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These, indeed, were also important ends of the death of Christ, but not that great end which is spoken of in those parts of Scripture to which we are now alluding.

Such, then, is the doctrine for which I contend: the obedience unto death of our Saviour Jesus Christ was appointed by God as the most proper mode of granting to mankind those privileges and immunities which constitute the forgiveness of sins: or, in other words, it was an event which God ordained as being proper to precede and introduce that dispensation. I do not flatter myself that your correspondent will deem this explanation so satisfactory as wholly to withdraw his charge of vagueness and obscurity; I can only say, that it appears to me as definite as the nature of the subject admits, and, at any rate, is the best I have to offer.

In the view here taken, the death of Christ appears in immediate connexion with the remission of sins; it was judged by God a proper mode of introducing that dispensation on account of its own inherent character and tendencies, and not in subserviency to any other intermediate event. In this it differs from our Lord's preaching and resurrection. We know of no connexion of these latter with the forgiveness of sins, but such as may be traced through their natural effects; a connexion, therefore, not immediate, but indirect and circuitous. Christ is indeed said to have been raised for our justification: but this is not forgiveness, but something subsequent to it. Using the terms in the sense just explained, I thought myself warranted in asserting "that the immediate connexion between the death of Christ and the remission of sins was strongly, repeatedly and variously asserted in the Scripture, and brought forward as a great and prominent truth of the gospel."

Of this position your correspondent entirely disapproves, and pronounces my language wholly unguarded and unwarranted by Scripture. He seems, indeed, to be very sensible that this is the hinge of the controversy; he, therefore, joins issue upon it, and sets himself to give my assertion a direct refutation. He must, however, forgive me when I say, that, after maturely reconsidering the subject, I

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can see nothing in this passage which I wish to recal. I think his attempt to shew that the testimony of Scripture to this point is scanty and inconsiderable, is quite unsuccessful; but as I am not disposed any more than himself to rest on mere assertion, I shall now follow him in his examination of the evidence to be found in the divine oracles.

I have first to remark, that your correspondent appears to me to take very undue advantage of negative evidence on this subject. This species of evidence, in relation to the doctrines of Scripture, ought, I think, always to be received with great reserve, for it is a serious and arduous thing to set aside the plain sense of the testimony given, because we fancy that that testimony should have been oftener repeated. It is common to see persons, who are hardy in the use of this kind of evidence, dispute the most established truths. I say thus much, not because it is necessary to my present argument, but with a view to counteract what appears to me a prevailing form of sophistry. On the point now in dispute, I think the New Testament affords quite as much evidence as can reasonably be expected. We may maintain that a doctrine is both true and important, without being obliged to produce authorities for it from every page of holy writ. The present doctrine is of the nature of a comment on the facts recorded in the New Testament; it goes to explain some great points in the economy of redemption, but they are rather in God's part of it than ours, and therefore perhaps less necessary to be enforced on our attention than many other matters. I am not disposed to take advantage of an unguarded expression, but I must say, that Mr. A. surprises me when he concludes a survey of no more, as far as I can see, than the Gospel of Matthew and the Acts, by saying, "The silence of the great Teacher of Christians, and of his inspired apostles, as to this doctrine, may well be regarded as its condemnation." Jesus and his apostles are silent with respect to any connexion between his death and the forgiveness of sins! Are, then, the epistles of these apostles, the most unquestionably authentic of all the books of the New Testament, so much

less valuable as evidence of their sen- more frequent mention of this subject. timents, than an historical memoir, In saying this I refer to the apostolic drawn up by the hand of another? epistles, for I must allow, that in the In general, a man's authentic letters book of the Acts this point of docare thought the very best evidence we trine is not very explicitly insisted on. can have, in any question concerning In those short discourses of the aposhis sentiments; they are the materials tles, which are recorded in this book, on which his biographer seizes as a only the great outlines of Christianity treasure. At present, however, my are sketched, while many important appeal is to the historical books, from particulars are left to be more fully which I think there are more testi- explained elsewhere. Accordingly, monies to be produced than your cor- we find distinct notice of the appointrespondent has noticed. We cannot ment of our Lord's mediation, or miexpect to find our Lord very frequently nistry in general, for the forgiveness explaining the ends of his death, when of sins, but not of his death in partithat event itself was still concealed in cular. Thus Peter says to Cornelius, futurity, or only dimly apprehended "Every one who believeth on him by his disciples from some predictions shall receive remission of sins through which he occasionlly uttered, but his name.” And again, Paul, in his which they were at a loss to under- address to the Jews at Antioch in stand. Your correspondent asserts Pisidia, "Be it known unto you, men that our Lord never declared the con- and brethren, that through this man is nexion between his death and the re- preached unto you the forgiveness of mission of sins but once, that is, when sins." Here we find the person and at the last supper he said, holding the name of Jesus connected with our recup, "This is my blood of the New demption in a very close and peculiar Testament, which is shed for many manner. His death, it is true, is not for the remission of sins." This de- particularly mentioned, but surely we claration alone, so uttered, and at such cannot do better than to let the aposa time, is very far from silence on the tles be their own interpreters, and use subject, but several other places may their epistles as comments on their be quoted of similar import. Our history. I shall, therefore, proceed to Lord declares that "The Son of Man select from these more amplified excame to give his life a ransom for positions of our faith, such passages many." He says, that "As Moses as appear to me the most pertinent lifted up the serpent in the wilder- and decisive. They are the following. ness, so must the Son of Man be lifted Rom. iii. 25: "Whom God foreorup, that whosoever believeth on him dained as a propitiation (or mercymight not perish, but have everlasting seat) by his blood, for the remission life." And again, "The bread that of past sins." Rom. v. 9, 10: "Much I will give is my flesh, which I will more being now justified by his blood, give for the life of the world." I am shall we be saved from wrath through aware that some of these passages him. For if, when we were enemies, may be explained in more ways than we were reconciled unto God by the one, but I think they all, in their most death of his Son, much more being obvious sense, indicate a connexion reconciled, shall we be saved by his between the death of Jesus and that life." Rom. iv. 25: "Who was deliforgiveness of sins which he was about vered for our offences, and was raised to dispense. The same appears to again for our justification." I Cor. me to have been plainly pointed out xv. 3: “ Christ died for our sins, acby his forerunner, when he exclaimed, cording to the Scriptures." 2 Cor. v. "Behold the Lamb of God, which 11: "For he hath made him to be taketh away the sins of the world!" sin for us who knew no sin, that we If he is not here called a lamb, in re- might be made the righteousness of ference to his laying down his life, I God in him." Gal. iii. 13: "Christ can see no meaning in this singular hath'redeemed us from the curse of appellation. But when the hour of the law, being made a curse for us. his trial was past, and the cross of Ephes. i. 7: In whom we have reChrist was become at once the re- demption, through his blood, the forproach and glory of the Christian_giveness of sins." Ephes. ii. 13: "But name, we find, as we might expect, now, in Christ Jesus, ye who some

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time were afar off are made nigh, by the blood of Christ." Ephes. ii. 16 "And that he might reconcile both unto God, in one body, by the cross." Col. i. 20: “ And through him to reconcile all things to himself, having made peace through the blood of his cross." 1 Tim. ii. 6: "Who gave himself a ransom for all, to be testified in due time." 1 Pet. i. 2 "Elect unto sprinkling of the blood of Jesus." 1 Pet. ii. 24: "Who himself bore our sins in his own body on the tree." 1 Pet. iii. 18: "For Christ also once suffered for us, the just for the unjust, that he might bring us unto God." 1 John i. 7: If we walk in the light as he is in the light, the blood of Jesus Christ, his Son, cleanseth us from all sin.”

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This is the evidence which I adduce, drawn entirely from the undisputed books of the New Testament; and if any one doubts whether it proves a peculiar end contemplated in the death of Jesus, let him inquire, whether ever any similar expressions are used with reference to any other character, however illustrious either as a prophet or martyr. Apostles and prophets have obtained a good report, because they did not count even their lives dear unto them, while they testified those truths that lead men to salvation. The praises of such characters abound in Scripture, and are often delivered in language very elevated and figurative; but expressions such as we have seen applied to Christ, are never used concerning them. How can this be explained but by supposing that Jesus bore a character distinct in kind from theirs, and acted a very different and peculiar part in relation to the forgiveness of our sins? And what idea can we form of this his peculiar office, if we do not regard his death as immediately subservient to that great end?

Your correspondent's paper requires some further remarks, but these I must defer till another opportunity. T. F. B.

Recantation of Daniel Scargill.
ANIEL SCARGILL, B. A., Fel-

Dow of Corpus Christi College, Cambridge, was a disciple of Hobbes, and publicly maintained some of the most dangerous and obnoxious opinions contained in the Leviathan. M.

Tabaraud says that he defended them, and with warmth, in a public thesis." A late biographer of the philosopher of Malmesbury, states in general terms, and with a decided partiality to the system of Hobbes, that "the young men at the Universities began to study his philosophy, and defended some of his opinions in their public disputations in the schools," and that among "these inquirers after truth, Scargill was so rash as to avow the sentiments he entertained, and to undertake the defence of some positions extracted from the Leviathan." + Whatever was the manner in which the disputant asserted his Hobbism, the consequences to himself were very serious. The Heads of Colleges proceeded to deprive him of his degree and his fellowship, and to banish him from the University. With a view probably to the restoration of his honours and emoluments, he made a public and humiliating Recantation. This was delivered in St. Mary's Church, July 25, 1669, and published immediately after at Cambridge, in a 4to. pamphlet, from which we are about to extract it, as a great literary and theological curiosity. The biographer just quoted says that Scargill was imprisoned by authority of the Senate, and that the Recantation was the condition of his liberation. For this, however, he produces no evidence, and we have no documents within our reach which will enable us to clear up the point; nor do we know what became of the unhappy man. From the papers of Archbishop Sheldon in the Lambeth Library, it appears that that dignitary wrote "Letters to Dr. Spencer about restoring Mr. Scargill to his Fellowship," though probably without effect.

Hobbes was much reflected on

Histoire Critique du Philosophisme Anglois. Paris, 1806. I. 175.

+ Philip Mallett's Account of the Life and Writings of Hobbes, prefixed to a new edition, (12mo. 1812,) of "The Treatise on Human Nature, and that on Liberty and Necessity, with a Supplement," p. 57. This little work, though

mcently printed, is exceedingly scarce, the impression consisting only of 100 copies.

See Bliss's edition (4to.) of Wood's Athen, Oxon. IV. 858.

in the affair, and seems to have felt the disgrace, for amongst the MSS. which he left behind him, is his "Defence in the Matter relating to Dan. Scargill."

"The Recantation of Daniel Scargill, publicly made before the University of Cambridge, in Great St. Mary's, July 25, 1669. Cambridge, printed by the Printers to the University, 1669. "Whereas I Daniel Scargill, late Bachelor of Arts and Fellow of Corpus Christi College in the University of Cambridge, being, through the instigation of the Devil, possessed with a foolish proud conceit of my own wit, and not having the fear of God before my eyes have lately vented and publicly asserted in the said University divers wicked, blasphemous and Atheistical positions, (particularly, that all right of dominion is founded only in power; that if the Devil were omnipotent he ought to be obeyed; that all moral righteousness is founded only in the positive law of the civil magistrate; that the Scriptures of God are not law further than they are enjoined by the civil magistrate; that the civil magistrate is to be obeyed though he should forbid the worship of God, or command theft, murder and adultery,) professing that I gloried to be an Hobbist and an Atheist; and vaunting that Hobbs should be maintained by Daniel, that is, by me: agreeably unto which principles and positions, I have lived in great licentiousness; swearing rashly; drinking intemperately; boasting myself insolently; corrupting others by my pernicious principles and example: to the high dishonour of God, the reproach of the University, the scandal of Christianity, and the just offence of mankind. And whereas the Vicechancellor and Heads of the said University, upon notice of these my foul enormities, upon a full examination and clear conviction of these premised offences, after suspension from my degree, did expel me out of the said University now I, the said Daniel Scargill, after frequent consideration, strict examination and serious review of the said positions, do find, by the grace of that God, whom I had denied,

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that they are not only of dangerous and mischievous consequence, inconsistent with the being of God, and destructive to human society ; but that they are utterly false, the suggestions of a lying spirit, wholly against my own judgment resolved upon better consideration, as well as against the common sense of mankind. And I do freely acknowledge the proceedings and sentence of my governors, the Vice-Chancellor and heads of the University, to be just and equal, agreeable to the duty of their place, and the trust reposed in them, that they could not have done less to vindicate the Divine honour, and suppress that mischief growing up in this age, which no former hath known.

"And now I adore and bless the highest Majesty of God in his infinite mercy to me, that he hath not suffered me to go on unreclaimed in my enormous principles and practices; but hath made my face to be ashamed, that I may seek his name. Righteousness belongeth unto thee, O Lord, but unto me, and to those who have seduced me, and to those who have been seduced by me, shame and confusion of face. O what height of wickedness had I arrived unto! For I must confess myself guilty of impleading the Divine Majesty at the tribunal of human wit, making man judge whether God should be God or no. Nay, whereas the Devil, my tempter, to whom I had hearkened, doth believe and tremble, I, vile wretch, have been void of the faith and fear of God in the manifold manifestations of him. Wherefore I humbly ask pardon of God above all, whom I have blasphemed; of my Governors in the University, whom I have disturbed; of all Christians and all men for the great offence I have given unto all : more especially of so many as have been misled into any error or vice by me. And I do also humbly and earnestly beseech all men, especially so many of the younger scholars as have been seduced by me, (who now abhor what I formerly boasted to assert,) that they beware by my example of the most subtle insinuations of the Devil in the vain ostentation of their own wit. That they lean not to their own understanding, but consult the Holy Scriptures, the lively Oracles of God, that from thence they may learn

φρονειν εις το σωφρονειν to be wise unto sobriety, as the holy apostle with great wisdom requires. And now I humbly hope and trust in the infinite mercy of that God against whom I had audaciously opened my unhallowed mouth, that He who hath promised that all sin and blasphemy shall be forgiven unto men, (excepting only that resolved malicious blasphemy against the Holy Ghost,) will he graciously pleased to glorify his mercy in the forgiveness of my most detestable errors and abominable sins. And I thank God that he hath awakened me in good measure to a just detestation of the accursed positions asserted by me, and of all other like wicked principles.

"Wherefore, I do here in the presence of God, angels and men, cast myself down in a deep dread of the just judgments and vengeance of God upon the accursed Atheism of this age, acknowledging myself to be highly guilty of the growth and spreading thereof, having contributed what my profane wit could devise, or my foul mouth express, to instil it into others, or confirm them therein. And I do profess, I believe, (and judge it most reasonable so to believe,) that the openly professed Atheism of some, and the secret Atheism of others, is the accursed root of all that abounding wickedness, perjury, sacrilege, debauchery and uncleanness in this present age: that in a deep sense of that wretched part I have acted in the propagating thereof, I do now abhor myself in dust and ashes, and that, froin the bottom of my heart, I do disclaim, renounce, detest and abhor those execrable positions asserted by me or any other particularly

"1. That all right of dominion is founded only in power.

"2. That all moral righteousness is founded only in the law of the civil magistrate.

3. That the Holy Scriptures are made law only by civil authority.

"4. That whatsoever the civil magistrate commands is to be obeyed, notwithstanding contrary to Divine

inoral laws.

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"For these unhallowed assertions and expressions, I now find such inward contrition and remorse, that I pray God his mercy may withhold me from relapse, or his judgments prevent it. But do I think that a bare recantation can satisfy for my prodigious offences? No, let me do penance all my days, submitting myself to God's will, and the charity of pious minds: and whatsoever my portion may be in this world, let me live and die in the fear of God and the faith of Christ. Amen.

"Now, lest any one should mistake or suspect this confession and unfeigned renunciation of my sinful and accursed errors, for an act of civil obedience or submission in me, performed according to my former principles, at the command of my superiors, in outward expression of words, though contrary to my judgment and inward thoughts of my heart; or that I have not now expressed the most sincere and secret sense of my soul; I call the Searcher of all hearts to witness, that I loath and abhor such practices as the basest and most dainnable hypocrisy: that from my heart and soul I detest such principles in all persons, as worse than the basest villainies and reservations, which the Jesuits are said to practise or allow. And I openly avow, that I do acknowledge, that all persons so principled ought to be held by all mankind as the most dangerous and declared enemies of the common faith amongst men. That they are not to be trusted upon any obligation of their faith, or pretensions to piety, loyalty or common honesty, in any corporation, college, university, city, commonwealth or kingdom: but that, by those principles, destructive to all society and commerce amongst men, they may and do delude and defeat all oaths and protestations, all faith given to God or man: they may and will comply, if their own interest or advantage prompt them to it, with any invader or usurper: with any faction or growing sect, however destructive to all order and the very being of human society in the world. I believe also, and openly avouch, that no power upon earth, no persuasion or imagination about natural right, no opinion in pretended philosophy concerning selfpreservation, can free me from the

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