prove, that Christ was worshipped by the primitive Christians; and that by apostolic direction. And what, we would ask, are the cavils of erring reason, when opposed to truths divinely revealed? or what single proposition in the whole body of scriptural divinity, has not been opposed by some pretenders to philosophy? To the law and to the testimony we appeal, regardless of any objections which may be urged by the idolizers of man's weak and corrupt reason. Their anti-scriptural dogmas we reject; and, with the utmost reason, believe the dictates of infallible wisdom.

In Romans ix. 5, our Lord's divinity is expressed in the most anequivocal terms. "Of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever." "This celebrated text, (says our author) is decisive upon the subject of Christ's divinity, and, therefore, all possible pains are taken by the Socinians to evade the force of it. Indeed, no honest arts are equal to the business. Dr. Doddridge says, I must render and paraphrase this memorable text, as a proof of Christ's proper Deity, which, I think, the opposers of that doctrine have never been able, nor will ever be able, to answer.' Mr. Gilpin says, No criticisms on the original have been able to overthrow its force in proving the divinity of Christ." (p. 241.)

6

"He that spared not his own Son, but delivered him up for us all, how shall he not with him also give us all things?" Rom. vii. 32. There is, says Mr. Blackwell, a great emphasis on the words spared not his own Son, which cannot, with any propriety, be applied to any mere man, or most glorious creature whatever. His own Son, is by way of eminence and distinction from those who were sons of God by adoption, and the grace of his own natural son: and the Father not sparing him, supposes an antecedent relation of the highest kindness and most sacred endearment.' This wonderful declaration, like that in the third of John, and 16th verse, intimates infinitely more than can be expressed by any human tongue, and plainly proceeds from the supposition, that there is something very peculiar, and far surpassing simple humanity, in the nature and person of Jesus.

"God, we find, hath chosen to express the relation which the second person bears to the first, by that of a son to a father. The first person is called the Father, the second, the Son of God-his own Son-his beloved Son-his one Son-his wellbeloved, his dear Son-his only begotten Son.' This title must certainly import something analogous to the relation between an earthly father and son: and the most natural and obvious sense ef it denotes an equality of nature.

"Had they known it, they would not have crucified the Lord VOL. XXXVI. APRIL, 1813. * 2 L *

of glory," 1 Cor. ii. 8. If this title of Jesus be compared with the title King of glory,' in the twenty-fourth Psalm, and the description there given, it will appear to be a name of great weight and significancy. The expression, moreover, implies that he was Lord of glory, prior to his crucifixion, otherwise the whole force of it vanishes; or rather, the expression becomes unsuitable to the apostle's argument." (p. 244.)

"Without controversy, great is the mystery of godliness: God was manifest in the flesh; justified in the Spirit; seen of angels; preached unto the Gentiles; believed on in the world; received up into glory," 1 Tim. iii. 16. This is another of those leading passages in the writings of Paul, which speaks unanswerably for the pre-existence and divinity of our blessed Saviour. We may cavil with it, and labour to turn it in favour of whatever system we embrace; but after all our best endeavours, the preexistence and divinity of the Redeemer will ever recur to the minds of sober and dispassionate readers. They must suppose, either that Paul is a very absurd writer, or that there is someting truly extraordinrry in the character of a person spoken of in this portion of Holy Scripture. Nor is it necessary they should remain long in doubt concerning it, if they will only be at the pains to compare it with similar declarations in the word of God: God with us,' Matt. i. 23. The Word was God,' John i. 1. was manifested. and we have seen it,' John i. 2. 'God was in Christ,' 2 Cor. v. 19. Unto us a child is born'-' the mighty God,' Isa. ix. 6. • He that was in the form of God was found in the likeness of men,' Phil. ii. 6, 7. He that was God, blessed for evermore, was also of the seed of David according to the flesh.' All these expressions are applicable to no other being but the Son of God, and he alone it is, who was manifested in the flesh." (p. 255.)

(To be concluded in the next.)

"The life

A Review of a small volume, entitled, JESUS SHEWING MERCY, By John Hayter Cox. Second Edition, with additions, 1812. Price 2s. 6d.

THE professed design of the author, in publishing this work, is to encourage penitent sinners to come to Christ, notwithstanding the number and heinousness of the sins of which they have been guilty. Many who are now happy in God, have suffered considerably from nearly the whole of the temptations which he particularizes.

It is much to be lamented, that in this professing age, an age in which the gospel light shines with meridian splendour, numbers substitute good desires, a partial reformation of manners, and what they call an orthodox creed, for the faith which works

by love and purifies the heart. But it will be found, upon examination, that a great majority of unawakened professors, whether Calvinists or Arminians, are defective even in point of orthodoxy. How, it may be urged, can that be the case with such as subscribe, without hesitation, to all the articles of the Christian Faith, and are steady and consistent advocates for salvation" by grace, through faith," in opposition to legalists, who go about to establish their own righteousness, as the ground of their acceptance?

We answer, It is one thing to adopt orthodox sentiments, and another to understand them. As many children commit most of the rules of grammar to memory, without understanding the grammatical meaning of one compound sentence; so many can repeat orthodox creeds and confessions of faith, who do not properly understand one evangelical doctrine. But this is too general: let us, therefore, touch upon a few particulars.

Ask those careless professors, what state those persons are in, who have not a saving faith in Christ, a faith which, like the first link of a chain, draws every other Christian grace after it? Perhaps some of them may be able to answer, in Scripture phrase, they are condemned already. Inquire farther, what is implied in being born again? Some of them may, perhaps, answer, that it implies to be created anew in Christ Jesus. But do they know what they say, in giving these answers? If they understand what they say, whenever they think upon the truths which they express, they are, and must be uneasy; for not being born again, they may, even according to what they profess to believe, sink any moment to eternal ruin. To bring the matter home, let us ask these professed pilgrims, who have never turned their back upon the city of destruction, Have you faith in Christ? If they answer in the affirmative: let us inquire, are you justified or pardoned? for whosoever believes, is justified, and has peace with God through our Lord Jesus Christ. Most of them will reply, we cannot say that we are. "Are you born of God?" "We do not know that we are." "Can you be saved from hell, without being justified and born again, in this life?" "We cannot." may you not die any moment?" "We may, for life is uncer tain." "You acknowledge, then, that, for any thing you know, if you die in your present state, (and you are not sure of living a moment longer,) that blackness of darkness must be your eternal portion?" "We cannot deny this; for we have not the faith of assurance." "But have you the true gospel faith, by whatever name you may call it; that faith which is never a solitary grace, but invariably accompanied by a well-grounded hope, divine love, and the other graces of the Spirit? In short, is the love of God shed abroad in your hearts?" "We cannot say that we have such a faith as you speak of, nor do we know that the love of

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God is shed abroad in our hearts." "Have you no satisfactory evidence, that if you die in your present state, you shall be saved?" "None; but we hope we shall not die, before we are prepared to die the death of the righteous." "But, meantime, do you not acknowledge, that at best your case is doubtful?" "We do." "And is that a happy state; or are you sure that it is a safe one?" "We cannot say that it is either one or the other." "Are you earnestly seeking or striving for assurance of God's love?" "We do not think that we arc.'

Perhaps it may be said, that such characters as this examination developes, though manifestly unacquainted with Christian. experience, are completely orthodox. That they embrace severat orthodox sentiments is unquestionable; but that they in general hold some dangerous errors which counteract the influence of those sentiments, is certain; for if they did not, they would ordinarily find it impracticable to remain so indifferent as they manifestly are, to their spiritual concerns.

How different from these trifling, worldly-minded professors, is the character drawn in the first chapter of Mr. Cox's book. This character he represents, saying, "I have said, if not in words, yet in practice; and that not once or twice, but every day of my life, Depart from me, O Lord, for I desire thee not, nor the knowledge of thy ways."" (p. 2.) The second chapter contains an animating and scriptural invitation to penitent sinners to come to Christ; who is a suitable, a present, a compassionate, and an Almighty Saviour. The answer to the objection proposed by a penitent, giving way to despondency, from an apprehension that his sins are too great to be forgiven, is continued through three chapters. "Have you, (says the author) ever considered the compassionate language of the Holy Spirit, expressed by the prophet Hosea: How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? My heart is turned within me, my repentings are kindled together, I will not execute the fierceness of my anger, I will not return to destroy Ephraim, for I am God and not man, the Holy One in the midst of thee, and I will not enter into the city,' Hos. xi. 8, 9. Admah and Zeboim were involved in the flames of Sodom and Gomorrah, presenting an emblem of eternal fire. Behold God is reluetant to punish, therefore doubt neither his sincerity nor his power to save. It is God, and not man, who speaks. Is it not evident, if God execute the fierceness of his wrath, it is because men believe not his truth, nor embrace his mercy." (p. 45.)

To a penitent sinner, tempted to despair of mercy, on account of the number of his sins, our author says, "He that believeth is justified from all things from which he could not be justified by the law of Moses; he that believeth not (i. e. rejecteth Christ)

shall be condemed." In this sublime and fearful sentence there is inconceiveable mercy. Blessed sentence! You here read, that for man to be condemned he must become the executioner of his own condemnation, for God will not. He judges himself unworthy of eternal life, in preferring his own wisdom to the word and Spirit of Christ, his morality for justification to the perfect righteousness of Christ, and his will to the commands of the eternal God; and resolves that Christ shall not be made unto him wisdom, righteousness, sanctification, and redemption. By alf that is sacred, awful, and delightful, I warn you; if you perish, it is not because of the number of your sins: for the Lord saith to those who believe in Jesus, "I will be merciful unto their unrighteousness, and their sins and their iniquities will I remember no more," Heb. viii. 12. (p. 56.)

In answer to such as say, that they will apply to Christ for salvation when they are holier, Mr. C. among other things, says, "The thief on the cross offers himself to you as an object worthy of contemplation. No time could be found for preparation, and it may be, as little remains for you; yet his prayer was heard; This day (saith Jesus) shalt thou be with me in Paradise." Whatever you consider to be your duty, perform it. Pray, but let it be in the name of Jesus. Hope, but let not that hope rest on your preparation, but on the atonement and intercession of Jesus Christ. You can only be holy and rise to superior degrees of piety by taking Christ as your Saviour, and depending on the influence of his Spirit. The whole amounts to this: you must believe in order to be holy. Union with Christ and holiness are inseparable." (p. 65.)

In page 101, a sinner is represented, saying, "I am not elected, and therefore it is useless for me to seek salvation through Jesus Christ." This objection is so framed as to admit of a tolerable answer, even upon Calvinistic principles; for it is generally, if not universally, admitted by Calvinists, that no man can be certain that he is not elected. Curiosity on this subject the author condemns, in strong terms. "You are (saith he) to make your calling sure, and then your election; prove the first, and the second will be evident." "Endeavour to comprehend the plain truths of Revelation: and, after this, more abstruse doctrines may become the subjects of your investigation." This, with most of what is said beside, in answer to the above objec tion, is wisely intended by the author, to call off the minds of his readers from unprofitable reasoning, and to engage them in the pursuit of practical godliness.

To the objection, "If I perish, it is not my fault," the author replies in a strong, practical strain. As a specimen, we give the following: "God places before you the blessings of redemption; he confers on you the means of grace; you have the Scriptures,

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