defire of contributing to the spread of truth, has reconciled me to this publication. For I know too much already of the efforts of bigotry, to expect an escape of its virulence. But it is enough, I can lodge an appeal, where no angry and injurious paffion can influence.

have any

Previous to the following effay, I fhall infert a scale of Doctor Law's Principia. He feems to have copied much of Doctor Coward's scheme of interpretation. The liberties taken in differing from the Doctor, will not hinder me from confidering him as a gentleman, and a fcholar; though I do extremely diflike his theological fyftem.

As to the fleeping fcheme, which I fhall attempt a refutation of, fome of the most amiable and venerable men I ever knew, have been, and are of the opinion. Which I the rather mention to fhew, that whatever difagreement there may be found in my opinion, to that of others, my charity is not thereby injured; nor do I, in the least, attempt to make any infringement on the liberty of others. What raiseth a just indignation and resentment against any fyftematic, is, only his churchifm; i. e. the fpirit of the priest

or

or dictator, who would exercife dominion over the faith of his fellow-men: whilft the

fundamental of Gospel liberty effentially confifts, in calling no man mafter, no fuffering even an apostle to have dominion over our faith. 2 Cor. i. 24. Until the world is prepared for embracing this cardinal principle, and every man will judge for himself, in his religious profeffion, the tyranny of prieftcraft will prevail.

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Dr. Law's appendix contains the following things, in defence of the Soul's fleeping.

TH

HE words nephefh, nefhamah, and ruach, in the Old Testament most commonly denote,

I. Perfons. II. All living creatures. III. The body alone. IV. The life of man or beast. V. The future life. VI. The lower appetites. VII. The fuperior faculties, of thought, intellect, judgment, conscience, will and choice, courage, care, concern, general temper, inclination or difpofition. VIII. Both fuperior and inferior faculties. IX. Holy Ghoft and gifts. X. Good and evil angels.

The fcripture account of that ftate to which death reduces us.

I. Sleep. II. Anegation of all life, thought, or action, even to good men. III. A reft or home. IV. A ftate of filence. V. Of oblivion. VI. Of darknefs. VII. Of corruption and deftruction.-Agreeably to thefe reprefentations,

1. We shall not awake, or be made alive until the refurrection.

II. The wicked not fevered from the righteous until the resurrection.

III. Upon trial until the refurrection. IV. Our christian courfe and improvements in piety in this world terminate in the refurrection, the coming, or day of the Lord.

V. The elect not gathered together until the refurrection.

VI. The world not judged before.

VII. Sincere chriftians have no boldness or confidence, before Chrift, until the refurrection.

VIII. The virtuous not rewarded until the refurrection.

IX. They shall not have eternal life until the refurrection.

X. Their faith and labours loft, &c. if no refurrection.

XI. The refurrection the grand object of faith, hope and comfort.

XII. The wicked not punished until the refurrection.

XIII. The fcriptures take no account of an intermediate state in death.

XIV. For

XIV. For which reason they represent the coming of Christ as near at hand.

XV. And as fudden.

And Mr. Taylor's fentiments confefs, If indeed we do find any thing in the faculties and operations of the mind to which we are confcious, that doth fhew it is the will of God, that we should exist in a future ftate, these arguments will fland good. But we can never prove, that the Soul of man is of fuch a nature, that it can and must exist, and live, think, act, enjoy, &c. feparate from and independent on the body. All our present experience fhews the contrary. The operations of the mind depend conftantly and invariably upon the fate of the body, of the brain in particular.

Upon this collective view of Dr. Law's principia, a few remarks might be made. Such as these,

The vast variety of the fense of terms, which denote fometimes, Soul and Spirit, will by no means oblige us to confider them as importing less than what we want them to import, when they are used in relation to the fuperior faculties or powers of man: unlefs we should conclude, that because they have been equally applicable to angels, men,

brutes,