They

the first settlers of New-England? were fallible men; and it is possible that they might agree in error. Beside, it will be said, we are not required to follow the faith of men. This is already admitted. The appeal must be made to the law and to the testimony: and if the faith of the reformers do not correspond with the real design of the Gospel, we are bound to reject it.

The Unitarian doctrine, considered as an error, might be less pernicious in its conse-quences, than in reality it is, if it were nothingmore than a mistaken conception respecting. the character of Christ. But we ought to view it in connection with its consequences; and consider, that the Unitarian, in denying the divinity of Christ, rejects an atonement... He strips the Gospel of its principal glory, the glory of exhibiting an effectual and safe way. for the reinstatement of those in the favor of God, who have forfeited his favor and ruined themselves. The Socinian supposes, that Jesus Christ was a Prophet, who was sent to instruct mankind, and to enforce his instructions by his example. He supposes, that the death of Christ was a confirmation of the testimony which he gave; but that it has not procured redemption. faith, therefore, has nothing in it essentially different from the assent which we give to the testimony of a credible man.-If it be inquired, On what condition he hopes to obtain eternal salvation? the answer is obvious and unavoidable, that he must accomplish it wholly of himself. On his system, he excludes every other

His

way.

He must perform an obedience which will merit eternal life: therefore, on his plan, the Gospel is different, in its whole structure, from that which a Trinitarian receives.

The question may now be considered as resting on this point: Is the Gospel, in any respect, a dispensation of Grace? Does it offer salvation, as the effect of divine mercy, through the redemption that is in Christ? If these inquiries are to be answered in the affirmative, the consequence must appear plain, that the Unitarian doctrine is a Heresy,most pernicious in its tendency for according to the common acceptation of the term Grace, it is excluded on this system. It is an inquiry of serious moment, whether those who have adopted this, and who persevere in it, do not exclude themselves from the benefits of the Gospel covenant?. Is it necessary, in order to prove the Gospel "to be a dispensation of Grace, which offers salvation on the ground of an atonement, that we should recapitulate those declarations of Scripture which directly assert or imply this truth? If we look to the Old Testament, we find a -worship, instituted of God, which, in its whole -structure, implies the necessity of an atone-. ment. We find ceremonies, of divine appointment, which, can have neither efficacy ner meaning, unless they respect an atonement for sin. The sacrifices, which the Jewish Church offered, pointed to that Savior, who, in the fulness of time, was to put away sin, by the sacrifice of himself: and their whole efficacy was derived from this perfect sacrifice.

St. Paul instructed the Hebrews to consider the sacrifices which their forefathers had offered, according to divine appointment, as the shadow only, of good things to come; and that they were effectual, on account of their typical relation to that sacrifice which was offered on the cross. He told them, it was not possible for the blood of bulls, and of goats, to take away sin. These institutions were adapted to raise an expectation in the minds of that people, of a sacrifice" which would be effectual to take away the guilt of sin.

A very considerable part of those messages, which the Prophets delivered, were designed to prepare the Church for the coming of the. Messiah: and they taught the people of Israel to look for deliverance from sin, through his atoning blood. And this is the name whereby he shall be called, the LORD our righteousness. They announced him, wounded for the transgressions, bruised for the iniquities chastised for the peace, and stricken for the healing, of his people. He is represented as the substitute for sinners. All we, like sheep, have gone astray; we have turned, every one, to his own way; and the Lord hath laid on him the iniquity of us all.†

If we look to the New Testament, the necessity of an atonement, to remove the guilt of sin, and open the way for offenders into the kingdom of Heaven, is made more abundantly evident. For once, let us suppose the Gospel

revealed to rational beings, who are capable of understanding the meaning of human language, though not of the human race, nor interested in any other way than as spectators in the transactions between God and man; and let it be further supposed, that these beings are wholly ignorant of the moral condition of mankind, until they see it described in the Gospel: Let the Gospel be committed to their inspection; and is it not probable, that they would see, in it, something more than a collection of moral precepts? Would they not discern a plan, different from those human compositions which only furnish rules for the regulation of conduct? Would not such beings, no way interested in the controversy between God and man, perceive that the Gospel is addressed to mankind, or a fallen and ruined part of God's dominion, already under condemnation; and that, without some divine interposition for their deliverance, they must be lost? Would they not discover in the Gospel, a plan laid and executed for the express purpose of raising up fallen creatures, to that character and to those blessings, which they have forfeited by sin? And further, that this plan is so contrived and guarded by infinite wisdom, that while pardon and everlasting life are bestowed on those who deserve death, no injury is done to the governing justice of God: for justice is satisfied, and the divine abhorrence of sin is fully expressed in the sufferings of the Savior.They would receive such impressions, from the general tenor of the Gospel. Every doubt, however, would be removed, when they should

read that the Son of God was manifested to take away sin, and destroy the works of the devil: and that those who are saved, are justified freely by Grace, through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation, through faith in his blood, to declare, or manifest, his righteousness, for the remission of sins that are past, through the forbearance of God.* Although much ingenuity is requisite, to evade the meaning of such language, yet all that is necessary to find the meaning of the inspired writer, is a disposition to know and receive the truth. By this declaration of the inspired Apostle, the honest inquirer will see that mankind are to be saved, not on account of any thing in them, to merit salvation; but by di vine Grace.--But how is this Grace manifested? Not that God will pass over sin, and receive the sinner into his favor, without some satisfaction, which will secure the integrity of his justice for if God should give up his justice, he would not be manifested as the righteous Governor of the world. In this appears the plan which was laid for the honorable exercise of mercy. God hath set forth his Son to be a propitiation for sin," to declare, to make manifest, his righteousness, that he might be just, and the justifier of him which believeth in Jesus. By virtue of this satisfaction, he is manifested to be a just and righteous Governor, while he treats the sinner as a just person.

R

*Rom. ii. 24, 25.