ping sweet smelling myrrh. His hands are as gold rings, set with the beryl, his belly is as bright ivory overlaid with sapphires. His legs are as pillars of marble, set upon sockets of fine gold. His countenance is as Lebanon, excellent as the cedars. His mouth is most sweet, yea, he is altogether lovely." Thus gold, precious stones, ivory, marble, spices, flowers, trees, mountains, rivers, gums, birds, &c. are here collected, to form a composition of beauties, figurative of him. Yea, whatsoever is seen in all the creation of God, all the excellencies and beauties, whether they are glories terrestrial, or celestial, are figures of him: all transmitting their lustre to him, all pointing to him as their perfection, and he whose glory and honour was the ultimate end of their creation: All things were created by him, and for him, saith the Spirit. His beauties of holiness, how inexplicable! how divine! Pure, without austerity; wise, without vanity; humble, without pride; self-denying, without self-love; holy, harmless, undefiled; purer than the heavens, holier than the angels, he only is holy: he only is the Lord. Such was his self-denial, that though he was rich, yet he became poor. Though all honour, power, and glory, was originally his; his name and character the most exalted, yea, though without robbery he was equal to the Most High, yet "he took upon him the form of a servant, and made himself of no reputation." Whilst the foxes had holes, and the birds of the air had nests, the Son of Man had no where to lay his head! As a stranger, and pilgrim, he passed through the worlds which his own hands had made, and unfeignedly felt the want of such necessaries and refreshments, which the creatures, from man, to the reptile, yea, even to the smallest insect, through his providence, were abundantly supplied with. In all this he sought not himself, but through all his unchangeable motto was, not my will, but thine be done it being his meat and his drink to do the Father's will. Such was his self-denial, that though he was that just one: in his own individual self was holy, harmless, undefiled, separate from sinners, made higher than the heavens; yet was he content to be numbered amongst the transgressors; and to be accounted seditious, a rebel, a glut ton, a wine-bibber, a blasphemer, a deceiver, a demoniac, an encourager, and ringleader of the most notorious sinners: unto those accusations, he replied not, but by his silence denying his holy character, he seemingly ac、 knowledged the charge exhibited against him,* and submitting to the punishment, was content to make his grave with the wicked.

inward work, is preferable to the person, the life, death, and resurrection of Jesus of Nazareth. To be able to draw those inferences from the principles of Free-thinkers, Socinians, and Arians, would not at all surprise: but to see them naturally rise, from the doctrines of such, who would be contradistinguished from the former, and considered as preachers of Jesus Christ, may possibly surprise some who have been used to say unto the work of their own hands, ye are our gods. If we consider the Bible-saints and their excellencies, in a figurative light, as I have already hinted; our Jesus will appear the hero of the scriptures: or, if we respect them as being really in Christ, what they are characterized in the letter, (for it is easily proved that they were not so in themselves,) he still hath the pre-eminence in all things, and every beautiful character given unto man in the scriptures is primarily his: as the substance of the shadow, or as the head, who by union with the body, blesses all the members with his own condition, and character: whilst they, above all things, rejoice in his beauty, power, and excellencies. That one thing so greatly desired by the Psalmist, is granted unto all who discern their union with the head: namely, to dwell in the house of the Lord for ever, to behold his beauty, and to inquire in his temple. Though the consideration of such a glorious salvation in Jesus, is infinitely refreshing, and delightful, yet is there a higher felicity, consisting in the clear views of his personal beauties, and glories. Thus the elders who surround his throne, though perfected in his likeness, wearing crowns of glory, palms of victory, cast all their honours, and themselves likewise, before his feet: prostrating, and singing incessantly, worthy is the Lamb: thereby intimating, that his personal worth, dignity, and beauty, as beheld by them, is their highest heaven, their sublimest consolation. For this the Saviour prayed, "Father, I will that they whom thou hast given me, may be with me where I am, that they may behold my glory. Unto the eye of sense, there was neither form, nor comeliness, whereby men should desire him, when in the day of his humiliation, his judgment was taken away: when his face being more marred than any man's, and his form more than the sons of men, he was pressed with our sicknesses, sins, and sorrows: then, he appeared like the tabernacle of old, (as covered with badgers' skins) mean and contemptible, unto all such as judged according to appearance: but unto those who conceived aright of his beauty and glory, even then, his form was most excellent and his comeliness perfect, the fairest of the sons of men, grace and truth were poured in- and the charge of sin brought against him by his *Though as an individual he was perfectly holy; to his lips. My beloved, (saith the spouse) is enemies, as false as Satan; yet as the head and white and ruddy, the chief amongst ten thou- representative of the people, as personating the sand. Yea, he is made the central point of all sinner, he confessed the charge by his silence. beauties, and excellencies, as when thus de- Otherwise it does not appear, wherefore he was scribed: "His head is as the most fine gold, silent, when the cause of truth called upon him his locks are bushy, and black as a raven, to make his defence. That his great and unhis eyes are as the eyes of doves by the paralled humility was evident in this transaction, rivers of waters, washed with milk, and fitly lar, was calculated only to exhibit that beauty. does not prove that his behaviour in this particuset. His cheeks are as a bed of spices, as Therefore may we construe his silence a tacit acsweet flowers. His lips like lillies, drop-knowledgement of his being made sin for us.

He denied himself so far as to permit Satan, | Ophir, are equally suprised, astonished, and

What then must be the strains, when our great Solomon, in all his wisdom, majesty, beauty, and glory is seen. Such is the poverty of speech, yea, of the most expressive, words, that we are utterly incapable of declaring, what we then conceive of his eternal excellency. Whilst our utmost conceptions bear no proportion to his real glories, his transcendent beauties: but are as a moment of time to eternity. Thousands of thousands We also, when we come up to Zion, to see minister unto him, and ten thousand times the king in his beauty, with the queen stand- ten thousand, stand before him: let us mining on his right-hand, shining in gold ofgle with the multitude thus blest with his pre

sence; saying with a loud voice, worthy is the lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing: and with every creature which is in heaven, and on the earth,

and under the earth: and such as are in the sea, and all that are in them, saying, blessing, and honour, and glory, and power, unto him that sitteth upon the throne, and unto the Lamb forever and ever.

Amen.

A SUPPLEMENT

UNTO THE FOREGOING TREATISE ON THE DOCTRINE OF UNION: EXHIBITING A SPECIMEN OF APOSTOLIC PREACHING.

THE matter and manner of the apostles' | preaching, appears, when among Jews and Gentiles, they taught that Jesus Christ was the Messiah, the Son of God; and that he was crucified unto death, and on the third day rose again from the dead, for the forgiveness of sins, and the justification of mankind. And this they proved from the predictions of the prophets, from the pattern shewn unto Moses in the mount, and by undoubted miracles wrought in the name of that Jesus whom they preached. All who believed their testimony, were thereby sensible of salvation: there were no such doubts as these amongst them then, viz. How do I know whether he died for me, or whether I am particularly interested in him, &c. Those queries and criticisms are of later date than the apostolic age, and owe their existence unto the wisdom of this world, which in the decline of true Christianity, took place of that primitive simplicity, with which the first preachers of Jesus bear witness of him. They had their rise from the distinctions made amongst men, of predestinate and reprobate, as qualified, or unqualified for the grace of the gospel: of fruitful, as having a right to believe their personal interest in Christ, or unfruitful, whose interest in him is doubtful. Those distinctions once concluded upon, between self-righteousness, and ignorance of the scriptures; have, from generation to generation, been carefully handed down. Whilst all the world assented to them, as traditions of gracious men, taking it for granted, without impartial inquiry, that they were deducible from scripture.

authority of some goodness wrought by them, or found in them, they are directed to conclude of the love of God towards them, and of their personal interest in Christ. But what shall that man do, who is assured that every imagination of the thoughts of his heart is only evil continually, Gen. vi. 5; whose goodness is as a morning cloud, and as the early dew it goeth away, Hos. vi. 10; and that he is an unclean thing, and all his righteousness as filthy rags? Isaiah Ixiv. 6. I say, what shall the man do, who by deep experience every day and hour, is sensible of those awful truths, and knows them applicable to every child of man? who has a continual sense of his poverty, misery, blindness, and nakedness? According to the forementioned traditions, he must despair, and be damned everlastingly; for those traditions say, it will avail him nothing to believe all that the Bible reports of Jesus Christ, if he has not good works, good fruits in himself, as more corroborating evidences, more infallible recommendations unto God, yea, as more undeniable marks of his acceptance with him, than Jesus Christ: than his birth, life, sufferings death, resurrection, and ascension. Let us only compare those conclusions with the scriptures, and we shall quickly perceive them to be the very sinews of Antichrist.

The apostle says, "It is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to seek and to save sinners." 1 Tim. i. 15. But Antichrist says you cannot be saved, except you are holy, and good in yourself; nor shall the death and reThis, by degrees, rendered the things belong-surrection of Jesus profit you, except you are ing to our peace so intricate, that the knowledge thereof was considered as wholly confined to the schools. And hence it was, that when a man believed the gospel report concerning Jesus Christ, namely, that he was the Son of God, the Saviour of the world, that he died, and rose again for our justification: I say, when a man had believed this, he was yet taught to inquire, how do I know whether he died for me? whether I am interested in him or not? was I sure, says one, that I am predestinate, could be easy: says another, was I but sufficiently convinced, and humbled, I could believe that Christ died for me: says a third, could I but perceive the fruits of the spirit in me, the proper effects and obedience of faith, I could be assured of my interest in him.

Thus, are mankind taught to establish their own righteousness: where, upon the

changed, and made fruitful in all good works, words, and thoughts. The scripture saith, "To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Rom. vi. But Antichrist saith that Christ doth not justify the ungodly; and that he justifies only such who are godly: who are repentant, humble, meek, loving righteousness, and hating iniquity. And where the fore-cited text shews us, that Christ's faith is accounted for righteousness, to all such who working not, believeth on him, as justifying the ungodly: Antichrist says, you are justified by your own faith, which will produce righteousness in you, to evidence it. The scriptures say, that while we were yet sinners, Christ died for us, Rom. v. 8; and that when we were enemies we were reconciled to God by the death of his Son, ver. 10; and that

"God was in Christ reconciling the world un- and thus Antichrist warreth against Jesus, to himself, not imputing their trespasses un- the son of Mary. This is that Antichrist, to them." 2 Cor. v. 19. But Antichrist saith, whose coming was prophesied of, and who sinners have no right to conclude that Christ made his appearance, as early as the days of died for them; that such who have this right, the apostles. He ruined the labours of Paul, are distinguished from sinners by inherent in Galatia, and made him complain that all holiness and gracious qualities. And it far- they who were in Asia, were turned away ther saith, in contradiction to Christ, that he from him: insomuch, that this apostle, ladid not reconcile us to God when we were borious, and zealous for the glory of Jesus enemies, but that we must love him, fear Christ, lived to see sundry of the Churches, him, and serve him, before we can be said to whom he had espoused to one husband, as a be reconciled to him; and as to man's being chaste virgin to Christ, overrun and spoiled reconciled by the death of Jesus, it absolutely by Antichrist. And indeed this, and what denies that; and says, we are reconciled by followed, was foretold by him, in his epistle being reformed, changed, and made confor- to the Thessalonians, where he said: The mable in heart and practice to God; and that day of Christ should not come except there until then, it is not true that God hath recon- come a falling away first, and that man of ciled us unto himself in Christ, notwithstand- sin be revealed, the son of perdition, who oping the apostle saith it. The scriptures say, poseth and exalteth himself above all that is that we are saved by the grace of our Lord called God, or that is worshipped: so that he Jesus Christ, Acts xv. 11; yea, expressly, "by as God, sitteth in the temple of God, shewing grace are ye saved." Eph. ii. 8. But Antichrist himself that he is God." It is easily seen, says, there are terms and conditions to be that this prediction is fulfilled. John also complied with and fulfilled, before you can said, that Antichrist was in the world then, be saved. The apostle saith, that God hath denying that Jesus was come in the flesh: "given us eternal life, and this life is in Or, as it signifies, that he had finished the rehis Son: and that he who believeth not this demption of mankind; and consequently, record, hath made God a liar." John v. 10, 11. taught men to look for him yet to come, in From whence it is plain, that he who be their flesh: under the notion of light, power, lieveth not, hath eternal life given him in wisdom, faithfulness, humility, love, &c. the Son of God, as fully as him who believeth: From the appearance of this Antichrist in else it doth not appear how he could make the world, we may date the era of the apostaGod a liar, by not believing; nor, how the cy, or falling away from the apostles' docunbeliever can be censured for not believing trine; when mankind began to entangle each what was not true. But Antichrist says, all other, with their own inventions. The aposhave not a right to believe: some because tles, as I have hinted, preached the person of they are not predestinate, others because not Christ, the simple facts of his death and requalified, by repentance, &c. others though surrection, as justification and forgiveness of they have believed, have no right to be assur- sins to the children of Adam. It was enough, ed, because they are not sufficiently fruitful: that their hearers believed their report of the Therefore those cannot make God a liar, crucified one: and as I observed before, the when they believe not, it being not required persons thus believing, never once questionof them to believe a falsehood. Onr Savioured but it was for them, because hitherto, they censured such who trusted in themselves that they were righteous, and despised others: But Antichrist supports this character, and is constantly for distinguishing between saints and sinners, and that not from any rejoicing in Jesus Christ, which one hath above the other, but from the saints being more righteous than the sinners, more holy, devout, and wise. Our Saviour reproved the church of Laodicea, in the sharpest manner, for growing rich, and increasing in goods, for not retaining a just sense of her poverty, misery, blindness, and nakedness: But Antichrist says, you must increase in goods, you must grow rich, rich in wisdom, knowledge, holiness, goodness, virtue, and experience: and except you thus increase in goods, Christ shall profit you nothing. You was poor, and miserable, and blind, and naked, says Antichrist, but not so now, you are converted, you are born again, you are changed, therefore how should you know yourself to be what you are not, now however, whatever you have been. The spirit of truth says, Christ is made of God unto us, wisdom, righteousness, sanctification, and redemption. Yea, saith Antichrist, but except you are made this in yourselves, you cannot be saved. Thus the traditions of man, make void the word of God;

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had not been taught that any were excluded from it. Antichrist had not as yet the boldness to affirm, that there were some amongst mankind, who though they heard of the death, and resurrection, of the Lord Jesus, yea, though they believed it, yet had no right to conclude it was for them. Nor had he as yet propagated that subtle distinction, between the belief of the truth, and knowledge of their personal interest therein. For in those days of undisguised truth, and simplicity, when any man believed the testimony of the apostles concerning Jesus, his heart exulted in the truth, nothing doubtful of his interest therein. The belief of the truth, and the purged conscience, were then inseparable. For the testimony is, not only that Christ died, and rose again, such as we might hear of some other person, as Lazarus : but the truth is, that he died for our sins, and rose again for our justification: insomuch, that believing the truth, necessarily implies the knowledge of our personal interest in Christ, the latter, is always in proportion to the former. To distinguish between the belief of the truth, and the knowledge of our interest therein, is the invention of a spirit, who professing Christianity, would not be thought to be an unbeliever, but at the same time, having not the testimony of a good

authority. Where those, and the like suggestions of antichrist take place in any heart, the consequences are shocking: as to such who are vain enough, to imagine themselves fruitful in themselves, and from thence to draw conclusions: as they must first make to them-/ selves a new law, before they can thus think: so must they of necessity be puffed up, and come into the character of the self-righteous. And, as to such who are not sufficiently vain, to think themselves less fruitful, as they cannot know their interest in Christ, there remains naught for them, but misery and fear: though they have this consolation, to be taught that unbelief and gloom, is a much less dangerous state, than an unshaken confidence. It is easily seen, that those propositions are calculated to multiply and increase the perplexities, doubts, and objections of mankind, against the gospel of Jesus; therefore is it, that we have many more of those in the world now, than in the first ages of Christianity.

conscience, the inward witness, which the | good and evil: for were we always to deterscriptures affirm to be the case with such mine of our good and evil by the perfect law, who believe: but still retaining a conscience it would be much more easy, with the greatof sin, he was obliged to scheme this distinc- est pretender to piety, to number his good tion to keep up his credit as a believer, but frnits, than it is to find them. Was this but such a one as was doubtful of his personal truly considered amongst mankind, we should interest in the truth believed. Yea, and to not have such proud boastings, and pretenward off all censure on this account, this sions to know this, and the other matter, by doubtfulness must be nourished, and cherish- their good works, and holy fruits, as we have ed, and strongly recommended to others, as in the world. I might say, it smells much prudent religious fear; from which we are stronger of the Church of Rome, (if it does very rarely to be delivered; and that only in not look a little towards Deism) than of the proportion to our fruitfulness, as the effects Protestant faith; but as that would be saying of the truth believed. And to make this the nothing, to such who think the Romish faith more plausible, it is insinuated that the great- true, and the Protestant wrong; I shall conest danger lies on the side of a confident be- tent myself with saying, that it is a flat conlieving; signifying, that men are rather damn-tradiction of the apostle's testimony; as I ed for believing, (which is called presuming) | have in part, and shall yet farther shew: than for doubting: Thus from every quar- though it would fain shelter itself under their ter, Antichrist aims by his traditions, at making void the word of God. It is very surprising to observe, after a person hath made a great bustle about Christ, and raised a dust, by proposing a truth to be believed, unclogged with any conditions whatsoever in the person believing; requiring no other qualification in him, than what is naturally common to mankind; and that the truth which is thus to be believed, is none other than the simple fact of Christ's death and resurrection: I say, after proposing this, and quarrelling with all the world about it, giving the hardest names, even unto such, who only differed unhappily in the mode of expression; to find such a one sink to this, that a man may believe the forecited truth, and not know his interest in it; yea, have no interest at all in it: and that such who have can only know it by their fruits, gives us a striking prospect of Antichristian policy, and makes us suspect the intention, where it is proposed to exalt Christ alone. The Scriptures assure us that mankind as sinners, are The apostles preached Jesus and his beneinterested in the death and resurrection of fits, promiscuously to sinners, and did not Christ: Therefore to appehend and believe straiten his grace, by shewing that there were that truth properly, is to believe our person- some who had no right to it; either from al interest in him. If it should be objected, their being reprobated, or from their being that Christ doth not now say to any individual, unqualified; but by divine authority, they thy sins are forgiven thee; I answer, he preached the gospel to every creature, and ⚫ doth for what he said unto one, he saith un-every man who was a sinner, yea whether he to every one who believeth it: otherwise, we may say there is nothing in the Scriptures said unto us; the Old Testament being written unto the Jews; the New Testament, some to one Church, and some to another, but none to us: if we have not a right to believe that what Christ said unto them, he said unto us; but, that we can only know our interest in Christ by our fruits; is first a denial of the witness of the spirit: except it is supposed that he bears witness by those things, and not by Christ: which by the way, is to speak of himself, and prove himself a spirit of error. Again, it is to make our goodness essential to the knowledge of our Salvation, which is a manifest going about to establish our own righteousness, as the medium at least whereby we believe; and a contradiction to the Scripture: which saith, to him who worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Again, it makes void the law by not adhering to its determination, concerning

knew himself such or not, (for they spake of things as true with God, and not according to the conceptions of man) was sufficiently qualified, and had an indisputable right, to conclude the Saviour's death, and resurrec tion, his justification unto life. And this much is to be understood by the apostle's assertions, we preach Christ crucified. And again, we preach not ourselves, but Christ Jesus the Lord: And with great power, gave the apostles witness of the resurrection of the Lord Jesus; and great grace was upon them all. And again, he preached unto them Jesus, and the resurrection. Thus, the apostles dwelt altogether upon the fact of Christ's death and resurrection, amongst Jews and Greeks, as the alone salvation of mankind. And what Paul himself thought of it, is evident from that heart exultation of his. Who is he that condemneth, it is Christ that died, yea, rather that is risen again: Thus the resurrection of Jesus, without the consideration of any other matter, in heaven or in earth,