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than crosses that which opposes me.

It drinks the

heart's blood of the new system but it is not mine -He gave it me, and his be all the glory.


I cannot but conjure those who are for setting aside the eternal covenant of grace, only to consider with whom it is they are at issue-THE WAY, THE truth, AND THE LIFE. Lay thy hand on thy mouth. Say no


The reader will have the goodness to apply the principle of this reasoning to the covenant of works; and to satisfy himself that human beings may be included in a covenant long before they are born-That God had determined the number, and the names, and the bounds of the habitation, of all who should be affected by Adam's covenant, in his own infinite mind, when he bound them all in the covenant of works. He knew them all, and intended that they jointly and individually should be affected by that covenant. To this covenant Adam consented, and it did not require more humility than he possessed to assent to the will of God; notwithstanding that, he could not foresee the extent of the consequences-Though a similar assent to the will of God without an explanation might perhaps require more humility than we can furnish in this philosophical age. But alas, we lost our humility at the same time that we lost our wisdom, and all our other merits.

But gentle reader, thou art probably tired, and so am I wishing thee therefore a good night, and sound repose, I withdraw. In the morning we shall be called to tempt our perilous way.

Per rupes, scopulosque, adituque carentia saxa,
Qua via difficilis, quaque est via nulla.

The last phrase is too strong: there is a way; and the pillar of a cloud by day, and the pillar of fire by night shall be our guide; when it stands we encamp, and when it moves we march; and though we should lay our bones in the naked sands, we shall not attempt to cross the awful wilderness by any other guide.


Of Christ's Righteousness.

The subject proposed for discussion, is not properly any part of the question at issue respecting the new doctrine. Mr. M'C. has the same views respecting the righteousness-the atonement-the obedience and sufferings of Christ, with the purest churches of the reformation. This public notice is given, least the reader finding me in opposition to that gentleman in some things, should imagine me opposed to him in every thing; and should infer that because I attempt to establish a doctrine, therefore he denies it. It is indeed, one of the grand secrets of controversy, to prove what your adversary admits, and it is still better to prove what nobody ever denied-To heap argument on argument, and demonstration on demonstration-To challenge your opponent and the whole human race to contradict you-And then you may fling out a dozen or two hard terms about intellectual force, and intellectual debility, about prejudice, and fools, and ideots; nine-tenths of your readers will all this time imagine that your opponent is the driveller at whose solid head the thunderbolts are launched; and that you are the intellectual giant, whose single arm is law. When

ever a good treatise shall be published on the art of sophistry, this precept will occupy a distinguished place in it.

Nec Phœbo gratior ulla est,

Quam sibi quæ Vari præscripsit fragina nomen.

Such a work is a desideratum in modern literature; and if well executed, would bid more fair for public usefulness than any of the voluminous and endless publications of our age. O that some logical Machiavel might arise, to shew mankind not how they ought to reason, for that would do them little good-but to shew them how they do reason. The LOGICIAN might then be bound in the same vellum, and placed on the same shelf with the PRINCE.

The sole object of discussing the subject of Christ's righteousness in this place, is a desire that the present treatise may contain something like a synopsis of the scriptural doctrine respecting the fall and recovery of man. The points which are generally acquiesced in shall be briefly noticed, and the principal attention directed towards the points where truth is either assaulted or menaced.

That sinners of mankind are saved by Jesus Christ, and by him alone, is the sum total of the doctrine taught in the Holy Scriptures; a doctrine which no man can deny without giving up those Scriptures as false, and delusive; and becoming a real infidel, by whatever name he may choose to be called. And if any one desires to know what this Saviour has done, is doing, and will do, for the salvation of sinners, let him search the Scriptures, and he shall be satisfied. The few following passages of Scripture, it is hoped will give a sufficiently satisfactory idea of the subject.


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be one fold, and one shepherd."

"Therefore doth my father love me, because I lay down my life, that I might take it again. No person taketh it from me, but I lay it down of myself: I have power to lay it down, and I have power to take it again. This commandment have I received of my Father."

It is apparent that our Lord speaks of his sheep under different considerations: some of them already knew him, were already obedient to his voice; I know my sheep, and am known of mine-Some of them were yet strangers; But them also, says he, must I bring, and they shall hear my voice: but for both he laid down his life.

Titus ii.14. "Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works."

Heb. ii. 10. "It became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings."

Gal. iv. 4, 5. “ But when the fulness of time was come, God sent forth his Son, made of a woman; made under the law, to redeem them that were under the law, that we might receive the adoption of sons."

Mat. v. 17. "Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to FULFIL."

"Mat. iii. 13, &c. "Then cometh Jesus from Gal

bilee to Jordan, unto John, to be baptized of him. But John forbade him, saying, I have need to be baptized of thee, and comest thou to me. But Jesus answering, said unto him, suffer it to be so now for thus it becometh us to fulfil all righteousness."

These texts are sufficient, though it would require only the trouble of transcription, to produce ten times as many; but these are sufficient to prove to any inquirer, that the Son of God was born under the law of the broken covenant of works. That he was subject to that law, and fulfilled it; that he paid the penalty incurred by Adam's transgression; and wrought out the righteousness which the law required-that he left nothing undone, either in regard to suffering, or in regard to obedience, which the law did, or could demand—and that he was thus subject to the law-that he thus fulfilled all its requisitions, not of necessity, but of his own free choice. It is this fulfilling of the law in all things, that is meant by Christ's righteousness. And it is no absurd, it is no unphilosophical assertion, to say that men are saved by the righteousness of Jesus Christ; for it is no more than to say that they are saved by the original law, which God gave them, in Paradise. In fact, men are ultimately saved by the covenant of works; but truly not by works of righteousness which they themselves have done.

While the generalization of our ideas, while systematizing, marks the dignity of the human understanding, premature generalization, systems formed out of defective materials, have done immense injury. Some theorists, for reasons which it would not be difficult to assign, have admitted that the sufferings of Jesus, but not his obedience, are the grounds of a believer's justi

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