1

of that carnal people from refting in mere ceremonial ob-
fervances, to fhew them the imperfection of their dispen-
fation, and to point out to them the neceffity of a better
facrifice, which could really expiate fin. Befides, as the
ceremonial law removed the legal uncleannefs only, and
reftored the offender to church-membership, there was no
occafion for this in the cafe of murder, becaufe" that foul
was cut off from his people."-To affert that these facri-
fices had no refpect to "a final remiffion of fin," is to deny
the very nature of that difpenfation; for, in this cafe, it
had not even so much as a "fhadow of good things to come."
Did not Abraham "receive circumcifion as a feal of the
righteoufnefs of the faith?" Now "the law could not
difannul the covenant" he was under. The Fathers "did
all eat the fame fpiritual meat, and did drink the fame fpi-
ritual drink," which believers now partake of; " for they
drank of that fpiritual rock that followed them; and that
rock was Chrift+" "Thefe all died in faith, not having re-
ceived the promifes," as to the prefent enjoyment of the
bleffings contained in them, but having "feen them afar
off, and were perfuaded of them, and embraced them."
However, our author fpeaks very doubtfully about the le-
gal expiations being " types and prefigurations of good
things to come; p. 342 1. 23. He introduces, p. 339, a
filly ftory about an Indian, evidently to throw contempt
on the doctrine of Chrift, the juft fuffering for the unjuft.
FAITH is alfo deftroyed in its proper nature.
"This

દ

divine philofophy does not amufe us with barren fpeculations, but is a popular and practical science wholly intended to fanctify the heart and govern the life §." It is indeed true, that it does not amufe us with fpeculations" really barren. But it is evident, in what sense the author understands thefe. They are oppofed to all myfterious doctrines for "this philofophy does not require capacity," &c. He takes all the points of true religion to be practical" that is, "wholly intended to fanctify the heart and govern the life." There is no fubjection or illumination of the understanding requifite. Thus the effertial character of faith,-believing a divine teftimony, is denied, in correfpondence with another branch of the SociniH 2

Rom. iv. II.
P. 469. 1. 14.

+1 Cor. x. 3, 4.
P. 532. foot.

‡ Heb. xi. 13

an

juftification and fanctification derived from a real union to Chrift crucified, and knowledge of " the fellowship of his fufferings." To confirm his doctrine, he alfo mentions the following fcripture ; "We wait for the adoption, to wit, "the redemption of our body." But this makes nothing for him, unless he plead, that the body is the only proper fubject of justification. "The grace, that is to be brought to us at the revelation of Jefus Chrift," evidently means glory; grace and glory being often put the one for the other, as in these words, " We all are-changed from glory "to glory," which applies to the faint on earth, our author himself being judge *.

But according to the author's own plan, we fhall conclude this part of the subject by fome inferences. Then, we may see the vanity of all his warni exhortations to repentance; for, according to his doctrine, God will not loose the fentence of condemnation.,

We also learn the vanity of all his exhortations to the love of God; for this is requiring an impoffibility at prefent. The perfon muft view God as an enemy; therefore he cannot love him: for "there is no fear in love."

Again, we are informed of the prepofteroufness of fo earneftly recommending holiness of life: for God can accept nothing as holy from a guilty finner. "He is angry ""with the wicked every day."

Also, this doctrine teaches us the folly of imitating Christ: for," as he is, we never can be in the world;" that is, we never can be in a state eternally removed from condemnation.

In a word, we learn the total inutility of the learned author's publication; for according to the foregoing doc trine, the Effay can never have a practical effect on any finner of the ruined and law-condemned family of Adam, unlefs it be to drive him to defpair.

Leaving you to meditate a little on thefe reflections, I fhall only farther add, that I am,

MY BRETHREN,

Your very humble Servant,

A FRIEND TO TRUTH.

*P. 290.

LETTER

To the Lay-Members of the Church of ScorLAND, and especially to those of the COLLEGIATE CHURCH of AYR.

I

MY BRETHREN,

N the preceding letter I have taken a view of Dr. M'Gill's fentiments concerning reafon and mystery, creation, the covenant of works, the conflitution of the foul of man, the nature of fin, original fin, the covenant of grace, the Old Testament difpenfation, faith, and juftification. I now proceed to confider fome more of his te

nets.

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That he exprefly denies the SPIRIT in his Perfon, I fhall not abfolutely affert. But his language looks very like it: He fays, "The Spirit-means the divine teftimonies, that were given to Christ from his baptifm to his death, and the miracles which were wrought by him, all proceeding "from the Spirit or Power of God." These are his words, when speaking of the Three that bear record on earth. The highest idea, then, which he gives of the Spirit here, or any where elfe, is either that of a teftimony, or of a power. Instead of a witness he is reduced to a teftimony instead of a real agent, he is represented only as the power, or the exertion of an agent. This is the very language of all Socinians. They make the Spirit a divinę perfection, but deny him to be a divine perfon.

He evidently denies the Spirit in his work: for he maintains that repentance is "the only radical cure of the mifery" of finners. Whereas, the fcripture reprefents regeneration as "the only radical cure," nay, as the very root of repentance itfelf: "A new heart will I give you. Then thall ye remember your own evil ways,-and

fhall

fhall lothe yourselves in your own fight." Elfewhere he gives that honour to faith, which he here ascribes to re pentance: "It is it that forms-the whole of our fpiritual

life. By it we are regenerated, and become babes in "Chrift.-It makes Chrift live in us +." Here the very formation of the fpiritual life is afcribed to faith. Now, the truth is, the fpiritual life must be communicated in the principle, before faith or any other act of this life be performed. The dead man must be quickened before he can walk and act as a living man. He denies the very neceffity of the Spirit's operation for changing the nature: "Since I "have received fo many great proofs of the love of God, "and of the Lord Jefus Chrift, toward me, I am prompt"ed by nature itfelf to love them in return." Perhaps, may you fay, he only means, that even a finner will at times have fome grateful fentiments with respect to God and Christ, though not fincere and genuine affection. But he does not leave room for this charitable fentiment: "I am

prompted by nature itself to love them in return, with "fincerity and fervour, and to love my brethren for their "fakes. Kind nature, it feems, does all for this gentleman, for which poor Chriftians depend on the Holy Spirit. The author must be very much, as he elsewhere fays, "Indebted to the goodness of his nature," when it produces things fo" truly praife-worthy." Paul," wretched that he was, could give no fuch good account of himfelf; for faith he, "I am carnal and fold under fin. "In me, that is, in my flesh, dwelleth no good thing.'

man

The denial of the NECESSITY of an ATONEMENT for fin neceffarily follows from his denial of punitive juftice as effential to God. "The punishment of fin is not re"prefented in fcripture as the neceflary effect of the juf"tice of God, but rather of his feverity, wrath, vengeance, "&c. ." The author does not know God in that immutable character,-" who will by no means clear the "guilty." But though he means plainly to deny vindictive justice, yet it is the moft felf-contradictory denial that can be imagined. It is a denial, which embofoms in

Ezek. xxxvi. 26. &c. + P. 389. 1. 7,

6 P. 401. note.

P. 475. 1. 11.

it

Some tranflate this paffage, Exod. xxxiv. vii. who" will by no means hold it innocent; or pass it unpunished," understanding the expreflion of fin, which is the antecedent.

4

ta confeffion of the truth. For he acknowledges, that "the punishment of fin is the neceffary effect.-of his feverity, wrath, vengeance," &c. I fhall not lofe time in illuftrating a thing fo obvious as the folecifm into which he falls in the manner of expreffion: "The punishment "of fin is the effect --of his vengeance," that is, "Punish"ment is the effect of itself." We can fay that punishment is the effect of revenge, but not of vengeance; because revenge is often the principle with man, but vengeance is the act or exertion of this principle. It is the contradiction of fentiment that we would principally advert to. What are the feverity, wrath or vengeance of God, but juft the eflential juftice of his nature exerting itself upon fome external object? They differ no more from justice, than the act does from the principle. What is the wrath of God, but the juft God difcovering his effential rectitude? There is a perfect unity in the divine nature, fo that our author must either acknowledge this to be a contradiction, or, which is the only poffible extrication befides, confefs that in confonancy to a part of the Socinian fyftem formerly mentioned, he believes God to be poffeffed of real paffions like finful men, which we are perfuaded is his private judgment. He again denies the perfection of justice in other words: "He is effentially merciful, and wants "nothing to incline him to exercise mercy in every compas "fionable case *;" that is, the act of mercy is necessary with God.

P. 243. 1. 10. "Had they (the Jews) received Jefus "with the refpect and fubmiffion due to the Meffiah, as "they ought to have done, it is certain he would not have "fuffered at their hands in the manner he did; and who will fay that he would have been thereby prevented

from being a Saviour to them, and to the rest of man"kind ?" The scripture fays fo with respect to the unalterable appointment of God: "For it behoved Chrift to fuffer these things:" And it fays fo with respect to the neceflity of a fatifaction for fin: "For without the fhedding of blood, there was no remiffion." And "the blood of bulls and goats" could not fuffice. Therefore, faith the Son: "When facrifice and offering thou wouldest * pot---then faid I, Lo! I come." It was for this reason I that

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* P. 280, 1. 10.