PREFACE. A PROBATIONER for eternity, who must be ac countable for his belief, as well as for his practice, can surely never need to apologize for his making a free inquiry into the principles of our holy religion. It is easier much, to take things upon trust, and to profess and practice according as things have been handed down by our predecessors, than to take the pains of examining for ourselves, that our faith may stand upon the clear evidence of the truth, rather than an implicit affiance in the sufficiency and certainty of those searches after truth, which have been made by such as have gone before us. But although a free inquiry is not only justifiable, but even lauda-. ble; yet a respect and veneration for our worthy predecessors ought so far to prevail, as to make us cautious how we depart from their sentiments; lest the love of novelty, (a passion incident to the hu man mind) should betray us into errors and dangerous mistakes: yet where the light of truth, upon a close and deliberate search after it, shines in upon the mind with its clear and convincing energy, it is not to be controled by any human authority, though the most worthy among men. How far the author will be accused of departing from the beaten track in the following discourse, especially with respect to his manner of explaining some important points of the christian system; or what censure may be passed upon him on account of it, cannot easily be determined before-hand. The reader will find some points of divinity brought up to view, in a dress, in some respects, different from that in which they have commonly appeared; especially the doctrine of original sin; which doctrine, as it has been commonly stated and defended by Calvinistic divines, is confessedly encumbered with some pressing difficulties, which their Arminian antagonists have eagerly laid hold of, and strenuously improved to the great disadvantage of that doctrine. But that doctrine, in the manner in which it is stated and explained in the following discourse, will be found to have no connection with such things, nor to admit of such conse quences, on which the Arminian triumphs are chiefly grounded; and yet, every thing retained that a strict Calvinist looks upon useful. The reader will also find some other doctrines, which the author, in consequence of his diligent inquiry after truth, has been led to view and exhibit, in a manner something singular; but whether it is, upon the whole, of any real advantage to religion, must be submitted to the reader's own judgment. It is obvious, that the brief system held up to view in this discourse, proceeds upon the supposition of the pre-existent state of the created nature of the Son of God; a sentiment, though not generally received yet has been held by many learned and pious divines, in the christian church. it is not necessary for me to essay the establishment of this point. Such as have already undertaken the proof of it, have brought such evidence from divine revelation for its support, as is not easily answered. For although this pre-existent state may not be expressly asserted in any one text; yet it is so strongly implied in various descriptions of the glorious character of our exalted Redeemer, as is sufficient to persuade a rational mind into the belief of it; especially since the ob jections brought against it are of so little weight, and none of the truths and doctrines of divine revelation, in any measure, weakened by it; and as the admission of it will set many difficult texts in a plain and easy light; and will give us a more noble view of the necessary, important, and exalted character of the Redeemer, than the contrary supposition will easily admit of which consideration is in itself, no contemptible argument in proof of it. Union to, and communion with God is essential to the well-being and blessednes of created and rational nature. This is a truth too evident to need proof. And it is not much less evident, that such a mediator of access to God as the Lord Jesus Christ is descri bed to be, is necessary as a foundation of, and a meth od to bring about and accomplish this union with God, among all rational creatures. And if created nature stands in need of such a mediator of access, it will follow that this is the case of the highest, as well as of the lowest rank of rational creatures: all which is strongly implied in that connexion and relation between the Son of God, and all things visible and invisible, so often mentioned in the sacred scriptures. And if the creator of the universe is uniform in all his works, it will lead us to suppose, that as God, before he formed man to be lord of this lower world, first prepared an habitation for him, in creating this earth, and filling it with vegetable and animal life; so he also provided for the well-being and blessedness of all his rational creatures, before he brought any of them into existence, by this mysterious union of the created and uncreated nature of the Son of God which will lead us to understand that text in its most plain and literal meaning, where Christ styles himself "The beginning of the creation of God." To suppose the union of the created and uncreated nature of the Son of God, did not commence till his incarnation, when he was made flesh and dwelt among us, casts great obscurity upon all such texts as point out his connection with, and relation to all orders of rational creatures, even the angels of light, as well as the children of men, who are gathered together into one in him; and brings down the mediatorial character so low, as to confine his influence in that capacity, merely to the fallen race of Adam; which is a |