N. B. The reference to NOTE I, has been inadvertently omitted in the text. It should have been placed in page 320, after "for ever and ever."

NOTE A.

After," my God, and your God," page 32.

OUR limits oblige us to treat this interesting subject in a much more cursory manner than its importance deserves; but in order to supply the deficiency, we beg leave to refer the reader to Thoughts on the novelty, the excellence, and the evidence, of the Christian Religion. By J. Simpson, Bath. 1798.

This learned and accurate Biblical critic observes, that "the whole doctrine of true religion, and the whole system of moral duty, respecting God, our fellowcreatures, and ourselves, is inculcated in the gospel, as founded upon one plain simple fact, easily comprehensible by those of the lowest capacity, and abundantly evident to enlightened reason; namely, their God is our father and the father of all mankind." He adds, "so little was the idea of God, as a parent, inculcated under the Mosaic dispensation, that throughout all the books of the Old Testament, I have found only twenty-five instances in which he is spoken of as a father, even to the children of Israel, and only twenty-eight others, in which they are styled his children. Some of these instances express these relations between God and single persons only, but none of them extend it further than to the

Jews. Nor do I know of any text in the Old Testament, in which God is called the father of mankind in general.` -And when Jesus called Jehovah his father, the Jews thought it blasphemy, and were going to take up stones to stone him to death; which is a full proof, not only that they were unaccustomed to contemplate Jehovah as standing in relation to them, but also that they considered it as a daring presumption in any one to do it."

Our author proceeds to quote more passages, in proof of his assertions, than it will be necessary for us to transcribe. We shall, therefore, confine ourselves to the remark, that "in the affectionate farewell discourse of our Saviour to his disciples, and the prayer which he uttered before them, he dwells on the idea so much, that, upon this occasion, he speaks of God as a father, no less than fifty times. The Apostles also uniformly adopt the same language in all their epistles."

NOTE B.

After, "can confer upon another," page 52.

It is truly said that extremes beget each other. Because the term Grace has been injudiciously used by one class of Christians, as if something præternatural or mystic was contained in its signification, others have attempted to banish it entirely from our Scriptures. But they have not as yet found an adequate substitute. The newly-adopted term favour, is extremely languid; acting as a sedative to the fervour of a devout mind. It is so frequently applied to every trivial act of civility and kindness, that it is devoid both of dignity and energy. The primitive signification of the word Grace, is an

unmerited boon, granted by a superior to one much inferior; and it is peculiarly applicable to an act of clemency; in cases, where, either from the greatness of the offence, or distance in rank and station of the subject, clemency could scarcely have been expected. The pardon of a criminal has always been considered as an extraordinary act of grace, in human courts, and human transactions. From these connections have all the Apostles, as if it were with one consent, transplanted, and ennobled the term, by applying it to the pardoning mercy of God, and the benignity of the Son of God, in the economy of Man's Salvation. It is surely taking retrogade steps to substitute in its place a word, by which we daily express every trivial act of civility performed, by equals among men, towards each other. We may farther remark, that this innovation is contrary to the idiom of every modern language in Europe, for in every Christian country, a term equivalent to the word Grace, is consecrated to those transcendent blessings of Christianity; the pardon of Sins, or redemption from the condemnation of death.

NOTE C.

After "calling and election sure," page 107.

The sentiments we are opposing, and by which many pious and well-disposed minds throw a mist over the clear revelation of God, proceed from their making personal application of expressions which have a general reference. Those divine energies by which God has determined to operate for the conversion of a sinful world, and bring them to the knowledge and practice

of the truth; (whether it be by miraculous interpositions, in order to convince, alarm, and terrify; or by physical laws, productive of distinguished blessings, or of deep affliction,) are interpreted, by this class of Christians, as being preternaturally directed to them individually, with an irresistible energy; to the neglect of others, whose situations are similar. This doctrine cannot possibly escape the imputation of an envied partiality, by no means conducive to the humility of the supposed favourite, and by no means encouraging to the sinner that he may repent and reform. It will be very obvious to every attentive reader, that, in the usual course of things, the providence of God works in perfect conformity to that freedom of choice with which he has honoured his responsible creatures. He places inducements before them, operating upon their interests or their gratitude, their hopes or their fears; and he expects that his moral agents will convert them into motives for right conduct. When these means shall have succeeded, by awakening consideration, alarming their fears, and implanting desires, which excite to exertions, the first purpose is answered; and they are now entitled to the assurance that their arduous endeavours shall always prove successful. Being thus disposed, to ask, to seek, and to knock, they are encouraged by the promise, that they shall receive, find, and that the door of mercy shall be opened unto them. But since he who has the most intimate knowledge of the human heart, and the freest access to it, has never uttered a promise of assistance to the thoughtless, wicked, and profane, while they continue in a state of wickedness, it is presumptuous for