more nor less, for the sins of all, who shall be saved by his atonement."-Wardlaw's Discourses.

This may be the Arminian construction of the 39 Articles; and the profession of a Calvinist, in controversy with a Soci. nian; but is not the doctrine of Calvin. He contends, that God was rendered placable and propitious by the death of his Son; and that we do injury to the grace of Christ, except we concede to his sacrifice the power of expiating sin, of appeasing God, and satisfying Divine justice.

Calvini Institut, Lib. ii. c. 17, § 3.-Sensus ergo est, Deum, cui propter peccatum eramus exosi, morte filii sui placatum fuisse, ut nobis sit propitius.—§ 4. Facile patet, nimis extenuari Christi gratiam, nisi ejus sacrificio, vim expiandi, placandi & satisfaciendi concedimus.—§ 5 Inde conficitur, non modo per Christum salutem nobis datam esse, sed Patrem nobis ejus gratia nunc esse propitium.

P. 337.-(3) "I cannot see, how those who will have the Son to be of the same essence with the Father, can account either for his incarnation or satisfaction."-Milton's C. D.

With Mr. Thomas Bradbury, the absurdity of this is no objection at all: for says he: "The satisfaction of Christ is an unaccountable, irrational doctrine, destroys every natural idea we have of Divine Justice; lays aside the evidence of Scripture, and is so far from being true that it is ridiculous.”—(See his Sermons, p. 39, 40.) Which is such another solution, as that of Dr. South's, with regard to Christ's descent from heaven: "Were it not to be adored as a mystery, it would be exploded as a contradiction.”—(South's Sermons, III. 316.)— Emlyn's Works, II. 83.

Mr. Bradbury was leader of the Trinitarian Party, at Salter's Hall, 1719.

"It was necessity invincible, (observes Allestree) that could break into heaven, rifle the Trinity to serve itself, throw death into those regions of immortality; and which could not be satisfied but with the blood of God."

Flavel, in his Fountain of Life Opened, says: "To wrath, to the wrath of our infinite God, to the very torments of hell, was Christ delivered, and that by the hands of his own Father. God stood upon full satisfaction; and would not remit one sin without it."

"In a strict and proper sense (says Stockel) the infinite God does not forgive sin; for Christ hath given full satisfaction: how, then, can it be justly said, that God pardoneth our sins and transgressions? Surely that debt can never be forgiven, that is paid."

Notwithstanding this, some hardy controversialists have the temerity to deny, that this doctrine is ever inculcated.

P. 339.-(4) God, when the time was come that Christ should suffer, did, as it were, say-O all ye waves of my incensed justice, now swell as high as heaven, and go over his soul and body: sink him to the bottom: let him go, like Jonah, his type, into the belly of hell. Come, all ye storms that I have reserved for this day of wrath, beat upon him. Go, justice, put him on the rack: torment him in every part, till all his bones be out of joint, and his heart within him be melted as wax in the midst of his bowels."-Rev. David Grant, vol. I.

In

p.

31. consequence of this imputation of the sins of the world, Luther says: "Christ became the greatest transgressor, murderer, thief, rebel and blasphemer, that ever was, or could be, in the whole world: for he, being made a sacrifice for the sins of the whole world, is not now an innocent person, and without sin; is not now the Son of God, born of the Virgin Mary, but a sinner. When, therefore, the law found him among thieves, it condemned him, and killed him as a thief.”Monthly Repository, xii. 414.

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P. 342.—(5) God was in Christ, &c. (2 Cor. v. 19.) This text is obscurely expressed in our translation. It should be, "God, through Christ, was reconciling, or hath reconciled, the world to himself." In Greek ŋv xalaλλaσowv is a periphra sis for xanλλage.—Wetstein, Rosenmuller.-See Newcome's Note.

P. 344.-(6) "One erroneous maxim of interpretation is the expecting to find, in the present circumstances of Christianity, something answering to every appellation and expression that occurs in Scripture; or, in other words, applying to the personal condition of Christians at this day, those titles, &c. which belong to the situation of Christianity at its first institution." (This is exemplified in elect, called, saints, a chosen generation, a royal priesthood, a peculiar people, &c.) "The application of these phrases to the whole body of Christians is now become obscure; and they are applied to distinguish individuals among the professors of Christianity from one another. No such change (as regeneration, new birth, alive from the dead, a new creation, &c.) can be experienced by any one educated in a Christian country; yet we retain the same language. If it be asked, what do these expressions mean? we answer, they mean nothing; nothing, that is, to us: nothing to be found or sought for in the present circumstances of Christianity."-Paley's Sermons and Tracts, p. 63.

P. 351.—(7) “Every one who knows that he is just fit for hell, is just fit to come to Christ, in this and all other ways of his appointment.—If you are the chief of sinners, if you are murderers of fathers, and murderers of mothers, if you are emphatically the dung and offscouring of all things, yet if you believe in Jesus Christ, and cry unto him with the same faith as the expiring thief, Lord remember me, now thou art in thy kingdom, I will pawn my eternal salvation upon it, if he does not shortly translate you to his heavenly paradise."-Whitfield.

"It (Methodism) brought forth error in ten thousand shapes, turning many of the simple out of the way. It brought forth enthusiasm, imaginary inspiration, ascribing to the all wise God all the wild, absurd, self-inconsistent dreams of a heated imagination. It brought forth pride, robbing the giver of every good gift of the honour due to his name. It brought forth prejudice, evil surmisings, censoriousness; anger, hatred, revenge; all, direful fruits, not of the Holy Spirit, but of the bottomless pit."-Wesley's Sermons, vi. 66.

Whitfield pretended, that he carried on constant communion with the most high God, and the ever blessed Jesus, and knew, that it was Jesus who revealed himself to his soul; that it was revealed to him that Satan was grieved at his success; that he leaned on the bosom of his Saviour, and was carried in the arms of his love from morning to night, and talked with God as a man talked with his friend; and that he felt the blessed Spirit daily filling his soul and body, as plainly as he felt the air which he breathed, or the food which he ate: and was often filled with the whole Godhead.

Notwithstanding all this, he confesses that he had carried high sail, whilst running through a whole torrent of popularity and contempt; and had sometimes been in danger of oversetting. "I know (says he) too much of the devices of Satan, and the desperate wickedness and deceitfulness of my own heart, not to be sensible, that I may have mistaken nature for grace, imagination for revelation, and the fire of my own temper for the pure and sacred flame of holy zeal. I have been too bitter in my zeal. Wild-fire has been mixed with it. I have frequently written and spoken too much in my own spirit, when I thought I was writing and speaking entirely by the assistance of the Spirit of God."-Whitfield's Works, iv. 127.-God's Dealings with the Rev. G. Whitfield, § 3.

"Alternate extremes of weeping and laughter; sobs and shrieks, and groanings, and wailings, and gnashing of teeth; the voice now stifled by agony, and now bursting forth in tones of execration, blasphemy and despair; tremors and faintings, and droppings to the ground as if struck by lightning and thunder; paleness and torpor, convulsions and contortions, as in the pangs of death, as out of the belly of hell; things terrible to behold, too horrible to be borne, and which words cannot describe: such are the symptoms of conversion, which the very preachers who have excited them have gloried to survey, have exulted and triumphed in enumerating.”—Bampton Lectures, by Bishop Mant, p. 410. (References to Wesley's Journal are inserted in the margin.)

Bishop Lavington, who made ample inquiry, thus characterizes the persons, who are most affected by enthusiasm, and constitute a large proportion of converts: "young persons, who are arrived neither to ripeness of reason, nor solid constitution of body; women, who (notwithstanding some exceptions) may, without offence, be called the weaker vessels; persons of a sickly and inconstant humour; persons, though piously inclined, yet of weak judgment or weak nerves; persons disordered with hypochondriac fumes, melancholy vapours, and divers other peculiar distempers: persons of lively parts and brisk fancy, though in a perfect state of health, yet deficient in a solid and settled judgment; persons of an amorous complexion; persons of bad principles, as hypocrites, those of a vain and ambitious mind, or of an impertinent and unwarrantable curiosity; and lastly, persons of profligate lives and libertine sentiments."-Enthusiasm of the Methodists and Papists compared, Part III. p. 19-204.

Instead of enlarging on the different forms of enthusiasm, I have selected these samples to put amiable young people on their guard against delusion, and against becoming dupes and a prey to hypocrites and impostors. "Of this sort are they who creep into houses, and lead captive silly women;" "who devour widow's houses, and, for a pretence, make long prayers;"—" and compass sea and land to make a proselyte." In sermons and popular publications, false doctrines and fanaticism are so worked up with sentimental piety as to deceive the unwary, and to make them believe, that there is a natural association between them. They are so mixed up together, that the sentimental and the pious overlook those pernicious in. gredients; and, it is to be hoped, are not materially injured by doctrines so dishonourable to God, and demoralizing to those, whose minds are formed of coarser materials. The former regard chiefly the moral and sentimental part of the mixture; the latter only the apologies, these doctrines furnish for sin. A little reflection would convince the well-disposed, that there is no natural connexion, but a decided opposition, between them; and that the most exalted piety, and the purest moral