An attention to the Scriptures: for an answer to the important inquiry, whether unbelievers are under the law and under the curse? : With an annexed letter to Mr. Samuel Stillman, Minister of the First Baptist Church in Boston. : Also, a letter to Mr. John Clark, Minister of the First Church gathered in Boston. / By Shippie Townsend. ; [Three lines of Scripture texts]

THE Scriptures Conſulted, &c.

IT having been publicly aſſerted in a large congregation as a ſcripture truth, That unbelievers are under the law and under the curſe, engaged me to look into the ſcriptures for the ſatisfaction of my own mind, to ſee if theſe things were ſo; and knowing the apoſtle to have this ſubject in view in his epiſtle to the Galatians, I have repeatedly looked it over with attention, and found two paſſages which ſeemed at firſt view, to favour the thought, that unbelievers were under the law, &c. namely, Gal. iii. 10. As many as are of the works of the law are under the curſe; for it is written, Curſed is every one that continueth not in all things written in the book of the law, to do them. Are not unbelievers of the works of the law? Do they not univerſally go about to eſtabliſh their own righteouſneſs? and are they not conſequently under the curſe?

For anſwer it may be ſaid, They are ſo in their own apprehenſions; their unbelief places them there, and there they muſt remain in their own minds, till they believe the report of the goſpel, which is, Chriſt hath delivered us from the curſe of the law, being made a curſe for us. Yet this goſpel is true before it is believed, yea, though it be not believed, ſhall our unbelief make the faith of God of none effect? God forbid.

The other paſſage is Gal. v. 18. If ye be led by the Spirit of God ye are not under the law. Doth not this imply that they were under the law that were not led by the Spirit? What is the meaning of the paſſage? What is meant by being led by the Spirit? I think the ſimple meaning is, being led by the Spirit's teaching, who takes of the things of Jeſus, and ſhews them unto us; therefore, if our minds receive the truth of the teſtimony concerning Jeſus, we are led by the Spirit; the Spirit's teaching leads to underſtand and believe the written word; and that aſſerts, ye are not under the law, but under grace, therefore if the mind gives in to the Spirit's teaching, it finds this a truth, for the Spirit witneſſeth to the truth of the ſcriptures.

Let us then, as being led by the Spirit, follow his teaching by the apoſtle and all the brethren that (ſaith he) are with me who ſay, Gal. iv. 4. 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. Here the following thoughts offer to view, viz That all that were under the law were redeemed, therefore, if there are any not redeemed, they muſt be thoſe that were not under the law; for, to aſſert that Jeſus Chriſt did not accompliſh what he came for, would amount to a denial that Jeſus is come in the fleſh : but he came to redeem them that were under the law, and the apoſtle ſays expreſsly, he accompliſhed it; Gal. iii. 13. Chriſt hath delivered us from the curſe of the law, being made a curſe for us. He hath delivered us. Who? Them that were under the law. The apoſtle and all the brethren with him believed it, and united in their endeavours to bring back the fooliſh bewitched Galatians that were removed from him that called them, into the grace of Chriſt to another goſpel, to the belief of it, which they would not have done if it were not an original truth. Now, if Chriſt had not delivered us from the curſe of the law, and we believed he had not, we could not be denominated, Unbelievers: but ſince he hath, and the ſcriptures plainly and fully aſſert it, thoſe muſt be denominated unbelievers, that believe we are ſtill under the law and under the curſe ; beſides, "he that believeth entereth into reſt;" but what reſt can he that believeth that we are under the law and under the curſe, have on believing ; if it were a truth, it could never make any man free. But, he that believeth the ſcripture teſtimony, that Chriſt hath delivered us from the curſe of the law, being made a curſe for us, believes a truth calculated to free the mind from the ſpirit of bondage, to fear and introduce the ſpirit of adoption, crying, Abba Father.

If Chriſt hath not delivered us from the curſe of the law, it is impoſſible we ever ſhould be, for Chriſt dieth no more, and it is impoſſible for the belief of a lie to deliver us. Now, our deliverance from the law is by the body of Chriſt, Rom. vii. 4. and for this end; that we might be married to another, to him who is raiſed from the dead.

Perhaps miniſters little think, while they are endeavouring to prove unbelievers under the law, and calling them to come to Chriſt, they are calling them to ſpiritual adultery, to have two huſbands, to be wedded to Chriſt while the law is not dead, wherein they were held. The apoſtle aſſerts in forementioned Rom. vii. 4, 6. we are delivered from the law by the body of Chriſt; But now we are delivered from the law, that being dead wherein we were held. Being become dead to the law by the body of Chriſt, not by believing, not by any thing in or about us, or done by us, but by the body of Chriſt; and being delivered from the law, that being dead wherein we were held, no wonder the apoſtle ſaith, Rom. vi. 14. "Ye are not under the law, but under grace."

The apoſtle to the Galatians ſaith, chap. iii. 23 to 25, Before faith came we were kept under the law, ſhut up unto the faith that ſhould after be revealed; wherefore the law was our ſchool-maſter unto Chriſt, that we might be juſtified by faith; but after that faith is come, we are no longer under a ſchool-maſter. Before faith came, I ſuppoſe he means before Chriſt came, who is the object of faith that was after to be revealed, which is, I apprehend, the revelation of Jeſus Chriſt and his goſpel, which reports the faith to be believed, which is that in the fulneſs of time God ſent forth his Son, made of a woman, made under the law to redeem them that were under the law.

Now when Jeſus had fulfilled the law in his life, and ſuffered the penalty in his death, being made a curſe for us, his reſurrection manifeſts our diſcharge, ſo that we are no longer under a ſchool-maſter.

Moreover, it is ſaid in Rev. xii. 10. The accuſer of our brethren is caſt down, which accuſed them before our God day and night. Queſtion. Who is the accuſer of our brethren? We have the anſwer from Chriſt himſelf, John v. 45. Do not think that I will accuſe you to the Father, there is one that accuſeth you, Moſes, in whom ye truſt. Moſes, i. e. the law, accuſeth our brethren before our God day and night; but the accuſer of our brethren is caſt down, and they overcome by the blood of the Lamb and by the word of their teſtimony, not by what is wrought in them or done by them; and they loved not their lives unto the death. While under the law in their own apprehenſions, nothing is more terrible than the thought of death, being all their lives in bondage through fear of death: but when they know the accuſer is caſt down, and they overcome by the blood of the Lamb and the word of their teſtimony, this alteration follows. No wonder John heard a loud voice ſaying in heaven, Now is come ſalvation and ſtrength and the kingdom of our God, and the power of his Chriſt.

To what has been ſaid, it may be objected, It is ſaid, John iii. 36. He that believeth on the Son hath everlaſting life, and he that believeth not the Son ſhall not ſee life, but the wrath of God abideth on him.

Mark xvi. 16. He that believeth ſhalll be ſaved; and he that believeth not ſhall be damned; which two places ſeem to attribute our deliverance from the wrath of God, and from damnation to believing; which phraſes ſeem ſimilar to the curſe of the law.

For anſwer it may be ſaid, that in Mark xvi. 15, Jeſus Chriſt ſaith to his eleven diſciples, Go ye into all the world, and preach the goſpel to every creature. They were authorized to tell the good news to every creature, which was true concerning every creature, elſe he would not have ſent it to them.

Obſerve, every creature is a ſinner, the whole world guilty before God; to every creature this news is ſent. What news? The goſpel, that God was in Chriſt, reconciling the world unto himſelf; not imputing unto them their treſpaſſes: it aſſerts, he hath made him ſin for us, who knew no ſin, that we might be made the righteouſneſs of God in him (not in ourſelves). Chriſt hath delivered us from the curſe of the law, being made a curſe for us. This is the goſpel to be preached as a truth to every creature. He that believeth it to be a certain truth, is conſequently ſaved from that perplexity, diſtreſs and horror that ariſes in the mind from an apprehenſion of the wrath of God, conſequent on being ſelf-condemned as a breaker of God's law; while he that believeth not, ſtands in his own mind, where he was, condemned already: the ſenſe of the wrath of God abiding on him. Yet, nevertheleſs, the good news of the goſpel is as true as if it were believed, but being diſcredited affords no relief, and it is that which denominates an unbeliever, viz. not believing the truth of the good news of the goſpel. What is ſaid on Mark xvi. may ſerve as an anſwer to John iii. 36. only look of the foregoing verſes.

To uſe a ſimilitude: Having ſtept into a court of juſtice among men, a law-breaker is condemned for breach of law, and ſentenced to what the law inflicts in that caſe; I hear the ſentence pronounced as I go in, and ſee the offender ſent back to priſon till the ſentence of law is ſatisfied, which he hath no hope ever to ſatisfy. I inquire, Why is he thus ſentenced? I am anſwered, He hath broken the law.

After he is gone, ſome one hath pity on him, pays that the law demands, and procures a receipt from the clerk of the court, and ſends the news to the priſoner, who is on the point of rejoicing exceedingly; but ſome fellow-priſoner tells him it is only a deception, it doth not mean as it is expreſſed; he may depend on it he will not be releaſed till he has paid the utmoſt farthing. If he believes the lie, he will ſtill lie under the ſame condemnation. Seeing him notwithſtanding, caſt down, I inquire the reaſon of his diſtreſs and miſery. Seeing the ſentence of law is ſatisfied, the anſwer is, Becauſe he doth not believe the truth reported to him; but believed a lie, which is the reaſon why he retains in his mind the ſame condemnation. He that believeth not is condemned already, becauſe he hath not believed on the name of the only begotten Son of God.

Unbelief keeps the mind under the law on the left hand, where can be heard nothing but, Go ye curſed. The goſpel reports that Chriſt hath delivered us from the curſe of the law, being made a curſe for us. This being believed, brings the mind under the goſpel on the right hand, where it hears; Come ye bleſſed.

I think this view of unbelievers being damned of ſelf-condemned, being under the wrath of God in their own apprehenſions, may be illuſtrated from ſeveral paſſages of ſcripture that ſpeak of believers: we read of the younger widows having damnation, becauſe they caſt off their firſt faith. Undoubtedly, what they believed with their firſt faith was true; or their firſt faith was a true faith, elſe they would not have damnation becauſe they caſt it off; but there is nothing but damnation takes place in the mind if the firſt faith is caſt off, or they ceaſe to believe the report of the goſpel to be true.

To uſe a ſimilitude: Take a piece of dry ſole-leather, it is full of air, caſt it into the water; as the water enters, the air will go out, and you may ſee it riſe in bubbles till filled with water, and has expelled the air.

If the belief of the truth emerſe the mind and fill it, it rejoices with exceeding great joy. Unbelief ſtands crowding at the door of the mind with all its objections, and ſo far as it gets in, it brings ſelf-condemnation or damnation with it. But our unbelief cannot deſtroy the truth of the goſpel that is preached to every creature: If we believe not, he abideth faithful, he cannot deny himſelf.

Hence the exhortations; "We, receiving a kingdom that cannot be moved, let us hold faſt the grace whereby we may ſerve God acceptably," "Hold faff the form of ſound words which thou haſt heard of me in faith and love, which is in Chriſt Jeſus." "Take heed brethren, left there be in any of you an evil heart of unbelief; in departing from the living God; for we are made partakers of Chriſt, if we hold the beginning of our confidence ſtedfaſt unto the end."

The apoſtle Peter in his ſecond epiſtle, chap i. 5, 6, 7, 8, 9. exhorts thoſe who have obtained like precious faith, to add to their faith, virtue; to virtue; knowledge; to knowledge; temperance, patience, godlineſs, brotherly kindneſs and charity: For, ſays he, if theſe things be in you and abound, they make neither barren nor unfruitful in the knowledge of our Lord Jeſus Chriſt.

Mark what follows: But he that lacketh theſe things is blind, and cannot ſee far off, and hath forgotten that he was purged from his old ſins. It ſeems, his being purged in Chriſt, was his firſt faith, he hath forgotten it; what then must take place in his mind but ſelf-condemnation or damnation? while thoſe that do theſe things ſhall never fall; but ſo an entrance shall be miniſtred abundantly, into the everlaſting kingdom of our Lord and Saviour Jeſus Chriſt. What motives have believers to be ſtedfaſt, unmoveable, always abounding in the work of the Lord, knowing their labour ſhall not be in vain in the Lord? The belief of the truth, that we are bought with a price, tends to fill the mind with joy that we belong to ſuch a Redeemer, to ſuch a Purchaſer; and an excitation to glorify God in our ſpirits and bodies, which are his.

But thoſe are damnable hereſies that deny the Lord that bought them, and ſuch muſt unavoidably bring on themſelves ſwift deſtruction: for, if Jeſus hath not bought us with his blood, if he hath not delivered us from the curſe of the law, being made a curſe for us, there is nothing but deſtruction and miſery, inevitable ſwift deſtruction, there is no goſpel to be preached to ANY creature.

But I recollect the apoſtle's expreſſion, Be not deceived, evil communication corrupt good manner; awake to righteouſneſs and ſin not. To that righteouſneſs in which the Father is well pleaſed; which hath magnified the law, and made it honourable: So that the Goſpel may be preached to EVERY creature.

To Mr. Samuel Stillman, MINISTER of the Firſt BAPTIST CHURCH in BOSTON. SIR,

AS your Diſcourſe at the public monthly evening Lecture, on the 29th of June, 1795, (wherein you aſſerted, That unbelievers are under the law and under the curſe) gave occaſion to the collection of the foregoing thoughts, that here preſent themſelves to view. You are requeſted to attend to them, and think whether they are not agreeable to the ſcriptures: If ſo, do not ſuffer your own ſyſtem, which may have wrapt your mind imperceivably, to prevent your telling the glad tidings to all people.

Sir, be pleaſed to aſk yourſelf, "Doth not my ſyſtem confine me from preaching the goſpel to every creature? from repeating without limitation, the goſpel preached to Abraham and confirmed to him by an oath, That in thy ſeed (which is Chriſt) ſhall all the families of the earth be bleſſed; while the pſalmiſt aſſures us, He hath remembered his covenant forever; the word he commanded to a thouſand generations which he made with Abraham, and his oath unto Iſaac, and confirmed the ſame to Jacob by a law?"

It ſeems probable, that the law by which he confirmed the ſame to Jacob and to Iſrael for an everlaſting covenant, was the law of circumciſion, originally given as a token of the covenant, which was a ſeal of the righteouſneſs of the faith, which Abraham had, yet being uncircumciſed. Is not this ſeal uſed by the Jews among all nations to this day, as a ſtanding teſtimony of the truth of the goſpel preached to Abraham, which inſures the bleſſedneſs of all the nations, kindreds, and families of the earth in Chriſt Jeſus? Dare any of our Father's children preſume to break his will thus ſealed, by ſaying, It did not mean all the nations of the earth, it is only ſome out of all nations; it only meant me, an elect believer Far be it from me to ſpeak lightly of the doctrine of Election, it is the abuſe of it only, I wiſh to expoſe. This doctrine is conſidered in the collection, entitled, Goſpel News, page 100, 101, 102, 103; which any one that reads, may judge if it is not ſpoken of agreeable to the Scriptures., not thou, a reprobate unbeliever? What contentions muſt ariſe in the family, whom he hath directed to love one another, conſequent hereupon, about the Father's will, which is expreſſed ſo plainly, and confirmed by an oath, and ſealed with ſuch a ſeal, manifeſt in all places, where the Jews are ſcattered to this day.

Again, pleaſe to aſk yourſelf, Can I publiſh without reſerve, the truth of Iſaiah's teſtimony, chap. xliv. 22. I have blotted out as a thick cloud thy tranſgreſſions, and as a cloud thy ſins return unto me, for I have redeemed thee. Or that in chap. xlv 21. I the LORD, and there is no God elſe beſide me, a juſt God and a Saviour, none beſides me. Or that by Jerem. iii. 14. Turn, O backſliding children, for I am married to you. Or that by John i. 29. Behold the Lamb of God that taketh away the ſin of the world. Or 1 John ii. 2. And he is the propitiation for our ſins, and not for ours only, but for the whole world. Or by Peter, Acts iii. 21, who ſpake of the reſtitution of all things, ſpoken of by the mouth of all God's holy prophets, before the world began; and verſe 26. ſays, God having raiſed up his Son Jeſus, ſent him to bleſs you, in turning away every o ne of you from his iniquities. 2d epiſtle, iii. 9, The Lord is not ſlack concerning his promiſe, as ſome men count ſlackneſs; but is long-ſuffering to us-ward, not willing that any ſhould periſh, but that all ſhould come to repentance. Or the profeſſion of the believing Samaritans, who heard Jeſus themſelves, and knew that it was the Saviour of the world, John iv. 42. Or the doctrine of Paul, Rom. v. from verſe 6th to the end. 2 Corinth. v. 14, For the love of Chriſt conſtraineth us; becauſe we thus judge, that if one died for all, then were all dead; and that he died for all, that they which live ſhould not henceforth live unto themſelves, but unto him who died for them, and roſe again. Verſe 19, God was in Chriſt, reconciling the world to himſelf, not imputing to them their treſpaſſes. Verſe 21, For he hath made him ſin for us, who knew no ſin; that we might be made the righteouſneſs of God in him. This he proves from Chriſt being heard and accepted when thus made ſin for us. "For he ſaith," chap. vi. 2, I have heard thee in a time accepted, and in a day of ſalvation have I ſuccoured thee; behold now the accepted time, &c. 1 Tim. ii. 1 to 7; God our Saviour, who will have all men to be ſaved, and to come to the knowledge of the truth.

Left I ſhould tire, I will only mention Rev v. 13. And every creature which is in heaven, and on the earth, and under the earth, and ſuch as are in the ſea, and all that are in them, heard I ſay, Bleſſing, and honour, and glory, and power unto him that ſitteth on the throne, and to the Lamb for ever and ever.

Admit the truth, that Chriſt hath delivered us from the curſe of the law, being made a curſe for us, and all theſe texts have no difficulty in them: deny that truth, and you cannot poſſibly get along conſiſtently with any of them.

The motive that has excited me thus to write, ſo far as I am able to judge, is a threefold one. Firſt, That I might ſpeak of the glory of our Redeemer, who hath delivered us from the curſe of the law, being made a curſe for us; to the glory of his name. Secondly, That I might have an opportunity to bring to view to the afflicted minds and conſciences of thoſe who are taught to believe that they are under the law and under the curſe, the ſcripture teſtimony, that our Divine Redeemer hath delivered them Thirdly, That I might act a friendly, faithful part, in love to you, in pointing to the ſcriptures, which I apprehend, ſhew that you herein miſtake the truth.

I am aware it may be thought a repetition by ſome, inaſmuch as the ſentiment may be gathered from that collection, intitled, Goſpel News, already printed. But, when I reflect on the importance of the ſubject, I am encouraged, eſpecially, as I have the example of Paul; who, when cautioning the Philippians to beware of the conciſion or cutting off a part of the 〈…〉 Chriſt, ſays, To write the ſame things to you to the indeed is not grievous, but for you it is ſafe. And who uſed repetition in Gal. i 8, 9, and ſaid, "As we ſaid before, ſo now ſay I again." &c. Which, reproveth any man (whoſoever he be, for God excepteth no man's perſon) who ſhall preach any other goſpel, than Paul and his companions preached, and the firſt believers received.

Accept it from the love of your unfeigned Friend,

S. T. BOSTON, July 30th, 1795.

To Mr. John Clark, MINISTER of the Firſt GATHERED CHURCH in BOSTON. SIR,

WITH great pleaſure and ſatisfaction I have read the greateſt part of your Anſwer to the Queſtion, Why am I a Chriſtian? The excellency of the moral precepts, and your unanſwerable arguments for the truth of chriſtianity, muſt approve themſelves to every man's conſcience, and be delightful to every chriſtian reader. But will you bear with me in a ſpirit of meekneſs and love, to take notice of 〈…〉 which appear to draw a vail over the glory of the goſpel, wherein the true God is diſtinguiſhed from every one that is called God, and appears 〈…〉 , as it is expreſſed.

Micah vii. 8, 9, 10. Who is a God like unto thee, that pardoneth iniquity, and paſſeth by the tranſgreſſions of the remnant of his heritage; he retaineth not his anger for ever, becauſe he delighteth in mercy, he will turn again, he will have compaſſion upon us, he will ſubdue our iniquities; and thou wilt caſt all their ſins into the depths of the ſea; thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou haſt ſworn to our fathers in the days of old.

If we read the forogoing part of the chapter to the 7th verſe, we ſhall ſee that there is no reaſon in man for this gracious declaration. The prophet appeared ſenſible of this in verſe 7; Therefore I will look to the Lord, I will wait for the God of my ſalvation. Verſe 9; He will bring me forth to the light, and I ſhall behold his righteouſneſs. Neither is there any expreſſed in the three verſes firſt mentioned, it is becauſe he delighteth in mercy: He will, he will, he will is three times repeated. Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou haſt ſworn to our fathers in the days of old: The mercy and truth included in the goſpel preached to Abraham; which is an unconditional goſpel.

All falſe religion that I have ever heard of propoſes pardon to the penitent and the fulfiller of certain conditions, according to their various orders.

The glory of the true God is made manifeſt in that he finds in himſelf a divine reaſon, to forgive the moſt deſtitute and unworthy, for his name's ſake, for his mercy's ſake, for his truth's ſake, for his oath's ſake, for the glory of his name.

I would now proceed to take notice of the expreſſions alluded to. You ſay in page 5th, ſpeaking of Jeſus Chriſt. "I believe he was authorized by God to proclaim forgiveneſs to the penitent, and to reveal a ſtate of immortal glory and bleſſedneſs to thoſe that fear God and work righteouſneſs." When I had read this ſentence, I pauſed to make a mark in the margin of my book, as follows:

Glory be to God, Jeſus Chriſt is exalted a Prince and Saviour, to give repentance as well as remiſſion of ſins, Acts v. 31. And he calls us to repentance becauſe he has found a divine reaſon of forgiveneſs in himſelf. I, I am he that blotteth out thy tranſgreſſions for my own ſake, and will not remember thy ſins. Iſa xliii. 25. I have blotted out as a thick cloud, thy tranſgreſſions, and as a cloud, thy ſins: Return unto me, for I have redeemed thee, Iſa. xliv. 22. I will put my fear in their hearts, and they ſhall not depart from me.

As I progreſſed in reading in page 11th, you profeſs your belief, "That God requires obedience to his laws, and conſequently reſeats the infraction; that forgiveneſs is poſſible and repentance and reformation the conditions."

On reading this ſentence, I pauſed; and, as it were, imagined myſelf, while looking on the book, (with grateful admiration and reverence be it ſpoken) ſurrounded by Moſes and the prophets. Jeſus Chriſt and his apoſtles, as a voice behind me, ſaying. This is the way.

MOSES.

The Lord thy God did not ſet his love on you, nor chooſe you, becauſe ye were more than any people, but becauſe the Lord loved you.

Deut. vii. 7.

The PROPHETS.

Yea, I have loved thee with an everlaſting love, therefore with loving-kindneſs have I drawn thee.

Jerem xxxi 3.

O Iſrael, thou haſt deſtroyed thyſelf, but in me is thy help.

Hoſea xiii. 9.

I will heal their backſliding, I will love them freely.

Hoſea xiv. 4.

JESUS CHRIST.

The poor have the goſpel preached to them.

Matth. xi. 5.

The Son of Man is come to ſave that which is loſt.

Matth. xviii. 11.

I came not to judge the world, but to ſave the world.

John xii 47.

The HEARERS of JESUS CHRIST.

We have heard him ourſelves, and know that this is indeed the Chriſt, the Saviour of the world.

John iv. 42.

The APOSTLES.

Behold the Lamb of God that taketh away the ſin of the world.

John i. 29.

When he had by himſelf, purged our ſins.

Heb. i. 3.

I will be merciful to their unrighteouſneſs, and their ſins and iniquities will I remember no more.

Heb. viii. 12.

Through this man is preached unto you the forgiveneſs of ſins.

Acts xiii. 38.

The gift of God, is, eternal life through Jeſus Chriſt our Lord.

Rom. vi. 23.

How will it do to add, Repentance and reformation are the conditions, judge ye? Are they the conditions of everlaſting love, which is manifeſt in drawing with loving-kindneſs; in helping the ſelf-deſtroyed; in healing the backſliding, and loving them freely; in ſending the goſpel to the poor; in ſaving the loſt; in the gift of God, which is, eternal life through Jeſus Chriſt our Lord?

The knowledge of divine love thus made manifeſt, is the ſpring from whence flow repentance and reformation, but they are not the conditions of divine love manifeſted in forgiveneſs. The expreſſion appears to me to contain in embryo, the whole doctrine of deſert of grace, held in the Romiſh church.

It appears to me a matter of ſober importance; ſuffer me therefore to add, let it have its due weight, and come to a concluſion in your own mind. Either to preach God our Saviour ſaving for his own name's ſake, and freely giving repentance; as well as remiſſion of ſins: Or, ſaving only on condition of repentance and reformation. Be pleaſed, Sir, to bring it home; you have a reſpectable character among men, and are as likely perhaps, as any, to have performed the conditions of conditional ſalvation; having had as many advantages therefor as any man. Will or can you plead your repentance and reformation, as the condition of your forgiveneſs, before God? Or muſt you be obliged to go in the ſtrength of the Lord God, and ſay with the pſalmiſt, Pſalm lxxi. 16, I will make mention of thy righteouſneſs, even of thine only. Let what ſatisfies your mind, occupy your pen, and proceed from your mouth: permit me to remind you of Pſalm lxxi. 15. 24. as a ſafe example.

My mouth ſhall ſhew forth thy righteouſneſs, thy ſalvation all the day, for I know not the numbers. My tongue alſo ſhall talk of thy righteouſneſs all the day long. If we know not the numbers, we ſhall find it is a ſubject that cannot be exhauſted, the numbers will flow and unfold, to furniſh new diſcoveries of grace, mercy, peace and love, to animate the new ſong, and employ the tongue all day long, thro' time and eternity.

If you ſhould think I take too much upon me in theſe interrogations, I will preſent it in the language of ſcripture, and turn your attention to Iſa. xliii. 25, 26. I, I am he that blotteth out thy tranſgreſſions for my own ſake, and will not remember thy ſins. Put me in remembrance; let us plead together: declare thou that thou mayeſt be juſtified.

Thus I have taken notice of two exceptionable paſſages in your otherwiſe truly valuable production, and cannot but hope, I have been conſtrained thereto from a ſenſe of duty; for the glory of God our Saviour, and the benefit of thoſe whoſe minds are perplexed for want of the conditions you make mention of: And wiſh you to eſteem me your unfeigned Friend,

S. T. BOSTON, December 1ſt, 1795. Pſalm xxxv. 27, 28:—

Let them ſhout for joy, and be glad, that favour my righteouſneſs: yea, let them ſay continually, Let the Lord be magnified, that hath pleaſure in the proſperity of his ſervants.

And my tonque ſhall ſpeak of thy righteouſneſs, of thy praiſe, all the day long.

Galatians ii. 21.— If righteouſneſs come by the law, then Chriſt is dead in vain.

HAVING been favoured by a friend with ſome thoughts on the glory of the Lord, which appeared to me agreeable to the good news of the goſpel, which is (as ſaith the wiſe man, Prov. xii. 25) that good word which maketh the heart glad, even when heavineſs maketh it ſtoop; they are here inſerted, that thoſe that give credit to the goſpel may be enlivened and quickened in looking for the bleſſed hope, the glorious appearing of the great God, our Saviour Jeſus Chriſt, as follows:

When the Son of Man ſhall come in his glory, and all the holy angels with him, then ſhall he ſit on the throne of his glory.

Queſtion. What are we to underſtand by his glory? and coming in his glory?

For anſwer we find, before he leaves this world, he calls upon his Father to glorify him And why does he claim the glory? Becauſe he had finiſhed the work given him to do. We then hear Jeſus ſay, Father, I will that thoſe which thou haſt given me be with me, where I am, that they may behold my glory

Queſtion. Who were given to Jeſus?

All that the Father had; he had power over all fleſh, the heathen are given to him his inheritance, and the utmoſt part of the earth his poſſeſſion. Query. Shall not all that were given to him, come to him? ſhall they not behold his glory, the glory of his finiſhed work? We find him coming in his glory, with all the holy angels with him. Is not this his glory that he finiſhed, the work that was given him to do? which was to ſeek and ſave that which was loſt, to deſtroy the works of the devil, that he might draw all men to him? Did he not when on the croſs, draw all men to him? We find all nations are gathered before him in the paſſage firſt mentioned, Queſtion. For what? Anſ. That there might be a complete and eternal ſeparation between what he came to ſave, and what he came to deſtroy, manifeſted to the aſſembled world; agreeable to what Iſaiah ſaid, chap. xl. 5. And the glory of the Lord ſhall be revealed, and all fleſh ſhall ſee together for the mouth of the Lord hath ſpoken it. Again, All fleſh ſhall come and worſhip before me, ſaith the Lord. chap. lxvi. 29. And we read, Luke iii. 6, All fleſh ſhall ſee the ſalvation of God.

When the angels come to celebrate the birth of the new-born king, they proclaim good news and glad tidings to all people, becauſe the Saviour is born. Then they ſing the ſong, "Glory to God in the higheſt." Why do they ſing this ſong? The anſwer is, Becauſe there is peace on earth, and good-will towards men.

Paul tells us to judge nothing before the time, till the Lord comes, who, both will bring to light the hidden things of darkneſs, and make manifeſt the counſels of the hearts, and then ſhall every man have praiſe of God. Query. Why ſhall every man have praiſe of God, when he appears? Anſ. Becauſe he is the head of every man, and he in this nature, and for this nature, fulfilled the law they had broke; and he, by the grace of God, taſted that death for every man. Therefore, he is called the juſt God and the Saviour, and having finiſhed the work of ſalvation for all, he comes in his glory, and all the holy angels with him, to make a full diſplay of his glory, in the ſalvation of all his own, in the eyes of all the nations, the complete and eternal ſeparation and deſtruction of the works of the devil, with all the plants that God did not plant under the figure of the tares; or as the wood, hay, ſtubble, that is built by man on the foundation, is to be burnt up; though the fooliſh builder himſelf ſhall be ſaved, yet ſo as by fire.

We find the beaſt and the falſe prophet, death and hell after they are emptied, with the devil, are all together caſt into the lake of fire, which is the ſecond death. Rev. xx. 13, 14.15. Is not the ſame figure held up under the carcaſes in Iſa. lxvi. 23, 24, when all fleſh are brought to worſhip before the Lord? All fleſh had ſinned, ſo that all fleſh had carcaſes; all fleſh come to worſhip, ſeparated from their carcaſes, their bodies of ſin and death; and they (the carcaſes) ſhall be abhorred of all fleſh, when they go forth to look upon them, agreeable to Ezek. xvi. 63. That thou mayeſt remember and be confounded, and never open thy mouth any more, becauſe of this ſhame, when I am pacified towards thee for all that thou haſt done, ſaith the Lord God. The worm may gnaw, and the fire burn, but the men are ſeparated and ſaved from them; then nothing ſhall hurt or deſtroy in all that holy mountain. Our God is one, and his work one, and he is the 〈◊〉 yeſterday, to-day and forever, without change, according to Mal. iii. 6. I the LORD. I change not; therefore, ye ſons of Jacob are not conſumed. Here we ſee the ſalvation of men depends on the unchangeable God, for he is of one mind, and none can turn him. All this is to bring to paſs his glory, for all things were made by him for his glory, and he will not be diſappointed, nor will he give his glory to another.

Bleſſed be our God, he changes not: But evil was permitted to enter this world, that there might be a more full diſplay of his glory, agreeable to Romans viii. 20, 21.

We adore his power who hath all power in heaven and on earth: we admire his juſtice in deſtroying ſin, and puniſhing the ſinners in ſuch a way, as to bring them back again to their Father and their God, by the glory of the finiſhed work of Jeſus Chriſt our Lord: we bleſs and praiſe his love, for God is love, that he ſo loved the world, as to give them his Son, to ſuffer and die in our room and ſtead; for he died for our ſins, and roſe again for our juſtification; he fulfilled the law, and was made honourable; he, by the grace of God, taſted death for every man, and his blood cleanſeth from all ſin; he, the Lamb of God, that beareth away the ſin of the world.

Therefore, by the eye of faith, let us ſee him come in his glory, and all the holy angels with him, and ſee all nations gathered before him: Let us ſee the ſeparation of all evil, of all ſorts, from his inheritance, and deſtroyed; and all his own ſaved, all that he made and ſaw good, and bleſſed; and in this way ſee a full diſplay of his glory, his power to create, his juſtice to puniſh, and his love to ſave, and bring back that which was driven away.

Let us therefore, who believe our God to be one, his work one, without change, give unto him all honour, glory, bleſſing and praiſe, for he only is worthy; and never harbour a thought, that our God will be diſappointed of his glory, or that any power can take any of his creatures from him, and in that way diſappoint him in his plan of government; but give unto him the glory that is due to his name and be ſtill, and know that he is God, and that the Judge of all will do that which is right. He will come in his glory, and make a full diſplay of it; and all fleſh ſhall ſee together.

SO BE IT. AMEN. Iſaiah liv. 17.— Their righteouſneſs is of me, ſaith the Lord. Chap. lxi. 11.— Therefore the Lord God will cauſe righteouſneſs and praiſe to ſpring forth before all the nations. Pſalm lxxxvi. 9.— And all nations whom thou haſt made, shall come and worſhip before thee, and glorify thy name.

FINIS.