not give us any fatisfactory answer. But as we had rather walk in the law of the Lord than fit in the feat of the fcorner, we are ready to believe, that fin and death have entered into the world by the tranfgreffions of man, and we think it very confiftent with our ideas of the goodness of God, to endeavour to rescue us from such a state of mifery. We are not too proud to admit that this might be done in any manner which the divine wisdom might be pleased to adopt. We are willing to acknowledge, that fince God has concluded all in unbelief, it was with the gracious purpose that he might have mercy upon alla.

How the tranfgreffion of the first man should affect all posterity is indeed incomprehenfible. Yet that all the human race is imperfect, weak, and fallible, both the believer and the infidel must acknowledge, fince they both equally feel it. But the difference is, that the infidel will not accept the remedy, because he does not comprehend the mode of cure. We know that phyfical evil exifts. Disease ravages the human conftitution, and for bodily disease there are natural remedies, which we adopt, because we have pofitive demonstration of their

d Romans xi. 32.

effects. Now in the fpiritual fenfe, have we not high demonftration? We feel the disorder, and all its baneful confequences. We know that he who offers the cure has power to produce it. We know too, that the cause must be perfectly understood by him, and we think it not fuperftition to truft him, whofe omnifcience forefees and fearches all caufes, and whose omnipotence is adequate to all effects. We had rather truft the declaration of an infallible God, than the affertions of fallible man, who can understand but little, and prove still lefs. We believe therefore that original fin "is the fault and corruption of the nature of

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every man that naturally is engendered of "the offspring of Adam, whereby man is very

far gone from original righteousness, and is "of his own nature inclined to evil." The fin of Adam may have affected the moral nature in the fame way as bodily diftemper is communicable to fucceffive generations. Here is analogy; "so that the flesh lusteth always con

trary to the Spirit:" and who will be so confident as to deny this pofition? Who will dare to affirm, that his natural affections are not often at variance with the will of Heaven?. Who fhall dare to affirm, that his virtues are

unmixed with weakness and error? Who will have the prefumption to claim the praise of perfect moral excellence?

The article thus proceeds: "And therefore "in every person born into the world, it de" ferveth God's wrath and damnation." What? Sin undoubtedly; that being morally and effentially hateful to God. There is nothing in all this which is not maintained and fupported in the preaching of every rational member of the Church. But in the following clause of the article, we meet with an affertion, which muft confound the pretenfions of enthusiasts that the infection of nature doth remain,

yea, in those which are regenerated." Fanaticism entertains very different ideas of regeneration. Spiritual pride elates itself above all inferior beings. It cannot fall from grace.

We next come to an article, which is the subject of much dispute and misapprehenfion : The juftification of man. "We are accounted

righteous before God, only for the merit of "our Lord and Saviour Jefus Chrift by faith, "and not for our own works or defervings." This is fo undeniable, that we may add in the fubfequent words, Wherefore, that we are “justified by faith only, is a moft wholesome

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"doctrine, and very full of comfort." That juftification can only depend on the good pleasure and the will of God, is fo conformable to every idea of omnipotence, that no one can object to the doctrine. Whoever fhall confider the imperfection of our nature; how much of weakness is mixed with all our endeavours; that the higheft degree or act of virtue has an alloy, will not prefume on any act or any power of his own. It may be faid, Who could abide, if God be extreme to mark even our best actions? The most pure of human beings, can perhaps fcarcely ftand the fcrutiny of the Searcher of hearts. But even admit that our virtue were perfect, yet God may pleafe whether he will accept it, or not. Salvation and justification are the free gift and bounty of the Creator, just as ftrength, or health, or any temporal enjoyment. It is a free gift or grace of God. He who makes conditions may propose alfo the mode of acceptance: for he who has the power of granting terms, has fome fovereignty, fome natural or acquired authority; and though our fubfequent conduct may entitle us to the privilege annexed to the performance of the condition, yet the nature of those conditions being abfolutely in the power

of the maker or the imposer, if they be easy, it is his bounty who frames them fo. Now here we have Omnipotence in opposition to creature: abfolute power opposed to abfolute weaknefs. Every thing on the part of the creature is given; nothing can be claimed. We have no right to the goodness or the mercy of God. We are his offspring. We are under the neceffity of complying with his will; and where conditions are propofed by abfolute power, even those are a bounty. In earthly transactions there may be some claim between contracting parties. But between God and man it is not fo; between the Creator and his creature all is benevolence on the one part, and all obligation on the other.

It is further evident, that faith is the mean by which our falvation through Chrift is to be obtained. He who accepts the promises of God must believe on him, and on his belief is founded the acceptance of the covenant made between him and the Almighty. Now we can only come to God through Chrift; he is the way and the life, and befides him there is no other. We must therefore be juftified through faith in Chrift; we can be justified by no other mode. Works are the proof of our perform