"done by Jefus, fhould bear its peculiar Direction " towards them."

Befides, how does it appear, we love the Brethren, when those we call so, are seeking the Reafon of their Hope, Certainty, and Assurance of eternal Life, wholly in their own Love and Obedience? Confequently are not in this Respect the defpifed Few, but of the fame Mind and Judgment with every natural Man.

"He who perceiving the divine Love to Sin"ners of all Sorts, without Diftinction, mani"fefted in the Atonement, is thereby led to love "the Atonement, and the divine Character ap❝pearing there, and foto enjoy the promised Com"fort refulting thence to the Obedient." p. 428.

If the promised Comfort is fufpended for want of Obedience, or depends on Obedience as its Condition, the divine Love is far from being manifefted to Sinners of all Sorts without Diftinction.

And thus by happily experiencing the Truth "of the Gospel." Ibid.

He does not experience the Truth of the Gofpel, but only the Effect of that Doctrine that tells him, if he is willing and Obedient, he shall eat the Good of the Land. Whereas, the Truth of the Gospel, relieving the Guilty without Condition, animates thereby to all the Obedience it calls for.

66

So he labours neither first nor laft to acquire

any Requifite to Juftification; but all his La"bour proceeds on the Perfuafion that the Ato"nement itself is the fole and sufficient Requifite to Juftification." Ibid.

All his Labour proceeds on the Persuasion that however fufficient the Atonement may be for the Elect, yet he is not allowed to account it of any Use to him a Sinner, or to trust or depend upon it, but to be at an intire Uncertainty about it, until he difcovers his Works of Obedience to fuch a Degree, as to conceive himself to be an elect person.

"So he knows, that all his Holiness, as well as "all his Happiness, comes intirely of that Grace "which provided the Atonement." p. 439..

Far from it, all his Holinefs, as well as all his Happiness, according to Palamon's Representati on, comes intirely of the painful Defire and Fear, left he should have no Part in that Grace which provided the Atonement.

"The Merchant who, being encouraged by "fome credible Intelligence Providence has fa"voured him with, from an unexpected Quar

ter, fets out at all Hazards on some new "Branch of Traffic, will be greatly animated "to proceed, when he finds his Labours crown'd ❝ with Succefs." Ibid.

But

But our obtaining Salvation is not like a trading Merchant setting out at all Hazards on a new Branch of Traffic; this is Salvation by Works indeed! Matth. xiii. 45. defcribes the Merchant as finding one Pearl of great Price, which puts an End to all future Merchandizing.

"He who so knows the bare Report thereof, as to love it; and to run all risks upon it, shall " in no wife lose his Reward.”

Ibid.

True, but Palemon's Chriftian rather runs all Risks in order to know his Part in the Atonement, than on the Account of the bare Report of Salvation to the Guilty.

"The Paffages in the Dialogues which appear "to me to deserve the greatest Cenfure, are thofe 66 two, which in a very confident Manner deny ; "the one, the Comfort attending the simple Re66 port of the Gospel; and the other, the addi❝tional Comfort attending the felf-denied Obe"dience to it." Ibid.

Thefe Paffages have been confidered, and it appears that neither are denied, but confirmed by Afpafio's Doctrine. We proceed on the Report in Appropriation, fo it is the very Basis of our Comfort, We are confirmed by the Effect of the Enjoyment, that our Enjoyment, or the Foundation of it, is not a Fancy.

"And all this is done, in order to reft, I cannot fay our Comfort, but a good Opinion of

<< our State, on what is neither Faith nor Obe"dience." Ibid.

Not fo, but to rest our Souls on Christ alone, and neither on our Faith, Obedience, nor good Opinion of our State.

"For according to the popular Doctrine, Men "living for a Course of Years together in Unbe"lief, confequently neither loving the Gospel "nor enjoying the Comfort of it, are allowed to "confider themselves all the while as regenerate, "provided they have once in their Life-time "exerted a certain Act." p. 430.

It may be fo according to the popular Doctrine, but according to the unpopular Doctrine, which Palamon excepts against, we depend upon no Acts but the perfect Obedience of Christ.

"I fhall now take fome Notice of a Treatife "highly esteemed by the Votaries of the popular "Doctrine: I mean, The Gospel Mystery of Sanc"tification." Ibid.

This Book was fo far from being highly esteemed by the Votaries of the popular Doctrine in England, it was hardly known till Afpafio recommended it, (fee p. 33.) and fince that disapproved of by many devout People: Because, 1. It proves that the most earnest Defires and Endeavours after Obedience to the Law, may be in the natural State of Man. 2. That the New Life, New State, or New Creation, is infeparably in Chrift;

fo

fo that we have no fuch Priviledge, but in enjoying Chrift himself thro' the Report of the Gospel. 3. That there is no Furniture for the Obedience of Love, but in partaking of this Reconciliation, or New State in Chrift. 4. That no Conditions, or Performances, are to be placed between the Sinner and the Saviour, but the firft Step of practical Religion is to truft on Chrift alone, as given to us for the fure Enjoyment of Himself and his Salvation.

"This Author fuppofes his unconverted Rea"der, when beginning to be concerned about "Religion, to propose for this End fuch an Obe"dience to the divine Law, as may be acceptable to God.

He rightly fuppofes, that Men who are yet in their natural State, may attain with great Zeal to great Heights of legal Obedience, and as Paul and others be very earnest after it, counting it their trueft Gain. And like Paul, at the fame Time, totally unacquainted with, yea Enemies unto real Christianity, and the Obedience of Love. to the Truth, and to God manifefted thereby.

"According to this Author then, Chrift is not "the End of the Law for Righteousness, but the "beft Means one can make use of for enabling "him to perform that Righteoufnefs which is the "End of the Law." Ibid.

He