horns of the altar, 1 Kings ii. 28, 29. Many other crimes might be expiated by sacrifices, which God ordained should be offered for that end; whereas, no satisfaction was to be accepted for this sin but the blood of the murderer, Numb. xxxv. 31. And it is a matter of dispute with some, whether kings, who may pardon many crimes, by virtue of their prerogative, can, according to the laws of God, pardon murder, without being supposed to extend their clemency beyond its due bounds?

(2.) God often gives up those who are guilty of the sin of murder, to the terrors of a guilty conscience, which is a kind of hell upon earth; as in the instances of Cain, Lamech, and others, Gen. iv. 13,15. and 23, 24.

(3.) Such are followed with many remarkable instances of divine vengeance; so that the blast of providence attends all their undertakings. Thus David, after he had killed Uriah, was followed with such rebukes of providence, that the latter part of his life was rendered very uneasy thereby; and what the prophet foretold was fulfilled, that the sword should never depart from his house; that is, as long as he lived, 2 Sam. xii. 9, 10.

(4.) The judgments of God for his sin, are oftentimes transmitted to posterity. Thus Simeon and Levi's murder of the Shechemites, was punished in the tribes that descended from them; who, according to the patriarch's prediction, were divid ed in Jacob, and scattered in Israel, Gen. xlix. 7. And Saul's slaying the Gibeonites, was punished in Divid's time, by a famine occasioned thereby, 2 Sam. xxi. 1. And the murders which the Jews had committed on the prophets in former. ages, were punished in the destruction of their state and nation; when all the righteous blood that had been shed upon the earth, came upon them, Matt. xxiii. 35.

(5.) Their lives are often shortened, and they brought to the grave with blood. Thus Absalom perished by the just judgment of God, for the murder of his brother, as well as his other crimes; and in this the Psalmist's observation holds true, that bloody and deceitful men shall not live out half their days, Psal. lv. 23. We are now to consider,

4. That this Commandment may be broken otherwise than by the taking away the life of our neighbour. It may be committed by a person in his heart, when he has not an opportunity to execute his malicious designs; or is afraid to do it, because of the punishment from men, which will ensue, Thus the apostle says, Whosoever hateth his brother, is a murderer, 1 John in. 15. Of this we have an instance in wicked Ahab; who hated Micajah, because he prophesied not good concerning him, but evil, 1 Kings xxii, 9. And, it is more

than probable, that this hatred would have broke forth into murder, could he have laid hold on the least shadow or pretence that might have put a colour on so vile an action. And Jezebel was guilty of this sin, who threatened to murder the prophet Elijah, chap. xix. 2. and the Jews, who were filled with malice against our Saviour; for which reason they would have put him to death at that time; but they feared the people, Mark xi. 18. And as this is a sin that reigns in wicked men, there are some instances hereof even in good men. Thus David carried his resentment too far against Nabal, though a churlish and ungrateful man, when he resolved, in his passion, not only to take away his life, which was an unjustifiable action, but to destroy the whole family, the innocent with the guilty, 1 Sam. xxv. 21, 22. and he was sensible of his sin in this passionate resolution, which occasioned his blessing God for his preventing it, by Abigail's prudent management.

There is another instance of sinful and unaccountable passion, that cannot be excused from a degree of heart-murder in Jonah; who was very angry because God was gracious, and spared Nineveh, on their repentance; and in this fit of passion, he desires that God would take away his life, justifies his anger, and, as it were, dares him to cut him off; which was as bad a frame as ever any good man was in. And all this took its rise from pride, lest some should think him a false prophet, who did not rightly distinguish between what God might do, and would have done, had they not repented, and what he determined to do, namely, to give them repentance, and so to spare them. I say, rather than be counted a false prophet, which, it may be, was a groundless surmise, he was angry with God for sparing it, Jonah iv. 1-4

Here it will be enquired, whether all anger is sinful, or a breach of this Commandment? To which it may be answered, That since the apostle says, Be angry and sin not, Eph. iv. 26. it implies, that there may be anger which is not sinful; but, on the other hand, may rather be styled, a zeal for God. Of this kind was that anger which our Saviour expressed against the Scribes and Pharisees, when he calls them serpents, a generation of vipers, Matt. xxiii. 33. and when he whipped the buyers and sellers out of the temple; on which occasion it is said, The zeal of thine house hath eaten me up, John ii. 15, 17. And the apostle reproved Elymas the sorcerer, who endeavoured to turn away the deputy from the faith, with words that seemed full of anger; when he addressed himself to him in this manner; O full of all subtilty, and all mischief, thou child of the Devil, thou enemy of all righteousness; Wilt thou not cease to pervert the right ways of the Lord? Acts xiii. 10. And Peter could not reprove that vile hypocrite Simon

Magus, when he offered to purchase the conferring the Holy Ghost, without expressing some anger and resentment, as the cause required, when he says, Thy money perish with thee, &c. chap. viji. 20, 21. yet that he might let him know that it was only zeal to God that provoked his anger, he gives him friendly advice to repent of this his wickedness, ver. 22. From whence we may take occason to enquire,

(1.) What is the difference between sinful anger or passion, and an holy zeal for God?

[1.] An holy zeal for God, leads us rightly to distinguish between the person reproved, and his actions, that give us occasion for it; so that we hate the sin, but not the person that commits it. Thus the Psalmist says, I hate the work of them that turn aside, Psal. ci. 3. But sinful anger is principally directed against the person with whom we are offended.

[2.] The honour of God is the only motive that excites holy zeal; but pride or evil surmise, is generally the occasion of sinful anger. Thus Jehu's executing the vengeance of God, in cutting off Ahab's wicked family, was right, as to the matter of it; yet it had a great mixture of ambition, pride, and private hatred of them, as those whom he thought would stand in competition with him for the crown; and for this action he also desires the applause and esteem of the people; and therefore says to Jonadab, Come with me, and see my zeal for the Lord, 2 Kings X 15. so that the one is attended with many other graces, the other with many sins.

[3.] Holy zeal-for God inclines us to express anger against his enemies, with sorrow and reluctancy, as being grieved for their sin, and at the same time desiring their reformation and salvation; but sinful anger meditates revenge, is restless till it' has accomplished it, Prov. iv. 16. and pleased with having opportunities of executing it.

[4] Holy zeal sets aside, or is not much concerned about injuries, as directed against ourselves; but as they reflect dishonour on the name of God, or are prejudicial to his interest in the world. With this view it was that David says concerning Edom, Happy shall he be that dasheth thy little ones against the stones, Psal. cxxxvii. 9. when at the same time, he professes, that it was for Jerusalem's sake that he desired the ruin of his enemies, and not his own; for he says, that he preferred Jerusalem above his chief joy, ver. 6. Whereas, on the other hand, sinful anger designs or wishes evil to others, to promote our own interest and advantage.

(2.) We shall now consider the aggravations of sinful pas

sion.

[1.] It unfits a soul for holy duties. Accordingly our Saviour advises his people, first to be reconciled to their brethren, and then come and offer their gift, Matt. v. 23, 24.

[2.] If attempt to reprove sin, or persuade to duty, in passion, it will tend to take away the force, and hinder the success of the arguments we use.

[3.] It will occasion sorrow and shame, when reflected on in our most serious thoughts.

[4.] It will expose us to Satan's temptations, and occasion a multitude of sins; therefore the apostle calls it, a giving place to the Devil, Eph. iv. 27.

[5.] The smallest injuries are hereby magnified, and our resentments exceed their due bounds. We do not consider, as we ought to do, that the injuries done against us, are very small when compared with the sins we commit, whereby we dishonour God.

[6.] It is opposite to a Christian temper, and very much unlike that frame of spirit, which our Saviour has recommended concerning loving our enemies, Matt. v. 44. and is also contrary to his example, Who, when he was reviled, reviled not again, 1 Pet. ii. 23.

[7] As it is a stirring up our own corruptions, so it tends to stir up the corruption of others, and provoke them to sin, as one flame kindleth another, and hereby increaseth itself, Prov. xxvii. 17.

(3.) We shall farther enquire, how we are to deal with those whom we converse with, who are addicted to passion or anger?

mor

[1.] We are to exercise a calm, meek, tion, bearing reflections with patience, a with gentleness; especially when it is

humble disposi

plying to them immediately our

own cause, and not the cause of God which is concerned herein. A soft answer turneth away wrath, chap. xv. 1. He that is slow to wrath, is of great understanding, chap. xiv. 29.

[2.] Let us take heed that we do nothing that tends to stir up the passions of any. If a superior is disposed hereunto, let us prudently withdraw from him; if it be an inferior, let us reprove him with faithfulness; if it be in an equal, let us take away the edge of it, by meekness, love, and tenderness towards him, having compassion on his weakness; let us bear injuries without revenging them, and overcome evil with good, Rom. xi. 19,-12.

END OF THE THIRD VOLUME.

DR. SCOTT'S

ANSWER TO THE BISHOP OF LINCOLN.

PROPOSALS

BY W. W. WOODWARD, PHILADELPHIA,

FOR PUBLISHING BY SUBSCRIPTION,

The Rev. Dr. Thomas Scott's Remarks

ON

"The Refutation of Calvinism,

BY GEORGE TOMLINE, D. D.

LORD BISHOP OF LINCOLN."

THE writings of this eminent divine are held in the highest estimation by the pious of various denominations. He is acknowledged to be one of the best advocates for evangelical truth, which the present age has produced. His commentary on the scriptures has passed through three large editions in this country and a fourth, larger than either of the former is now preparing for press by W. W. W. in 3 vols. quarto, 7 dollars per volume, without any marginal references-the notes following immediately after the text.

The work now proposed for publication is a most able and elaborate defence of those doctrines which are commonly called evangelical, and which are by no means peculiar to the Calvinists. The bishop of Lincoln, published what he was pleased to call "a Refutation of Calvinism," under which proscribed and odious name," says the Christian Observer, he has attacked some of the fundamental points of that faith, "which was once delivered to the saints."

"In this work of the Bishop," continues the Christian Observer, "he has greatly mistaken and misrepresented the sentiments and the persons he undertook to refute, and in many