on the merits of our Saviour. When this is the case, I am very little solicitous about any particular forms of expression." Olay aside, then, these questionable, dangerous forms, and keep closely to the scriptural.

Letter 4. "The authority of our church, and of those eminent divines, does not touch those particular forms of expression." Neither do any of the texts which you afterwards cite. As to the doctrine we are agreed.

No: It

"The righteousness of God signifies, the righteousness which God-man wrought out." signifies God's method of justifying sinners.

"The victims figured the expiation by Christ's death; the clothing with skins, the imputation of his righteousness." That does not appear. Did not the one rather figure our justification, the other our sanctification?

Almost every text quoted in this and the following Letter, in support of that particular form of expression, is distorted above measure from the plain obvious meaning which is pointed out by the context. I shall instance in a few, and just set down their true meaning, without any farther remarks.

To shew unto man his uprightness,'-to convince him of God's justice, in so punishing him.

'He shall receive the blessing'-pardon, from the Lord; and righteousness'-holiness, from the God of his salvation,'-the God who saveth him both from the guilt and from the power of sin.

'I will make mention of thy righteousness only,'of thy mercy. So the word frequently means in the Old Testament; so it unquestionably means in that text, In (or by) thy righteousness shall they be exalted.'

Sion shall be redeemed with judgment,'-after severe punishment; and her converts with righteousness,' with the tender mercy of God following that punishment.

In (or through) the Lord I have righteousness and strength,'-justification and sanctification. He

hath clothed me with the garments of salvation,'saved me from the guilt and power of sin: Both of which are again expressed by,He hath covered me with the robe of righteousness.'

My righteousness (my mercy) shall not be abolished.'

To make reconciliation for iniquity,'-to atone for all our sins; and to bring in everlasting righteousness,'-spotless holiness in our souls. Änd this righteousness is not human but divine. It is the gift and the work of God.

The Lord our righteousness,'-the author both of our justification and sanctification.

"What righteousness shall give us peace at the last day, inherent or imputed?" Both. Christ died for us, and lives in us, that we may have boldness

in the day of judgment.'

Letter 5. That have obtained like precious faith through the righteousness,' the mercy, of our Lord. Seek ye the kingdom of God and his righteousness,' the holiness which springs from God reigning in you. Therein is revealed the righteousness of God,' -God's method of justifying sinners.

"We establish the law, as we expect no salvation without a perfect conformity to it-namely, by Christ." Is not this a mere quibble? And a quibble which, after all the laboured evasions of Witsius, and a thousand more, does totally make void the law? But not so does St Paul teach. According to him, without holiness, personal holiness, no man shall see the Lord. No one, who is not himself conformed to the law of God here, shall see the Lord in glory.

This is the grand, palpable objection to that whole scheme. It directly makes void the law. It makes thousands content to live and die transgressors of the law, because Christ fulfilled it for them. Therefore, though I believe he hath lived and died for me, yet I would speak very tenderly and sparingly of the former, (and never separately from the latter), even as sparingly as do the Scriptures, for fear of this dreadful consequence.

"The gift of righteousness must signify a righteousness not their own." Yes, it signifies the righteousness or holiness which God gives to, and works in them.

"The obedience of one, is Christ's actual performance of the whole law." So here his passion is fairly left out! Whereas his becoming obedient unto death, that is, dying for man, is certainly the chief part, if not the whole which is meant by that

sion.

expres

"That the righteousness of the law might be fulfilled in us, that is, by our representative in our nature." Amazing! But this you say "agrees with the tenor of the apostle's arguing; for he is demonstrating we cannot be justified by our own conformity to the law." No: Not here. He is not speaking here of the cause of our justification, but the fruits of it. Therefore that unnatural sense of his words does not at all agree with the tenor of his arguing.

I totally deny the criticism on dina and dinaiaua, and cannot conceive on what authority it is founded. O how deep an aversion to inward holiness does this scheme naturally create!

It

"The righteousness they attained could not be any personal righteousness." Certainly it was. was implanted as well as imputed.

"For instruction in righteousness, in the righteousness of Christ." Was there ever such a comment before? The plain meaning is, for training up in holiness of heart and of life.

He shall convince the world of righteousness,' -that I am not a sinner, but innocent and holy.

"That we might be made the righteousness of God in him. Not intrinsically but imputatively." Both the one and the other. God, through him, first accounts, and then makes us righteous. Accordingly, the righteousness which is of God by faith, is both imputed and inherent.

"My faith fixes on both the meritorious life and

atoning death of Christ." Here we clearly agree. Hold then to this, and never talk of the former without the latter. If you do, you cannot say, "Here we are exposed to no hazard." Yes, you are to an exceeding great one: Even the hazard of living and dying without holiness. And then we are lost for

ever.

The sixth Letter contains an admirable account of the earth and its atmosphere, and comprizes abundance of sense in a narrow compass, and expressed in beautiful language.

Gems have "a seat on the virtuous fair one's breast." I cannot reconcile this with St Paul. He says, "Not with pearls:" by a parity of reason, not with diamonds. But in all things I perceive you are too favourable, both to the desire of the flesh and the desire of the eye. You are a gentle casuist as to every self-indulgence which a plentiful fortune can furnish.

"Our Saviour's obedience." O say, with the good old Puritans, our Saviour's death or merits.' We swarm with Antinomians on every side. Why are you at such pains to increase their number?

My mouth shall shew forth thy righteousness and thy salvation,'-thy mercy which brings my salvation.

The eighth Letter is an excellent description of the supreme greatness of Christ. I do not observe one sentence in it which I cannot cheerfully subscribe to.

The ninth Letter, containing a description of the sea, with various inferences deduced therefrom, is likewise a masterpiece, for justness of sentiment as well as beauty of language. But I doubt whether "mere shrimps," be not too low an expression: And whether you might not as well have said nothing of "cod, the standing repast of Lent:" Or concerning "the exquisite relish of turbot, or the deliciousness of sturgeon." Are not such observations beneath the dignity of a minister of Christ? I have the same doubt concerning what is said of " delicately fla

voured tea, finely-scented coffee, the friendly bowl, the pyramid of Italian figs, and the pistacio nut of Aleppo;" beside that the mentioning these in such a manner, is a strong encouragement of luxury and sensuality. And does the world need this? The English in particular?-Si non insaniunt satis sua sponte instiga.

Letter 10. "Those treasures which spring from the imputation of Christ's righteousness." Not a word of his atoning blood! Why do so many men love to speak of his righteousness, rather than his atonement? I fear, because it affords a fairer excuse for their own unrighteousness: To cut off this, is it not better to mention both together? At least, never to name the former without the latter?

"Faith is a persuasion that Christ has shed his blood for me, and fulfilled all righteousness in my stead." I can by no means subscribe to this definition. There are hundreds, yea thousands, of true believers, who never once thought one way or the other of Christ's fulfilling all righteousness in their stead. I personally know many, who to this very hour have no idea of it; and yet have each of them a divine evidence and conviction, Christ loved me and gave himself for me. This is St Paul's account of faith: And it is sufficient. He that thus believes is justified.

"It is a sure means of purifying the heart, and never fails to work by love." It surely purifies the heart, if we abide in it; but not if we draw back to perdition. It never fails to work by love, while it continues; but if itself fail, farewell both love and good works.

"Faith is the hand which receives all that is laid up in Christ." Consequently, if we make shipwreck of the faith, how much soever is laid up in Christ, from that hour we receive nothing.

Letter 11. "Faith in the imputed righteousness of Christ, is a fundamental principle in the gospel.' If so, what becomes of all those who think nothing