fathom. The weak mind of man 
 cannot, indeed, originate any thing beyqpd its own grasp: but our ca- 
 "):\city is not the mef^sure of God's understanding. And if in God, and 
 in all his works, mysteries abound, why not in his word? Reasoning 
 ficm analogy, instead o-f rejecting the Bible revelation for its myste- 
 i:ies, we should ratiier have reason to reject it if it contained none. 
 
 The direct and positive testimony of Scripture in favor of this doc- 
 trine is abundant. We shall only attempt to give you a specimenj advi- 
 sing yo^i to study the subject carefully for yourselves. 
 
 There are three persoiis every where spoken of in the Scriptures, to 
 rrhom the names, titles, attributes and works of God are ascribed. 
 They'are represented as being concerned about the work ©f creation, 
 a-nxi the salvation of sinners, in a way in which none but God could be 
 ..oncerned. They arc spoken of as distinct, and yet concurring, in ajl 
 
OF THE TRTXITV. 
 
 <lic works which arc ascribed to God. Or.o, the Father is Sii'\<] io fknrf^ 
 the Son is said to be se?ii by th • Fat»\*»r, and to cinnv; and tlic Holy 
 Ghost is s;ud iocome, and io'-^'procpcilfram the Father and Uic, Sou '* 
 This lantiuatje undoubtedly lays a (ounc'atiou for a disrtinclioji of j. 
 «ons. We often find them in one sentence distinctly and .severally euu- 
 tnerated under appropriate titles.— Tlio fnrin of the apo^l<>li^nl bene- 
 diction runs thus: ''•The grace of our Lord Jesn^^ CiMist, the love of 
 God, and the communion of (he llo)^ Ghost he with >ou nil." Some- 
 times the Father is mentioned b<fore tlie Son; but som<times the Son 
 is placed before the Father, a.*^ ii'on purpose «o j^uard us n^aine't (he 
 mistake of supposing him interior in Divine character and dignity. The 
 apostles were commanded to '^bapii/p all rtilions, in the name of the 
 Father and of the Son and of the Holy Ghost." ^'•TheSonand the Ho- 
 ly Ghost are here put on a par with l)ie Father, both a? to personalilr 
 aod DivitK* rhararter." -mt) 
 
 But, there is apassagein the xlviii cliapter of Isaiah, w'nieh contain* 
 •a full and unequivocal testimony to the truth — **Aii(i now the Lord 
 God and his Spirit hath sent me.'* v. }6. The speaker here is evident- 
 ly the Lord Jesus Christ; for in the 12th verse he calls himself <</he 
 first and the last," which is a New Tesliiment description of our Sa- 
 viour. The *^Lord God" it will not be denierl is a person. Asd ast 
 persons only perfornV actions, the <*S|>irit," must also he aj:>ersctf); for 
 the ac/io?i of sending is asciibed to him in conjuction with the '*Lord 
 4:;od/' i- e. the Father. That the first, i. e. the "Lord God," is true 
 and very^ God, none will deny. A little attention to the context will 
 convince any candid person, that the speaker claims the works and pre- 
 rogatives of <Tod; and he is moreover expressly called '*lhe ti*ue Go5 
 and Eternal Life," 1 John v, 20. And for the Divinity of the Spirit 
 ■we have positive testimony. In the Acts of the Ajx)stlc3 v, 3, An- 
 anias and Sapphiraare said to ^*lie to the Holy Ghost^'' but in the verse 
 follawinej speaking evidently of the same person, they are said to have 
 **lied to God." The Holy Ghost therefore is God. Now eithertliese 
 three persons are three Gods, ci' they are but one and the same God. 
 
 Our business is to explain Scripture, and in doing this we niTist cv- 
 -er carry with us this principle, tliat every partis consi^ent with ^xcry 
 other parL We cannot therefore, admit the first supposition, i. e. that' 
 these three persons are three Gods; for this would contradict the great 
 revealed truth that there is but one God: we must consequently adopt 
 the last, that tliese three persons are one God. And Uiis we do \v\\h 
 the greater freedom as an inspired Apostle has done it before us: * -There 
 are three that bear record in Heaven, the Fatlicr, the Word, '.\rn\ the 
 Holy Ghost: and these three are one,'' -1 John v, 7- The auiiientici- 
 ty of this text, has indeed been disputed; and this alone, is a sufficient 
 reason with some lor its rejection. We, however, cannot a^rec to thif^ 
 ■summary method of excluding the inspired wltncssefifroir? giving tcst(- 
 iftony? for U^en^ all the enemies of the truth would hayc tc* doj wou!,df 
 
.-'^ OF IHt TRli\1:'fV. 
 
 be to dispiitje the genuineness of every text, whicli could not be accoil?* 
 modated to their wishes. This done, it must now be rejected, because 
 learned men like ihemsclvcs have disputed it; and no doubt but their 
 heresy would triumph. In this very wa)'', Socinians, and the various 
 tribes of their ^'brethren in iniquity," have always proceeded. First, 
 put the Scriptures to the torture to make them speak their own language 
 — do what they can in this way by the aid of emendations, corrections 
 and figures of speech: next get rid of all those texts which are found ih- 
 eapable oi ^ plausible perversion, by calling them interpolations; and 
 to make all appear more probable, tell of old mantiscripts, which thei^ 
 never »au', but which so77ie person iCtzv, or said he had seen^ in which he 
 said these texts were wanting. We have read a little, of what is to bt 
 said both for, and against, the text in question, and believe that there 
 is no reason for considering it spurious: especially, ^'as it is not the hrst 
 assertion of the doctrine which it contains, nor the only, nor the prin- 
 cipal foundation on which it stands, but only a summary of what has 
 l^een fully expressed before throughout the Bible." 
 
 To the doctrine of a Tr^inity in Unify, the adversaries have absolutely 
 nothing in the whole compass of Divine Revelation to oppose. True, 
 indeed, there are many Scriptures which teach that God is one. but we 
 derive aid from th^m, in establisJiing our view of the suhject: for we 
 contjjnd for a Trinity in Unity — three persons, ^ut one God. They 
 must not suppose that they have confuted us, or even brought one 
 word iia opposition to us when they have only proved ane ha/f of our doc- 
 trine. Were it said thut man is morial, wo\i\d any persor> consider this 
 as confuted by establishing the immortality of his soul; or were it said 
 that he i& immortal, alluding to his soul, would this proposition be over* 
 turned by bringing forward all the arguments in the world to prove 
 tliat iiis body will die? The answer at once is, no. Well, God we are 
 tauglU, posfecss-es a tri personal nature, but at the same time a unity of 
 essence. Those texts which prove his essential unity, cannot prov^ 
 against his personal plurality, find vice versa* 
 
 i3ut that the opponents betray a want of candor, when they marshal 
 those tcx(? which assert the Divine Unity, against the doctrine of the 
 Trinity, appears from another consideration. In the age when th<i 
 Ijible was written, every fialion had its own peculiar deities. One set 
 of gods were supposed to preside over the land of Egypt^ and receiv- 
 ed the worship of its inhabitants, the Assyrians had another catalogue 
 efeo.!?, &c. Thechihlren of Israel alone had the knowledge of "the 
 only, the living, and the true God ." Hence "the God of Israel" is but 
 another de^iisfnation for hinn who alone is Jehovah. The Jews were 
 not only in dancjer,but in fact often were, seduced by the example o 
 their neigfibots to worship false gods. Therefore, for the right undei 
 ►tandin;^ ol tliu.-e Scriptures which teach that God is one, — that the 
 God wtic made the Heavens is God alone, it is necessary to advert to 
 ^\-. prevailing theoloey among the heathen, and to the peculiar circuEri 
 
OF TiiE TRikitr. 73 
 
 stances oi (too s people. Their special design, manifestly w.fs, to puf 
 the children of Israel on their guard aerainst the Polytheism of their 
 heathen neighbor*. Hence wc find 8u«;li warnings more comrron in 
 the Old Testament, than in the New whrn God had gained the point 
 of his unity on them: they having been effectiially weaned from idola- 
 try, by his^nr-iny <ind sore judgments," through a scries of ages. Such 
 Scriptures, then, though they do prove against the Polytheistn of the 
 heathen, yet they cannot, without the utmost perversion, ^e brought to 
 jirove againf-t the Trinity of the Christians. In other wofd>j, they 
 f)rovc that there are no local deities — no plurality of godt« distinct from 
 each other in being and essence, as the heathen imagined: hut while 
 rfone of them prove that 'there is but one person in the Godhead or 
 Divine essence, S07nc of them plainly intimate that there is a founda- 
 tion in his nature, for our attaching some how or other, the idea of plu- 
 rality to him. 
 
 This is empha'iically true of tliat famous text so often in the mouths 
 of Anti Trinitarians: Hear O Israel^ the Lord our God^ is one Lord. 
 If God had never revealed himself under the idea of plurality; or, if 
 there is but one person in tile Godhead ; and if this is the uniform voice 
 of renson and revelation as Anti-Trinitarians pretend;— th'en, it must at 
 first sight appear strance to every reflecting person, that such a pro- 
 position should everi>e thought worthy of a place in a revelation from 
 God. Indeed, it would have no nrKjaning. It wo«ld be a mere silly 
 truism, such as to say that John our President is one John, or that this 
 globe our earth is orne globe. Who would reed ^cch a proposition \.o 
 enlighten him, or could be enlightened by it? But on the supposition 
 that Jehovah exists in a plurality of persons, distinct, yet inseparable 
 from each other; and that some intimations of this had been previously 
 g\veTi; then such a declaration might be necessary, and have an impor- 
 tant meaning, which would be readily apprehended. And whar we 
 have supposed is the fact. Where it is said, '*In the beginning God 
 created the heaven and the earth," and in many similar paVsages, the 
 word rendered God'\s found in the plural form. We find also siieh a 
 language as the following: "And God said, let us make man in our 
 rmage, after ot/r likeness." How was this to be understood? isthere 
 .1 society of Gods? Without something to put the readers of the Bible 
 on their guard, they might draw such a conclusion. This is furnished 
 in the text under review — Hear O Israel, the Lord our God is one 
 Lord, The word, in the original, ren^dered Lord is Jehovah, and sig- 
 hides the self existent, independent, f^nd unchangeable One. The 
 word which stands for God is a plural term, and more closely rendered 
 Aould be, our Divine or Worshipful Ones. The word "Jehovah," 
 therefore, expr,?sses It is eFs.enlial unity, the wiird ''God," his personal 
 piuralHy And the declaration is full of meaning. It was a note 
 highly necessary at the time, and worthy of being ushered in witli ^ 
 jolcnnn Hear O hrrfel — to teach Isrripl fh-jt tb^^e distinct personal su^ 
 
 IC 
 
Of THE ETERNAL SGXSIilP OF Ci 
 
 sistencei are not to be conceived of as so many Gods,hui that tlicv Jire 
 hvit one and the same Jehovah. The text, stripped of its English dre«s 
 with which* our translators clothed it, would run thus: Hear O hropL 
 Jehovah, our THvint or Worshipful Ones, is one Jehovah— TiX^d. how 
 does this prove that there is but one person in the Godhead! 
 
 ON THE ETEKNAL SONSHIP OF CHRIST. 
 
 THESE three persons are Divinely and InefTably related to each 
 other; and thils. constitute a distinguishable Tiinity in the one Jeho- 
 vah; or, a Trinity, distinguishable by their appropriate tides, works, 
 Drder of su-b?istence and operation, and personal relations to each olher^ 
 and to mankitid sinners. But as G^d only can reveal his own naturet 
 so /or us to hope ta acquire by our invest i^^ation or research, any 
 iarther knowledge of these mysterious relations, than he has been 
 pleased (o communicate in his word, is as piTsuriTptuotis, as it is vain. 
 We shall, therefore, content ourselves with saying in a languarre, for 
 which w<; conceive we have Scriptural authority, that "The Father i 
 of none jieither begotten nor proceeding; the Son is eternaHy begotten 
 of the Father; and the Holy Ghost eternally proceeding from the Fa- 
 ther and the Son." The mode of the Son's generation, or tliC proces- 
 sion of the Holy Ghost, we do not attempt to explain. We content 
 nirselves, with declaring t'ie/ar^ 
 
 ]3ut that the Son is eternally begotten of the Father, is, as we have 
 een, in the pfeceding narrative, denied by manv, who .Wish to palm 
 .hemselves on the Church as the distinguished fwe«ds of orthodoxy; 
 and am-cng tliese to the disgrace of the Ministerial office, and the Chri«- 
 fian name, tht^re are some w^ho have canonically sworn to support a 
 standard of-Cbristian doctrine, in which this truth is explicitly held 
 -orth.. Washall^Jlierefore, adduce some considerations to satisfy you 
 i.at the S(jn is eiWnally begotten of the FaUierror, that the Sonship 
 -,-r Christ is Eternal and Divine. 
 
 As tbenpponents of this truth, allege that Christ has the name Son of 
 God, merely on account-of his supernatural b.-rth, Ids being appointed the 
 Messiah, and his exaltation to tl^e dignity of that office' when he was 
 'faiscii from the^dead; our point will be gained, if we can shew that he 
 was and Is the Son of God, and that the name of -So??, properly belongs 
 to him prior to the consideration of any of these things. To evince 
 this — 
 
 I . Our first argument is drawn iVom sucli passages of scripture, as 
 speak of God's sending or giving his Son. If God sent, his Son. then 
 he had previously a Son to send. Were any of you to speak of hav- 
 ing sent your son to a certain place, on some business; all tlie world 
 -•vvould draw the conclusion that previously to his being sent he icasyour. 
 
^(Vi'SlIi 
 
 or TllE ETERNAL SOtfi'SUl ■■•■■^T. 
 
 ... 1 .- , . jukl never suppose from your langunp;e flirt he hcca...^ 
 your son in consequence of his heing .«rnt. I^it this unnatural con- 
 fitruction, the opponents of the Eternal Sonship of Christ, have to put 
 on the language of scripture. There is one passage which deserves 
 particulai- consideration here. *'When the fullness of time was come, 
 (Jod sent forth- his Son niade.of a woman, made under the law," &.c. 
 Gal. iv. 4. Now his being>?ia6/<^ of a uoin'iHy and mmlc under the law^ 
 are two leading ideas which cuter into God's sending his Son. But he 
 was a So7i before these events took place, according to the plain, natu- 
 nT m'-nnins; of the word^. IlisSonshfp therefore cannot arise from his 
 . or his investiture with the MedTatorial office. These 
 : !':! i; v'l the reason of hi.s being called the SijnofGod: 
 
 r Christ is represented in scripture, as being prior 
 to hi- a.-.- • ;he Mediatorial oflicc; and as making that office, and 
 
 the dfschai luties, an exercise of gracious condescension, Phil, 
 
 ii. 6, 8. ii'ii uir ■\mc is true of l^s Sonship. — He '^7naketh the Son a 
 High Priest — Though he zuere aAVba yet icnrned he obedience hy the 
 ■tliaai^a v:hkh he mfftnd, Heb. vii. 28, v. §. Chriit was. tlicrefore not 
 only a Divine person, but he was the Son <f^nd — jis really the Son uf 
 God as he was God before he v,ras constituted Mediator-, — which was 
 from eternity. 
 
 3. It is the real Divinity of Christ which gives dignify to his official 
 charact r, Rom. ix. 5; but this ry>irniYy fs also represented as flowing from 
 his Sonship. — PFe hove a great High Priest Jesus the Son of God, licb. 
 iv, 14. There is, therefore the same reason from scripture for suppos- 
 ing his Sonship to be prior to his being clothed with office, as for sup- 
 posing the priority of his divinity. >, 
 
 4. The exalted merit of Christ's blood results from his proper Divin«* 
 ity, Acts XX. -J8; butthis merit is also ascribed to his being the Son of 
 God. ^ The blood of Jems Christ his Son rlean<e!h vs pmn aU sijis, i. 
 John, i. 7. His being the Son of God, therefore amounts to the same 
 Ihing aarhis being God: consequently if Christ is the Eternal God, he is 
 also the Eternal Son of God. 
 
 5. To give us just and adequate ideas of the greatfi^ss of God's lovo 
 we are told, that, he spnrednot hi^ eivn Sou — hcg-ive his only begotten 
 Son, &:c. Now what is there in this language so well calculated to touch '' 
 the Christian sensibly, and fdlhis soul with gratitude and thankfulness 
 to God? Is it not that the Father in commisseration of our deplorable 
 condition consented to part with the Son of his bo-mn ; — that parental ten- 
 derness was so far overcome by the consideration of that misery to which 
 we were exposed, that he did not withhold his orcn, his onfy Son, but 
 delivered him up for us all? Such as these, are certainly the impres- 
 sions, which the language of scripture on this subject is fitted for mak- 
 ing; and, unless we have always been mistaken, on a point, where, we 
 hadhardly supposed that any person who reads the scriptures, with the 
 feelings of a Christian: could mistake, such are the impressions which it 
 
^6 OP THE MLDlATOaiAL PERSON OP CHRIST, 
 
 does make, on every Christian heart. But how would the force of this 
 language be weakened, if Jesus Christ is not the Son of God by an Kter- 
 nal, natural, and necessary relation! Or what would be its propriety, if 
 he is only the Son of God in some secondary or figurative sense? Truly, 
 on thjs supposition, we fuust say that the language of scripture seems 
 careifuJSy adapted to excite emotions in the Christian breast which the 
 nature of the subject does not require ; and that the Holy Spirit in repre- 
 senting to us the exceeding love of God towards sinners, has drawn the 
 picture in colors too vivid and glowing! We freely acknowledge, that 
 there is something in these scriptural representations awfully myste- 
 rious, and Vi!\\h which impious scoffers may make themselves merry. 
 JBul against whom do they magnify themselves and Qnake a wide mouth ? 
 Against him who can vindicate his own woril, and whose existence in 
 pSedgexl to do it And those who «aU themselves Christians, should 
 rather be employed in admiring, adoring, and melting in gratitude, in 
 tenderness, and in love; than in impgiiring tlieir force, and frittering 
 them ikw&y by cold fretting criticisms. 
 
 We have not forgotten the t-ext in Luke i. 35, where it is contended 
 that the jfiiirac«5oiis conception is assigned as the reason of his Sonship. 
 *^But if this be the proper foundation of his Sonship how could his cal- 
 ling him»eif the Son of God. or his sa/ijhi^ iftat Gad zoes his leather, infer 
 a claim of ©quality with ilm Father, which, on a reference to the v. chap- 
 ter oi John*s Gospel^ we ^d it did. A Sonship of this description 
 couM »firer be lairly constrtied to make him equal with God. TJie 
 text, h&wevGr^ does not say tliat Christ is the Son of God in conse- 
 qacoceof his extraordidiary ^oneeption; but that for this reason he shall 
 fee S0 adhsfL J^-qw^ it msty be a reason why he was called the Son of God 
 ill his persua ss Go^-maia, without any prejudice to the doctrine that 
 he «^as Lhfe Son ©f Csod in his original and Divine nature, as a perison in. 
 the Oodfeaad." It might be readily inferred, that he for whom a body 
 was prepare*! fey ssaperjiaiural Divirbe influence, was more than man ; ariid 
 justly eatitM t& the appeilatioa of the Son ofGod^ 
 
 OH THE MEl5iAT0HIAL PERSON OF CHRIST. 
 
 -^^HE Son of ljr©d, the isecoiid person in the Trinity, being very 
 and e1i£Tni^ Oocl^ of ©ne substance aiid equal with the Father, did^ 
 when theftiJaess of tim&wa's come, take upon himself man's nature— 
 so rhat two whole, perfect, aad distinct natures, the Godhead and the 
 Mianhood were liiseparaMy joined together in one person, without con- 
 verstof?, comppiSition, or confusion. Which person is very God, and 
 very ntaa, yet one Christ, the only Mediator between God and men." 
 Jntht be^infufig wm ike Word^ and the Word was with God and the Word 
 mas God — -^^nrd £h£ word was m ade flesh. God was manifest in ike flje^h 
 lofeaKl,4- Tim^iii. IC 
 
<»» THE MEPIATOIIIAL PERSON 67 CIIRiaf. 77 
 
 Thi3 union of two distinct natures in the person of the Son, w!»ich 
 constitutes the Mediatorial person of Christ, lays the foundation for, 
 and reconciles ail those apparently^ contradictory attributions which are 
 «nade to him in the scriptures. For, there bcmg in his person a F)ivmi 
 jjature, this justifies ail those scriptures, which ascribe to him Divim 
 ;nameB, titles, attributes, works and wors!»ip. So also, there bein;,' ir 
 4ils person a human body and soul, the nalixre ofman^ which, as it can 
 not lay claim to w tuit is said of him as God, it must receive to its o\vr 
 account whatever Sfcm^ to lessen him when compared with the Fa- 
 ther." Whel^ therefore, the enemie:* of our Saviour's Deity, have 
 paraded a muUitude of passajres, (»)ntaining statements which cannoi 
 ^agree to him as God, whit have they done? Why they have proveC 
 what none deny, that Jesus Christ is partaker ofjleshand blood. Re 
 fer them to his humanity and all is consistent. There still remains ev 
 i Icnce enough to support his Divinity. So, when Christ is spoken o 
 as distinct from God, there is no difiiculty; when the language is refep- 
 red, as it ought to be referred, to his person as the Mediator God-man 
 As Mediator, he is not only a distinct (though inseparable) person fron 
 the Father^ but he may be spoken and conceived of as distinct ivon 
 <7oc^ abstractly considered in his own essence. In such texts, as; Thi. 
 IS life e.lernal ihatihey might kno7c thee, the only true God, and Je.su 
 Christ whom thou hast vew/," we can easily see a distinction, and w< 
 can as freely admit the distinction intended to be made, between Jcsu 
 Christ as the God man. Mediator, and the abstract essence of Goc 
 subsisting in the person of the Father, without any prejudice to hi 
 claims to Divinity. So also when a language is used which implies 
 that as Mediator, he was in some sense inferior to the Father, it give 
 -us no difficulty in believing his proper Divinity and essential equality 
 And it is enwigh for us to know, that in his original nat-ure he is Go( 
 equal with the Father. This we are clearly taught in the scriptures 
 And if he humbled him«jelf to he found in fashion as a man, and too 
 upon himself the form of a servant; if tie consented to be made a litti 
 lower than the Anc^elsfor the suffering of death that he by the grace of Go 
 anighl taste death for every 7nan,T\nA save us weak miserable creature 
 from sin and wrath: — Instead of producing this marvellous condescei 
 sion, as an argument against his claims to Divinity, or as a reason fc 
 withholding from him equal honors with those which are due to th 
 Father, we shall and we 7i)Ul make it a matter of praise, of gratitude 
 and oi thankfulnefs, to a Three-one God. Should we be so foolish an 
 unwise, as to requite the Lord our God otherwise"* In his unsearch/ 
 bic wisdom, it was found necessary, that his own Son should leave h 
 own heavens, and come down to dwell with men on earth, clothed i 
 hum in flesh; and lead a life of sorrow and of lowliness, and undergo 
 death of pain and of ignominy; that we might have redemption throng 
 his blood even the forgiveness of sins ; and shall we take hold of some ci: 
 cAim^tances connected with hi? humilintion. an<l torture the little po 
 
'^ ow TiiB mediatobJal pEiasoN or CHR'ftr. 
 
 tjon ofingcnuity which we enjoy by his gift, to manafactwr^ argumesifs 
 out of them, for diminishing the glory and dignity of the Heavenlv 
 Yisitantl Shall Christians, who hope to be cleansed from sin and poili 
 tion hy his purifj^ing blood, thus receive and treat the Lord from hea- 
 ven! Nay let the Jews, let Herod and Ponfitis Pilate, let Socnuansand 
 Anans act so helhsh a part; and l^i a great multitude of Ilopkinsian'* 
 Kcompany them 'Vitlj swords and staves:'"- but let those who have 
 ■^ied. that the Lord is gracious beware! 
 
 The scriptures, we have said, furnish abondant evidence that Jesus 
 hristis true and eternal God. In the beginning was the word and (he 
 word was with God, aad the word ar«jGod. The same was in Ihe 
 beginning with God. AH things were n^ade by hjm, sncfwithout 
 him was not any thing made thc.t was m.-jde, John i. 1-3. Now^as 
 reaUy as every house is buiided by some man, he that built all thirds 
 i^ God . 
 
 But unto the Son he saith. Thy throne O God is forever and ever; a 
 sceptre of righteousness is the sceptre of ihy kingdom, Heb. i. 0. How- 
 would this language sound, if applied to any one inferior to God m 
 Balure and perfections? 
 
 And Tboii, l^ord, in the beginning h->st laid the fo^indatioo of th© 
 earth; the heavens also are the work of thv hand% Heb. i. 10. Crea- 
 tion Is a work which God claims to himself j and if there is any truth, 
 which may he held as self evident. Divine power oisly is adequ:tte t» 
 the work. Christ therefore is God, 
 
 Omniscience, which is an incommunicable attribute of God belongs 
 to Christ—he knew all men, and needed not that anj should testify %^ 
 man: for he knew what was in nf>an, John ii. 24, 25— he searcheth the 
 hearts and trieth the reins, Rev. li. 25. 
 
 Jllmighhj Poicer is ascribed to Christ. He shall change our vile bo- 
 dy that it may be fashioned like unto his own glorious body: according 
 to the effectual working whereby he is able to subdue all things to him- 
 self, PhiL iti. 23. " ^ 
 
 Eterniti/ is ascribed to Christ. I am Alpha and Omega, the be- 
 ginnir^g and the end.the first and the last, Rev. xxii. 18. 
 
 'Divine Worship is due to Christ. All men should honor the Son even 
 as they honor the Father, John v, 23. Let all the Angels of God 
 worship him, Heb. i. 6. Stephen tilled with the Holy Ghost, called 
 on Jesus, and commended to him his departing spirit. And to whom 
 should a dying man commit his soul but to God ? 
 
 l^ut let as for a moment attend to what he has to do, and promises 
 be will surely do for his people; his sheep; and those who confide in 
 him for salvation. I give unto them, says he eternal life. And he 
 assures us ihd^X poiuer was given him over all fiesh that he might give 
 eternal IJfe 10 as many as loere given him of his Father. John xvii. 2. 
 Does this look like the language of a creatiire? Would any creature be 
 capable of receiving j\nd excrcisiiig such a power? It is impossible: 
 
OF THE HGBIXTOMAL RIGHTrOCS: 
 
 unless wc suppose such a miracle tohc wrou^,.,,. a.- vv,i„„i i:,rc lu-i cii 
 tirely out of the rank of creatures, and endue liim with infinite intelli- 
 gence and power: i. e. a miracle which woiiM clothe him with the in- 
 commumcaUle attributes of God!-Jcsns sh;.ll save his people from ihei, 
 
 Tl , n r V'f "^ """^^l '" ^r" ' P^^P''^' ^" »^^^ ^.om their sins: 
 or ^ ould he be adequate to the task? Consider what he must do to he 
 .uch a Saveor He must bear hi, peoples nns, he must offer himseh 
 ^th.„,l .spo to^od to pnrge their eomacncc., to pvrehn.c e,e>ml rrdeml 
 Uonfor them, and to make peace between the offended maicstv o^ 
 Heaven and their souJs, and he must shed upon them the washinR oi 
 regeneration, and renewmg of the Holy Ghost. He must act l,y them 
 he part ol a good shepherd ; He must be witl, them ^vherever they ar^ 
 
 mf, , L i *■ <^'^'=*5,«s; ♦» sa^-e «'"«<" from their enemies. He 
 
 I is ea s :mt'ir"*t ""'''' ^*''t*° "'PP'>' ^''^'" '" » '*^»'°"-'''<= hour 
 1 1., cars r.m,l always he open to their cries; and he mast be able te 
 send down from above, and deliver them out of all their distre-e^ 
 
 iT ' *^rri h't-?^'^ '" •^*'"' '"-Africa, in .\meriea, or in the Is- 
 
 he An,. 7 r- ^V'""*'^'?'"'" '" -°^k-n<=h manifold salvation i^ 
 
 t\^^ ,t h -^ """■''' V^ h.spromise to hisdiscijiles, and throu.rh 
 fhem to their successors, when he gave them the.r eitensive comm?s- 
 sionto preach die sospel and admisister ks ordinonc«s. Coul^ry 
 but the omnipresent and eternal God, who filN hcarcrt and e.r h LI 
 comphsU this promise? f.t the tribes of ArianTrd Socin ni^'a^d 
 ^1 "^^^ I '"",'!''' '■^''P""^^'' with whom this generation abound/ 
 consider these t^.mgs, ,„d beware, before it be tSo late^ Their sl' 
 viour .s not the Saviour of the Bible. That they c^ rest sati.sfied with 
 
 *'ThirnTr^'.''r'"^^ RIGHTEOUSNESS OF CHRIST 
 
 wi.I'':?is^D^vl%3^-;:f,rrctrrrf G r- 'i:^'-^'^" 
 -•e.a f;.d.. e. th« p,rt, oir:nd:l rd^^jr,7;,/t!:,^'s,£^^- ■ 
 
so OP The mediatorial niGiiTEOUrNEss OF cnsilT, 
 
 He makes peace, or effects a reconciliation between God and man h^ 
 his obedience and sacrifice on earth, and his intercession in Heaven. 
 
 In his obedience to the law of God, and his atonement, or infinite sat- 
 isfaction for sin^ consists his Mediatorial n^hteoosness; even the samc- 
 **righ(eoiisness of God \\'hich is revealed In the Gospel to faith," and 
 through which believers obtain justification of life, hi performing 
 this righteousness Christ sustained the characterbf a surety or substi- 
 tute. This position admits of decisive proof, 
 
 it is plain that he could owe no obedience to the law for himself.-— 
 Being God, he v^as and is theg^reat LavvgiTer, and consequently could 
 not be a. natural subject of his own law. The circumstance of his pos- 
 sessing human nature could never place him under its obligation. 'The 
 word natuTe conveys an abstract onrt-ersal idea; so the angelic nature 
 includes all angel??, the human nature, all men.'^ A nature, as such, 
 has no existence except m the persons of those to whom it belongs.-- 
 Consequently, a nature as such can violate or faltil no law; nor be ik& 
 subject of law; except as in a person. But "the human nature of 
 Clirist never had a distinct persotial subsistence of its own." It never 
 existed one moment bat in a state of union with the Son of God; con- 
 ?eqiTcntIy, it never was a person— never was a subject of favi^; That 
 the Son of God in our nature was made under the (arv^ must therefore, 
 have been by a gracious and voluntary condescension to acconDplish: 
 5ome great and important result?. Hence the obedience of Christ 
 could not have been for himself NeUher could his sulTerings, If be* 
 never was made under the precept of the law for hitn?elf, it is impossi- 
 ble that he could be under tlie penalty, which resdts from the violation 
 
 of the precept. But waving this consideration A prophet as- 
 
 sares OS, that "iic had done no sin neither was guile found in his mouth,'^ 
 and an Apostle that he was "hoTj, harmless, nndefihed, and separate 
 from sinners." But he did obey and suffer. How can this be account- 
 «:d for, on any ofcher principle, than that he sustained the character of 
 our surety or substitute, having assumed all our legal relations and res- 
 ■^o!isibilities? 
 
 Butthe scriptures every where, us£ a language which admits of tio 
 consistent exposition on any other principle. "When the fulness of 
 time was come God sent forth his Son, made of a woman maide under 
 liielnsv that he might redeem them that were under the law," Gal. iv. 
 4 — V^(^ would ask , why was rt necessary for our redemption that Christ 
 >»hon]ci be made Ktiderthe lazo, unless it were that he might ful61 its de- 
 mands? If only some general exhibition of the real dispositron of God 
 towards sin was to be ma'de, could iiot this have been done, without his 
 beinr nrvauO under the law? If an innocent being not charged in law 
 with our fins was made to suffer, that God might manifest his displea- 
 sure ae;.-iin>t sin in order to its coitsistent forgiveness; we can see nO 
 reason for l.is heingmade under our /<7w;,ncrany meaning in thelanguage 
 |i>ui Cbiist was wac^e under the law that he might be a Redee.mtr j and a* 
 
_. iTiK MEDlXrORIAL RIGHTEOUSNESS OP CHRIST. ol 
 
 , M. ..-aid Q^ily h<j necessary, on the supposition, that the demnnds of 
 the law which sinmrs were under, must be Adfilled hy him in order to 
 their redemption— then, it clearly follows, that he he( ame their suirl}', 
 and entered into a voluntary enga^^^ment, to perform that ohediem c, 
 and endure that sullering to which they were bound in law. VV itU 
 this view, a multitude of other scripture? fall in; such as, -Ife hath 
 made him to be sin for us, who knew no sin, that we might be nj.'.de the 
 righteousness of God in him. He suffered for siins the jubt for the un- 
 lust, that he might bring us to God." 
 
 * The notice taken of the substitution of Christ and its consequences, 
 in thcliii. chap, of Isaiati, is very remarkable. In the 4th verse it is 
 said, Sure/i/ he hafk borne our griefs and carried our sorroirs— That is. the 
 triefs and sorrows which he endured were due to us — they were the 
 consequence of our sins. We had procured them to ourselves, so that 
 they were our-\ But we unbelieveing Jews, did not view the matter in 
 this light. On the contrary tt^e did esteem him smitten^ stricken of 
 God, and afflicted. When we saw that no sorrow was like his sorrow, 
 the conclusion which we drew was, that he was a sinner beyond all oth- 
 er men; and that the vengeance of heaven pursued him for his atro- 
 cious blasph«mies. This was our opinion; but we were gn atly mis- 
 lukcn. Not, indeed, in our inference that his griefs and sorrows were 
 the consequence of sin. We were correct in our principle, that sin is 
 the only cause, why any being is subjected to pain and misery under the 
 righteous governmnnt of God; but we erred in the application of this 
 principle to his case — erred in supposing that he was afflicted because 
 he was personally a sinner. J\ay he was wouneled for our transgres- 
 aioiis, he was bruised for our iniquities: the chastisement of our peace 
 loas upon him^ and by his stripes we arc healed. Here, indeed, was jus- 
 tice and holiness displayed in the punishment of sin; but it was not an 
 ordinary case under the Divine government. It did not take place in 
 the ordinary distribution of justice. We, the criminals, were permitted 
 to escape, while justice took hold of him in our room; and the fruit of 
 his "stripes" is "peace" to us. Yea it is sd. All we like sherp have gone 
 a^lray; we have turned every one to his oivn way; and the Lord hath laid on 
 him the iniquity of iis all. By going astray, by turning every one of us 
 to his own way, we have amassed iniquity enough lo bring an awful 
 weight ofiuffering upon ourselves; and consequently enough, to account 
 for his enduring so many sorrows, and griefi^, ifit be but admitted (hat 
 by a gracious constitution of God, he has to bear the punishment ofour 
 iaiquity: And this must be admitted; for the Lord hath laid on him the 
 iniquity of us all. The correlate idea must be true. If the Lord hath 
 laid on him our iniquity, he must have home our iniquity. Thi>« is not 
 only a matter of fair inference, but of positive testimony — h\^ own self 
 bare our sins in his own body on the tree, 1 Peter ii. 24. Now what 
 IS the scriptural idea of bearing iaiquity? Ask the children of Israel 
 whose carcases fell in the wilderness, what the threatening meant that 
 
8^ CT THE MEDlATORrAL RIGHTEOUSNESS OP CH^ISti 
 
 thej should bear their iniquity forty years. They tell you that thft 
 punishment which their sin deserved was really executed on them; and 
 they were excluded from entering the land of promise. If, Ihen, a 
 person's bearing his own iniquity, means — without any Socinian or 
 Hopkinsian figure — his bearing ihe punishment due to his rniquity; it 
 follows as a matter of course, that when a person is said to bear the ini- 
 iquity of another, the meaning is that be bears the punishment due to 
 the other's iniquity. Tiiere is a real transfer of guilt or liability t© 
 punishment. The substitute stands in the room of him for whom he is 
 substituted, and assumes all his legal liabililies. In this light, the pro- 
 phet presents Christ to our view. And he who can read the passage, 
 withou-t finding in it a Saviour charged in law with his people's sins; 
 suffering, as their surety, the punishment ^\iq. to them, and making a 
 complete atonement for their sins, or satisfying all the demands of law 
 and justice — is to be pitied, either for his enmity against the truth; or^ 
 for the fatal bias which some, at least half Anti Christian system, has 
 given to his mind, See note 5. 
 
 The law of God, w hich the Mediator w^as made under, has two claims 
 against all the descendants of fallen Adam. It has a claim of obe- 
 dience on thenr) as the creatures of God; and a claim of endurance of 
 penalty, which respectsthem as the sinful creatures of God. The for- 
 mer claim the law had on Adam in the state of innocence; the latter 
 results from the breach of the covenant of works. Christ being con- 
 stituted the surety of his spiritual seed in the covenant of grace, and be- 
 ing made under the law that he might redeem^ had both these claims to 
 satisfy. And he did by the obedience of his life satisfy the former; and 
 by his satisfactory sufferings the latter. In these two things consists 
 his righteousness — his satisfaction to law and justice. Thus he magni- 
 fied the law, and made it honorable. It was declared to be holy, just 
 and good ; when its precept was fultilled, and its penalty endured by 
 a divine surety, as the only condition on which sinners could be justi- 
 fied and obtain the blessing. Hence the believer in Christ stands com- 
 pletely righteous, not in his own righteousness, but in that of his surety: 
 for, this righteousTiess being graciou.sjy imputed to him the moment he 
 believes, becomes his legal righteousness; and answers him in law eve- 
 r}' purpose, th.e same as if he hiroself had performed it. This appears 
 to he the plain and unforced meaning of ail such scripture*? as the fol- 
 Jowine; ^y one man's disobedience many were made sinners, even so 
 by the obedience of one shall many le made righteous. This is the 
 VcWTC whereby he shall be called, The J.ord our righteousness. — Their 
 lijrhteousnessisof me sailh the Lord. — In the Lord have 1 righteousness 
 and strenj^th. Ard we see how it is, that God is a just God and yet *\ 
 Saviour. " He i< just in requiring cbedience to his law, and inflicting the 
 punishment whicii sin deserves on a surety: he is a Saviour in bestow- 
 ing pardon and eternal salvation on believers in Chiist. When he jus- 
 titles a sinner his judgment is according (o truth. The sinner ig riftl 
 
CF Tire lrei>lATORIAL R^HTKOU5NE3S OP «IRI5T. b'3 
 
 justified on account of Ins own sincere but imperfect obedience, 1. e. he 
 is notiustified or declared to be rigliteous when he is not so; but he is 
 justihed in the strici anl proper sense of tlie word, or 'Mccepted as rip^l>^ 
 leou^in the sight of God, only for tlie righteod^ness ol Christ imputed 
 to him and received by faith alone." 
 
 This view of the subject is very different from the Hopkinsian doc- 
 trine, that the whole design of the atonement is to manifest the real dis- 
 position of God towards sin; so that when he receives the sinner into 
 his favor, no one can suppose him reconciled to sin. We reject this 
 doctrine as «nscriptural. 
 
 It fallft Inlinitely short of the spirit and force of such passages as 
 thes«: The Son of mnn came not to be ministered unto, but to minis- 
 ter and give his life a ransom for many — ye were not redeemed with 
 corruptible thing* such as silver and gold — but with the precious blood 
 of Christ — having obtained eternal redemption for us. Redemption 
 we know to be the deliverance of captives from bondage, by laying 
 down some valuable consideration, which those who hold them, are 
 willing to accept as their ransom. The ransom being paid, their lib- 
 eration is due as a vialter of justice, to him who paid it. Such a ran- 
 som we view the precious blood of Christ, that God, injustice to his Son, 
 will not execute the threatnings of the law on those for whom it was 
 .paid. 
 
 2. We reject it as Socinian in its tendency. The real disposition of 
 God towards sin is manifested in the ihreatnmgs of his word; in the 
 judgments which he executes on transgressors in this life; and in the 
 future punishment of Devils and finally impenitent sinners. Another 
 generation of speculative theologians have, therefore, only to arise and 
 ask. When the Divine displeasure against sin is sutficreiitly manifest- 
 ed in other ways, what need of an atonement for the special purpose? 
 None. Then, what need of a Divine Redeemer' None, And thus 
 entering at the breach which Hopkinsians have made, tear away the 
 whole foundation of the hope of tiie Church. 
 
 3. We detest this idea of the atonement; because, it leaves no more 
 reason for the saints in Heaven lo sing, worthy is the Lamb thai ivas slain^ 
 than for the damned in Ilell. Upon these two classes of men, differ- 
 ent as are their characters, and their eternal condition, the atonement 
 according to it, has one and the same aspect. That the saints in Hea- 
 ven are saved by the atonement, does not arise from any influence flow- 
 ing from it, nor from any influence of grace exerted on their souls a? 
 purc!ia=;ed by the blood of Christ; but from their compJylng with the 
 condition on which it was offered; or if any who hold this view of the 
 atonement, reject this as not their sentiment, they must then lesolve all 
 into eternril election. If they do this, it still remains true that the 
 fiiints in Heaven are under no higlier obligations to the atonement of 
 Christ than the damned in Hell: whatever may he their obligations to 
 the electing love of God. 
 
B4 op THE MEDIATORIAL RIGHTEOUSNESS OF CHRIST. 
 
 The view of tKe subject which we have taken also shews what is to 
 be thought of another Hopkinsian dogma, nearly allied to the former, 
 that Christ did not sutFer the punishment due to us for sin, but some- 
 thing which would an^er the purpose of punishment. Not having 
 been brpught up in a school, where the plainest language of scripture is 
 turned into metaphor and figure, whenever Christ or his atonement is to 
 be banished from the pages of the Bible, we believe that he literally 
 endured the wrath and curse of God. We rest with entire confidence 
 in this truth because we find it written. Christ hath delivered us from 
 the curse of the law being made a curse for us — and that he bore our sins 
 in his own body on the tree. We have already seen that to bear our sins^ 
 is to bear the punishment due to us for our sins. 
 
 .The view which we have taken of the subject from the scriptures is 
 also irreconcilable with a more raodern and refined method of teach- 
 ing Hopkinsianism, According to this, there are two influencas arising 
 from the death of Christ; of which, the one constitutes an atonement 
 for sin, and regards all men as moral agents, bringing them into a solva- 
 ble condition; the other flowing from his obedience to the Mediatorial 
 law, or commandment which he received from the Father to lay dowp 
 his life, constitutes the claim of the Redeemer, for regenerating grace 
 to make the elect willing in the day of his power. 
 
 This scheme, if it does not entirely confound the obedience and suf- 
 ferings of Christ, at least narrows down his obedience so as to make ii 
 consist entirely in the cheerfulness and patience witfi which he yielded 
 himself up to death. HeHce the great Doctor Griffin, who has tak- 
 en the lead in itsdefenre, is obliged as though the righteousuess of the 
 Kedeemer were insufficient, to make faith the '^condition of Gospel jus- 
 tification.'^ It professes to give the non-elect ^^a chance;" but it is a 
 chance of which they cannot avail themselves, unless they regenerate 
 and sanctify their own souls. It contradicts the scriptures, whicli 
 speak of Christ having been made under the same law, which those 
 were under whom he came to redeem; and that his obedience to this 
 law is the ground or condition of justification. It represents God as hav- 
 ing failed to execute his threatening against sin, in relation to all who are 
 saved; and as leaving the holy, just, and good law of the covenant of 
 works under all the dishonor cast upon it by man's transgression, li 
 is essential to the scheme, that we are not legally justified on account 
 of a perfect righteousness imputed to us and received by faith alone; but 
 that God accepts from believers less than a perfect righteousness as the 
 condition of justification. It, therefore, asserts that believers are justi- 
 fied only in an iroproper or figurative sense of the word; and by neces- 
 sary consequence it may be contended, whenever it shall answer a pur- 
 pose, that unbelievers are only figuratively condemned. 
 
 The view of the subject which we have taken also stands in fronted 
 opposition to the Socinian and Hopkinsian objection, that if God bestows 
 pardon and eternal life on believers only on the ground of a complete 
 
OT THE MEDIATORIAL RlCHTEOlfSNESS OF ClIMST. M 
 
 satisfaction made to the claims of law and justice, there is no grace c> 
 crclsed towards them — ialvation is of justice Jind not of grace. Th; 
 h-jlvation is of justice, we maintain but with resfwct to Christ. II 
 performed the condition — he merited all good thinjj;s for his peopl 
 Their salvation, is, therefore, due on principles of Justice to him. Bi 
 what have believers in his name done, to give them a claim? Notliinj 
 They are unworthy; in themselves considered as unworthy as if Chri: 
 ii.ul never satisfied for them. To them, therefore, pardon, justificatioi 
 and eternal life, are gratuitous favors. — But we must look at the whol 
 ilispensation of God towards sinners. There was grace in God's givin 
 liis only begotten Son to be the propitiation for our sins — grace in coi 
 renting to our being saved by a surety — grace in laying our iniquitit 
 on him that he might expiate them — grace in regenerating our souh 
 bestowing upon us the gift of faith, and every consequent blessing. I 
 all, grace reigtis through righteousnesSf unto eternal life by Chri 
 Jesus our Lord. 
 
 The view which we have taken of the subject, moreover excludes th 
 'idea of an indefinite or universal atonement. We contend that all thos 
 for whom Christ shed his blood will be saved, and in the end, constitut 
 so many gems in his crown of glory. In tlicir natural state they ar 
 children of wrath even as others; but a time is fixed in the purpose c 
 God, when her will begin actually to bestow upon thena the fruits c 
 Christ's death. These, we believe, were that seed whom the Redeeme 
 saw, when he made his soul an offering for sin. Their salvation wa 
 fhejof/ which was set before hhn — the definite object which lie had i 
 view when he laid down his life. 
 
 1. Because it is written: *'//e gaze himself for us^ that he might redeet 
 us from all iniquity^ and purify to himsclj « peculiar people zealou 
 of good works, Titus ii. 14. We cannot therefore believe that he gav 
 himself for any who are not in time thus purified, and made zealous o 
 good works; for if this were the case, the end which he had in viev 
 with respect to many, is not answered. The Redeemer is disappointed 
 It is written: he suffered for sins, the Just for the ttiijust that he migh 
 bring us to God, 1 Peter iii. 18. But, if we believe scripture an( 
 facts, many ;ire never brought to God. Then one of two things mus 
 follow: either Christ did notsufier for all mankind; or the design of hi 
 suffering with respect to many has failed . The latter cannot be admit 
 ted: the former is therefore established. It is written: he was deliv 
 crcd for our offences and was raised again for our justification, Rom. v 
 2S He was raised for the justification of the same persons, for whosi 
 pfllbnces he was delivered. ^'But all men are not justified; believer 
 only are; and all men have not fjiitk." Then either Christ was not de 
 livercd for the offences of all men ; or his resurrection has failed in pro 
 curing justilication for many, for whom it was intended. To suppos( 
 Jhe latter would be injurious to the Son of God: We choose the former 
 ^. We read every wherein the Bible of a people: a certain number 
 
16 OP THE KEDIATORi^L RlGHTEQiJSJifESS OF CHaiSTi 
 
 5S contradistinguished from the mass of manlsind, whom Ghrist came to 
 ave, and for whom he laid down his life. The reason given by the 
 =tngel for his being called Jesu3 is "because he shall save his people from 
 heir sins. The Angel knew nothing of a Jesus, so called, because he 
 iame mereh'^ to bring all men into a salvable state, or procure for them 
 I possible salvation, which yet is impossible in the event, unless their 
 rwn desperately wicked heart can renew itself. He came to give his 
 ifi aransom fur many; and the nations who are saved stre an exeeed- 
 ng gneat number. He laid down his life for his sheep. He purchased 
 lie c/^Mrc^ with his own blood. He brings sons to glory. He gives 
 iternal life to as many as were given him of (he father ^ And the Aposk 
 ie does not say, that it was because all mankind^ but bcca«se the chit- . 
 h'e^i were panakers of flesh and blood, that he took part of the same. 
 i^hy tliis language, if his death was intended alike for the benefit of 
 dl? 
 
 3. We can never persuade ourselves that Christ died for Cain an<^ 
 rudas, as he did for Peter and Paul. That the same cause, and that sa. 
 powerful a cause as the death of the Son of God, extending its influence 
 dike to all, s-hould yet produce absolutely no^ffect with respect to some,.. 
 A'hile it works the deliverance af others from the wrath and curse o£ 
 Sod, making them Kings and Priests unto him — is an idea which the 
 rheological speculatist may reconcile to his mind, buUthe process by 
 5\'hich itis done, the plain bejiever will never learn by reading his Bi- 
 ble. If w^e could believe that tlje Lord Jesus Christ m making his 
 ilonement, had as full an intention.to save those who perish in their sins, 
 as those who shall in the end constitute the great body of the redeemed 
 from among men; and that he died for the seed of the serpent, for Pha- 
 roab. for Jereboam the son of Nebat, who made li>rael to sin, for the 
 man of sin and son of perdition, and for all those cruel enemies of the 
 church who have lived and died shedding the blood of his saints, many 
 ©f whofm were in hell long before he died; — If we could believe that his 
 precious blood was shed for these and such as these, as w^ell as for those 
 w^ho by his Spirit applying the virtues of his atonement, are made to 
 submit to his riahtcixisness and honor him as their Lord — then indeed 
 "^e would renounce that system of doctrine commonly called Calvinism ; 
 but it would not be to embrace the Arminian nor tl-Le Hopkinsian, nor 
 any other scheme which professes to be founded on the revelation of 
 Ood: but that which avows itself the enemy and rival of them all. 
 
 Nevertheless we admit, that the sacrifice of Christ, is in itself, of 
 iufiRite value: but neither its virtue nor its existence, in any sense can 
 be considered, as extending bevond the limits of the covenant of grace, 
 hi this covenant we have the ?/i/<:7?iion with which it wasolTered. This 
 is the salvation of God's elect* But previous to the day of beheving, 
 ^ese are children of wrath even as others — F^r all have sinned. As, 
 therefore, ail men are dinners and in one common condition of ruin; as 
 •he atonemcpii of Christ is a remedy suitable to them all; and as the 
 
gr THE MEDIATORIAL RIGHTEOUSNESS OF CHIllST. 67 
 
 promise is that whosoevsr believeth sluill l)c saved: — Christ and salva- 
 tion throiiph hiniv,arc to be offered to all who hear (he Gospel. And 
 they, whHe they are called upon tobrlirve their lost condition as sin- 
 ners, and that a remedy is provided for them aiJ sinners which iftlicy ac- 
 cept they shall be saved; are to look to Cod that he would bt-stow 
 upon tbem the gift of iaith. The doctrine of a limited atonement ii 
 supposed by some to be a disrouraginji; doctrine. But how? Wh;»t h 
 there discouraging in that view of the atonement whirh *eprescnti 
 Christ as having purchased the influences of the Spirit to make men 
 able and willing to embrace the offer of mercy ; so that while thcii 
 ears ar^ saluted with the glad tidings of salvation, they may look it 
 God, that for Christ's sake, he would make them « leillwgpcnple in tJn 
 ilay of hh power? We think, if any schenrw of the atonement ha? a ten- 
 dency to discourage the fearful sinner, it is that which makes Clirist on 
 \y to to have opened away of salvation while ke is left to struggle with 
 all the power of sin ahd temptation, and overcome by his own weak 
 jicss, before he can embrace the offer of life. 
 
 Here is an atonement limited indeed — limited in a way that we pray 
 God none of us may ever have a hand in limiting it. But still, \\t 
 know that after we have said all, could we even say an hundred timei 
 more than would be proper in a paper of this kind, it will be thought b} 
 many that it wonld be more comfortable to believe in a general atone- 
 ment. But how? If such is the language of any man's heart we woulc 
 -say to him: Friend, you are either an unawakened prayerless sinner, oi 
 you area serioutsoul earnestly inquiring the way of life. If you are 
 the former, what comfort canyon find in believing a general atonemen 
 hy which you will never be benefitted, if you live and die siich as yoi 
 are now? You cannot surely suppose that Christ's blood will save a de& 
 piser who neglects his salvation. But if you are serious on the subject 
 because you feel your need of the atonement, what comfort could it bi 
 to you to believe a general atonement which has not profited thousand! 
 for whom it was made? Or "what could you desire to know more tliat 
 that the atonement of Christ is as ample as the petitions for pardon wil 
 ever require?" Of this you may be assured. Whosoever hdieveti 
 sftall be saved. Him that cometh to me I will in no wise cast out. Hi 
 is able to save to the uttermost them that comeiinto God bi/ him. 
 
 We shall now conclude this paper, by addressing to you a few mia 
 ccllaneous remarks — 
 
 Brethren, the cry of the present day \sfree inquvy^ lihcrality, chant. 
 and with such sounds unstable soul?, are too often beguiled. Ever 
 one, who has something to say acjainst the truth, deals largely in snci 
 language for a double purpose: — to make the popular impression tl a 
 those who hold fast t,he form of sound zcords are lacking in these qnalif] 
 cations; and to flatter the vanity of their gaping admirers, by insinua 
 ling to them that they are men of intelligence, and expanded intellecl 
 though they noay never have r<Md nor thought nor undcjrgtood rnou^l 
 
(iF THE MEDIATORIAL RIGHTEOUSNESS OF CirRISr> 
 
 to entitle them to the denomination ofinquirers of anj description. Ju 
 the name of all that is not absolutely ludicrous, what can free inqniryi 
 mean in the moitths of men whose religious creed consists in negatives ? 
 whose religious ideas are not so numerous as to allow them one for ev- 
 ery day in the week; and whose religious conversation consists in ring- 
 ing the changes on a few Biblical quibbles/ — We arc not afraid of free 
 inquiry, provided it be conducted in a sober, cautious, reverential man- 
 ner. It is licentious inquiry — men's exalting their reason to sit io 
 judgment on the Book of God, and discarding all those doctrines which 
 are not easily comprehensible by their disordered minds, that does all 
 the mischief. Neither have we any objections to Christian liberality 
 and charity: our lamentation is that so little of them exists. 
 
 Those doctrines which we have advanced in these pnges, have long 
 been received by the charch of God. This, which, we would suppose 
 ought rather to be their recommendation— for there is surely safety 
 as well as pleasure in walking by the footsteps of the flock — will be 
 with many a sufficient reason for rejecting them with lordly contemoLr 
 Their practical principle -mil be, that the system of doctrine whim 
 God has revealed to us by his Spirit, is as susceptible of improvement 
 as a human art or science; and that the faith of God''s electa like a la- 
 bor-saving machine, is to be brought to perfection by the successive ef- 
 forts of human icgenuity. Nor could better have been expected, than 
 thatafage for novelty should attack the immutable truths of God, in 
 rin age when every thing is changing and nothing fixed. But zcisdojn 
 i< justified of her ehilclren. The doctrines delivered by our Lord and 
 his apostles; preached, professed, believed in, Jived in, and died in, by 
 tens and hundreds and thousands, who have taken their flight from 
 earth to heaven, with the song of salvation on their lips, and anticipa- 
 ted glory in their hearts, will not be parted with so easily by any who^" 
 arc included in the election of grace. Besides the claim which these 
 doctrines have upon our regard from <heir being the doctrines of the^ 
 scriptures, they have also another claim which none of our modern no- 
 tions can consistently set up. They have been professed, they have^ 
 been believed in, they have been lived in, and died in, against all ths' 
 ^ower and terror of proscriptions, and confiscations, and imprisonments^ 
 and banishments, and scourgings, and burnings. They have braved 
 the fire, the faggot, and the stake. They have been subjected to the 
 trial by fire, and have passed the horrid ordeal. Scotland can attest; 
 Germany can attest; France can attest; the numerous provinces of the 
 Roman empire can attest, that their contexture was too firm, and their 
 spirit too determined to be subdued by the utmost fury ofthe cohortso^ 
 persecution. And if m any of these lands the truth now lies slain in 
 the street, it is not because its advocates meanly shrunk in the day of 
 trial; but because another generation aroye, who became vain in their 
 imaginations, and bartered the substantial truths of God, for the va- 
 pouring speculatiohs of men. Now, can the easy light hearted reli- 
 
off THE MEDIATORIAL RIOHTE00SNE3S OF CHRIST. 89 
 
 jjious projector, who basking in the sunshine of liberty and prospcrily, 
 ^in? stricken a now theory out ol'his brain; and laughing himself, would 
 set others a lauc;liing at all that our Father.s believed, — can lie J-ay as 
 much for his notions? Let tiie fires of persecution, be lighted up with 
 «uch fury as they have blazed around the church of God, hut a few cen- 
 turies ago; and have we any facts to convince us tlint these notions 
 would not meanly sneak into theirlurking j^laces; or make their peace 
 with the p'?rsecutors, by declaring, as many of them might consisfenily 
 cnougb, that they tud nerer been with Jesus? — We readily grant that 
 all ancient things are not to be venerated; nor is an opinion thcreloic 
 gpod because itiaold: But still, will the wise man sj?iy, If my country is 
 in dangjer, give me the tried veteran who has seen a lield of bntlle 
 without running away; and. not the upstart othrer, who but ye^terday 
 sprung into consequence, with his sword by his side, his epaulettes glit- 
 tering on his shoulder — describing figures on the sand, to shew me 
 what plan of attack would be his, if he could get the enem3^on some 
 \'antagi5^ ground which his fancy has created. On the sa^me prit.ciples, 
 33 1 ani a sinner born to die, and my soul is in danger, commend me U* 
 those doctrines which have been tried, and have yielded grricc and 
 glory to the saints of the Bible; and thousands of others before n»e. 
 But do you tell me, that ^your notions which ape the Go:pel so dexter- 
 ously, or contradict it so impudently, are better? Well, if you think so, 
 and they must be i/ours, let them he ,y ours, and do t/ou reap all the 
 consolation. 1 want none of it. . > 
 
 Much is said at the present day about union in the Church; and more 
 zeal is frequently spent in drilling Christians into some favorite views of 
 this subject, than to convert sinners from the error of their ways. From 
 the ground which we have taken, and the course which we have thought; 
 it our duty to pursue, it is probable that some may suppose us hostile to 
 union on any principle; and we think, we have, m some instances, wit- 
 nessed, something like an attempt to array popular prejudice against uf*- 
 on this pretence. But we declare ourselves th« inflexible advocates of 
 anion, Sec note G. Be it remem )ered, however, that the ur.ion whiclr 
 we esteem and would wish to pro:note is not an outward organic union, 
 among those who dili'nrso widely in sentiment that while the outwarri 
 show of unity is kept up, contention?, and jealousies and animosities, 
 like putrid sores, fret and fester within: but a real union, which has for 
 its basis, a oneness of heart in the love of Christ, and of mind, in th(j 
 love and profession of his truth. And whenever a proposal is made to 
 us in good faith, by any d^jriomination, that each of us shall go to tlie 
 Scriptures and examine whether what we^believe and practise has a 
 warrant therf, with tlie view of forming sut h a ui.ion as this: we trus^ 
 Tve shall always be wiHiwg to accept it in l!ic same good faith and wilU 
 the utmost cordiality. We protest, however, against any and every at-« 
 tempt to call in the aid of popular fashion or prejudice to compel us to 
 form any such unian, as will involve the burial of any of the precious 
 
9% 
 
 Qt THE MEDIATORIAL RIGHTEOTJsNESS OT CHRIST. 
 
 truths of the GoFpel. And we give public notice that we will evei" 
 regard every officious appeal lo us on the subject as coming vith pe- 
 culiar infelicitj, while we must iis^ten to all this oilensive Theologism, 
 that God creates sin-^^that unconditional subraiFsior. to Obd is (he test 
 of true Christianity -that faith is the condition of GosptiJ justiticaticn 
 — and that the Sonship of Christ is not eternal and divine. Let any 
 branch of the chtirch ^hich would have us unite with her, silerrce this 
 blasphemous contradiction within her own jurisdiction, and we will 
 Ifnovv better how to appr^eciate the invitation, *'come wiUi us, and we 
 will do thee good, for the Lovd hath spokf^n good concerning us." 
 
 We have a word to say on the subject of communion in sealing ordiil- 
 ances with Christians of other denominations. This is a point on which 
 iTien's ideas ditTer and alvvays have djflTered; and were liberality half as 
 much practised as praised, we should suppose that every denomicaiioiif 
 might have permission to hold its own views, and abi<Je by its own prac- 
 tice, "without exciting (he opposition or ill-will of others. But that thi^ 
 should really be the case, is perhaps too much to exj^^t^ in an age^' 
 when there exists so much of that charity which is willing that nothing 
 fehould exist but itself. 
 
 Whatever may be the length to which communion may lawfully be 
 extended, one thing is certain, that an advocate for free commusioB 
 sihouM be influenced by some nobler *and more disinterested motives^ 
 than a wish to gain proselytes from those denominations to whom he sett 
 <pen the doors. That there are some horest advocates for it we free- 
 ly admit, and hope there are even many; but that t4iere ar^ also some 
 o{ another description, we should be great novices were we to doubt. 
 How else shall we account for a fact of frequent occurrence, that when 
 two contigueus congregations belonging to denominations which have 
 declared for union, begin to draw up closer to each other, the members 
 of each are immediately expressing their hopes that all w'lWJoiji them; 
 but when some suspicioir^ circumstances mai<e each begin to fear t>at 
 instead of ^aiiiingyihe'ir party will lose by the intimacy, it is ?pet*di]y 
 broken oil", and col(in€ss, distance, evil speakings and evil surmtstngSj 
 iake the place of all that lately went under the name of love, charity, 
 liberality, union. And have we not seen the public declaimeriu favor 
 of communion with all professing ChirMians, acting on all politic rcca- 
 sions the part of the sly, intriguing parlizan; and by a tone of language 
 and of conduct more easily conceived than descrrbed, endeavouring to 
 jpfuse the mo^t ini-irious prejudices against every party but his own, 
 into the minds of nil with whom he has influence. 
 
 Having, forourown part, no purposes to serve of *^hich honest men 
 need bo ashamed, we slall speak out. We do i:ct extend communion \o 
 ^hose denominations whom we view as corrupting the doctrine or wor- 
 ship of the church, because, we think, the Scriptures forbid us; and b€- 
 rause the consequence ofsuch communion must inevitably be a sacrifice 
 !>f t.'-ath . Men may speculate as they please about its bein^ the b^st way 
 
iL9 THE MEDIATORIAL RtCHTEOTJSNESS OF CHUIST. 91 
 
 Lo recover erring brethren **to walk together with them*' to the utmost 
 verge of safety, but ii wili not be found to liold in fact. Error is congr- 
 ..'ci\ to the human heart: and it is much more likely that a promiscuous 
 )mmunion asfiong all profrssing Christians, will result in the deteriora- 
 tic^n of th«>ie denominntions which are more pure, than in the approxi- 
 mation of the IdSfi pure to the standard of tlie former. For such results, 
 ftoF «'liat we have seen, we must surely he convinced, that the church 
 1 Cod has no need. Besides, if we depart from our own standards 
 r, admitting others to our communion tabic, where shall we stop? \\t} 
 .nploy no ether reasoning hcr^^ than ali employ when it suits thcm% 
 M we wish to eraploy it uniformly. '*&top at fundamental error«,say' 
 -wcne. It is, indeed, difiicuit to give a complete list of fundamental 
 errors*, but call io the aid of pratical good sense, and you will be safe.'' 
 f;dcedlbut has not c^ery person some tdeix of the ease with which n 
 ale sophistry can lead good sense captive? ^-IJow many grains of 
 ^.mdmakea heap? Do three? Vou must say no. Do four? Yon must 
 make the «ame answer. In this way the t^ue-^ti^in may proceed, still 
 Mding a single grnin till you come to a thousand, and then if you say, 
 .'hese are a heap, you may be accused of having absurdly made a single 
 grain, constitute the dillfeience between little and much .■' Now, there 
 is every variety of heresy in the church; and with errors still increas- 
 •<i: in magnitude, but distingaished from each otiier only by the slightest 
 . lades oi ditFerence, is the whole distance tilled up, trom the smallest 
 <!octrinal abrrration, to a vital corruption of the Gospel, or a fundamen- 
 lalerror- What then isa fundamental firror,or an trrorofsyflicient mag- 
 nitude toexclude a nr«aiifromcenr^munion ' Is Arminiquism? Thezealous 
 ■\ d vocatc for ex tended communion w ill at once say, no. Is Hopkinsianism ? 
 >o. Is Arianism? Doudful, Sec note 7. Why, many Arians talk respect- 
 fully of Christ, and hold as real an atonenr\entaS5omc liopkinsians. Well 
 4ken ifan Arian should appear to be p^ioas, I could have communion with 
 him. Is Socinianism'* ]>oubtful. Oh! you are prejudiced ag.iinst them. 
 They are indeed moie liijeral in their sentimetits than others, but many of 
 '.em are hopefully pious--talk in as high terms of Chrift as. some 
 Arians — And worship him as njuch. Well \ do not see how 1 could re- 
 fuse to have communion with such Socinians. It may be said that this 
 is a sophistical mothod of puzzling the subject-: and it is granted there 
 is sophistry in it ^ but it is a kind of sophistry which has a real existence, 
 and by which everyone who departs from the standards uf the church 
 to which he belongs, in admitting others to his communion, will find, 
 the subject practically puzzled. 
 
 Hrethrev, vve hope none of you will mistake our intention, €0 far as 
 to suppose, that in this paper, we design an attack on Christians of any 
 ii.trne. Let it not be, nor be viewed by any oi you,as a bon^ of conten- 
 lion. Our object, is not to excite unlVicndly findings, towards Christians 
 of other denominations: but, so far as our feeble voice will reach, to 
 n r\rn all ajainst impending evil . Anrl tliough we expect to be stigma- 
 
^2 
 
 op THE MEBlATOaiAL RIGHTEOPSNESS OF •H.gl^t^ 
 
 tiz3d as sectarian selfish bigots, by all whose zeal expends itself in serv- 
 ing iiUle party purposes, while they would be thought the men oriiberal 
 minds; we have yet some confidence of hope, that the general tone of 
 tiiis address, will be approved by the wise and the good,in different de- 
 nominations. We would earnestly recommend to you, to cherish sen- 
 timents of esteem and regard for all who love our Lord Jesus. Foi- the 
 f^rrors of any who bear this character, it would be improper for you to 
 treat their persons with uhkmdness. Jt is your duty on the ccntrarj 
 to desire their weltare; to be helpers of their faith; and if in any thing 
 they he otherwise minded, to pray that God would reveal even this tp 
 llienri. 
 
 But for the sake of being esteemed liberal and charitable, never 
 m.ik<* any unhallowed compromises with sinful opinions or pniclices. 
 As Deisms and Socinians, are at present the louciest boasters of the lib- 
 erality of their sentinients, so soon as a man becomes covetous of this 
 praise, he is in a fair way of being caught in the snares of death. 
 
 See that you walk as becomes the followers of Christ. Let it be your 
 chief study to recommend the truth of the Gospel by leading peaceable 
 lives in all Godliness and honesty; that so you may evince to the world 
 jhat ^ou knoTJO the truth and the truth has made you free. Pray 
 much for the prosperity of Zion— and for us. And take heed to your- 
 selves. Remember, that yoa are sinners against a God of infinite jus- 
 tice and holiness, and that your souls must be purified by the blood of 
 atonement, before you are fit for that holy happy pla4:e which God has 
 provided for his saints. See that you secure an interest in the right- 
 eousness of th€ Redeemer by believing on his name. 
 
 God has committed to you who are parents an important trust — the 
 religioOs education of your children. This is always a chief part of the 
 duty of a Christian parent; but it is especially so, in an age of the 
 Church; when efforts so various, so imposing, and so successful are 
 made io pervert the right ways of God. The time has fully come, 
 when there is no longer any reason to hope, that our youth will be pre- 
 served from the seductions of those who lie in wait to deceive, unless 
 thev are early well instructedin the doctrines of Christianity. In nine 
 cases out often, perhaps in which the youtii of the Church are capti- 
 vate^l by tUaf'shew of wisdom," which leads to a "denying of the Lord 
 that bought them,'' the evil may be t^-aced to the neglect of parentat 
 instruction. 
 
 As your Pastorpitisourduty, by parochial visitation, and by frequent 
 i\\?{< of examination, to instruct the youth as well as others; and woe 
 iiDto ns if we neglect our duty — but this does not remove the burden 
 fiom your shoulders — All will have enough to do. And unless our en- 
 deavors ar^ well seconded by parents tliey must prove abortive. 
 
 ,/ind now, brethren, we commend you io God, and to the zoord of his, 
 gracG, which is able to build you vp, and give you an inheritance amonji 
 'J U them that are sanctified. Amen 
 
(I) P. Cl. Dr. Ely, however, admits, that while Rons*; > mi moo, 
 <<caanot be char;;cd with any unscripturai doctrines, in some few in- 
 stances we must withhold this praise from Watts.'' — Qu. Theo. Re- 
 view, Vol. ii. p. 403. Yet if the Doctor pleads/or any thing it is for 
 the use of the Imitations of Watts, in prefercncft to the version of Rouso. 
 Having noticed this, we cannot forbear making a few extracts from a 
 writer under the signature of Moderator, in the July number of the 
 Presbyterian Magazine, for the year 1822. He pleads softly for the 
 nse of liumau compositions; but at the same time rebukes some on his 
 aide of tiie question for running to unwarrantable extremes. 
 
 <*It is true, concerning the Psalms of Scripture, that they were giveft 
 undor the ^Mosaic economy', and that tliey were used in t^ie service of 
 the Temple; but it will not do to infer from this that they are to be laid 
 aside under the Gospel. The whole Old Testament Scriptures were 
 given under the Mosaic ecouomy, and appointed to be read in the syna- 
 gogue every sabbath day. But are they abolished with the typical part of 
 that economy which was the shadow of good things to come, and to be 
 reudno more? Nobody will pretend it — and that the Book of Psalms is 
 abolished to be sung no more is as little to be pretended. For the verj 
 same reason which would exclude them from being sung with profit, 
 would exclude them from being read with profit. The duty of prais- 
 ing God has undergone no change — in substance, it is the same novT 
 that it was when David and Asaph, under the inspiration of the Holy 
 Ghost, delivered their Psalms to the Church. That which was praise 
 then is certainly praise still; and the very fact of the Scri|)ture Psalms 
 being the insjuration of the Holy Ghost, would seem to give them a su- 
 periority above evesy uninspired production ; and a superiority they un- 
 questionably liave in all the great essentials of praise. * * * Now I 
 vill venture to assert, without fear of contradiction, from any who 
 ivould have a right to contradict, I mean those who have an intimate 
 and experimental acquaintanee with their Bibles, that all those thiwgs 
 which the heart can pour forth before God, abound in the Book of Psalms, 
 at least equal to any thing that is found in any other part of the Scrip- 
 ture, either of the Old or New Testament: and if so where is the humaa 
 production that will surpass them?'* [Reader, rohere?] 
 
 '*As for the opinion, that some portions of the Psalms breathe a spirit 
 of resentment and revenge, against the personal enemies of the Psalm- 
 ist, inconsistent with the forgiveness of the Gospel, and tend to gener- 
 ate such a feeling in the bosoms of those who use them, it is surprising 
 that any who believe-in the inspiration of the Psalms should allow them- 
 selves to entertain it. Does God's word contain contradictions? Is it 
 the ministep of sin? Certainly before such a sentincent is hazarded, we 
 ought to be sure we thoroughly understand those portions of God's 
 word to which such a defect is attributed." 
 
 After alleging the want of a smooth and harmonious literal version of 
 the Psalms of Scripture; as In purl the reason of thcdisrclislj into which 
 
*»t4 KOTsa. 
 
 tWey are failcn, the writer goes on to remark — **feut it is humbly con<i 
 reived, it is net the chief reason. The very excellence of the Psalms 
 themselves has its eflect. Their depth of matter, their spirituality, 
 their sublimity; their transcendant elevation of devotion, raise theni 
 above the comprehension, and above the standard of devotional feeling 
 f)'f ordinary Christians. It is a fact that Christians of deficient attain- 
 ments often find themselves more edified in reading other books than 
 the Bible, and really Eelish them more. But the higher Christians rise 
 in gra<:ious experience, the higher is their esteem for the pure word of 
 God', until at length every human production becomes insipid in com- 
 parison therewith. As it certainly can iiave no good efiect to produce 
 in the public miad a preference of other books to the Bible, so it is con- 
 ceived there can^ f.o good effect arise from promoting in the public taste, 
 R /irefrrejice of other compositions to the Psalms the Holy Spirit hath 
 inspired." When the views and feelinga of this writer shall have be-. 
 come universal among these v/ith whom the *'Psalms of Scripture ha'vse. 
 lallen into disretlsii,'* if that better day ever arrives, the Church of God 
 "may then hope soon to see a da^ still better , when '^preference for the 
 Fsalmsof Scripture will he evinced by Christians, notonly in acknow- 
 ledging their superiority above uninspired productions, but also in their 
 confining themsdves exchtsively to them. Then too, will Christian 
 ministers and Christian men, begin to beashamed'of promoting ^.vorong 
 preference in the pubhc taste, by saying all those fine things of Watts 
 and. of his poetical elTusions, ^Hvhich they have received by tradition 
 from their Fathers,'' and at the same time sneering at the best version 
 of Ih© Psalms of inspiration with which the church has ever been bles-» 
 sod, because the poetical feci do not always trip so neatly over the whole 
 %ngth of a stanza as the ^'rcal jti-dges^ my they ought — the usual aa4 
 mot>t successful arts employed by very sviall men^ to seduce a victim of- 
 'proselyting zeal, away from his preference '^io the Psalms which the» 
 Moly Spirit hath inspired— Pub. com. * 
 
 (2.) P. 6 2. The circumstances connected withthisrevi<pw were somewhat 
 :^musing. Dr. Miller had bee*^ attacked in the Unitarian Miscellany. 
 He wrote a rej/Iy and sent it to the Editors^ but they, notwithstanding- 
 ■iieir promise, thattheir columns should be open for temperate discus- 
 Ntions OTJ either sido ot" the question, refused to insert it. Dr. Miller ajj*- 
 peared before the public in the pamphlet form. The Rev. James R. W^il- 
 sonof the Reformed Church, wrote a review of this pamphlet; in which 
 he undertook to prove, that as the Unitarians claimed Dr. Watts, he 
 should be given up to them, and sent it to the publishing committee of the 
 Presbyterian Magazine, who. in their turn, refused to admit it, but would 
 not give their reasons. Dr. Kly, hovveverr, one of the committee, declar- 
 ed ''his willingness for its insertion, and said he was not afraid to let the 
 w^hole truth bf. known." Mr. Wilson then published his review in a 
 separate pamphlet. We state these facts on the authority of this gen- 
 1^.«mam They speak a I:in<i'i;ige which will be understood. 
 
K0TC*3. ^ 
 
 ^. o.i c.rtor Mr. Wilson's pamphlet niacle il& appearance, Dr. Jam- 
 vay published in titc I*. Maj^azine, an extract from l>)r. Walls' vvorl. 
 to pfi^ve that he was orthodox on these subjects. A similar controvtj- 
 sy about tht-. orthodoxy of the poetical Doctor, is said to have existed 
 inK.jgland soon after his death. Now, what are we to make of all lhi& 
 contradiction? — and contradictory testimony? Simply this — in the 
 rovirsc ofhis Thelogical life, l^r. Walls was *'every thing, and nothing 
 J|ong." His miiid was always uoReltled on the doctrine of the trinily 
 — in the early part of his life he was perhaps pretty correct — but I 
 wavered; becattje the longer l4ie more loose in iiit> view?, till he tinaJi 
 •rejcQ^ed it. As Ur, Janeway has furnished the premises, we shi.i 
 dfdw the following in/erence, and leave it with all mrn Tcho ihinh^ t. 
 say whether it is not a fair oae. Dr. Janewmpnual have felt that /A 
 vhmraclp.r of Dr. fValts'^ writings^ ii exceedingly luimrablc in paint <> 
 orthodexy. W ere any persoa to accuse such a man as llervev, c 
 Boston, or Brown, orScotl^of gross hereby on any of these subjects. 
 •it would never call forth the zealous etTortsofhis friends to defend him. 
 It could do notnore than excite a smile of mingled pily ar.<l contemp 
 for the accuser. Biitwas not Dr. Watts a good man? \Vc hoj>e €o 
 Hov then can his Writings do hrtrm? Let Dr. Miller answer: — "As a 
 iiterary and scientific teacher may put others on the way of being far 
 more learned than himself; so ecclesiastical history furnishes many ex- 
 amples of Theologians, who, though ^ubslantialJy orthodox and {^x 
 vendy pious themselves, did, ifl fact, so conduct their instructions as i. 
 flpnd out pupils — grieirouslj' heretical." Letters io Stuart, pag« 291 
 ^^'hat is true of a teacher must, we presume, be true of a writer. 
 
 (3.) P. 65. If any well meaoing persons shall be otlbnded with th: 
 -remark, it vvill be to us a source of regret, as our object is not to in 
 •tate. It is made deliberately \ aftiTa ca-reful comparison of the view:*, 
 'iexhibited by the three writers, and of therr manner of cxpoun(i.,n<r par- 
 . :ular texts of scripture; and W€ have oidy toobserve — and th^obsei 
 v Jtion may be taktn either as our apology or jusff/icution—^\mrm^^doei» 
 not arise from the d* scriptitm, butiVom the real cbarcxtev^' <iud senti- 
 ments "of ministers." 
 
 (4.) P. 67. The exislenreof different denominations in the Church, 
 is often professedly regretted, because it **opcns txie mouths of infidels.'^ 
 'ti is even so. But here a^nin the mischief i.s to be Qharged to those 
 errors which give rise to different denomlr.ations. The evil must Hq 
 cured by attacking it in the root. Here F.uperficiHl observers mistaki-. 
 They suppose, the giound of offence takvin by Deists, would he rem^ 
 ed, if the different denominations wouh/l only coalesce, though far frr • 
 being agreed in sentiment, i. e. the ev"il r,oii1d be cured if Jhc diller* i 
 parties could only be got to agree in outvurd p,rete7icc, tliough dith . 
 ing widely in realify. Deists profess to loo canrior and honcMv- 
 would they love this?— But would not t!je t-ame . ontentionsia-e in'thc 
 ^idsr of the great apparently united ?^pdv?--^nd with greater fun ? 
 
^G 
 
 NOTES. 
 
 And ib it not possible for (wo different denominations, though mafn^ 
 taming their separate conimunions,to live peaceably together as friends, 
 and give less occasion to the enemy to hlasphe/tne^ than is sometimes 
 given by ditfereiit parties in the same denomination. Let facts spcak^" 
 Doctors Ely, Griirin, and Perrine, are in the same denomination. Dut 
 Dr. ¥Ay calls Dr. Perrine'ssentiment,"mongrei Hopkinslan-Arminian- 
 ism" — and Dr. Penine himself, he calls, "the Alleghany mountain 
 Doctor — that elevated mountain of literary honors and Epitaph mem- 
 ory. Q. T. R. Vol. ii. p. 132-3. Dr. Griffin he calls this eminent 
 teacher of false doctrine in the Presbyterian church — and of him, he 
 says: "No Arminian in modern times, has vindicated so stoutly as^he, 
 the absurd notion o^ ci razeed or docked-down righteousness, Ibid. p. 
 249. Again, "Oh that grammarians would introduce into their sys- 
 tems a new figure to be called the ligure of literal truth^ that the future 
 generation of Socinian and Ilopkinsian teachers may have some mode 
 of expressing the simple verity of things, for with them every thing- 
 about the salvation of sinners seems to be i\ figure. Even Dr. Griffin's, 
 public assent to the catechism may have been bl figurative assent^ or 
 something designed to pass off instead of it; and Dr. Griffin's renuncia- 
 tion oi the Presbyterian confession of faith, in relation to several impor- 
 tant points may be only a tigurative renunciation." Ibid. p. 263. The 
 insinuation here draws deep. — Now Dr. Ely himself, and we ourselves 
 are not exactly agreed on Ml points, and we really do not know, what 
 kind of a farce we might act, were we to unite without previously ad- 
 justing our diiferences — but we see very little reason to fear that we 
 shall ever disgrace the Christian name more, by retaining our distinct^ 
 <!ommunions than if we were to unite and afterwards perform in thi^ 
 style.— Yet we do not say the Doctor has treated the sentiments of 
 these men with undue severity. — We take no pleasure in stating these' 
 thin$:s, but to prevent impositions, it is sometimes necessary to shew, 
 that "it is not all gold, that glitters. 
 
 (5) P. 82. This is a hated doctrine. Away zvilh such an idea — i^' 
 the cry of the great majority of professed Christians. What has rous- 
 ed all this opposition? We believe the enmity of the carnal mind is the 
 source: but enmity against the truth, especially when connected with 
 a Christian profession, must have some plausible pretence. What is 
 this? A d'^.aire to appear more charitable and liberal, than those wha 
 are contemptuo^^sly called, higotled Calvinists, This doctrine it is said' 
 doi^s not give all "a chance" of salvation — -for it is easy to be seen that^ 
 it shuts the door against a universal atonement. — A unvcersal atone- 
 ment, and a real atonement, not differing materially from the view giv- 
 en abpve, has indeed been held by some, (jontradictions gave them 
 no difficuhv, for they were not perceived . But Hopkinsians generally, 
 are too subtile to embrace such a creed. An indefinite or irtiiversal 
 atonement, however, they must have. They had no other refuge, than 
 tofiitter the atoneiuent away, or pair it down to soniething whicj^ 
 
NOTES. SW 
 
 ^i^cures blessings for none, but simply mako3 sahnl'ion possible for all. 
 They now, cannot be f hargfd with holding «i f-chcme whirh lends (o 
 universal salvation. They have made it easy to answer the fjueslion, 
 why are not all saved. 
 
 Such is //ifir alonemrnt — for they use the ftJi-m. Subslilulion is also 
 ^requcntlv in their aiouths. But what do they mean hy the subslilulion 
 of Christ! Simply the ^u^?litulion of that exhibition which he made oT 
 the "real disposition of God towards sin,'' in the room of {.he punish- 
 me.nl of sin, b»it which docs not imply (hat he was charged in law with 
 h's people's sins; nor that he suiTcrcd the punishmeritduc to them; nor 
 that he satisllcdthecUimsof law 4' justice; nor thai he purchased pardon, 
 reconciliation and eternal solvation for the elect; nothing — but that lje 
 opened up a vjay^ or rendered salvation possible. Conseti^tcLtly, a poor 
 fiinnor cannot pray for grac^, to bring him fo God, because Christ 
 su^ered for sins, i he just for the uiyust. This is another GospeJ. 
 Let Chri>tians beware, lest they he imposed on by soui'ds. The lan- 
 guage of Scripture may be retained; hut if its terms are used in another 
 or improper sense, they may ho employed in teaching error, Miih as 
 much, and even more etfoct, than oUicr terms. 
 
 (^.J P. ao. "Tlve iiilexi!»le advocates of ii;. ion.*' But it is not our 
 habit to dci^l mucli in such ^'enticinsj-words.*' We had long though!, 
 there is rriuch hollow ness in many such high sounding profc5?ions5 
 and the candid acknoN^ledgenr»ei.t of one, who has labored much to pro- 
 mote union, has convinced us, we were not mistaken. No insincerity, 
 however, is imputed to him. We quote hif worth', because coming from 
 one who must be acquainted with the views and feelings of his co-work- 
 ers, they must be considered as decisive proof of what wc have. just 
 stated. ''Whilst he'' [the advocate for union ar:d liberality] "joir.s in 
 Bible Societies with others of every denomination, whilst he der;ounc<}3 
 bigotry, and extols sentiments of libeiality ; and whilst he is haihc^, and 
 has his harangue reciprocated by tbosc of dillerent sects, he rs i ot sure 
 that they are friendly to his particular views and party, ard on his return 
 home he feela m'^re sensibly, that alllhings are gellij g ailoat, and that 
 he cannot calculate on tiie public liberality tor the support ar.d protec- 
 tion of the bark in which he sails." Signs of the times, by J. MTar- 
 Jaiid of Paris, Ken. page 23. Who would have thought, that ih** litth 
 trembling partisan devoted to the intf rests of a sect, and theor;cr/; noisy 
 advocate for libf^rality and charity without regard to sect, are, afreraU, 
 hut one nnd the same person! 
 
 (1,) P. 91. Tj"t no one fupposc it imno?sible, that n minister of an 
 orthodox church, cf»uld be dragged thus far. Dr. Fly, does give us to 
 know, that he could have communion with /^rian«. In his Q. T. Re- 
 view, Vol. T. page 153, speaking of a Synodiral letter he says — "We did 
 not even proceed so far a? to advise the exclusion of these pei-ons from 
 the communion of the Lord^s Table; for we believp that a man may 
 hold a damning error; that »«, an error which is calculated (o deeiroy 
 
BTjenjand not be himseir in every instance damned by ^1; we think that 
 an Arian,an Arrnsman, a Hopkinsian, and a Uiiiversalist, may give us 
 reasoa to suppose he is a renewed man; but we are confident, that no 
 crrorist of either kind ought to be an Elder or Pastor in the Presbyterian 
 church,'' The Doctor then has no objections to their being private 
 church members; and enjoying commuDion. What kind of Christiani- 
 ty niMst prevail xn any district of country, to enable a man to give utter- 
 ance to such sentiments, with any prospect that public opinion will 
 **bear him out or bear him harmless?" Let not the question be answer- 
 ed, without a moment's previous retiection^ 
 
 Some fearless spirits have indeed insinuated, that the Doctor and 
 more of his brethren m the oty of Philadelphia, do hold communion 
 with Arians, every time they sit down at the Lord's Table in their own 
 eorigregations. For the truth of this we cannot vouch: but the strain of 
 the Doctor's writings, makes it probabie, so far as he is concerned. And 
 sf he preaches as he sometimes writes, should half his congregation, 
 at no very distant day, become Arians, or something worse, no one touJd 
 Siiy that the event was not to have been expected. A preacher may 
 show much filming zea! against error, to please the orthodox part of his 
 audience; but at the same time, take such good care not to oSend error- 
 Ists, by following them up with his charitable allowances, hi favor of 
 t^ieir sincere piety, as entirely to neutralize all he has said. Under the 
 severest crastigatron, the errorist feels €|uite comfortable; because he 
 knows he has the preacher s© completely under his brow, that he will 
 Slot fail io compliment him before he has done for fear o( driving him: 
 away. What proud spirited rebel against the Living God, would not 
 Goiisent to take a sound flagellation from the pulpit once a week, for the 
 pleasing consciousnesSj that he possesses suth influence over an Enabas- 
 sador of Christ? 
 
CONTENTS' 
 
 vfct to amend the consfitic- 
 
 iion of the A. R, chitrc/iy 10 
 
 Synod's delinite view of cliap- 
 ter3 26- i20~23— and 24 
 of the confession of f.iilli, id. 
 Terms of church mennbcrfhip, id. 
 Constitution of the Jl. R, cf' nch 3 
 Covenant of >vorks 15 
 
 Its cllcctstownnl*' nnbeJicvors 
 
 and their o'- - to it id. 
 
 Believers and rs un- 
 
 der obli^at! in a 
 
 manner suite(i r res- 
 
 pictivc charactei t id. 
 
 The requisitions of the moral 
 
 law upon unbelievers idem 
 
 Believers how delivered from 
 
 the moral law idem 
 
 Error. f, th c state and progress of 44 
 Religious opinions no*^ mat- 
 ter of indilFerence 55 
 Vigilance against the influ- 
 ence of error necessary idem 
 Arminianism — in the N.Eng- 
 land churches 56 
 President Edwards idem 
 Philosophizing on religion idem 
 Dr. Ilopkin's Theory 57 
 professor Stuart's Tiieory on 
 the eternal Sonship of 
 Christ 58 
 Dr. Miller's reply idem 
 Sociiiian error under the name 
 Unitarian embraced in Bos- 
 ton, Philadelphia, Balti- 
 more, Kentucky, &c. 59 
 The tendency of Hopkinsi^n 
 
 views to Unitarianism idem 
 Isaac Watts D. D. His treat- 
 ise on the glory of Christ 
 as God man 60 
 
 The tendency of this work to 
 
 promote Unitarianism idem 
 Jlymns aud Psalms of Dr. 
 Watts have the same ten- 
 dency 61 
 
 Dr. Ely idem 
 
 Dr. Wafts proved an anli-tnn- 
 itarian by James R. Wil- 
 son 62 
 
 Barton W. Stone. A New- 
 light idem 
 
 Bi^ot<*d attachment to the 
 Psalms and Mymns oi Watts 
 — Their popularity attend- 
 ed with pernicious conse- 
 quences 63 
 
 Zeal for the Psalms and 
 Hymns of Watts has If^d to 
 undervalue the whole book 
 of God 04 
 
 Mr. Murdock — on the^atone- 
 ment idem 
 
 Dr. Griffin — on the atone- 
 ment. Both erroneous idem 
 
 7' he western New lights — 
 their origin — mostly Uriita- 
 lian S& 
 
 Wilson Thompson, a baptist 
 — his errors idem 
 
 Attempts to unite parties ad- 
 hering to jarring creeds 
 — vain 6ft 
 
 Testimony on the doctrme of 
 the Trinity OT 
 
 On the eternal Son- 
 ship of Christ 74 
 
 -On the Mediatorial 
 person of Christ 76 
 
 On the Mediatorial 
 
 Righteousness of Christ 79 
 
 Union in the church desirable. 
 The grounds on which it 
 should be sought 89 
 
 Notes. 93 
 
 Faith and Jw^t if cation 39 
 
 Appropriation and assurance 
 
 of faith idem 
 
 Definition of faith idem 
 
 Faith-a grace— a saving grace 
 
 — its office &c. 40 
 
 The duty of gospel bearers 41, 
 
The command ofGoJ, to be 
 
 lievc ,. 
 The object offaidi 
 Appropriation; what? 
 Assurance of faith; what 
 Objections answered 
 Distinction hetneen assurance 
 
 of faith and assurance of 
 
 serse 
 Of Juslificolion 
 Justification, an act 
 
 41 
 idem 
 
 42 
 43 
 44 
 
 -Origin of^ — 
 
 45 
 
 47 
 idtm 
 idem 
 
 ^ili^lUeoufne?.-' of Christ, wh.al? id. 
 J Imputation of Cbrisl's ohe»]i- 
 s.; t'nce to the prer<^pt of t'le 
 !'uv,alruth of gre^t import- 
 
 1. 
 
 l-C 
 
 — ^... 
 
 Uighleon?nes&« by imputation idtm 
 
 Faith justifies; how? idem 
 
 Righteousness j?jstities; how? 48 
 
 Hearers of the gospel divid< d 
 into believers and unbe- 
 lievers idem 
 
 ,Tustifica{'on before believing 
 impossible 49 
 
 The elect not justified from 
 eternity, idem 
 
 Justificat'n confounded wiih 
 election idem 
 
 Tes I imonics judicial G 
 
 To testify for the truths of 
 God's word, the duty of all 
 - -ChriR^inn?— especially the 
 mipisiers and judicatories 7 
 
 Judicial testimonies must ho 
 wisely adapted idfrn 
 
 Distinction between fixed and 
 occasional testimonies idem 
 
 Ileasoris why s-ypod declinf' 
 cnrattinjT any oiher fixed 
 testlinory than tlie Confes- 
 sion of Faith &.r. idem 
 , Reasons why s} nod adopted 
 the plan of emitting occa- 
 sional testimonies 
 
 In-putraion of Chiist's rigbl- 
 eousnefs 13 -• 
 
 truih should be proceeded 
 against by the censures of 
 the church 
 
 Christ's subjection to the laW 
 did not ai:se merely from his 
 assumption of human na- 
 ture — but from an act of his 
 own SQjr'ereignty 
 
 Christ's death not abstractly 
 but as the terniitation ofajl 
 his sufn^ring; tfev ground of 
 rur pardon and salvation idcna 
 
 l^he Kingly authority of the 
 Lard Jesus , 52 
 
 FsahnoiJy 17 
 
 Singing an important branch 
 ef moral worsliip idera 
 
 Used order the Old Testa- 
 ment dispensation, and its 
 observance under the New 
 Tes^ dispensation foretold 
 in ancient prophecy idem 
 
 Is a principal part of worship 
 of the cluirch militant and 
 triumphant idem 
 
 The inspired sorgs of scrip- 
 ture to be used in the 
 cliurcli to the ertd of the 
 worhJ idem 
 
 The different uses to be made 
 
 . of thicse SO' gs idem 
 
 Urinppireil devotional gono"-, n cor- 
 r'jption in the worship of God &r high- 
 ly oiTVnsive in ir\ its con-^cquenre?, if?. 
 
 Ttu^ maimer of singinffpioise to God, IC 
 
 I'lio version of Scripture songs now 
 us':d . idem 
 
 Tlie tunes to be used in religious 
 ^rorsliip, idem 
 
 Chorus of sineefs nf>t lawful, idem 
 
 In'-fmrrrtital nnvpic not saEctioned 
 in tlir NewTe?tamppt, idem 
 
 SMiodicni extract from Horn on 
 Pr-aliiifxlj'^ ,, 
 
 — -^ B ^om tlie CiTristian R 
 
 M> 
 
 ance 
 
 14 
 
 TSioee departing from 
 
 th: 
 
 rricnibraTJorr, on the manner of 
 
 sinjrin? in publio worship, 3"? 
 
 PcliitiovA connexions of tlie synod j 1 1 
 S^i?0(i'- view of the national and ?oI 
 
 cmn leatrue ard covenants, t# 
 
 T/^e Slipper o/the Lord, 1« 
 
 Its in-tittttiors it'^nn 
 
 Us frequciit observaniys idem