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till one at noon, was occupied with the most painful struggles, which terminated in his happy deliverance from the body of sin and of mortality. . Thus was this excellent young man cut off in the prime of youth,-in the acceptable discharge of his ministerial labours, and in the prospect of increasing usefulness ; leaving behind him one child, and a widow who was expecting almost immediate confinement. How mysterious are the ways of Providence! How loudly does the death of such young labourers in the vineyard call upon their surviving brethren, to work while it is called

To-day, knowing that the night cometh, in which no man can : work!

On the Sabbath after his death, the mortal remains of Mr. P. · were interred by Mr. Hacking, of Darwen; and, on the Sabbath - but one following, Mr. Roby, of Manchester,, improved the : mournful providence, in a discourse from. Heb. xiii. 7, 8, to a

very numerous and deeply affected audience.


NECESSARY TO .. THE SUCCESS OF HIS UNDERTAKING. Believe ye that I am able to do this? - Mat. ix. 28.

Man's redemption is precious, and could not have been accomplished but by One that is Almighty. An infinitely precious ransom is necessary for our redemption ; but who could give such a ransom for us ? Nowhere can we find such a friend bat

in God. The Lord our God bath discovered to us such a Sa* viour, by sending his own Son to deliver us; and, tho' our guilt

and danger render such an infinitely glorious Saviour necessary * Tor our deliverance, multitudes are found who lake away the dignity of the Saviour's character, and, in order to free them

selves from alarm and apprehension, lower the demands of the : divine law; and lessen the extent of their criminality! - but, if our guilt be such as the Scripture represents (and, surely, God, who hath there described it, must perfectly know) our pallia

tions of the evil of transgression will not lessen our guilt; and a less "dignified or powerful Deliverer would fail in the attempt of res

cuing us. When we consider the weight of responsibility which is laid upon Him who undertakes our cause, we ought seriously to consider the import of the question he proposes to us, when applying to him for deliverance, he says, · Bülieve ye that I am able to do this?

Let us consilier our necessities, which make it necessary for us to apply to a Saviour for deliverance. We have broken God's law, a law which is lioly, just, and good, and whicia requires us to love the Lord our God with all our heart, and our neigh. bour as, ourselves. This law cannot be lowered in its demands, for it is perfect, and whatever it demands is highly proper. None can plead innocent, when all have sinned, and come short of the glory of God;' but every month must be stopped, and all the world become guilty before God.' The consideration of the tboughts and inclinations of our hearts, the language of our lips, and the actions of our lives, will afford countless instances of transgression against God. If we at all know ourselves, we must confess that we are guilty. If we were to justify our conduct, we should only demonstrate the inore fully our guilt. If I justify myself, mine own mouth shall condemn me;

if I say I am perfect, it shall also prove me perverse *'- If our heart condemns us, God is greater than our heart, and knoweth all things.' . They who are uneasy under the restraints of this law, or anxious to relax the strictness of its precepts, must be indulging in such a conduct, or resting on such hopes as the law of God cannot adınit., .' * What then are we exposed to because of transgression ? We are exposed to the penalties of this law; and those are awful and solemn! Death is the thircatened punishment; and this punishment cannot be mitigated :-the sinner must endure it in all its extent, or a Surety must suffer in his 'stead. No deliverance can be obtained, if this be not done for us! If the sentence be executed , upon us, we are irrecoverably undone! We shall go away into everlasting punishment! If we obtain redemption, our guilt must be atoned for and forgiven; and the penalty must be endured for us, if the sentence be repeale). What shall we say then? These our necessities must be answered, or we perish; and he wbo will deliver us must be able to answer them, without being overwhelmed by them, or our hope is delusive, and the : attempt must fail for ever.

Let us now enquire, What he must do for us who would save us ? As our guilt consists in the breach of infinite obligations to love and serve God, and is committed against one who is infinitely glorious, it is of infinite malignity. He who would save us must, therefore, be able to pay an infinitely precious ransom, and be able to endure an infinite penalty, by sustaining the load of divine wrath, else our guilt cannot be forgiven, nor our sentence Be repealed. He must be able to endure all this, and to perfect the whole, without sinking under the loail, or we perish! -- but how could a created arm perform this? When we draw near to the Saviour, seeking deliverance from our guilt, by obtaining an interest in an atonement for transgression, he may ask whethe we are in carnest in our application, by proposing to us the enquiry, · Believe ye that I am able to do this?" and, if we view him as a mere man, as Socinians do, while an infinite alönement is necessary for our ransoin, he may reject our appli

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cation with contempt and indignation ; and, reasoning according to our circunscribed views of his character, may say, ' Why callest thou me good ? - there is none good but one, that is God.'-We need also deliverance from the wrath to come; and the sentence must be endured by ourselves, or by another for us. Infinite'wrath must not be too heavy a burden for the deliverer to bear, else no deliverance can be effected ; -- but if this were - laid upon the shoulders of a mere creature, it would crash him at once, and sink him to the lowest Hell, without the possibility of ever rising any more. Upon our application to him for this assistance, he would propose the question, - Believe ye that I am able to do this?' The enquiry would confound us, and preclude any reply. We inust be constrained to acknowledge, if we view him only as a man, that while we wish the punishment taken off our own shoulders, we are persuaded it will be too heavy for his.

We need a change of heart, else our natures would continue Mefiled with iniquity, and our hearts filled with eninity against God; but who could change our hearts but he who searches -the hearts and tries the reins? Who could change our natures but Nature's God? He would again repel our application, by the overwhelming question, Believe ye that I am able to do this?' He would shew us speedily, according to our view of: his character, that to apply for such things to a man, or one whom we viewed as a man, was but affronting God. We need -to apply to this Saviour for life to our souls! We need spiritual and eternal life! - but, if we apply to him for these benefits, viewing him only as a mere man, he would still put us to silence by asking anew the question, · Believe ye that I am able to do this?? None can bestow these gifts but He, in whose hands is the breath of all flesh! Indeed, any application to the Saviour for such blessings is gross idolatry, if we view him only as man, as it is an ascription of the prerogative of the Creator to a creature. He who is made known to us in the gospel als a Saviour, must then be the true God, or else our application to him for what God alone can bestow, is a great absurdity. Thus, we see what we have to apply for to our Deliverer, and what he must do for us;- all which shews, that he must be a very different character from the merc man of the Socinians, or he would not be ahle to do this.

Let us now observe, That Jesus, our Saviour, is not only able to do all this for us, but has actually accomplished the whole of it

for all who will believe in him. He is able to atone for our guilt, in' finite in magnitude though it be; for as he is the Mighty God,, The Everlasting Father ;' he is divinely dignified and excellent. Being thus highly exalted, his obedience and satisfaction are iafinitely valuable, and every way sufficient w atone for our transgression. To shew that bis satisfaction was complete and ace:


cepted, be rose again from the dead! He has accomplished this for us! When we apply to him, that we may be delivered from the wrath to come, he is able to do this; for as he is · Immanuel, God with us,' he is mighty to save! He drank the cup of wrath to the bottom, which had otherwise been put into our hands to drink for ever! He redeems us from the curse of the law, being made a curse for us; and he delivers us from the wrath to conie. When we apply to him for a change of heart and nature, he is able to answer our needs: for we are created anew in Christ Jesus into good works!' When we apply for life to our souls, this also is what the Lord Jesus is competent to bestow ; for as the Father hath life in himself, so hath he given to the Son to have life in himself, that he might give eternal life to as many as God hath given him.' It is not merely allowed him as a matter of condescension, but possessed by him as a matter of right. In short, all inings which we need are to be found in him. In him dwells all the fulness of the Godhead bodily; and in him are to be found all the treasures of wisdom and knowledge. Do not these things prove his ability to save, and shew that he is really God? Allow the Scriptures to speak out, and attend to their plain scope and evident meaning, and you overturn Socinianism by the roots..

Obscrve : Jesus sustains divine titles. Is he not' calle: the Ever-blessed God, -- the Only wise Go!, our Saviour*?' Did he not perform divine works ? Says he not, - My Father worketh hitherto, and I work?' He forgiveth sins, wbich is God's work. When he said to one, Thy sins be forgiven thee,' the Scribes and Pharisces said he blasphemed; for who could forgive sins but God only: -- their objection could not be obviated on Socinian principles; which shews that their Saviour is a dif. ferent character from the Christ of God. But Jesus said, "Whetber is easier to say to the sick of the palsy, Thy sins be forgiven thee, or to say, Arise and walk ? But that ye may know that the Son of man bath power to forgive sins, he saith to : the sick of the palsy, Arise, take up thy bed, and walk :-and he did so! He is, therefore, God. He claims divine worship, and that with the Father's approbation. This is the Father's will. That all men should honour the Son, even as they honour the Father.' These things shew that Jesus is either the true God, or idolatry is sanctioned by the authority of God. Let Socinians get rid of the dilemma if they can. Their scheme must be given up as dangerous error, ur God must be said to be the greatest promoter of error in existence! so that they must either pronounce sentence on themselves or their Maker. A scheme clogged with such difficulties, and drawing after it such consecuences, could not be of God.



* Rom. ix. 5.

Jude 25.



Dear Sir,

To the Editor.. I am reluctant to offer for your Magazine any thing that has the air of controversy ; but, in the present case, it seems to be necessary.

1. If the whole of what I had advanced in p. 101 of this vac" hume, be considered in connection, I think that the contradiction supposed by B. L. will not appear justly imputable to it. It is capable of the fullest proof, that the chistinguishing sentiments and the relative difference,' of Calvinists, Lutherans, and Socini-, ans, are kat the sarne, as were those of the individuals Calvin, Luther, and Socinus.' My letter furnishes some evidence of this; and much more might be adduced. To assert this undeniable. fact, is perfectly consistent with the position of a great and gemetal coincidence, in certain leading points, between the sects in question, and the persans from whom they have deduced their appellations.

2. I gratefully acknowledge the kindness of B. L. in pointing out my error with respect to Arminius. The source of tbat error was a real misunderstanding of your correspondent's words:

Nor, indeed, did even Arminius himselt hesitate to subscribe to Calvin's doctrine, as it is explained in the sd book of his Institutes.' This sentence, I unhappily understood to refer to Cal. vin's doctrine in general, as contained in his 3d book; whereas it had only a specific reference to one particular doctrine. The circumstance of the 3d book of the Institutes, containing the ample statement and proof of Calvin's sentiments on the Divine Decrees, was, I apprehend, an occasion of my mistake.

The passage of Arminius produced by B. I, completely justi fies his asserting that thut Divine was ready to have subscribed to Calvin's sentiments on Juutification. But he or the printer (I have no doubt unintentionally, as there are other omissions) has left out some very material words in the citation, which seem to shew that Arminius himself was aware that his profession could not be taken in full latitude. The omission is in the last sentence; which should have run thus : Scd quidquid hic sit, mea sententia non usque adeo discreput a sententia Calvini, quem tamen, &c. There appears an unworthy artifice in the assertion, of which I had not thought Armin us would have been guilty. He had decidedly professed the sentiment, That faith justifies as an act, being graciously accepted by God for righteousness,' This is avowed in a letter to his bosom-friend Uytei bogaert, dated April 10, 1599, but not published tillelong after his death, in the valuable collection of Epistolæ Præstuntium ac Erudi.

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