currence, cannot change the quality of fpirit from evil to good. Let it be remembered then, that there is falvation in none other; that there is no merit but in CHRIST, and that from him alone we can receive the forgiveness of fins, the holy fpirit, and be made partakers of everlafting life. And that, in confequence of his being the Saviour, he will judge the human race, and determine every man's condition according to the ufe of abuse, which is made of the benefits of his paffion.

12. Again; if JESUS CHRIST be the one Saviour, fhould not the Papift likewise understand and believe, that all merit is in CHRIST, and that his blood alone cleanfes from all fin? And feeing there neither is,. nor need be falvation in any other, it is derogatory to CHRIST to afcribe falvation in part or whole to the merits of any other perfon or performance of 'whatfoever kind it be; and that, adding the merit of other things to the merits of CHRIST, in order to provide more fufficiently against the demerit of fin, is a method much better calculated to deftroy or render ineffectual the merits of CHRIST, than to aid or affift them in the bufinefs of falvation. For why fhould any thing be added to that which is already perfect and fufficient for the purpofe for which it was defigned? Such is the merit of CHRIST. And as the Romans have not receded from the doctrine of the divinity of CHRIST, fuch it fhould be efteemed of them. As. fuch, being GoD and man, the facrifice he once offered was equivalent to the juftice of GoD, and commenfurate to the fins of the whole world; and fo renders all addition not only fuperfluous but dangerous: Because if any thing be added which is not required,

as it becomes a partner with the merit of CH 1st, it will not only be rejected as not required, but may alfo render the merit of CHRIST, fo far as it is used ineffectual, for want of repofing entire confidence in it, as it is unreasonable to fuppofe, that God will accept a part for the whole. In point of merit then, of procuring falvation, nothing is to be infifted and depended on but the death of CHRIST; which was fatisfactory to GOD as an atonement for fin, and for procuring every temporal, fpiritual, and eternal good thing,

13. And as touching the doctrine of Interceffion, it is fo clearly revealed, that it is wonderful how it ever was mistaken, by any who pretend to make the fcriptures their rule in judging of matters religious." "For there is (faith the Apoftle) one GoD and one "mediator between GoD and men, the man CHRIST JESUST." As to the mediation of faints and angels, it is certainly as well an unreasonable as an unfcriptural thing. For how can Beings circumfcribed within certain bounds (for fo we must conceive of every creature) be the mediators of many? Can the Virgin Mary, who is not omni-prefent, hear the petitions of millions scattered over the face of the earth? Whoever believes this is a volunteer in faith! But if the cannot receive petitions, how can fhe prefent them? Is it not strange then, that the fhould be preffed into the fervice of interceffion, who is not proportioned to it. And this is as true of all other general interceffors, whether faints or angels of the Romish Church. As they are not, cannot be prefent with all who petition them, there is no poffibility of having their caufe pleaded

I. Tim, ii. g

pleaded by them. It is evident then, that as CHRIST'S death on earth alone procured falvation for men, in heaven he is there one only interceder: And his interceffion is fuch as renders all others unneceffary; for being GOD and man, he is every where and hears and prefents the petitions of all who pray to him.

14. And, to affift in the use of his mediation, he fends his fpirit to help the infirmities of his followers, and to plead with himself, and in his name with the Father for them; which fpirit, proceeding from the Father and the Son, acknowledgeth no other object of prayer; and GoD "who fearcheth the heart, know"eth the mind of the fpirit, because he maketh inter"ceffion for the faints according to the will of Go D§.” CHRIST then interceding in heaven for them, and in their hearts by his fpirit, other interceffors the fcripture knoweth not; and whoever useth another, either prayeth not by the fpirit, or derogates from CHRIST, whofe office it is to intercede for the fouls. for whom he died, being the one great high priest who is entered into heaven, to appear in the presence. of GOD for them.

15. SO CHRIST having atoned and intercedes for mankind, he faves, unto the uttermoft all them who come unto GoD by him. His merit faves as an atonement, and his fpirit as an internal cleanfer; for "he loved the church and gave himfelf for it: That "he might fanctify and cleanfe it with the washing "of water, by the word, that he might prefent it to "himself a glorious church, not having fpot or wrin "kle, or any fuch thing; but that it should be holy,.

Rom. viš. 27

and

"and without blemisht." How needlefs a thing then is Purgatory? For if in this life there is a washing of regeneration, and renewing of the HOLY GHOST*; and if faints may be prefented perfect in CHRIST JESUS, what need is there of any purgation in the life to come? And, if the thief upon the crofs, had, on his believing, a promise of being that day with CHRIST in paradife, if he paffed through purgatory, his ftay was very fhort; but it feems he went immediately from earth to heaven. Now, if any believer (and what have others to do with heaven?) needed purgatory he did, as he had but little time for fpiritual improvement; but CHRIST's merit and fpirit fufficiently saved him from fin, and prepared him for glory.

be

16. And as purgatory is needlefs, fo the belief of it is dangerous: For while they think of expiating their fin by fuffering its pains, it may tempt them to live in, and neglect falvation from fin in this life; which how detrimental to, and dangerous it may to do, may be inferred from the Apoftle's interrogatory, "How fhall 'we efcape if we neglect fo great "falvation?" Befides, whoever will examine fcripture, and thofe places in particular on. which purgatory is founded, will find that there is no fuch thing, that the words have not that meaning. How poor refuge then will purgatory be to those who die in their fins! Alas, if without holinefs no man fhall fee the LORD, what mistaken fouls are they who dream of the virtue of a place which is not, which only exifts in the minds of deluded mortals.

17. But if the belief and neceffity of purgatory

principally

Eph. v. 25. 26. 27. *Tit. iii. 5. Col. i. 28..

a

principally proceeds upon the doctrine of dying in fin unrepented of, or unforgiven, for which the foul is to fuffer for a season; and if that be the only reafon why it is denied an immediate admittance into heaven, it infers that the foul is holy in the quality of it: But, how can a fpirit freed from original fin, be doomed to, and dwell in a place, the punishment of which differs little from hell, except in the duration of it? Surely the light and love and other heavenly powers which are the conftitutional and infeparable properties of holy fouls, cannot defcend to darkness and damnation, though it be but temporary or for a time. As fuch, let the Papifts repofe entire confidence in CHRIST; for in him alone is falvation. Let them depend on his merit only for acceptance, and on his fpirit for internal purity and perfection. Thefe are fufficient, and fupercede the neceffity and use of all other meriting and efficient cause of falvation. They reconcile and conform the foul to God; which is the ground and root of all perfect and ac, ceptable obedience, and expectation of eternal life.

18. Farther; If there be falvation in none other, then let the Antinomian abound in the belief of CHRIST'S meritorious death; for other foundation can no man lay than JESUS CHRIST*, on whom was laid the iniquities of us all; and who once appeared 10 put away fin by the facrifice of himself. This is the ranfom which was given for many. And as the Antinomian confiders CHRIST's paffion as the procuring caufe of all benefits, fo to preferve a confiftency, and make full proof of the efficacy of his merit, faithfulness to his fpirit as the efficient caufe of falva

* I. Cor. iii. 11. Heb. ix. 26.

tion,