AN HUMBLli 
 
 ATTEMPT 
 
 TO 
 
 INVESTIGATE AND DEFEND 
 
 THE 
 
 CONCERNING 
 
 THE FATHER, THE SON, AND THE HOLY SPIRIT: 
 
 TO which is now added 
 OBSERVATIONS CONCERNING THE MEDIATION OF JESUS 
 
 CHRIST, IN THE VARIOUS DISPENSATIONS OF GoD 
 
 THE FATHER AND THE FINAL ISSUE OF 
 HIS ADMINISTRATION. 
 
 wrm 
 
 AW APPENDIX* 
 
 In which the objections commonly urged from the HE- 
 BREW Names Id If him , and Jihevuhe^ &c. are consider- 
 ed, and the signification of these Names pointed out. 
 
 THE THIRD EDITION, REVISED AND GR. A.TLY ENLA.RGED, 
 
 BY JAMES PURVE8. 
 
 li 
 
 This is life eternal, that they may know thee the only true God and Tesu 
 
 Christ whom thou hast sent. John xvii. 3. 
 The God of :sr^el said, the Rock of Israel spakt- to me, He that ruiet'' over men 
 
 must l>e just, ruling m the fear of God 2 Sam. xxiii. 3. 
 The creature itself shall be delivered from the lx>riage of corruption, into the 
 
 glorious liberty ot the Sons of God, Rom. viii. 21. 
 
 P I/lL.iDE LP HI A: 
 
 Published by JOHN GII.LESPIE, Book-seller, 
 
ADDRESS TO THE PRINTER. 
 
 Mr. Printer, 
 
 IT has long appeared to ine, very improper when I 
 noticed the seeming zeal in Clergymen, when address- 
 ing each other; they were cafeful not only to use the 
 word reverend, but also to hav,e it in capitals, while they 
 everiooked, or neglected when speaking of their Maker, 
 to use capitals, for instance the words, HE, THEE, 
 THOU, THY, THESE, HIS, I, HIM, &c. all in single 
 letters when speaking of GOD; and even in Scripture, 
 language is used in single letters. Also, witness, Gen. 
 18 28 & 32, from 24 to the end of the chapter, Exodus 
 33 & 12 to the end. A school boy could hardly trace 
 these dialogues between GOD and man, to understand 
 them without a good deal of study, whereas had it been 
 printed in capitals, when speaking of GOD, as HE,H1M, 
 it would be clear to the lowest capacity. As Providence 
 has therefore put it into my power to republish this good 
 work, I wish you to be careful to have all the words be- 
 Ibre mentioned, when speaking of GOD, as HE, THEE, 
 THINE, THOU, THY, HIS, I, HIM, HIMSELF, ia 
 capitals, which will not only make the reading more 
 intelligible, but also to testify our superiour regard to 
 ur MAKER. 
 
 I would ask Clergymen of all denominations, how or 
 when they came to claim, or get such a title as Reverend; 
 would they be so obliging as to inform the public to 
 whom it has given just offence, who was so audacious as 
 introduce such a custom, or when it did take place? It 
 brings no honour to them to get or give it; and when in- 
 telligent, pious people see it attached to them (being the 
 attribute of GOD alone,) they are disgusted at it, and 
 pity the ignorance of those who bestows, and also they 
 \vho receive it. 
 
 They are ready to examine Scripture, which they 
 take as an external guide in the hand of the Spirit; to 
 see if such be warranted there, they explore from (at any 
 rate) Noah, he being a man approved of GOD, they do 
 not iind it attached to him; they try Abraham, it is not 
 there^ although he is called the Father of the 
 
Miress fo the Printer. 
 
 faithful, and (he friend of GOD. No it cannot, because 
 HE says UK will not give HIS glory to another. They 
 continue to search all along. Melehisadek, a Priest of 
 the MOST HIGH GOD, as well as a King, they can- 
 not find it there; try Moses who wus so highly favoured 
 of GOD, but find it not attached to him; they try the 
 Apostles, it is not there; the last they try is the Son of 
 GOD, they search in vain for it there, although He was 
 both a prophet, priest and king, He never got or claim- 
 ed it, knowing it was attributable to His heavenly FcV- 
 THKR only, whose name is HOLY and REVEREND. 
 Shall any of all the priestly order be so condescend- 
 ing as give publicity to the time of its commencement, 
 and by whom; it will also much gratify their humble 
 servant, and careful enquirer 
 
 JOHN GILLESPIE. 
 
 P. S. I presume if they cannot exhibit a satisfactory 
 account of its origin and propriety, they will at least 
 give over hurting the delicate ears of the Godly who is 
 zealous for the honour of God only; and may be also a 
 mean of stopping the mouths of those, which priest-craft 
 hath caused to abhor the offering of the LOUD, as in 
 1 Sam. 2 chap. & 12 ver, to the 26. 
 
To all the True Friends of Religi- 
 ous and Civil Liberty , the follow- 
 ing pages are most respectfully 
 inscribed. 
 
 THE sentiments therein expresse'l, being the 
 result of the free exercise of that private judg- 
 ment, to which all men have an unalienable right; 
 but, of which many have been frequently depriv- 
 ed, by the impious pride and ambition of some, 
 and the ill directed zeal of others, through mis- 
 taken notions of the character of GOD, and the 
 nature and end of his law. The aim and design 
 of the whole, is, to exhibit just ideas of the 
 MOST HIGH GOD, and JESUS OHIIIST his 
 only begotten So*; and to direct the attention 
 of mankind to the perfect law of liberty. And 
 to show that the LAW of GOD is the perfect rule 
 of righteousness; that it secures most effectually 
 to all men, their just rigMs and privilege*; and 
 provides the most effectual means, to fin'^>nt 
 the oppression of the people by their rulers, ei- 
 ther religious or civil. 
 
 The sum of the law, and substance of the gos- 
 pel, is, To love GOD and our neighbour; arut 
 the general rule for the administration of this 
 royal law, or law of Christ, the King of righte- 
 ousness and peace, is this; ALL THINGS WHAT- 
 SOEVER YE WOULD THAT MEN SHOULD DO TO 
 
 YOU, i>o YE EVEN so TO THEM. And this nile 
 is e i forced bv rhe law-giver, with these words, 
 FOR THIS is THE LAW AKD THE PROPHETS. 
 
DEDICATION. * 
 
 This most excellent rule, though every man's 
 conscience must approve it, has nevertheless been 
 generally contradicted by men of all ranks; but 
 especially by the kings of the earth, their wise 
 counsellors, and mighty warriors. These, by an 
 unjust, and oppressive, monoply of power and 
 property; have manifested that the rule of their 
 
 fovernment, is as opposite to the rule of God's 
 V ord as the spirit of the world, is opposite to 
 the spirit of GOD. 
 
 All the wars and fightings, oppressions and 
 persecutions, that have disgraced the histories of 
 nations; have taken place through a contempt of, 
 or inattention to this perfect law of liberty, re- 
 vealed in the Word of GOD. And it will be by 
 a due attention to this law, that injustice and op- 
 pression will cease; so that true liberty, will be 
 restored to every person; and the noise of v, ar, 
 no more disturb the nations. 
 
 If what is attempted in the following pru 
 shall contribute, to lead to the knowledge of 
 GOD and his Law, the glorious Majesty of his 
 kingdom, and the Excellency of his gracious 
 government; which alone can effectually pro- 
 mote and preserve the best interests of all the 
 re'jl friends of true liberty; it will answer the 
 warmest wishes of 
 
 Their very humble Servant, 
 
 JAMKS PURVEB 
 
 EDINBURGH, 7 
 Jan. 1,178*, 5 
 
PREFACE. 
 
 THE subject treated of in the following pages, is 
 surely of very great importance, as it relates to the Su- 
 preme Object of worship; who expressly requires those 
 that worship Him, not only to worship Him in spirit, but 
 also in truth. And since it is the duty of all, to be dai- 
 ly exercised in the worship of GOD; a fixed and just idea 
 of this glorious Object of worship, who can only be ap- 
 proached through his only begotten Son, by the assist- 
 ance of the Holy Spirit, is surely highly necessary to 
 prevent us from entertaining false, or unscriptural ideas, 
 of that inconceivable glorious One. The importance of 
 this is clearly intimated to us in these words of our 
 Lord's solemn address to his heavenly Father; This is 
 life eternal, ihat they may know Thee the only true GOl) 9 
 and Jesus Christ idiom Thou hast sent. There is too 
 much ground to fear, that what our Lord said to the wo- 
 man bf Samaria is too applicable to many worshippers; 
 Ye worship ye know not what. For it is a melancholy 
 truth, that the clearest doctrines revealed in Scripiure, 
 may be obscured, and even rendered unintelligible, by 
 the perverse reasonings of men. 
 
 The following pages, are intended to set fortli the su- 
 blime and important doctrine, relative to the Father, the 
 Son. and the Holy Spirit, as expressed in the words of 
 inspiration; for as all true knowledge of the Father, 
 Son, and Spirit, must come from their revealed charae* 
 ters, and as these can only be known to men in ordinary* 
 eases, from the names, attributes, and actions, ascribed 
 to each in the Scriptures of truth, so these are consi- 
 dered in the following enquiry, as the fundamental prin- 
 ciples from whence every inference is drawn. As this 
 mode of investigation, appears to be the most plain, sim- 
 ple, direct, and easy way, for coming to the knowledge 
 of the truth; so it appeaVs to be the most Scriptural; for 
 in the epistle to the Hebrews, the name or character of 
 Christ the Son of GOD, is proposed as that by which it 
 may be proved; that He is better, or more excellent than 
 
PRBFA0B. Vll 
 
 tt may therefore be expected, that if this simple Serip- 
 tural rm,de of enquiry be duly attended to. it will lead 
 to more clear and consistent ideas of (he ONLY Tlil ] K 
 UOJ). and JESUS CHKiST WHOM HE HATH 
 ISEXT; than can lie expected from that tyode of expla- 
 i.ut'mit. that has been transmitted to Protestant churches 
 by .V:/sff // Kabylon: Which proves itself to be a *Vys- 
 trry of Kabylou or confusion, and not a Mystery of God- 
 lindm; from the effects it has produced, in the minds of 
 those who have adopted it. Those who have adopted 
 and attempted to explain this nnscriptural mode of doc- 
 trine, whether in ancient or modern times, have been 
 involved in the grossest inconsistencies: using expres- 
 sions at one time which necessarily imply the existence 
 of three Supreme Infinite Beings, at another such as de- 
 stroy all distinction of personality between the Father 
 and the -Son: so that the only means by which they could 
 prevent persons of the smallest discernment, from de- 
 tecting these gross absurdities and inconsistencies, has 
 been their involving this doctrine in the most unintelli- 
 gible obscurity, and over a\\ 'Ing their minds with church 
 authority, or the authority of pious and learned men: by 
 whose authority and influence their own sentiments seems, 
 in this case at least, to be too much directed. 
 
 It is needless here to take notice of the pernicious con- 
 sequences, that must always attend the enslaving of the 
 mind, to receive sentiments, that are not only unsupport- 
 ed by, but evidently contrary to plain Scripture, reason, 
 and the common sense of mankind. These are taken 
 notice of in the following pages; together with the sal- 
 utary influence of the true knowledge and belief of the 
 truth. 
 
 As the former edition has met with a more favourable 
 reception than might have been expected, from the pre- 
 judices that have obtained in favour of different modes 
 of explaining this doctrine; it has been judged proper in 
 return, to otter to the public some additions in this, es- 
 pecially under the fifth head, where it is shown from 
 the Scriptures of truth, that a right apprehension of that 
 administration, revealed in the word of GOD, and exem- 
 plified in the person and administration of Christ, af- 
 fords the best security against cruelty and oppression, 
 
vift PREFACE, 
 
 and provides the most effectual means for promoting that 
 religious and civil liberty, ?hat is calculated to secure 
 and promote (he general interest of mankind, both in^the 
 life that now is, and that which is to come. 
 
 As all true faith must rest upon the testimony of GOD 5 
 which he has made known to mankind in his Word; so 
 it is the design of the following pages, to direct the rea- 
 der to that Testimony, as the only sure foundation, on 
 which the faith of any person can safely stand. And, it 
 is hoped, that every reader, who, carefully, impartially, 
 and without prejudice, considers attentively the testimo- 
 nies collected from the Scriptures of the Old and New 
 Testaments; will see, that the doctrines proposed, are 
 built upon the foundation of the prophets and apostles, 
 Jesus Christ himself being the chief corner stone. Every 
 thing here offered, is submitted to the decision of that 
 ev deuce which arises from the testimony of GOD in his 
 word; and it is earnestly requested, that nothing be re- 
 ceived that is not supported by that infallible evidence. 
 
 This Humble Attempt being intended to promote the 
 glory of GOD, by directing to the Scripture account of his 
 character and perfections, manifested in Jesus Christ; in 
 which is connected, such unconceivable majesty and 
 amiahleness, that all who know it aright, will rever- 
 ence, and put their trust in Him. And to promote the 
 good of mankind, by turning their attention to the ordi- 
 nances of GOD, revealed in his word; which secure ta 
 all, the free exercise of every right and privilege, that 
 contributes to their happiness; and which provide the 
 most effectual means to prevent the oppression of every 
 individual. The judicious and candid, it is hoped, will 
 therefore excuse the imperfections that may attend the 
 execution of a design, intended for so valuable ends. 
 
 That the ends intended may be effected through the 
 -efficacy of the Holy Spirit, or ihe effectual working of 
 thai power, by which the Lord Jesir* Christ is able, to 
 sub ue all things to himself, is the desire and prayer, of 
 it jfc rieod to truth and mankind. 
 
 & F, 
 
CONTENTS, 
 
 JLvrRO 
 
 DUCTIONshowing the general scheme 
 
 CHAP. I. 
 
 An enquiry into the Names and \ttributes. that 
 are, in Scripture, properly and exclusively 
 ascribed to the Father, to the Son, and to the 
 
 The Names and Attributes ascribed to the Father. & 
 
 The Names and Attributes ascribed to the Son. 7 
 
 The Names and Attributes ascribed to the Holy 
 
 Spirit. - - .g 
 
 CHAP. II. 
 
 An enquiry into the \clions or Works, that are, 
 in Scripture, properly and exclusively ascribed 
 to the Father, to the #on, and to the Holy Spi- 
 rit. 
 
 The actions or works peculiar to the Father. & 
 
 The actions or works peculiar to the Son. 13 
 
 The actions ascribed to the Spirit, common to the 
 
 Father or the Son, or both. 15 
 
 CHAP. III. 
 
 An enquiry into the Inferences (hat appear na- 
 
 tive from these Names and Actions. 
 The general Name or Character of the Father. 19 
 
 He is the first cause, unbegotten, and unorigi- 
 
 nated. 2<fr 
 
 He is infinite, independant, immutable, and can 
 
 have no equal, nor equals. 5.1 
 
 He is the fountain of all being and perfection. 23 
 
 He is the supreme object in whom all worship and 
 
 honour should ultimately terminate. ib. 
 
 The general character of the Son. 
 He is a proper distinct person, or intelligent be- 
 
 ing. - ib 
 
x CONTENTS. 
 
 Page. 
 
 He is the image of the invisible God the Father. 24 
 
 He is the first born, not of the new creation only, 
 
 but of every creature. 25 
 
 He was capable of humiliation, suffering, and 
 
 death. - 28 
 
 The personality of the Holy Spirit, cannot be pro- 
 ved from the Scriptures. - 30 
 
 The Holy Spirit cannot be conceived as a crea 
 
 ture. ' - 31 
 
 CHAP. IV. 
 
 Objections, &c. 
 
 Objection from 1 John v. 7 For there are three 
 that bear record in heaven, the Father, the 
 Word, and the Holy Ghost and these three 
 are one. ... 49 
 
 Obj. from Matt, xxviii. 19. Baptizing them in 
 the name of the Father, and of the Son, and of 
 the Holy Ghost. 43 
 
 Obj from Gen. i. 26. Let us make man, &c. 46 
 
 Obj. from Psal. xlv. 6. Thy throne, O God, &c. 49 
 
 Obj. from Col. i. 16. For by him were all things 
 
 created, &c. 51 
 
 Obj. from John v. 23. That all men should ho- 
 nour the Son. - 57 
 Obj. from John v. 18. Making himself equal 
 
 with God, &c. 59 
 
 Eternal generation considered. 63 
 
 Obj. from Ezek. viii. 1. 3. and Acts v. 3, 4, con- 
 sidered. - ... 78 
 Ohj. from John xvi. 13. and Acts x. 19,20. &c. 80 
 O!)j. from Matt, xxviii. 19. as it relates to the 
 
 Holy Spirit. 83 
 
 CHAP. V. 
 
 A Summary cf the Athanasion Doctrine. 86 
 
 Several consequences native I here from. 87 
 It is inconsistent with the unity of the Supreme 
 
 Being or Essence. 88 
 
 It is inconsistent with itself. 90 
 Jl is opp-.'-siie lo reason and express Scripture 
 
 testimony. .--.. 93 
 
CONTENTS. xi 
 
 Page. 
 
 It implies two persons in the idea of Christ. *J.> 
 
 It implies a division of Chris!, the one Lord, by 
 
 whom are all tiling. : - 95 
 
 The pernicious tendency of unreasonable and un- 
 intelligible doctrines. 97 
 
 The suitableness of mystery and superstition to 
 promote the designs of ambitious and covetous 
 men. ... 93 
 
 CHAP. VI. 
 
 A short summary of the scripture doctrine rela- 
 tive to the Father, the Son, and the Holy 
 Spirit. - 105 
 
 Several consequences that appear native from this 
 
 doctrine. - - 107 
 
 The unity of the Supreme Being in the Person of 
 
 the Father. - 108 
 
 His necessary existence and absolute immutabi- 
 lity - ib. 
 
 The person of Christ one intelligent being. ib. 
 
 All Mediatory acts belong to the person of Christ 
 
 wholly and individually. - - 10'J 
 
 The knowledge of Christ, the most effectual 
 means to free men from the bondage of sin, 
 both in respect to the corruption of the heart, 
 and constitutions of the world. 111 
 
 This saving knowledge as it relates to persons 
 and nations, is to be learned from the Scrip- 
 tures. ... 112 
 
 The love of God the Father, and Jesus Christ his 
 only begotten Son, is most clearly manifested in 
 the Mediatory Dispensation. - - 115 
 
 The provision for sinners resulting from this love. 113 
 
 The knowledge of a first cause distinct from, and 
 superior to the system of nature, and its laws; 
 can only be attained by revelation. 119 
 
 The perfections of the Supreme Being, or first 
 cause, are only known to us by revelation, arid 
 the manifestation of the Son of God in the 
 flesh. .-.-- r 133 
 
xii CONTENTS. 
 
 Page. 
 
 The qualifications of Christ as a Saviour, both 
 
 as to power and experience. - 129 
 
 By what Christ hath done and suffered; he hath 
 condemned sin in the flesh, and magnified the 
 law, and made it honourable. 132 
 
 The mediatory administration, adapted by infinite 
 wisdom to promote the happiness of mankind, 
 both in this life arid that which is to come. 133 
 
 A riajht administration of the law of God, the 
 most effectual means to restore, promote, and 
 preserve the religious and civil privileges af 
 mankind. - 134 
 
 The opposite tendency of worldly governments. ib. 
 
 The duty of Ecclesiastic office bearers. 133 
 
 They have no dominion over the faith of the 
 
 people - - 136 
 
 The people's right to judge in matters of public 
 
 concern. - 137 
 
 The people's right to choose all their rulers, or 
 
 ordinary office bearers. - 138 
 
 The people's right of election, not set aside by a 
 
 divine choice, being previously made. 139 
 
 The law of God secures most effectually the free- 
 dom of the people. - - ib. 
 
 The divine law ordains, all judges and officers 
 
 to be chosen and set up by the people. 140 
 
 This law provides the best securities against op- 
 pression. - - 143 
 
 Kingly government not ordained of God, but only 
 permitted to the Israelites because of the hard- 
 ness of their hearts. - 144 
 
 The appearance of Jesus Christ as the Son of 
 David according to the flesh, excludes every 
 other person from the character of a King. 14<? 
 
 The kingly office of Christ extends to the civil as 
 
 well as religious privileges of his people. - 14fr 
 
 The kingly character of Christ ascertained, not 
 only by the declaration of prophecy, the confes- 
 sion of the disciples, and the testimony of 
 Christ himself; but also by his actions* - 5 
 
CONTENTS. xiii 
 
 Page. 
 
 Christ practically asserted the nullity of all go- 
 vernment not derived from and subordinate to 
 him. . - 53 
 
 Pilate's authority expressly denied 156 
 
 The governments of the world not ordained of 
 
 God. 158 
 
 All lawful government must be by Christ, and 
 
 agree with the rules ordained in the law of God. 159 
 
 The duty of rulers and Judges. - 160 
 
 The divine right of trial by jury. 161 
 
 The term kingdom of God admits of various ac- 
 ceptations. - 62 
 
 The kingdom of God, as it subsisted among the 
 Israelites was, with some alteration, transfer- 
 red to the Gentiles - 16* 
 
 The advantages that would result from a right 
 exercise of the rule, authority, and power that 
 belongs to the kingdom of God. 16i 
 
 The kingdom of God under the New Testament 
 dispensation, to rise from a small, obscure, and 
 afflicted stale; to a state, great, perspicuous, 
 ami prosperous. - 17t 
 
 Q. How could sin and misery take place in the 
 creation* and under the government, of a BEING 
 infinitely l-'oive fiti, Wist^ Unly, Just, and 
 GoodS ' - 72 
 
 The two tables of the law, administered in two 
 
 ordinances. 74* 
 
 The revelation that God hath given of himself, 
 respect* all mankind: and sho\\s that he is good 
 to all, uithout respect of persons 176 
 
 That he hath no pleasure in the death of the 
 
 wicked. 17? 
 
 The nil! and purpose of the father to be accom- 
 plished h\ Jesus Christ. - 17 
 
 The two 'a*=t chapters of Revelation, relate to 
 the adminiatrafron of Christ, and the reign of 
 tin' *aints alter the general resurrection, and 
 judgment of the dead, small and great. 179 
 
 B 
 
siv CONTENTS. 
 
 Page. 
 
 The tender mercies of God still to be manifested 
 
 to sinners in those future dispensations. 185 
 
 The final sanmitifatioii and salvation of all by Je- 
 sus, appears from sundry particulars. - 190 
 
 The revealed perfections of God require that all 
 
 unrighteousness be abolished from the creation. ib. 
 
 The relation that ail creatures stand into God as 
 their common Parent; secures their final resto- 
 ration. - 191 
 
 The revealed will and purpose of God assures us, 
 that all things shall be finally reconciled and 
 gathered together by Christ. . 192 
 
 Sin being a plant not of God, but the work of the 
 Devil and wicked men, must be rooted up and 
 destroyed out of the creation. - - 193 
 
 The end of Christ's govprnment, is the subjection 
 
 of all things to him, and to the Father. - 195 
 
 The sceptre of Christ's kingdom, or the rule, 
 authority, and power, ordained of God, is ap- 
 pointed for the overcoming of all disobedience. 197 
 
 The iron rod will be broken, or all rule, authority 
 and power, put down, when all things are sub- 
 ject to Christ, as he is subject to the Father. 200 
 
 The efficacy of God's word to accomplish his will 
 
 and purpose. - - 201 
 
 The superabundance of grace above sin. - 202 
 
 The nature of prayer and charity imply the sal- 
 vation of all. ..... 203 207 
 
 The declaration of the angel, Luke ii. 10, 11. 
 compared with Psal. xli. 6. and Isa. xxiv. 21, 
 22. shows that all must come to the know- 
 ledge of the truth and be saved. - - 210 
 
 'The destruction of death and hell, implies the 
 
 final restoration of all things. - - - 210 
 
 The times of the restitution of all things com- 
 mence with the resurrection of the saints, the 
 glorious appearance of the church of the first 
 born, or manifestation of the Sons of God. 212 
 
 The Lord Jesus Christ being appointed heir of 
 all things, necessarily implies that nothing 
 shall be finally lost. . . . . 
 
I ONTENT8. xv 
 
 Page 
 
 OBJECTIONS to the Doctrine of Universal Restoration. 
 
 Obj. From Matth. xxv. 41, 46. 2 Thess. i. 9. 
 
 Rev. xx. 10. Affirming eternal punishment. 217 
 
 Obj. From Matth. xii. 31, 32. Affirming the 
 blasphemy against the Holy Ghost hath no for- 
 giveness. - - 218 
 
 Obj. From Mark xiv. 21. Affirming it had been 
 
 good for Judas he had never been born. 221 
 
 Obj. From Matth. iii. 12. and Mark ix. 44. Af- 
 firming the fire unquenchable; where their 
 worm diet h not, and the fire is not quenched. 222 
 
 Obj. From the duration of the happiness, being 
 said to be expressed as of the same duration 
 with misery. - - - 237 
 
 Obj. From the doctrine of universal restoration, 
 
 being supposed productive of immorality. - 234 
 
 Of predestination. - - 245 
 
 Of divine decrees. - 247 
 
 Of election. - .... 248 
 
 APPENDIX. 
 
 Concerning a plurality in unity, argued from the 
 
 names Alehim and Jehovah. 254 
 Of the name Alehim, being joined with plural 
 
 verbs and pronouns. 257 
 
 Of the figurative representation of the cherubim. 261 
 
 Of fire, light, and air, being analogous ofatrinity. 267 
 
 Of the names Jihevu Alehim &e. - : - 273 
 
 Philip ii. 6. considered. - - 288 
 
 Isa. xliv. 24. considered. - 293 
 
 Heb. vi. 13. considered. 295 
 
 Zecli. xiii. 7. considered. 29$ 
 
 CONCLUSIONS 
 
 A summary of evidence for the Father's exclusive 
 title to self existence, and the highest suprema- 
 cy. - - 297 
 
 That Jesus Christ is the firstborn of every crea- 
 ture, the image of the invisible God ? and the 
 executor of all his purposes. 303 
 
Xvi CONTENTS. 
 
 Page. 
 
 That the Holy Spirit is not a proper person. 320 
 
 That all intercourse between the Father and crea- 
 tures is by Jesus Christ. ... 304 
 
 That the present dispensation of grace, respects 
 
 all mankind of every denomination. - 305 
 
 That all lawful government must be derived from 
 
 and subordinate to Christ. - 306 
 
 That the final issue of the administration of 
 Christ will be the reconciliation and restoration 
 of all to the love of God. * - - 310 
 
AN HUMBLE ATTEMPT, &c. 
 
 _l HERE appears to be no doctrine of greater conse- 
 quence, than that which concerns the knowledge of the 
 only true GOD, and Jesus Christ whom he hath sent; nor 
 is there any thing more clearly revealed, than what is 
 necessary to be believed concerning this sublime and 
 important doctrine. And yet. no doctrine has been ren- 
 dered more obscure and unintelligible than this has 
 been, by the modes in which some have attempted to 
 explain it. It will always fare with those who attempt 
 to amend what GOD hath revealed, either by adding or 
 diminishing, as with (hose spoken of, Rom. i. 22. < Pro- 
 fessing themselves to be wise, they became fools.' 
 
 It being from the particular names, attributes, and 
 actions, that are ascribed to the Father, the Son, and 
 the Holy Spirit, that ihe general name or character of 
 each can be known; so^it is by comparing the general 
 character of each with the other, that we can know; 
 that there is a perfect equality between the Father and 
 the Son. or that the Son is subordinate, and the Father 
 greater than He. 
 
 It is by this manner of investigation, that the Son is 
 proved to be better, or more excellent than the Angels, 
 Heb i. 4. ' Being mad* so much better than the Angels, 
 as he hath by inheritance obtained a more excellent name 
 than they.' Name in this place and several others, 
 plainly denotes a general name or character. Several 
 instances might be ghen to prove this, but it may be suf- 
 ficient to quote Exod xxxiv. 5. 6, 7. * And the LORD 
 descended in the cloud, and stood with him there, and 
 proclaimed the name of the LORD And the LORD 
 by before him and proclaimed, The LORD, the 
 GOD, merciful and gracious, long suffering, aujl 
 B 3 
 
xvii INTRODUCTION. 
 
 abundant in goodness and truth; keeping mercy for 
 thousands, forgiving iniquity, transgression, and sin, 
 and that will by no means clear the guilty; visiting the 
 iniquity of the Fathers upon the children, unto the 
 third and fourth generation.' It is very plain, that it 
 \vas not a particular name, hut a general name, or char- 
 acter, that is exhibited in this proclamation. So also, 
 after the name of Christ is mentioned, as that by which 
 he is proved to be better than the Angels, Heb. i. 4. above 
 quoted; an enumeration of particular names, attributes, 
 and actions, immediately follow, to prove this general 
 name or character; and these are, his being called the 
 Son of GOD most high; the iirst begotten,and GOD, whom 
 the Father had set on his throne, and anointed with the 
 oil of joy above his fellows; his being an object of wor- 
 ship, even for Angels; his laying the foundations of the 
 earth, and the heavens being the work of his hand. As 
 this mode of enquiry appears to be the most scriptural, 
 the shortest, and most certain way for coming to the 
 luiowledge of the Father, the Son, and the Holy Spirit; 
 it is intended to manage our enquiries into this impor- 
 tant doctrine, according to this plan: And therefore to 
 illustrate and confirm what shall appear to be the Scrip- 
 ture doctrine; the enquiries here intended maybe divid- 
 ed into the following Chapters or Heads: 
 
 I. An enquiry into the Names and Attributes, that 
 are in Scripture, properly and exclusively ascribed to 
 the Father, to tjie Son, and to the Holy Spirit, distinct- 
 ly considered. * 
 
 II. An enquiry into the works, that are thus exclu- 
 sively ascribed to each, in Scripture. 
 
 III. An enquiry into the inferences that appear most 
 native from what the Scriptures reveal concerning the 
 foregoing particulars. 
 
 IV. An inquiry into the strength, or propriety, of the 
 objections that are, or may be, supposed to be brought 
 against the doctrines inferred. 
 
 V. A short summary of the doctrine, that is opposed 
 to the foregoing inferences; with an enquiry into the 
 consequences that appear necessarily to flow therefrom, 
 
 VI. A short summary of the Scripture-doctrine, with 
 
INTRODUCTION. xviii 
 
 an enquiry into the consequences that appear natively to 
 flow therefrom; together with the advantages that 
 Mould result to mankind, from a true knowledge of the 
 person, offices and administration of Christ; both as to 
 their religious and civil interests. 
 
 It may be observed in general as introductory to what 
 follows, that from the near and intimate union that sub- 
 sists between the Father and the Son; he being the ex- 
 press image of the Father's person, and brightness of his 
 glory; the Father dwelling in him, and he in the Father; 
 and all the glory and perfections, the counsels and agen- 
 cy of the Father being manifested through the Son; so 
 thafwhatever is known of the Father, and whatever re- 
 lations he sustains to creatures, it is through his only 
 begotten Son that he communicates that knowledge, and 
 sustains these relations; that hence names expressed of 
 relation to creatures, are applied in common to the Fa- 
 ther and the Son. 
 
 A right understanding of these names, that express 
 relation to us. may therefore lead us to a discovery of 
 the sovereignty and supremacy of the Father and the 
 Son over us, and of our subordination and dependence; 
 but \\e cannot from thence discover what relations the 
 Father and the Son bear to each other, or whether the 
 Son be equal, or subordinate to the Father. This must 
 be discovered from such names as express their relation 
 to one another, or are applied to one in some peculiar 
 and exclusive sense, so as to be applied in that sense to 
 Do other person whatever; and from such agency being 
 ascribed to one, as cannot be (at least is not in Scrip- 
 ture) ascribed to any other. 
 
 It is the Scripture account of the names, attributes, 
 and agency of the Father, the Son, and the Holy Spirit, 
 that is the subject of the following enquiries. 
 
CHAP. I. 
 
 An enquiry into the Names and Attributes, that 
 are, in Scripture, properly and exclusively 
 ascribed to the FATHER, to the SON, and to 
 the HOLY SPIRIT, distinctly considered. 
 
 . A 
 
 Of the Names and Attributes that are thus as- 
 cribed to the Father. 
 
 i. HE is called the Most High GOD, Gen. xiv. 
 18. 22. 'And Vlelchizedrkkingof Salem brought 
 ' forth bread and wine: and he was the priest of 
 ' the Most High GOD. And he blessed him, 
 ' and said, Blessed be Abratn of the Most High 
 ( GOD, possessor of heaven and earth: and bles- 
 
 < sed be the Most High GOD. And Abram said 
 * to the king of Sodom, I h,<<ve lift up my hand 
 
 < unto the Lord the Most High GOD.' &r. Dan. 
 v. 18. 21. ' O though king, the Most High GOD 
 6 gave Nebuchadnezzar thy father a kingdom, 
 6 he was driven from the sons of men, till he 
 'knew that the Mosf High GOD ruled in the 
 6 kingdoms of men/ Psal. Ivii. U. * 1 will rry 
 
 < unto GOD Most High. 9 Heh. vii. 1. < Priest of 
 
 < the Most High OOD.> 
 
 The mime Most High, is also frequently ap- 
 
6 Of the NAMES and ATTRIBUTES 
 
 plied to the Father, either absolutely, or with 
 GOD or Lord understood; as, Psal. cvii. 11. 
 
 < They contemned the counsel of the Most High? 
 Acts vii. 48. fc Howbeit, the Most High dwel- 
 ' leth not in temples made with hands.' In the 
 same manner, he is called the Highest, Luke i. 
 82, 35. < He shall be great, and shall be called 
 6 the Son of the Highest; the power of the 
 
 * Highest shall overshadow thee.'* 
 
 2. HE is called the Invisible GOD, Col. i. 15. 
 6 Who is the image of the Invisible GOD.' Of 
 him it is said, John vi. 4-0. * Not any hath seen 
 ' the Father, except he-wtio is from (VOD. ? Arid 
 John i. 18. ' No one hath seenUOl) at any time.' 
 
 3. Goodness is attributed to him in some pe- 
 culiar and exclusive manner, Matth. xix. 17- 
 ' There is none good but one, that is GOD.' Gr. 
 
 * no one is good except one &OD.' 
 
 4. The character of Father is peculiarly as- 
 cribed to him, 1 Cor. viii. 6. * There is one GOD 
 6 the Father, of whom are all things; and one 
 
 < Lord Jesus Christ, by whom are all things.' 
 Eph. iv. 6. < One GOD and Father of all, who 
 6 is above all, and in you all.' 
 
 5. He is exclusively called the Father of our 
 
 * Besides the many instances that might be given, 
 where the Father is called the highest and most high, he 
 is called the Most High GOD seven times in the above 
 quotations, by persons who undoubtedly spake by the 
 Spirit of GOD. Let such, therefore, as quarrel at this 
 name being thus applied, be ashamed to oppose such a 
 testimony; and blush to see a heathen king, a damsel 
 under the influence of an evil spirit, and the devils them- 
 selves, more ready to acknowledge this divine testimony, 
 than a professor of the Christian name. For which see, 
 Dan. iii. 26. Acts xvi. 17. Luke viii. 28* 
 
Ascribed to the FATHER. 7 
 
 Lord Jesus Christ.2 Cm-. I 3. Blessed lie GOD, 
 
 * even the Father of nur Lord Jesus Christ the 
 
 < Father of mereies, and the GOD of all comfort.' 
 
 6. HE is called the G OD as well as the Kather 
 of our Lord Jesus Christ, Kph. i. 3. ' Blessed 
 
 * be the GOD and Father of our Lord Jesus 
 
 < Christ.' See also 1 Pet. i. 3. 
 
 7. He is called the Head of Christ, 1 Cor. xi. 
 3. ' But I would have you to know, that the 
 6 head of every man is Christ, and the head of 
 Christ is GOD.' 
 
 SECT. 2. 
 
 Of the Names and Attributes that are ascribed 
 to the Son, as property and exclusively belong* 
 ing to him. 
 
 1. H K is called the only begotten Son of GOD, 
 John iii. 16. < GOD so loved the world, that he 
 ( sent his only begotten SON.' c. John i. 1-k 
 6 The only begotten of the Father.' 9 
 
 2. He is called his own or proper Son, Rom. 
 viii. 32. 6 He that spared not his own SON, but 
 
 < delivered him up for us all.' 
 
 3. He is called the image of the invisible GOD, 
 Col. i. 15. * Who is the image of the invisible 
 
 < GOD.' Heb. i. 3. < Who being the brightness 
 f of his F ther's glory, and the express image 
 ' of his person.' 
 
 4. He is called the Beginning, Col. i. 18. 
 
 < "Who is the beginning. 9 R*v. iii. 14. < The 
 6 beginning of the creation of GOD.' Prov. viii. 
 22. " JEHOVAH possessed me, the beginning of 
 ( his ways.' So the words are in the original. 
 
8 Of the NAMES and ATTRIBUTES 
 
 / 
 
 5. He is called i\\e first born, wt first begotten 
 of every creature, Col. i. i;\ r Thej!r*i born of 
 4 every creature.' Heb. i. 6. * When he bringeth 
 ' in the first begotten into the world, he saith, 
 6 And let all the angels of fiOD worship him.' 
 
 6. 1 !e is called i\\v first born or begotten from 
 the dead. Col. i. 18. * The first born from the 
 1 dead.' llev. i. 5. 'Theirs' begotten from the 
 < dead.' 
 
 7- He is called the one Mediator between GOD 
 and men, 1 Tim. h. 5. For there is one med- 
 ' iator between GOD and men, the man Christ 
 
 * Jesus.' 
 
 SECT. 3. 
 
 Of the Names and Attributes that are properly 
 and exclusively ascribed to the Holy Spirit 
 in Scripture t 
 
 UPON enquiry, I do not find that any name or 
 attribute is ascribed to the Holy Spirit, which 
 is not in some respect ascribed either to the Fa- 
 ther or the Son. The name Spirit, is a very 
 common name; it is applied to the Father, John 
 iv. 23* 1*. ' The Father seeketh such to wor- 
 6 ship him. GOD is a Spirit, and they that wor- 
 ( ship him, must worship hiin in spirit and in 
 6 truth.' It is applied to the Son, 2 Cor. iii. 17. 
 
 * Now the Lord is that Spirit.' And even^ro- 
 cesisinn, which is commonly considered as the, 
 distinguishing property of the Spirit, is not 
 strictly so in every respect. For procession is 
 ascribed to the Son, as well as to the Spirit, 
 John viii. 1. * Jesus saith unto them, if GOD 
 
 * vere your Father, ye would love me; for I 
 ( proceeded forth and came from GOD.' Proces- 
 
Ascribed to the S PI KIT. 9 
 
 snni is capable of a very general application, as 
 well as the name Spirit; it is applied to the 
 words that our Lord spake, Luke iv. 23. ' And 
 ' all hare him witness, and wondered at the gra- 
 ' cious words which proceeded out of his mouth. 5 
 
 CHAP. IT. 
 
 An enquiry into the Actions or Works, that are, 
 in Scripture, properly and exclusively ascrib- 
 ed to the FATHER, to the SON, and to the HO- 
 LY SPIRIT, distinctly considered. 
 SECT. 1. 
 
 Of the Actions or Works that are peculiarly and 
 exclusively proper to the Father 
 
 1. THE act of generating^ or bringing forth 
 the only begotten Son; this act i* intimated by 
 the name Father, and is expressly ascribed to 
 him* who is generally understood by that name, 
 John i. 14. < The only begotten of the Father.' 
 Psal. i?, 7- 'I will declare the decree; the Lord 
 *' h.iih said to me, tliou art my Son, this day 
 
 have I begotten thee.' Prov. viii. 24, 25. 
 
 * When there was no depths 1 was brought forth; 
 
 re the mountains were settled; before the 
 1 Sf'lls was I brought forth.' 
 
 . The appointment, setting up, or anointing 
 the. only begotten Son, to be the executor of all 
 Lis purposes relative to creatures, Prov. viii. 23, 
 
 C 
 
10 Of the ACTIONS or WORKS 
 
 I was set up from everlasting.' The word ren- 
 dered set up, signifies to pour out, as drink of- 
 ferings: or as oil is poured upon the heads of 
 persons to anoint them. Hence as a name, it sig- 
 nifies persons anointed to office; for it is the word 
 0'3'w, the plural of T" that is rendered Dukes, 
 Josh. xiii. 21. Princes, Ezek. xxxii. 80. Prin- 
 cipal men, Micah. v. 5. Princes, Psal. Ixxxiii. 
 11. Princes, Dan. xi. 8. It seems, therefore, to 
 be a word very fit to express the constitution, or 
 appointment of the Bon of GOD, to be the great 
 Agent, through or by whom, all the perfections 
 and counsels of the Father should be manifested 
 in the creation, preservation, and government of 
 finite beings: And when it is said, 1 was set up, 
 it is plain, that this setting up, or anointing, is 
 the Father's act: For Acts x. 38. < GOD anoint- 
 
 * ed Jesus of Nazareth with the Holy Spirit, 
 ' and with power.' And Kph. iii. 9. ' GOD cre- 
 
 * ated all things by Jesus Christ.' 
 
 Besides this general appointment, he is ap- 
 pointed of the Father to the offices of a Prophet, 
 a Priest, and a King, for the preservation, gov- 
 ernment, and restoration of sinners. Which offi- 
 ces are especially manifested in, and exercised 
 over the church in the present dispensation, 
 Acts vii. 37. < This is that Moses who said un- 
 
 * to the children of Israel, a prophet shall the 
 ' Lord your GOD raise up unto you of your bre 
 
 * Ihren like unto me, him shall ye hear.' Psal. 
 ex. 4. * The Lord hath sworn, and will not re- 
 
 * pent, thou art a priest for ever after the order 
 
 * of Melchizedek.' Psal. ii. 6. * Vet have I set 
 my king upon my holy hill of Zion.' 
 
 * 3* The merciful and mysterious imrpose of 
 
Ascribed to the FATHER. 11 
 
 gathering all things together in or by Christ, 
 Eph. i. 9, 10. < Having made known unto us 
 4 the mystery of his will, according to his good 
 f pleasure which lie hath purposed in himself. 
 6 That in the dispensation of the fulness of the 
 6 times, he might gather together in one all things 
 
 < in Christ, both which are in heaven, and which 
 6 are on earth, even in (or by) him.' 
 
 -1. The intimation of this purpose, and the 
 means for accomplishing it to Jesus Christ, Isa. 
 1. 4, 5. ' The Lord GOD hath given me the 
 6 tongue of tiie learned, thatl should know how 
 
 < to speak a word in season to him that is weary; 
 ' he wakeneth morning by morning; he waken- 
 ' eth mine ear to hear as the learned. The Lord 
 ' GOD hath opened mine ear, and I was not re- 
 f hellions, neither turned away back.' Psal xl. 
 7? 8. ' Lo 1 come, I delight to do thy will O 
 
 < my GOD.' John viii. 38. 1 speak that which 
 
 < I have seen with my Father.' John v. 20. 
 
 < The Father loveth the Son, and showeth him 
 ( all things that himself doeth.' Rev. i. 1. < The 
 f revelation of Jesus Christ which GOD gave un- 
 6 to him.' 
 
 5. The sending the only begotten Son into 
 the world, John iii, 1(5. For GOD so loved 
 ' the world, that he sent his only begotten Son, 
 
 < that whosoever believeth in him should not 
 perish, but have everlasting life.' John vii. 28, 
 2-. ' Thf>n cried Jesus, he that sent me is 
 6 true, whom ye know not. But 1 know him, 
 6 for I am from him, and he hath sent me. John 
 6 viii. 2fi, 28. 29. He that sent me is true; rnd 
 6 1 speak to the world those things which I have 
 
12 Of the ACTIONS or WORKS 
 
 ' heard of him. And Iilo nothing of myself; but 
 ' as the Father hath taught me, I speak these 
 s things. And he that sent me, is with me.' 
 
 (5. The exaltation of the Lord Jesus Christ 
 in his incarnate nature. Acts v. 30, 31. * The 
 ' GOD of our fathers raised np Jesus, whom ye 
 
 < slew and hanged on a tree; him hath GOD ex- 
 ' alted.' Eph. i. 21. ' Far above all principal!- 
 6 ty, and power and might, and dominion, and 
 ' every name that is named, not only in this 
 ' world, but also in that which is to come.' See 
 also Philip, ii. 9. and Acts ii. 33. 
 
 7- The gift of all power unto the Son, and 
 the delivering of all things into his hand, Matth. 
 xxviii. 18. ' And Jesus came, and spake unto 
 ( them, Saying, all power is given unto me in hea- 
 6 ven and in earth. 7 John v. 22 27. < For the 
 4 Father judgeth no one, but hath committed 
 ' all judgment unto the Son. And given him 
 ' authority to execute judgment also, because 
 
 < he is the Son of man/ Matth. xi. 27. 
 
 < Ml t flings are delivered unto me of my frV 
 
 * ther. ? Johnxiii. 3. ' Jesus knowing that the 
 
 * Father had given all things into his hands, and 
 ' that he was come fromGOl), and went to ft IV 
 
 The knowledge of the times and seasons 
 seems also to be ascribed in some pariicuLir 
 manner to the Father, Acts i. 7. 'And he sVid 
 tf unto them, it is not for you to know the times 
 
 * and seasons which the Father hath put in his 
 
 * own power.' Compare Mark xiii. 32. 
 
Ascribed to the Sox. 13 
 
 SKCT. 2. 
 
 Of the Actions and Works, tlwrf are peculiarly 
 and exclusively proper to the tion. 
 
 1. THE urccptiHg of the Fathers proposal of 
 the covenant oi' redemption, or undertaking the 
 recovery of lost sinners* Psal. xl. 7 # ' Then 
 
 < said I, Lo, I come; in the volume of the book 
 6 it is written of me, 1 delight to do thy will, O 
 
 < my GOD.' Ileh. x. 9, 10. * Then" said he, 
 
 < Lo, L come to do thy will, GOD. By the 
 -' which will we are sanctified, through the offer- 
 ' ing of the body of Christ once for all.' 
 
 2. Coming into the world to be incarnate , or, 
 take part of the flesh and blood, like the children 
 of men. Ueb. i. 0. 6 When he bringeth the tirst 
 
 begotten into the world.' John i. 14>. ( The 
 word was made flesh, and we beheld his glo- 
 ry, the glory as of the only begotten of the Fa- 
 ther, full of grace and truth/ John v. 4>3. * I 
 am come in my Father's name.' Heb. i. 14.- 
 Forasmuch then as the children are partakers 
 of flesh and bloody he also himself took part of 
 the same.' 
 
 3. Becoming poor, or emptying himself of the 
 fulness and glory he had with the Father before 
 the world was, John xvii. 5. ' And now O Fa- 
 4 ther glorify me with thine own self, with the 
 6 glory whscli 1 had with Thee before the world 
 
 * vas. 9 2 Cor. viii. 9. ' For ye know the grace 
 
 * o our Lord Jesus Christ, that though he was 
 
 < rich, yet for your sake he became poor, that ye 
 4 through hi p verty might be rich.' Philip, it. 
 8. < He made himself of no rep station;' or. 
 
14 Of the ACTIONS or WORKS 
 
 more literally, he ' emptied himself.' He ap- 
 peared in such a state of poverty, as to have no 
 where to lay his head. 
 
 4. Hubmiting unto, and undergoing a state of 
 suffering atoA death, even the death of the cross, 
 & Pet. ii. SI. ' Christ also suffered, leaving us 
 
 < an example that we should follow his steps/ 
 Mattli. xx. 28. 6 The Son of man came not to 
 
 * be ministered unto, hut to minister, and to give 
 
 * his life a ransom for many.' Philip, ii. S. 6 He 
 "' humbled himself, and became obedient to death, 
 
 * even the death of the cross/ 
 
 5. Rising from the dead, by virtue of a liv- 
 ing or quickening principle, given to him of the 
 Father, John v/Sl. 26. ' As the Father raiseth 
 
 * up the dead, and quickeneth thorn; even so the 
 ' Son quickeneth whom he will. For as the Fa- 
 
 * tlier hath life in Himself, so hath he given to 
 
 * the Son to have life in Himself John x. 17> 
 18. ' Therefore doth my Father love me, be- 
 
 < cause 1 lay down my life, that I may take it 
 
 < again. No man taketh it from me; but 1 lay it 
 
 * down of myself. 1 have power to lay it down, 
 
 * and I have power to take it again. This com- 
 
 * mandment have 1 received of my Father. 9 
 
 (i. JLeaving the world, and going again to the 
 father, to sit with him on his throne, at the 
 right hand of his Majesty on high, John xvi. 28. 
 1 am come forth from the Father, and am come 
 into the world; again 1 leave the world, and go 
 unto the Father/ Rev. iii. SI. ' Even as I also 
 overcame, and am set down with my Father 
 on his throne/ Eph. iv. 10. < He that descend- 
 ed, is the same also that ascended up far above 
 *' all heavens, that he might fill all things/ 
 
Ascribed to the SPIRIT. 15 
 
 y. Mediation between GOO and men, 1 Tim. 
 ii. p. For there is one GO I) and one Mediator 
 f between GOD and men, the man Christ Jesus; 
 ' who gave himself a ransom for all, to be testi- 
 4 fied in due time.' 
 
 SECT. 3. 
 
 Of the Actions or Works, that are ascribed to 
 
 the I foil/ Spirit. 
 
 So far as I can find, there appears to be no 
 action or work peculiarly and exclusively ascrib- 
 ed to the Holy Spirit, in Scripture. The fol- 
 lowing particulars seem to include all the actions 
 or works that are ascribed to the Spirit, and 
 these are also ascribed either to the Father or 
 the Hon, or both. 
 
 1. Creation is ascribed to the Spirit, Job. xxvi. 
 13. < By His Spirit he hath garnished the hea- 
 
 < vens ' Job. xxxiii. 4. The Spirit of GOD 
 
 * hath wade me. But this is also ascribed to 
 
 < the Father and the Son.' Eph. iii. 9. < Who 
 
 * created all things by Jesus Christ.' 
 
 2. The conception of the body of Christ in 
 the womb of the Virgin Mary, is ascribed to 
 the Holy Spirit, Matth. i. 18. <Now the birth 
 
 < of Jesus Christ was on this wise. When as 
 ' his mother Mary was espoused to Joseph, be- 
 ' fore they came together, she was found with 
 ' child of the Holy Spirit.' This is ascribed to 
 the Father, Heb. x. 5. Sacrifice and offering 
 
 * thou wouldst not, but a body hast thou prepar- 
 
 < ed me. Isaiah xlix. 5. ' And now saith the 
 6 Lord, tb&t formed me from the womb to be his 
 ' servant, to bring Jacob again to him.' 
 
 3. The working of miracles, Rom. xr. 10. 
 
 * Through mighty signs and tconderts, by the 
 
 < power of the Spirit of GOD.' These also are 
 
16 Of tli e ACTIONS or WORKS 
 
 ascribed to the Father and the Son, Acts ii. 22. 
 6 Ye men of Israel hear these words, Je*us of 
 ' Nazareth, a man approved of GOD amon 2; you 
 ' by miracles and wonders and signs, which GOD 
 ' did by him in the midst of you.' 
 
 4. The offiring of Christ Jesus a sacrifice 
 for sin, is ascribed to the Son and the Spirit, 
 Heb. ix. 14. ' How much more shall the blood 
 6 of Christ, who through the eternal Spirit of- 
 
 < fereil himself without spot to GOD,' &c. This 
 is also ascribed to the Father, Isaiah liii. 10, 
 
 * When thou shalt make his soul an offering 
 6 for sin.' 
 
 5. The calling and appointing church officer??, 
 is ascribed to the Spirit, Acts xiii. 2. < The Ho- 
 
 < ly Spirit said, separate me, Barnabas and 
 ' Saul, for the work whereunto I have called 
 
 < them.' Arts xx. 28. ' Take heed unto your- 
 6 selves, and unto all the flock over which the 
 ' Holy Spirit hath made you overseers/ This 
 is ascribed to the Son, John xv. 16. Ye have 
 ( not chosen me, but 1 have chosen you, and or- 
 
 < dained you, that ye should go and bring forth 
 
 * fruit.' Eph. iv. II. And he gave (or appoint- 
 6 ed) some Apostles, and some Prophets, and 
 ' some Evangelists, and some Pastors anclTeach- 
 
 < ers. This is ascribed to the Father, Acts x. 
 '41. * Uuto witnrss chosen before of GOD, even 
 
 < us,' &c. i Cor. xii. 28. And GOD hath set 
 ' some in the church, first, apostles, secondly, 
 'prophets, thirdly, teachers,' &c. 
 
 6. Dwelling and abideing in the hearts of be- 
 lievers is ascribed to the Holy Spirit, John xiv. 
 17. The Spirit of truth which the world can- 
 ' nnt receive, because it seeth him not, neither 
 6 knoweth him, but ye know him 'for he 
 ' dwelleth with you, and shall be in you.' 1 his 
 
, Scribed to the SPIRIT. 17 
 
 is also ascribed to the Father and the Son, ver. 
 23. 'Jesus answered and said unto him, if a 
 ' man love me, he will keep my words, and my 
 
 * Father will love him, and we will come unto 
 
 * him, and make our abode with him.' 
 
 7. The teaching of believers, and bringing 
 all -things to their remembrance, is ascribed to 
 the Holy Spirit, John xiv. 2(5. < But the Com- 
 
 * forter which is the Holy Spirit, whom the Fa- 
 
 * ther will send in my name, he shall teach you 
 < all things, and bring all things to your remem- 
 *' branciv This is ascribed to the Father, John 
 vi. t-tf. < It is written in the prophets, and they 
 6 shall be all taught of GOD. Kvery man there- 
 ' fore that hath heard and learned of the Father 
 6 coineth unto me.' Matth. xvi. 17- ' Flesh and 
 
 * blood hath not revealed it unto thee, but my 
 
 * Father which is in heaven.' It is ascribed to 
 the Son, Psal. xl. 9, 10. < I have preached- righ- 
 ' teousness in the great congregation,' &c. Oeb. 
 ii. 13. <1 will declare thy name unto ray breth- 
 6 ren, in the midst of the church will 1 sing unto 
 6 thee.' It is ascribed both to the Father and the 
 Son, Heb. 5. 1. ' GOD who at sundry times, and 
 6 in divers manners, spake in times past unto the 
 ; Fathers, hath in these last days spoken unto us 
 ' by his Son.' The book of Revelation is said 
 r to be, the revelation of Jesus Christ, wh ich 
 4 GODgaveuntohim, to show unto his servants.' 
 And at the conclusion of each of the epistles to 
 the seven churches, it is said 'He thatiiiith an 
 
 * ear let him hear what the Spirit saith uMo the 
 ' churches.' 
 
 8. Quickening^facticy is ascribed to the Sp : rit 
 John vi. 63. IMs he Spirit that ywckenejh.. 9 
 % Cor. iii. 6. < The Spirit giveth life/ 1 Pet. iii, 
 
18 Of the ACTIONS or WORKS 
 
 18. ' Quickened by the Spirit.' This is ascrib- 
 ed to the Father, John v. &i. ' The Father 
 < quickeneth the dead.' 1 Tim. vi. 13. GOD who 
 ' qidckeneth all things.' See also Horn. iv. 17- 
 and Acts iii 26. ' GOD having raised up his Sou 
 6 Jesus.' It is ascribed to the Son, John v. 21. 
 6 The Son quickeneth whom he will.' 1 Cor. 
 xv. 45. * The second Adam was made a quick- 
 6 ening Spirit.' And John x. 18. 4 1 have power 
 Mo lay it down, and 1 have power to take it 
 'again.' says our Lord, when speaking of his life. 
 
 9. Sanctification is ascribed to the Spirit, 
 Rom. xv. 16. ' Being sanctified by the Holy 
 ' Spirit.' This is ascribed to the Father, Jude 
 ver. 1. ' Sanctified by GOD the Father.' And 
 to the Son, 1 Cor. i. 2. 6 Sanctified in (or by) 
 'Jesus Christ.' 
 
 10. The joy and comfort of believers is as- 
 cribed to the Holy Spirit, John xiv. 16. * I will 
 ' pray the Father, and he will send you another 
 ' Comforter.' Horn. xiv. ij. ' For the kingdom 
 ' of GOD i. not meat and drink, but righteous- 
 ' wss arid pf j ace, andjo^in for by) the Holy 
 ' Spirit.' This is ascribed to the Father, 2 Cor. 
 i. 3. 4. 'Blessed be GOD, even the FMher of 
 ' our Lord Jesu Christ.' who comforteth us 
 ' in all our tribulation.' Horn. v. It. < We al- 
 ' so joy in GOD through our Lord Jesus Christ.' 
 In this last text, it is ascribed botli to the Father 
 and the Son. And 2 Thess. ii. 16, ij. * Now 
 'our Lord Jesu* Christ himself, and GOD even, 
 'our Father who hath loved us, and hath given 
 us everlasting consolation, and good h<>pe 
 ' through grace comfort, your hearts, and esta- 
 'blish you in every good word and work.' The 
 
Ascribed to the SPIRIT. 19 
 
 Lord Jesus Christ * is our peace," Kph. ii. 11. 
 And hi him is consolation/ Philip, ii. 1. 
 
 11. Intercession is ascribed to the Holy Spi- 
 rit, Horn. viii. 2(5. * But the Spirit itself maketli 
 6 intercession for us with groaning* which can 
 ' not he uttered/ This is also ascribed to the 
 Son, Rom. viii. 34. * AVho is even at the right 
 * hand of GOD, who also maketli intercession 
 6 for us/ 
 
 CHAP. III. 
 
 An Enquiry into the Inferences that appear 
 most native from what the Scriptures teach, 
 relative to the FATHER, the SON, and the HO- 
 LY SPIRIT. 
 
 That the Inferences or doctrines that are most 
 native from the texts quoted under the forego- 
 ing heads, may be discovered with certainty and 
 clearness; their evidence, or what they testify 
 concerning the Father, the Son, and the Holy 
 Spirit, may be summed up under this head as 
 follows: 
 
 SECT. 1. 
 
 The general Name or Character of the Father, 
 arising from the several Names, Attributes, 
 and Actions, that are ascribed to him in Scrip- 
 ture, and which properly and exclusively be- 
 long to him, appears to be this: That He is a 
 distinct Person, possessing a distinct person- 
 
20 INFERENCES from NAMES and ACTIONS 
 
 ality, intelligence, and activity; that he is un~ 
 begotten, immutable, and independent; that 
 he is the Fountain of ail being and perfect ion; 
 that all grace and truth, love and mercy, flow 
 from him as the FIRST CAUSE: and that 
 all worship and honour, prayer and praise, 
 should ultimately terminate in him as the 
 SUPREME OBJECT. 
 
 THAT the several parts of this character arc 
 just, native, and necessary inferences, from tiie 
 several JVflWtfs, Attributes, and Actions ascri- 
 bed to the Father in the Scriptures of Truth, 
 will, I think, appear very evident, from a care- 
 ful and impartial comparison of the one with 
 the other. 
 
 1. His being called the GOD and Father of 
 our Lord Jesus Christ the GOD and Father of 
 all; and His sending His Son into the world, 
 and teaching him what, to say; necessarily infers 
 distinct personality, activity, and intelligence or 
 knowledge. Being called Feather of all, as Eph, 
 iv. 6. and ihv former of all things, as Jer. x. 16. 
 not only proves distinct personality; but proves 
 also that He is theFUiST CAUSE, and there 
 fore unhegotten and unoriginated, \vl ich me pro- 
 perties that belong to no other person or being 
 whatever. 
 
 2. As the. person who is the Father of all, 
 and former of all things, appears necessarily to 
 possess i mmensity, independence, and immuta- 
 bility in i.he highest and most absolute sense, so 
 He who possesses these in that manner, can have 
 no equal nor equals, and therefore, there ap- 
 pears to be but one snch person, or intelligent 
 leing. This truth, which appears as self-evident 
 
t'lscrtlcd to lite FATHER. 21 
 
 as any we know, is confirmed by the general 
 scope, and particular testimony of Divine reve- 
 lation. 
 
 Mark xii. 29. 33. ( Jesns answered and said 
 i unto him, The first of all (he commandments 
 ( is, Hear Israel; the Lord our GOD is one 
 ' Lord,' &c. And the Scribe said, < There is 
 < one GOD, and there is none other hut He.- 
 Verse 34. < Jesus saw that he answered dis- 
 creetly/ &c. 
 
 Luke xviii. 19. < None is good, save one, that 
 
 < is GOD: 
 
 i Tim. ii. 5. < For there is one GOD, and 
 one Mediator between GOD and men/ 
 
 Gal. iii. 0. *A Mediator is not a mediator 
 ' of one. but GOD is one. 9 
 
 HK who in these passages is called the one 
 faro* and one (*OD. besides whom there is none 
 else; who alone is good, and between whom and 
 men, there is one Mediator, appears evidently 
 to be the Father. Who, that he may be distin- 
 guished from all that are called Lords or 
 Gods, is called the Most High GOD. in the pas- 
 sages before quoted; and the Lord Most High, 
 Psal. vii. 17. xlvii. 2. and Ixxxiii. 18. And 
 GOD the Father, i Cor. viii. 5, 6. For though 
 ( there be that are called gods, whether in hea- 
 6 ven or in earth; as there be gods many and 
 lords many; but to us there is but one GOD the 
 * Father of whom are all things/ When it is 
 sai(', no other is GOD but one, and that there 
 is none good but this one GOD; we cannot un- 
 derstand the expressions in the strictest sense, 
 but onlythatuo other is GOD, and none is as good 
 as Re is; for besides what the apostle says, that 
 there be gods many, and lords many, our Lord 
 
 D 
 
22 IKFERENCES/IWM NAMES and ACTIONS 
 
 says, he called them gods unto whom the word 
 of GOD came; and he makes no misapplication 
 of names. 
 
 3. That he is the fountain of all being and 
 perfection, is necessarily inferred, from his he- 
 ing the Father of all, and all things heing of him; 
 as in the texts above quoted; to which might be 
 added the following: 
 
 S Cor. v. 18. <But all things are of GOD 
 
 'whohafch reconciled us to himself by Jesus 
 
 < Christ.' 
 
 James i. 17- ' Every good gift and every per- 
 
 ' feet gift, is from above, and cometh down from 
 
 <the Father of lights.' 
 
 2 Cor. i. 3. < The Father of mercies.' 
 
 Eph. i. 17. < The Father of glory.' 
 
 Epli. iii. 14, 13. 'The Father of our Lord 
 
 * Jesus Christ, of whom the whole family in 
 
 * heaven and earth is named.' 
 
 4. That he is the SUPREME OBJECT, in whom 
 &ll honour and worship should ultimately ter*- 
 win ate, is not only plain from his being the 
 Head and GOD of the Lord Jesus Christ, who 
 is Head of all principality and power, and GOD 
 over all created nature; but also from all things 
 being to him as the Last End, as they are /row 
 him as the First Cause, Horn, xi. 36. ' For of 
 
 * him, and through- him, and to him are all things; 
 
 * to whom be glory for ever. Amen.' Agreeable 
 to this, our Lord speaks of the, Father as the 
 supreme object of worship, John iv. SI. 23. 
 4 Jesus saith unto her, Woman, believe me, the 
 ' hour cometh when ye shall neither in this 
 'mountain, nor ^et at Jerusalem, worship the 
 
 * Father. But the hour cometh, and now is, 
 i when the true worshippers shall worship the 
 * Father in spirit and in truth; for the Father 
 
Ascribed to the FATHER. .23 
 
 ' seekcth such to worship him.' Rom xv. 6. 
 
 < That ye may with one mint], and one mouth, 
 'glorify (rOJ), even the Father of our Lord 
 ' Jesus Christ.' Ej>h. v. "20. < Giving thanks al- 
 * ways for all things unto GOD, even the Fa- 
 <ther, in the name of our Lord Jesus Christ.' 
 Eph. ii. 18. < For through him we both have ac- 
 
 < cess by one spirit unto the leather.' 
 
 SECT. 2. 
 
 The general name or character of the Son, aris- 
 ing from the several Names, Attributes* and 
 Actions ascribed to him in Scripture, appears 
 to be this: That he is a distinct Person, pos- 
 sessing a distinct Intelligence and Activity; 
 that he is the express image of the Father; 
 that he was brought forth before any creature 
 existed; and that his inconceivable Genera- 
 tion, and all his unsearchable Perfections, 
 are from the Father. 
 
 I. Names anil Actions, which necessarily 
 imply distinct personality and intelligence, be- 
 ing ascribed to the Son, as properly and exclu- 
 sively belonging to him; it is evident from 
 thence, that he is a yroyev distinct person, or 
 intelligent being. 
 
 The properties of being the beginning, the be- 
 ginning of Jehovah's way, the image of the in- 
 visible GOD, i\\t first born of every creature, the 
 first begotten from the dead, and the only begot- 
 ten of the Father; as also that of coming to do 
 the Father's will, and executing all his purposes 
 relative to creatures: can belong to none but the 
 son of GO I). 
 
24 INFERENCES from NAMES and ACTIONS 
 
 And these names and actions that are thus ex- 
 clusively ascribed to the Son in Scripture, dis- 
 tinguish him as a proper person or intelligent 
 being, from every other person or intelligent be- 
 ing whatever. 
 
 2. The names and actions ascribed to the 
 Son being clearly expressive of his being the 
 image of the Father, and his agent*, and it being 
 intimated to us by the Scriptures of truth, that 
 the personal glory and perfections, and the will 
 and purposes of the Father, are only to be dis- 
 covered in and by His only begotten Son. Hence 
 it appears evident, that the Son, in his distinct 
 personal subsistence, is the most perfect image 
 of the ivisible GOD; so that in his person, the 
 character of the Father's person is expressed, and 
 all the glory of his perfections shine forth. And 
 hence also it appears, that the being and perfec- 
 tions of the only begotten Son, are infinite in re- 
 lation to creatures; that is to say, his being and 
 perfections exceed the being and perfections of 
 all finite creature?, that it is possible for infi- 
 nite power to produce: for he is the great a^enf, 
 through whom alone that power is exerte/1; a.n.l 
 who will venture to say, that the exert'rms of 
 infinite power through him, can be circumscri- 
 bed. Agreeable to this, we have his own tes- 
 timony, Matth. xi. &7- ' (w&tf) no one knoweth 
 
 the Son, but the Father.' The capacity of his 
 person as a receptacle of the Divine fulness, 
 seems also to imply this, Col. ii. 19. 'It pleas- 
 <ed the Father, that in him all fulness should 
 
 * dwell.' Col. ii. 9. < In him dwelleth all the 
 ( fulness of the Godhead bodily.' 
 
 That the perfections of power, wisdom and 
 goodness, as they subsit in the person of the 
 are a true and real manifestation, or alnu- 
 
Ascribed to the SON. 25 
 
 ing forth of these perfections subsisting in the 
 
 person of the invisible GOT), is very clearly in- 
 timated in many passages of holy writ, John i. 
 18. * (OJ/SH,) N T o one hath seen God at any time, 
 
 * the only begotten Son who is in the bosom of 
 
 < the K.-r !i;Uh declared him.' John xiv. 
 7. . If ye had known me. ye should have 
 
 known my father also. lie that hath seen me 
 
 < hath seen the Father.' 
 
 3. The J\Tames and fictions ascribed to the 
 Son do very clearly prove that he vas brought 
 forth he fore any creature existed; that he is the 
 jirst-born. not of the ne\v creation only, but of 
 ecvrij creature; and that through him all divine 
 agency ha* been manifested, that relates to crea- 
 tures. Ai-id hence the glory and perfections of 
 the Father shine forth through the Son, in a 
 special manner, in the works of creation and 
 providence: for, Col. i. 16. < TSy him were all 
 6 things created that are in heaven, arid that are 
 ( on earth, visible and invisible, whether thrones 
 ; or dominions, or principalities, or powers; all 
 < things were created by him and for him ' Ver. 
 17. ' And he is before all things, and by him all 
 ' things consist.' Before him there was no GO 1) 
 formed, wither shall there be any after him, Isa. 
 xliii. 10: He being the Alpha and Omega, the 
 first and the* last, in all the exertions of divine 
 agency in. or upon creatures; he ever hath been, 
 and will contin le to be, the Medium of inter- 
 course and communication, between the infinite, 
 unorig'iiafed, and self existent Being; and every 
 finite creature, even the most noble and excel- 
 lent that exists. 
 
26 INFERENCES /ro?w NAMES a)?cZ ACTION'S 
 
 Thus, the first outgoings of the Father's per- 
 fections, of power, wisdom and goodness, in. 
 and npon creatures, were by him, as we are 
 taught, Eph. iii. 9. That < GOD created all 
 ' things by Jesus Christ.' And by him these 
 perfections continue to be manifested in their 
 preservation and government; for, Isa. ix. 6. 
 * The government shall be upon his shoulders.* 
 Being constitute by the Father to be the Su- 
 preme* GOD, the Judge, the Lawgiver* and 
 King; to all created nature. 
 
 Accordingly we find he frequently appeared 
 in person, or sent messengers to support these 
 characters which belonged to him by the Fa- 
 ther's appointment, nothing can be more plain, 
 than this, that it was the Son of GOD who ap- 
 peared to Adam, to Abraham, to Jacob, and to 
 Moses; since we are expressly taught, that no 
 one hath seen GO I) the, Father at any time. 
 Abraham addressed him as the Judge of all the 
 earth, Gen. xviii. 25. Jacob prayed unto him 
 
 * Supreme, -ant in relation to GOD the Father, who is 
 His GOD and King; but in relation to creatures, among 
 whom there are many that are called gods, lords, judges, 
 and Icings. All the *gods must worship him, for he is 
 G'>D over all; all lords must submit to his dominion, for 
 he is Lord of all; all judges must submit to his judgment 
 for he is Judge of all; ami all kings must bow before him 
 .an?! submit to his authority, for he is King of kings, and 
 all authority, in heaven and earth, is given to him of the 
 Father He may therefore be said to be Supreme in all 
 fhese respects, with as much, or rather, I think, with 
 much more propriety, than a Commander in Chief, may 
 be said to be the Supreme commander, over any army 
 intrusted to his management. 
 
Ascribed to the Sox. 27 
 
 for a blessing to himself, Gen. xxxii. 2(5. And 
 to the sons of Joseph, Gen. xlviii. 1(5. 
 
 Hut notwithstanding the glorious forms in 
 which he appeared, and the high characters he 
 sustained; yet the Scriptures of the Old Testa- 
 ment do plainly show, that there was one still 
 more high, whose person he represented, and un- 
 der whose directions he acted. This is not only 
 evident from his bein^ known to the Old Testa- 
 ment believers, by the character of Angel or 
 Messenger, but also from express declarations; 
 for he says, Isa. 1. 2. 5. < Is my hand shortened 
 
 * that it cannot redeem? or, Have I no power to 
 ' deliver? Behold, at my rebuke, I dry up the 
 6 sea, I make the rivers a wilderness. 1 clothe 
 
 * the heavens with blackness, and 1 make sack- 
 
 * clotn their covering.' In these words, he as- 
 serts and demonstrates his sovereign power; but 
 immediately shows from whence he derived it, 
 and on whom his confidence did rest; for he adds, 
 6 The Lord GOD hath given me the tongue of 
 6 the learned, that I should know how to speak 
 
 * a word in season to him that is weary; he wa- 
 i keneth morning by morning; he wakeneth mine 
 ( ear to hear as the learned.' &c. ' 'The Lord 
 4 GOD will help me, therefore shall I not be 
 ' confounded.' 
 
 How admirably does the wisdom and good- 
 ness of GOD the Father shine forth through his 
 only begotten Son; in thus leading mankind to 
 a discovery of his being and perfections, from 
 the certain evidence of the being and perfections 
 of the Son, who is the way, the truth, and the, 
 life; the faithful and true witness. 
 
28 TjsPE&ENGto^rofa NAMES and \CTIONS 
 
 The glorious forms in which the Son of GOD 
 appeared, ami the demonstrations he gave of ir- 
 resistible power, incomprehensible wisdom, and 
 boundless goodness; were every way suited to 
 impress the mind with reverential fear, draw 
 forth the most devout exercises of the heart, 
 and excite the most humble and confident reli- 
 ance on him: as the Creator, Preserver, and Go- 
 vernor of the universe. And when the faithful 
 were taught, by this inconceivably glorious Per- 
 son. that there was one whose representative he 
 only was brought forth, with whom he t^as 
 brought up, by whose directions IIP acted, and 
 whose messenger he only was. What sublime 
 sentiments, and exalted piety, must such a 
 discovery awaken in their hearts? It would 
 in a manner extend their contemplative faculties, 
 as it were, beyond their utmost bounds. 
 
 4. The Names and Actions that are ascribed 
 to the Son. being such as necessarily imply de- 
 rivation and delegation; it appears evident from 
 these, as well as from his own testimony, that 
 the Father is greater than he; and the glory and 
 perfections of the Son, being derived, or com- 
 municated from the Father, he was therefore 
 capable of humiliation, suffering and death; and 
 also, from the indissolvable and ineffable un'on 
 between the Father, arid him, he behoved, in. 
 the issue, to acquire a complete victory, and in- 
 conceiveable glory, according to the covenant of 
 peace between them both. 
 
 His perfect knowledge of the necessary exis- 
 tence, of the being and perfections of the Father, 
 and immutability of his truth; gave him a firm 
 resolution, and unshaken confidence, to go 
 
Ascribed to the SON. 29 
 
 through all the dreadful and amazing steps of 
 his humiliation state. Isa. 1. 7, 8, 9. ' For the 
 * Lord (iod will help m* 1 , therefore shall I not 
 ' be confounded; therefore have I set ray face 
 6 like a Hint, and I know that I shall not be 
 
 < ashamed. He is near that justifietli me/ &c. 
 
 The Scriptures do clearly show, that it was 
 the same individual person who is called the 
 Son of GOD; that became incarnate, suf- 
 fered, died, rose again, and is now exalted far 
 above all principality and power. For, John i. 
 14. ' The Word was made flesh,' even that 
 same Word, who was with GOD in the begin- 
 ning, who was himself GOO, and by whom all 
 things were made. And, Philip, ii. (5, 7, 3. 
 
 < He who was in the form of GOD, and thought 
 ; it no robbery to be( lffa ) as GOD,' is the same 
 who ' made himself of no reputation, and took 
 6 upon him the form of a servant,' &c. And again 
 Eph. iv. 1), 10. < Now in that he ascended, what 
 
 < is it but that he also descended, first into the 
 4 lower parts of the earth. He that descended, 
 ' is the same also that ascended up far above all 
 4 heavens, that he might fill all things.' 
 
 This presents to our view, not only the in- 
 conceivable greatness of our Redeemer, but al- 
 so the incomprehensible extent of his love, and 
 the reality of his gracious designs in favour of 
 sinners, who have destroyed themselves; and so 
 lays the most solid foundation for faith to rest 
 upon, as it confirms, by the most demonstrative 
 evidence, the gracious promises revealed in the 
 Scriptures of truth. 
 
30 INFERENCES 
 
 SECT 3. 
 
 Of the Inferences relative to the Holy Spirit. 
 
 1. THAT the proper distinct personal subsis- 
 tence of the Holy Spirit, as a distinct agent 
 possessing intelligence and activity properly 
 his own, can he proved from Scripture, as that 
 of the Father and the Son has been, does not ap- 
 pear; because no name or action appears to be 
 properly and exclusively ascribed to the Holy 
 Spirit. 
 
 To suppose that the Holy Spirit is a person 
 distinct from the Father and the Son, of the 
 same substance, and in all respects equal with 
 the Father; is not only unsupported from Scrip- 
 ture, but expressly contradicts the clearest doc- 
 trine therein revealed; that is, the unity of the 
 Supreme Being. 
 
 Nothing can be more plain than this, that if 
 the property of being unbegotten, or unorigin<t- 
 ed, be essential to the Father, and exclusively 
 proper to him, no other person can have the 
 same essential property: and so no o^ier person 
 can, in all respects, be equal to him. 
 
 If the Holy Spirit is a proper person distinct 
 from the Father, and if the Father and the Spi- 
 rit have the same substance, essence or being, it 
 would follow of consequence, that this essence is 
 divisible, or else that it acts differently at the 
 same time. This appears to be a necessary and 
 unavoidable consequence; for when the Father 
 is said to send the Holy Spirit, it is evident, 
 that sending, and being sent, necessarily imply 
 different kinds of agency? or rather, the one is 
 active, and the other passive. Now, can the 
 
Relative to the HOLY SPIRIT. 81 
 
 consequence be avoided; that either a part of the 
 supreme essence is sending; in the person of the 
 Father, and a part of (he same essence is sent 
 in the person of the Spirit, which necessarily im- 
 plies a division of that one essence or substance; 
 or else, that the whole essence, or divine Being, 
 is sending and sent at the same instant? Which 
 is as evident a contradiction as can be conceived. 
 
 2. The agency and attributes ascribed to the 
 Holy Spirit, being such as appear incompetent, for 
 any finite being; it appears from thence, that the 
 Holy Spirit cannot be conceived of as a creature. 
 
 The acts of creation, &c. are not only ascrib- 
 ed to the Spirit, as in the text before quoted, but 
 also the attributes of omnipresence, &c. as Psal. 
 cxxxix. 7- where the Spirit and presence of the 
 Lord are spoke of as synonymous. 
 
 3. Since the names, actions and attributes as- 
 cribed to the Holy Spirit in Scripture, do not 
 prove proper personality, and yet are such as 
 cannot be ascribed to any creature: it appears 
 from thence, that the Holy Spirit is the outgoing 
 of the perfections of the invisible GOD, or his ef- 
 fective energy in and through his only begotten 
 Son. 
 
 The name Spirit, or Holy Spiri f , seems very 
 suitable to express this; for the Hebrew word 
 (ruh,) rendered Spirit, appears primarily to sig- 
 nify the wind* the breath of animals, or air in mo- 
 tlo n; and by anology is applied ( the' intelligent na- 
 ture of man, by which the volitions of the mind 
 and motions of the body are performed; and so 
 to invisible agents or agencies in general as 
 Psal, civ, 4. <He maketh his angels (ruhut) 
 
32 INFERENCES 
 
 ' spirits/ It is also applied (o the temper and 
 disposition of the mind; either as it tends to good, 
 as a spirit of wisdom, an upright, meek, hum- 
 ble spirit, and a spirit of grace and supplication, 
 &c. or as it tends to evil, a spirit of slumber, an 
 evil, haughty, hasty spirit, and a spirit of per- 
 verseness, &c. The Greek word (^^a, pneit- 
 ma) commonly rendered spirit, answers to the 
 Hebrew word (ruli) rendered spirit, and hath 
 much the same significations. It is rendered 
 wind, John iii. 8. The tendency of the law, 
 or what divine revelation was given to effect, is 
 called the Spirit, Cor. iii. 6. And the name 
 Spirit is given to these inspirations that were 
 bestowed on some in the apostolic age, by which 
 they were enabled and excited to declare divine 
 truth, 1 Cor. xiv. 22. 
 
 But this last inference is not only supported 
 from the primary signification of the word ren- 
 dered Spirit, and its various applications; but al- 
 so from sundry passages in Scripture, where the 
 Holy Spirit appears very plainly to signify the 
 outgoing, or manifestation of the perfections of 
 the invisible GOD, or his effective energy. 
 
 The outgoing of the perfection of power, or 
 mfyHcw ts Swoeffat, the energy of power, as it is 
 called, Philip, iii. SI. appears to be used as sy- 
 nonymous with the Holy Spirit in the following 
 texts, Luke i. 35. < The Holy Spirit shall come 
 ( upon thee, and the power of the Highest shall 
 < overshadow thee.' Acts x. 38. How GOJ3 
 ' anointed Jesus of Nazareth with the Holy Spi- 
 <rit, and with power.' We have no ground to 
 think, that, in these passages, power signifies 
 any thing distinct from the Holy Spirit; but ra 
 
li chit ice to the UOLY SPIRIT. 33 
 
 ther that it is explanatory of what is meant by 
 the Holy Spirit in these texts; which it evident- 
 ly is, if the words were read as they might he, 
 agreeable to the original; namely thus, The Ho- 
 I?/ Spirit shall come upon thce, even the power 
 of the highest shall overshadow thee. GOD 
 anointed Jesus of Nazareth with the Holy Spirit, 
 even with power. (For the Greek conjunction 
 xo", leal, signifies even as well as and.) it was 
 by the Spirit of GOD that Jesus Christ wrought 
 miracles, Aiattii. xii. 28. k Hut if I, by the Spi- 
 6 rit of GOD, cast out devils.' Hut thi* is. ascrib- 
 ed to power, Luke v 17. < And the power of 
 
 * the Lord was present to heal them.' The apos- 
 tles were to be baptized with the **oly Spirit, 
 Acts i. 5. Which is called a beiug endued with 
 power from on high, Luke xxiv. 49. The quick- 
 ening efficacy of the Holy Spirit, in raising 
 Christ from the dead, 1 Pet. iii. 18. Is called 
 the working of the mighty power of GOD, Kph. 
 i. 19. And it appears to be the Holy Spirit 
 that is meant, when it is said, 2 Pet. i. 3. < Ac- 
 
 * cording as his divine power hath given unto 
 f us all things that pertain to life and godliness/ 
 
 The Hoiv Spirit, or Spirit of GOD, appears 
 also to be synonymous with wisdom, Exod. 
 xxxi. 3. < And I have filled him with the Spi- 
 rit of GOD, in wisdom,' &c. The Spirit of 
 GOD with which ISazaleel is here said to be 
 filled, is said to consist in wisdom, and in un- 
 derstanding, and in knowledge. It is also said, 
 Acts. vi. 10. ' And they were not abio, to resist 
 
 * the wisdom and Spirit by which h spake,' or 
 they were not able to resist the tri&dom, even the 
 spirit, by which he spake. And being full of 
 
 R 
 
34 
 
 goodness, and filled with all knowledge, Horn, 
 xv. 14?. seems to import the same with being fil- 
 led with the Spirit, Eph v. IS. 
 
 Persons being said to be anointed with the 
 spirit, or to have the spirit poured out, or put 
 upon them; doth also lead us to this idea of the 
 lioly Spirit. And we find the Lord Jesus 
 Christ is said to be anointed with the Holy Spi- 
 rit. Acts iv. 27. 'Jesus whom thou hast anoint- 
 ' ed Acts x. 38. 4 GOD anointed Jesus of Naza- 
 
 * reth with the Holy Spirit.' Believers are also 
 said to he anointed with the Holy Spirit, Cor. 
 i. SI. ' Now he who established us with you 
 6 in Christ; and hath anointed us is GOD.' i 
 John ii. SO. 27- * Hut ye have an unction from 
 
 * the Holy One, arid ye know all tilings; and the 
 
 * anointing which ye have received of him, abid- 
 *eth in you; and ye need not that any man teach 
 ' you; but as the same anointing teacheth you 
 
 * of all things.' To much the same purpose 
 the Spirit is said to be put upon Christ, and 
 poured upon believers. Jsa. xlii. 1. * I have 
 ' put my Spirit upon him.' Matth. xii. 18. * I 
 6 will put my Spirit upon him.' Prov. i. S3. <I 
 
 * will pour out my Spirit upon you.' Isa. xxxii. 
 15. ' Till the spirit be poured upon us from on. 
 
 < high.' Isa. xliv. 3. ' I will pour my Spirit up- 
 
 * on thy seed.' Kzek. xxxix. &9. * For 1 have 
 
 < poured out my Spirit upon the house of Israel.' 
 Acts ii. 17. ' 1 will pour out of my Spirit upon 
 
 < all flesh.' 
 
 As it would be an impropriety of speech to 
 say one person is anointed with another, or that 
 one person is poured out upon another; so we 
 never find in Scripture, that the Father is said 
 to be poured out, or that Christ or believers are 
 anointed with the Father. Nor yet that the 
 
Relative to the HOLY Snurr. 35 
 
 Son is poured out upon believers, or that they 
 are anointed with him. The Father and the 
 Son being each a proper person. This consid- 
 eration tends also to prove, that the name Holy 
 Spirit \s an impersonal name, expressing not a 
 person, or intelligent being, distinct from the 
 Father and the Son, but the outgoing of the per- 
 fections of the invisible GOD, or his effective 
 energy in and through his only begotten Son. 
 
 This idea of the Spirit seems also to accord 
 well with what is said of the Spirit being given 
 to Christ, and to believers through him. It 
 is sai'l concerning Christ, that the Father giveth 
 not the spirit by measure unto him, John iii. 34; 
 which seems to intimate, that the perfections of 
 power, wisdom, and goodness, are communicat- 
 ed to him in an immeasurable or infinite degree. 
 But as creatures can only receive these through 
 him, and that by measure, or in a finite degree; 
 so a proper measure is given to every one, as 
 in Quite wisdom sees fit for every one to profit 
 withal, 1 Cor. xii. J. 
 
 Agreeable to this also, we. find the Spirit dif- 
 ferently denominated in Scripture. The energy 
 of GOD the Father communicated to, or operat- 
 ing upon the only begotten Son* is called the 
 Spirit of GOfi), or the Spirit of him that raised 
 Jesus from the dead, as Alatth. xii. 28. ' But 
 if least out devils by the Spirit of GOD.' 
 'Horn. viii. 11. < But if the Spirit of him that 
 'raised up Jesus from the dead/ &c. The same 
 energy as communicated unto, or operating up- 
 on creatures, is called the Spirit of GOD, or the 
 Spirit of Christ, I John iv. 12, 13. 4 No man 
 6 bath seen GOD at any time. Hereby know 
 
36 INFERENCES 
 
 < we that we dwell in him, and he in us, because 
 
 < he hath given us of his Spirit.' Gal. iv. 6. 
 6 God hath sent forth the Spirit of his Son.' 
 Horn. vii. 9. ' If any man hath not the Spirit of 
 * Christ, he is none of his.' 
 
 As this divine energy, or operative influence, 
 (hat regulates the universe, and rules in a par- 
 ticular manner in the hearts of true believers, is 
 called the Spirit of God the Father, as proceed- 
 ing from him as the original source; and is call- 
 ed the Spirit of the Son, as communicated through 
 him to all created beings: So the Spirit ib said 
 to be sent by the Father, as the First Canse of 
 all divine operations, (John xiv. 16. 2(5.) and to 
 be sent by the Son, (John xv. 26.) as the medi- 
 um between infinite, and finite nature, the agent 
 by whom the Father effects all his purposes; 
 and he, who, by the Father's appointment, is 
 the supreme Governor of the Universe. The 
 joint manifested operations, or influence of the 
 Father and the Son, in the world and in the heart, 
 appears to be that which is most commonly ex- 
 pressed by the name Holy Spirit, or Spirit of 
 GOD; so the promise of the Holy Spirit to dwell 
 with, and abide in believers, (John xiv. 17.) is 
 the same with the promise that the Father and 
 the Son would come- unto them, and make their 
 abode with them, ver. 23. 
 
 As there are different names given to the Spi- 
 rit in Scripture, expressive of its original deriva- 
 tion and manner of manifestation, as has been ob- 
 served; so there are also different names expres- 
 sive of the different effects produced by ihf Spi- 
 rit, such as the spirit of wisdom, Isa. xi. $. and 
 JEph. i. 17- The spirit of understanding, the 
 
Relative to the HOLY SPIRIT. 37 
 
 spirit of judgment, and the spirit of might, Isa. 
 ?vi. '2. The spirit of fear. :3 Tim. i. 7. The spi- 
 rit of bondage, Horn. viii. I.?. The spirit of 
 adoption. Rom. viii. '15. The spirit of faith, 2 
 Onr. iv. to. The spirit of grace,. Heb. x. 21). 
 The spirit of glory. I Pet. iv 14. 
 
 Tbis might be further illustrated, from the 
 name Spirit, being given to an opposite influ- 
 ence or energy: and that in a similar way, in 
 Scripture. Ttnia we find the expressions: 
 The spiri's of devils, Rev. xvi. 14 The spirit 
 of Antichrist, 1 John iv. 3. The spirit of the 
 world, i Cor. ii. 13 These names point out 
 the sources from whence the evil influence, ex- 
 pressed by the name Spirit proceeds; and we find 
 others also expressive of its effects, such as the spi- 
 rit ofslnraber, Rom. xi. 8, The spirit of error, 
 1 John iv. 6. The spirit of whoredoms, Hos. iv. 
 12. And a spirit of perverseness, Isa. xix. 14. 
 
 The substance of the foregoing inferences is 
 this, that there is one G )D the Father, of whom 
 are all things; who is the fountain of all being 
 and perfection, and in whom all religions wor- 
 ship should terminate as the supreme object. 
 Who, beins; a most perfect, self existing, free, 
 intelligent agent; of his own will, for the com- 
 munication and manifestation of his perfections, 
 brought forth his only begotten 8 n, the express 
 image of his person, and brightness of his glory, 
 and that before any creature had a being, or (he 
 ages of creature existence began; by whom he 
 constituted the ages, created, preserves, and go- 
 verns all things. 
 
 That there is one Lord Jesns Thrist, by 
 whom are all things, who is the oulv begotten 
 Sou, and image of the invisible GOD, and the 
 
38 INFERENCES 
 
 first born of every creature; who in due lime, was 
 sent into the world, to take the likeness of sin- 
 ful flesh, suffer and die on account of sinners. 
 Who rose again from the dead; and is by the 
 Father, exalted to the right hand of the Majesty on 
 High, and constituted the Sovereign Lord, and 
 final Judge of the quick and dead. 
 
 That there is one Spirit, or divine energy; 
 which considered as resting upon the Son of 
 GOD, is the Spirit, or energy of the Father sim- 
 ply considered, as operating immediately from 
 himself, whereby the Father is in the Son, and 
 he in the Father. And, considered, as resting 
 upon believers, the Holy Spirit is the Spirit, or 
 joint energy of the Father and the Son. Being 
 derived from the Father, and communicat- 
 ed by Christ as Mediator, is properly a me- 
 diatory energy, or influence; by which the Lord 
 Jesus C hirst is said to dwell in believers, and 
 they in him. All the outgoings of divine ener- 
 gy, or communication of divine perfections, as 
 terminating in, or upon creatures, seem to come 
 under this designation; whatever be the manner 
 of manifestation, or communication. 
 
 Our Lord doth very plainly point out the gra- 
 dation of this energy, arid the similarity of the 
 relations that subsist between the Father and 
 him, to the relations that subsist between him 
 and believers, John xvii. S3. ' I in them, and 
 
 * thou in me, that they may be made perfect in 
 e one.' John vi. 57. ' As the living Father hath 
 
 * sent me, and I live by the Father, so he that 
 4 eateth me, even he shall live by me.' 'John xv. 
 10. 6 If ye keep my commandments, ye shall 
 f abide in my love: even as I have kept my Fa- 
 6 thers commandments, and abide in his love.' 
 
Relative to the HOLY SPIRIT. 39 
 
 Rev. iii. 21. < To him that overcomcth will I 
 < grant to sit with me in my throne; even as L 
 ' overcame and am set down with my Father 
 * in his throne.' Agreeable to this also, the 
 apostle Paul says, 1 Cor. xi. 3. < Hut J would 
 ( have yon to know, that the head of every man 
 1 is Christ, and the head of Christ is GOD.' 
 
 But as these things relate to objects that can- 
 not be comprehended by finite capacities, our 
 ideas of the Father, the Son, and the Holy Spi- 
 rit, must be exceedingly imperfect; and we even 
 fail in giving a just representation of the imper- 
 fect ideas we attain: For we cannot ' order our 
 4 speech aright by reason of darkness,' and so are 
 feady to ' darken counsel by words without 
 4 knowledge.' Job xxxvii. 19. and xxxviii. 3. 
 
 Words without ideas, are certainly words 
 without wisdom in the highest sense of the words; 
 it has therefore been humbly attempted, under 
 this head, to suggest such ideas as appear to be 
 na ively expressed by the words of divine inspi- 
 ration. 
 
40 OBJECTIONS 
 
 CHAP. IV. 
 
 An enquiry into the Strength or Propriety of the 
 Objections, that are, or may he supposed to he 
 made against the foregoing Inferences. 
 
 SECT. 1. 
 
 Of Objections against what is said of the Person 
 of the Father. 
 
 i. IT will perhaps he objected, that since it is 
 said, there are three that bear record in hea- 
 ven, the Father, the Word, and the Holy Spirit, 
 and these three are one, John v. 7- there must 
 be three persons in one essence; and therefore 
 the person of the Father cannot he said to in- 
 clude the whole unoriginated essence, more than 
 the Word or the Holy Spirit. 
 
 In answer to this, it may be observed, that if 
 the word of frOi) is allowed to be its own inter- 
 preter, different persons concurring in the same 
 work will not prove equality; nor will their bein^ 
 said to be one, prove that they are one individual 
 substance. For Paul the apostle says of himself 
 and others, 1 Cor. iii. 9. ' We are labourers, 
 ' together with GOD. ? The word owe^i, signi- 
 fies co-workers. John the baptist came for a 
 witness, John i. 7- and he did bear witness, John 
 v. 33. And the Father also himself hath horn 
 witness, verse 37 Hut will any from thence in- 
 fer, that John the Baptist was equal to the Fa* 
 
Relative to the FATHER. 41 
 
 ther? Surely none will do it. When therefore 
 it is said, 1 John v. 8. There .ire three that hear 
 witness on earth, the Spirit, the Water, and the 
 Blood; nothing can he more evident than this, 
 that the unity of action spoken of in these texts, 
 no way proves ( quality among those to whom 
 the actions are ascribed. And since that, is the 
 . witness hearing, or hearing record, being 
 a-< ribed to the Father, the Word, and the Holy 
 Spirit, cannot of itself be a proof of equality. 
 And as to the expression these three are one; we 
 find sundry similar expressions in Scripture, and 
 the import of these should be considered in order 
 to the more certain understanding of this. It is 
 said of man and wife, they shall be one flesh, 
 Gen. ii. 2-1. Matth. xix. 5. Mark x. 8. 1 Cor. 
 vi. 16. And he that is joined to the Lord is said 
 to he one spirit, 1 Cor. vi. 17- Hut none can ra- 
 tionally affirm, that the flesh of a man and his 
 wife are individually the same; nor that the spi- 
 ritual nature of Christ, and the spiritual nature 
 of believers, are individually the same substance; 
 though the expressions are more direct for these 
 things, than the words these three are one, are 
 to prove one substance: For substance, is not 
 mentioned in this last; whereas Jfes/i and spirit, 
 are expressly named in the former. Again it is 
 said, Gen. xi. 6. ' The people is one.' 1 Cor. 
 iii. 9. ' Now he that planteth, and he that wa- 
 * tereth are one.' By being one in these texts, 
 appears to be meant, one in sentiment, design, 
 and endeavour; not one in being or essence. 
 When therefore our Lord says, John x. 30. < I 
 6 and mv Father are one.' And when it is said. 
 
4-2 OBJECTIONS 
 
 1 John v. 7- ' These three are one.' The words 
 are one, simply considered, can be no proof that 
 they are one suhstance; since the very same 
 words have undoubtedly another signification in 
 other places. 
 
 But the sense insisted for in the objection, 
 with respect to the words are one; is not only 
 rendered doubtful from what has been quoted 
 of similar expressions, but positively overturned 
 by our Lord's express words, John xvii. 11, 
 12. ' That they may be one as we are. The 
 6 glory which thou gavestme I have given them, 
 ' that they may be one as we are one.' Here, in 
 the llth verse, the union our Lord prays for 
 to his apostles is compared to the union between 
 him and the Father; for he prays, that they 
 might be one, as he and the Father are one. 
 And this similarity of union he repeats, verse 
 22. with an emphasis, that they may be one (says 
 he) even as we are one. 
 
 Hence it appears very evident, that whatever 
 kind of union it was that Christ prayed for to 
 his disciples, the same kind of union must be 
 meant when he says, 1 and my Father are one; 
 and when it is said, these three are one. But plain 
 it is, that unity of essence was not that which he 
 prayed for to then); therefore unity of essence 
 cannot be meant by these expressions, / and my 
 Father are one, and these three are one. 
 
 A consideration of these texts with their con- 
 texts, may perhaps also help to discover what is 
 meant by the union spoken of. With respect to 
 John x. 30. Onr Lord had been speaking of the 
 protection his sheep would have by being in his, 
 and his Fathers hand: verse 2?, 29. ' Neither 
 * shall any pluck them out of my hand. My 
 
Relative to Hie FATHER. 43 
 
 Father who gave them (io t ) to me, is greater 
 6 th !i -ill; and none is able to pluck them out 
 
 * of in v Father's lund.' Here is plainly one thing 
 ascribed to tl.e Father and the Son, namely, that 
 of protecting those railed his sheep; and this 
 uni'y of action and design appears to he that 
 which is intimated in the words that immediate- 
 ly follow, verse 30. ' I and my Father are one.' 
 Which expression, or phrase, is very similar to 
 what is said of Paul and Apollos, who were pur- 
 suing one work and design, namely, that of pro- 
 pagating the gospel, 1 Cor. iii. 8. * lie that 
 ( pi ante th and he that watereth are one.' 
 
 And with respect to 1 John v. 7- ( These 
 ' three are one.' It is very plain that it is the 
 witness or testimony to the truth of the gospel, 
 that the apostle is chiefly insisting on, both in 
 the foregoing and following verses. It appears 
 therefore to he the unity of testimony, not es- 
 sence, that is spoken of in the text. \nd from 
 the whole of the texis with which this has been 
 compared, it is evident, that it cannot support the 
 objection that is founded upon it 
 
 2. It will perhaps be objected firther, that 
 the apostles being commanded to baptize in the 
 name of the Father, and of the Son, and of the 
 Holy Spirit; these three must be one substance 
 equal in power and glory. 
 
 Answer. It is difficult to conceive how an ar- 
 gument for equality and unity of essence cart be 
 drawn from this com nand. It has been allerlg- 
 ed that its being said, in the nane, and nut in 
 the names, is a proof of the unity contended for 
 in the objection. There appears, however, to be 
 no strength, to say no worse of it, in this form 
 
44 OBJECTIONS 
 
 of reasoning; for it is very evident, that the 
 word name is to be understood as if it were re- 
 peated with the Son and the Holy Spirit. For 
 when it is said, * Baptizing them in the name of 
 < the Father, and of the Son, and of the Holy 
 
 * Spirit;' it is the same, or of the same import, 
 as to say, < Baptizing them in the name of the 
 ' Father, and in the name of the Son, and in the 
 
 * name of (he Holy Spirit.' If this is not the 
 sense, what does the name refer to? or what is 
 meant hy it? If it does not refer to, or mean the 
 name of the Father, the name of the Son, and 
 the name of the Holy Spirit, it would seem that 
 the text should, in part, have read the very re- 
 verse of what it doth; that is, it should have 
 read, Baptizing them in the name, not of the Fa- 
 ther, nor the Son, nor the Holy Spirit, hut in, 
 the name that denotes the unity of their essence. 
 1 suppose any one may see the absurdity of this, 
 and what difficulties it would present to a serious 
 enquirer, while the text as it stands, is suit- 
 ed to convey instruction to the most ordinary ca- 
 pacity. 
 
 The expression, or phrase, in the name some- 
 times signifies, by the authority or power of 
 the person expressed by the the name, as Acts 
 iii. 0. ' In the name of Jesus Christ of N"azareth, 
 ' rise up and walk,' And Actsiv.7- 10. ' By what 
 tf power, or by what name have ye done this? 
 
 * By the name of Jesus Christ of Nazareth, 
 < whom ye crucified.' The words rendered by, 
 in the 7. and 10. verses, are the same in the ori- 
 ginal with that rendered in, chap. iii. 6. But 
 it is a different word that is used, Matth. xxviii. 
 19. In this last text it is (^r) a preposition 
 which signifies, in, into, to, or unto; most com- 
 monly into. 
 
Relative to the FATHER. 45 
 
 Hapiism appears therefore to signify an en- 
 trance into the profession of a belief of the gos- 
 pel, and fellowship with the Father and the 8on, 
 through the communion of the Holy Spirit; 
 and by the administration of this ordinance, the 
 name of GOD is, as it were, put upon a person, 
 and is openly shown, or manifested, when what 
 is signified by that ordinance, is truly professed; 
 and hence the followers of the Lamb are said to 
 have the Father's name upon their foreheads. 
 To be baptized in, or into, the name of the Fa- 
 ther, the Son, and the Holy Spirit, may there- 
 fore fitly signify, that thereby b iptized persons 
 have the name of the Father, the Son, and the 
 Holy Spirit put upon them, and are entered into 
 an obligation to profess whatever the Scriptures 
 reveal concerning the Father, Son, and Spirit. 
 
 Baptism seems chiefly to represent, a dying 
 unto sin, and a living unto righteousness; for 
 Rom. vi. 3, 4. ' So many of us as were bahtiz- 
 
 * ed ( fl ?) into Jesus Christ, were baptized ($) 
 ' into his death. We are buried with him by 
 ' baptism, into death, that like as Christ was rais- 
 6 ed from the dead by the glory of the Father; 
 
 * so we also should walk in newness of life/ 
 When, therefore, the thing signified by baptism 
 is effected, through th:i efficacy of the Holy Spi- 
 rit, communicated through Jesus Christ, the love 
 of GOD the Father therein manifested, being 
 apprehended, will shed abroad a love to him in 
 the heart; and a fellowship with him and his 
 Son Jesus Christ being effected, it will be more 
 and more promoted by the communion an-l fel- 
 lowship of the Holy Spirit, minis ering joy and 
 peace, through the knowledge of the only true 
 GOD, and Jesus Christ whom he hath sent. 
 
 F 
 
46 OBJECTIONS 
 
 From the whole, it appears, that this text, 
 JVIatth. xxviii. 19. teaches nothing particularly 
 decisive, as to the import of the name of the Fa* 
 tber, the Son, and the H-aty Spirit; hut obliges 
 in general, to a helief of what is more fully re- 
 vealed concerning each of them in the Scriptures 
 at large. 
 
 3. It is strongly urged by some, that the plu- 
 ral form of the name ALEHIM, generally render- 
 ed GOD; and the expressions, let us make man 
 in our image, and the man is become like one of 
 us, and such like; are clear proofs of a plurality 
 of persons in the unity of the essence. 
 
 A more particular answer to what is argued 
 from these and from the cherubim, &c. is reser- 
 ved for an appendix; where the original words, 
 &c. will be more particularly enquired into. 
 Only in the general, it may be observed, that 
 any person of ordinary capacity, who can 
 read the English translation of the Bible may 
 rest fully satisfied, that they are in no dan- 
 ger from not believing the name Mehim to 
 be plural, in the text, where this sense is 
 most insisted for, and where this plural 
 sense is most necessary, in order to estab- 
 lish the doctrine of a plurality in the unity of 
 the essence. The text that is most insisted on 
 for this purpose, is Deut. iv. 6, ' Hear O Israel, 
 *the Lord our GOD is one Lord.' In this text 
 the word rendered Lord, is^ 1 JIHEVUHE or JE- 
 HOVAH, and the word rendered GOD, is* ALE- 
 HIM; hence it is argued, Mehim being of a plural 
 form, and Jihevuke of a singular form; a plurali- 
 
 * For the grammatical construction and signification^ 
 these words, see the Appendix. 
 
lielative to the FATIIKK. 47 
 
 ty in unity is thereby proved. It is, however, 
 very unfavourable for this argument, that our 
 Lord has interpreted this verse very diilVivntiy; 
 for Mark xii. 9. * Jesus answered him, the iir*t 
 4 of all the commandments is, Hear O Israel, this 
 ' Lord our GOD is one Lord,' &c. None ran 
 say, that the Greek word *r rendered GOD, 
 is plural. It seems, therefore, plain, (hat our 
 Lord did not view the word Jllehim to be, plu- 
 ral in the sense that is required to support the ar- 
 gument for a plurality in unity; nor did he make 
 any use of the text to support this argument, 
 which the objectors think so necessary to be be- 
 lieved: On the contrary their doctrine is revers- 
 ed by their own form of reasoning; for, say they, 
 because Jllehvn is plural, and Jehovah singular; 
 therefore a plurality in the unity of the essence 
 is proved: But Christ the Son of GOD, who 
 is the best interpreter, hath rendered the word 
 JLlehim singular; therefore Alelrim being singular 
 and Jehovah singular, an unity of person, or one 
 person in the essence, is proved. 
 
 With respect to the expression, ' Let us make 
 ' man in our own image.' If it is only consider- 
 ed, that Jesus Christ the only begotten Son of 
 GOD, was brought forth before any creature 
 was made, that he was with GOD the Father in 
 the beginning, and brought up with him; in that 
 case, it is plain, that the Father might, with 
 strict propriety, say to the Son, Let us make 
 man, c. This consideration of the Father and 
 the Sou, as personally distinct from the begin- 
 ning, accounts for all the plural expressions we 
 find in Scripture; so that all these do perfectly 
 agree with the foregoLjg inferences, though none 
 
48 OBJECTIONS 
 
 of them will prove equality, or a plurality of 
 persons in one essence, as may be more fully 
 shown in the Appendix. 
 
 SECT. 2. 
 
 Of Objections against what is said of the Person, 
 of the SON. 
 
 IT will likely be objected by some, < That 
 
 * what is said concerning the person of the Sou, 
 ' is inconsistent with that doctrine, which holds 
 
 < the Son to be co-equal and co-eternal with the 
 
 < Father; which doctrine has been long and ge- 
 ' nerally held by the church, and supported by 
 
 * the testimony of Scripture.' 
 
 That what is said concerning the Son, in the 
 foregoing inferences, is inconsistent with his be- 
 ing co-equal and co- eternal with the Father, is 
 readily granted; and that the doctrine of co-equa- 
 lity and co-eternity, &c. hath been long and ge- 
 nerally held, is not denied; but it is humbly pre- 
 sumed, that the Scriptures of truth will give no 
 testimony in support thereof, if allowed to speak 
 their own language. With respect to church 
 authority, it does not well become Protestants to 
 urge that as a proof of any doctrine; but it ap- 
 pears to be the chief, if not the only authority 
 that can be brought in support of it, like many 
 other doctrines that have been fabricated and es- 
 tablished, in what Papists call the Catholic 
 Church. 
 
 Mr. JBrighfma-n observes, that, in the first 
 council ofJrtce, when they established their de- 
 crees concerning the Trinity, and the observe- 
 
Relative to the SON. 49 
 
 tion of Easter; they all made canons concerning 
 ecclesiastic dignity, and gave the Kishop of Rome 
 the primacy of order. It is no very promising 
 circumstance, (at least for its conformity to the 
 simple truth,) that it should he enacted hy the 
 same council that enacted superstition, and fa- 
 voured anti-Christian usurpation in the church; 
 and that it was mostly encouraged and promot- 
 ed in the church of Rome, which has been so 
 remarkable for confused mysteries, as to acquire, 
 in sacred writ, the name of MYSTERY 1JAK- 
 YLON", that is, confused mystery) or mystery 
 of confusion. 
 
 The manner in which it is alledged the Scrip- 
 tures support the doctrine of equality, &c. is, 
 hy ascribing the same names, works, and wor- 
 ship to the Father and the Son. 
 
 In answer to this, it may he observed in ge- 
 neral, that what is here alledged is not strictly 
 true; nay, it is false in the chief and fundamen- 
 tal parts. For it has been shown, that the 
 Scriptures ascribe names and actions to the Fa- 
 ther that are no where ascribed to the Son, 
 which appear sufficiently to justify the foregoing 
 inferences. But some names and actions are 
 ascribed in common to the Father and the Son; 
 and from these it is argued to the following ef- 
 fect. 
 
 1. The name GOD being frequently applied 
 <o the Father, and sundry times also applied to 
 the Son; it is argued from thence, that the Sou 
 must be equal with the Father. 
 
 Answer. The texts that are commonly brought 
 for proof of this, viz. Psal. xlv. 6. and Heb. i. 
 8. are very unfavourable for the argument; for 
 though the SOD is called GOD in these texts, 
 
50 OBJECTIONS 
 
 yet the Father is called his GOD; and this as 
 evidently proves an inequality between the Fa- 
 ther and the Son, as the Son's being called GOD 
 over all, proves an inequality between him and 
 all created beings. And if any shall urge the 
 declaration of Thomas, when he said, as John 
 xx. 23. 'My Lord and my GodS they will find 
 that the Son is made both Lord and Christ by 
 the Father, Acts ii. 36*. Who is his GOD and 
 Father as well as the GOD and Father of the 
 disciples, as he himself testifies. John xx. 17- 
 6 I ascend to my Father and your Father, to 
 ' my GOD and your GOD.' 
 
 Bat if the name GOD, being applied to the 
 Son will simply prove that he is equal with the 
 Father, must not the application of it to others 
 prove with equal force, that they also are equal 
 with him. We find it applied to men, Exod. 
 vii. 1. and xxi. 0. < And the Lord said unto 
 ' Moses, see I have made thee a god unto Pha- 
 
 * roah. Then his master shall bring him un- 
 
 * to the Judges.' The word rendered judges is 
 gods in the Hebrew. Also Psal. Ixxxii. fi. ' I 
 ' said ye are gods, but ye shall die like men.' 
 The name god is also applied to angels, Psal. 
 
 .xcvii. 7. < Worship him all ye gods.' Which is 
 rendered, Heb. i. 6. ' And let all the angels of 
 GOD worship him.' From these applications 
 of this important name, it may be seen how in- 
 conclusive this argument is, which is founded 
 on a similarity of names. For the import or 
 signification of this name and some others, see 
 the Appendix, where this subject is intended to 
 be more particularly treated of. Only it may 
 here be tether observed, that these applications 
 
Kelative to the Sox. 51 
 
 of the name GOJ), do clearly show, that it is 
 sometimes used in a supreme and sometimes in 
 a subordinate sense. It is applied to the Fa- 
 ther in the. most supreme sense, he being the 
 GOD, as well as the Father of our Lord Jesus 
 Christ, and through him the GOD and Father 
 of all; and no one is ever said to he his GOD or 
 Father. The Father is therefore GOD as none 
 else is. This name is also applied to the Son 
 in a supreme sense, com pared to that in which 
 it is applied to any creature, for he is GOD and 
 Lord over all created beings. "Hut still in a 
 subordinate sense, compared to that in which it 
 is applied to the Father, who is his GOD, nd 
 by whom he is made both Lord and Christ 
 And thus the Lord Jesus Christ is truly GOD, 
 in a sense in which none else is. 
 
 2. It is argued, that the same works or acts 
 are ascribed to the Father and the Son; there- 
 fore the Father and the Son are equal in power 
 and glory. 
 
 Answer. It is evident, that some works, or 
 acts, are ascribed to the Father in Scripture, 
 which are no where ascribed to the Son, as be- 
 fore noticed; so that this proof, allowing it to be 
 conclusive, so far as it goes, would be very de- 
 fective. 
 
 But the works that are most insisted on, in fa- 
 vour of the objection, may be considered, such as 
 creation, regeneration, and working miracles. 
 
 That all things were created by Jesus Christ 
 the Son of GOD, is very evident from many pla- 
 ces of Scripture, as Col. i. 1 6. < For by him were 
 ' all things created that are in heaven, and that 
 i are upon earth, visible and invisible, whether 
 ' they be thrones, or dominions, or principalities, 
 < or *)owers; all things were created by him and 
 
52 OBJECTIONS 
 
 * for him.* John i. 3. ' All things were made by 
 4 him, and without him was not any thing made 
 1 that was made.' It is also very evident, that 
 the Father is the Creator of all things; this is 
 supposed in the objection, and therefore no proof 
 need be offered here. Now, it is evident from 
 the nature of things, that two or more agents can- 
 not do the same work, so as each of them to do 
 the whole of it in the same manner: for if the 
 whole is done by one, there can remain nothing 
 for the other to do. There is none among the 
 sons of men that can be compared unto (>()*)> 
 neither is there any work they can do like his, 
 either as to matter or mariner: yet, a considera- 
 tion of some of these may help to lead us toward 
 a more just and distinct consideration of what 
 he hath revealed to us, concerning the manner 
 of his working. What is said of the building 
 of the temple, may perhaps tend a little to this. 
 We find the building of the temple ascribed to 
 Solomon, 1 Kings vi. 14. 2 Ohron. chapters iii. 
 and iv. where he said in particular to have made 
 a molten sea, &c. Now, this same work is as- 
 cribed to Hiram, I Kings, vii. 14. < He came 
 < to Solomon, and did all his work;' and, among 
 other things, it is particularly said, ver. 23. 6 He 
 
 * made a molten sea.' I suppose no body will 
 infer, that, because the same work is ascribed to 
 Solomon and to Hiram, therefore they were up- 
 on a rank of equality; it is very easy to conceive 
 in what sense this work was done both by the 
 one and the other. It was done by Solomon, 
 in that he laid out the plan, provided I he mate- 
 rials, and gave subsistence to Hiram in the ex- 
 ecution of the work; and it was done by Hiram, 
 
Relative to the SON. 53 
 
 in that he executed the, work according to the 
 directions and assistance he received. Now, 
 though ue cannot conceive of GOD's works, and 
 the manner in which he executes them, as we 
 can of those of men; yet we ought to form our 
 opinions of them as near as we can, according 
 to the revelation he hath been pleased to favour 
 us with. By this we are taught, that there is one 
 GOJ). the Father, of irhom are all things; and 
 one Lord Jrsus Christ, by whom are all things. 
 Here we find a plain difference of expression, 
 relative to the Father and the Son; all things 
 are said to be of the Father, and by the Lord 
 Jesus Christ. This difference of expression is 
 certainly intended to convey some instruction; 
 and what can be supposed so likely as this, 
 namely, That all things being of GOD the Fa- 
 ther, denotes that they are all of, or from him, 
 as the first cause; and that their being by Jesus 
 Christ denotes, that they are all by him, as the 
 medium through whom the Father's perfections 
 are exerted upon creatures, and he, by whose 
 immediate agency, creation-work was effected. 
 So \ve are expressly taught, Eph. iii. 9. * That 
 4 GOD created all things by Jesus Christ.' 
 From which it is evident, that creation is not 
 ascribed in the same manner to the Father -ind 
 to the S-m. Those who deny this conclusion, 
 ought to produce some text, where all things 
 are said to be of the Lord Jesus Ci.rist, and that 
 he created all ihiugs by GOD the Father. Tiil 
 this is done, the doctrine of equality can never 
 be said, in truth, to be proved from the creation 
 of all things, being ascribed to the Son. Since 
 it is so evidently ascribed to him in a different 
 
54 OBJECTIONS 
 
 manner from that in which it is ascribed to the 
 Father. 
 
 With respect to regeneration, it is very true 
 that it is effected by Jesus Christ, who was made 
 a quickening spirit, to revive such as are dead 
 in trespasses and sins; and who says of himself, 
 ' Behold 1 make all things new.' It is said, 1 
 Pet. i. 3. < Blessed be the GOD and Father of 
 * our Lord Jesus Christ, who hath begotten us 
 ' again unto a lively hope by the resurrection of 
 6 Jesus Christ.' In this text, regeneration is as- 
 cribed to the Father; but it is by the resurrec- 
 tion of Jesus Christ. After Christ arose from 
 the dead, he ascended as a glorious Conqueror, 
 unto the right hand of the Majesty on high; and 
 having received gifts for men, a^Psal. Ixviii. 18. 
 he gave gifts to men, as Eph. iv. 8. appointing 
 some apostles, &c. whose ministry he made 
 use of for effecting regeneration. Accordingly, 
 thp apostle Paul says to the Corinthians, lhave 
 begotten you through the gospel. But will any 
 &ay, that because believers are said to be begot- 
 tni of (iOD the Father, and that the Corinthian 
 believers were begotten by the apostle Paul, 
 therefore Paul is equal with the Father? Surely 
 not; though the begetting unto a lively hope, is 
 meant in both places. How little then can be 
 drawn from the same works being ascribed to 
 different persons, in proof of equality; unless it 
 can be shown, that the persons have performed 
 the works in the same manner, equally indepen- 
 dent of each other. 
 
 But further, the power of working miracles, 
 in which the operations of nature are counter- 
 acted, or exceeded; being no less an evidence 
 
Relative to the SON. 55 
 
 of divine power, or the power of the Most High 
 GOD, than creation itself; it is alledged, that 
 whoever is possessed of this power, must be 
 equal with GOD the Father. 
 
 It is very certain, indeed, that Christ possess- 
 ed this power; but it is also certain, that a pow- 
 er of this kind was also possessed by his apostles, 
 and that (it would seem) in a very similar man- 
 ner, and no smaller degree, in some respect. For, 
 says our Lord, John xiv. 12. ' Verily, verily, I 
 
 * say unto you, he that believeth in me, the works 
 < that I do, shall he do, and greater works than 
 ' these shall ho do; because I go to my Father.' 
 Now, if curing the diseased, and raising the 
 dead, be a proof that the Son is equal with the 
 Father; must not the same works performed by 
 the apostles, prove the same thing concerning 
 them? It will be *aid, the apostles did all their 
 miracles in the name of Christ, and by a power 
 derived from him. This is very true; but did not 
 Christ perform all the miracles he did, in the 
 name of the Father, and by virtue of a power 
 received from him? For John v. 19 * Jesus an- 
 ' swered and said unto them, verily, verily, I 
 
 * say unto you, the Son can do nothing of him- 
 ( self, but what things he seeth the Father do; 
 ' for what things soever he doth, these also doth 
 ' the Son likewise.' Verse 30 I can of mine 
 
 * own self do nothing. As I hear, I judge.' John 
 viii. 28. < I do nothing of myself, but as the Fa- 
 < ther hath taught me, I speak these things.' 
 
 The miracles that were performed by the Son 
 of GOD, appear therefore to be no proof of his 
 equality to the Father; the above texts prove 
 the reverse; nor do we ever find him making use 
 of them for that purpose; but urging them as 
 
56 OBJECTIONS 
 
 proofs that the Father had sent him, John v. 86. 
 ' The works which my Father hath given me 
 ' to finish, the same works that I do, bear wit- 
 < ness of me that the Father hath sent me.' John 
 x. 25. * The works that I do in my Father's 
 
 * name, they hear witness of me.' It might he 
 ohseived, that the same form of expression is 
 here used by our Lord, that is used by the apos-> 
 ties Peter and John, Acts iii. 6. and iv. 10. - 
 Where they say () in or by the name of Jesus 
 &c. our Lord says (*) in or by the name of my 
 Father. The evidence of the miracles wrought 
 by our Lord, went to prove his divine mission, 
 and the truth of his doctrines; the evidence of 
 those performed by his apostles, went to prove 
 that they were sent by Jesus Christ, thaX he was 
 the promised Messiah, whom the Father had 
 sent into the world; and that as he taught those 
 things that he had heard of the Father, so they 
 had taught those things that they had heard and 
 learned of him. For as the Father had sent 
 him into the world, even so also he sent them in- 
 to the world, John xvii. 18. 
 
 3. It is argued, that Christ is an object of 
 worship; and worship is due to GOD only; 
 therefore Christ is fiOD equal with the Father. 
 
 This argument, like the former, is either loose 
 and inconclusive, or else it proves too much. 
 For, it is said, 1 Chron. xxix. 20. ' And all the 
 
 * congregation blessed the Lord (iOD of their 
 
 * fathers, and bowed down their heads and wor r 
 ' shipped the Lord and the king.' Worship is 
 here equally ascribed to the Lord and the king; 
 but will any venture to argue from thence, that 
 
Relative to the SON. 2! 
 
 the congregation considered the king as equal 
 with the Lord? 1 humbly think that they would 
 worship the Lord as the source and supreme 
 cause of their being, and all their happiness; and 
 that they would worship the king, as one whom 
 the Lord had raised to a peculiar dignity, and 
 made an instrument in his hand to promote both 
 their civil and religious interests. But such is 
 the personal glory and dignity of the Son of 
 GOD, and so near and intimate is his union with 
 the Father, that it seems difficult, by any parti- 
 cular definition, to make a proper distinction in 
 the worship due to the Father and the Son. On- 
 ly it is very plain in general, that the Father is 
 worshipped through the mediation of the bori, 
 as the one Mediator between GOD and men; 
 but there is no mediator through whom the Son 
 is to be worshipped. Which very plainly shows, 
 that the worship that ought to be given to the 
 Son is not in every respect the same with that 
 which ought to be given to the Father. 
 
 15ut it will perhaps he said, that the worship 
 must be the very same in every respect; for John 
 v. 2-1. ' All men should honour the Son, even 
 ' as they honour the Father.' 
 
 In answer to this, it may be observed, that in 
 whatever respects there may be a similarity, 
 yet there must still be a difference, as has been 
 observed, between the Mediator, and him that ' 
 is to be worshipped through that Mediator; and 
 if the text is considered in connection with the 
 context, instead of proving equality, it will prove 
 the reverse. For (verses 10, 0, it, 22.) < Then 
 ' answered Jesus, and said unto them, verily, 
 ' verily, 1 say unto you. the Sou can do nothing of 
 
 G 
 
58 OBJECTIONS 
 
 * himself, but what things he seeth the Father do; 
 ( for what things soever he doth, these also doth 
 
 < the Son likewise. For the Father loveth the 
 6 Son, and showeth him all things that himself 
 6 doth, and he will show him greater works than 
 
 < these, that ye may marvel. For as the Father 
 ' raiseth up the dead, and quickeneth them, even 
 6 so the Son quickeneth whom he will. For 
 
 * the Father judgeth fwfiei?) no one, hut hath 
 
 < committed all judgment unto the Son: 
 1 That all men should honour the Son even as 
 1 they honour the Father. He that honoureth 
 4 not the Son, honoureth not the Father that sent 
 4 him.' Here we have the testimony of the true 
 and faithful witness, that the Son can do nothing 
 of himself, &c. that the Father hath committed 
 all judgment to the Son, that all men should ho- 
 nour him, even as they honour the Father; and 
 that those who honour him not on this account, 
 and in this manner, honour not the Father who 
 hath sent him. Surely these passages, instead 
 of proving equality, do clearly prove what our 
 Lord says of himself in express words in another 
 place, (if any sayings of his can receive proof, 
 for they surely need none;) what he says in the 
 place alluded to is, < My Father is greater than 
 4 1.' Nothing can be more plain than this, that 
 the honour which all men ought to give the 
 Son, is not founded on his equality with the Fa- 
 ther; but on all judgment being committed to 
 him of the Father. For the Father judgeth no 
 one, but hath committed all judgment to the -Sow/ 
 that all men should honour the Son as they hon- 
 Giir the Father. 
 
 There appears, therefore, to be no conclusive 
 argument, in favour of the objection, deducible 
 
Relative to the SON. 59 
 
 from the worship ascribed to the Son of GOD, 
 in Scripture. 
 
 It will, perhaps, still be objected, that the 
 Scriptures will support the doctrine of equality, 
 particularly, John v 18. and x. 33. Philip, ii. 0. 
 
 Answer. The first and second of these texts, 
 show a very great similarity between the con- 
 duct of the Jews, and that of the objectors.- 
 The last do generally charge things upon those 
 they oppose, which they never held; and the first 
 charged things upon our Lord, which his words 
 would not bear. 
 
 It is said, John v. 18. 'Therefore the Jews 
 ' sought the more to kill him, because he had 
 ' not only broken the Sabbath-day; but also 
 ' said that GOD was his Father, making bim- 
 ' self equal with GOD.' Now supposing tiie 
 Jews mean such an equality as is plead for in the 
 objection, Can any say that our Lord admitted 
 their inference as just? We have his answer in 
 the very next verse, thus: < Then Jesus answer- 
 ' ed and said unto them, verily, verily, 1 say un- 
 1 to you, the Son can do nothing of himself, 7 &c. 
 Is it not plain to the meanest capacity, that the 
 inference made by the Jews, and the answer gi- 
 ven by our Lord, are very diffe rent? The infer- 
 ence the Jews make is, that he made himself 
 equal with GOD, because he said GOD was his 
 Father. In the answer that our Lord gave, he 
 asserts, the Son can do nothing of himself, but 
 what he seeth the Father do, these also doth 
 the Son. From which it appears, that the doc 
 trine of equality, is not the doctrine of the bles- 
 sed Jesus; but the doctrine of his false accusers, 
 betrayers and murderers. And as was already 
 hinted, it was afterwards received, cherished, 
 and brought to maturity, under the name ef a 
 
60 OBJECTIONS 
 
 Christian doctrine, in that apostate church that 
 has betrayed the true interests of Christianity, 
 and murdered many of the faithful witnesses of 
 Christ. What words can be conceived as more 
 decisive than those made use of by our Lord? 
 He confirms what he was about to say with an 
 emphatic affirmation, verily, verily; and then he 
 asserts, the Son can do nothing of himself) &c. 
 By which he expressly shows, that souship and 
 equality are incompatible. 
 
 The second text, John x. 33. is much the 
 same. For here, * The Jews answered, saying, 
 for a good work we stone thee not; but for 
 
 * blasphemy, and because that thou, being a man, 
 1 makest thyself GOD. ? The answer immedi- 
 ately follows: < Jesus answered them, is it not 
 
 * written in your law, 1 said ye are gods? If he 
 
 < called them gods, unto whom the word of GOD 
 6 came, and the Scripture cannot be broken; say 
 1 ye of him, whom the Father hath sanctified 
 ' and sent into the world, thou blaspheraest; be- 
 
 < cause I said 1 am the Son of GOD.' These 
 words of our Lord contain a twofold answer to 
 the charge of blasphemy, which the Jews made 
 against him; for he first intimates, that though 
 he had claimed the title or name GOD, it could 
 not be called blasphemy in him, since that name 
 had been given to men, in that law, to which 
 they professed to adhere. Second, He inti- 
 mates, that he had not even claimed this name, 
 however much in titled to it; all he had said be- 
 ing only, that he was the Son of GOD. And in 
 this answer, he is so far from claiming equality 
 with the Father, that lie says, he was sanctified, 
 and sent into the world by him. It appears, 
 therefore, that these texts, instead of supporting 
 
Relative to the SON. 61 
 
 the objection, do clearly prove that the doctrine 
 objected against is true. 
 
 With respect to the, third, viz. Philip, ii. 6. 
 < Who bring in the form of GOD, thought it 
 * no robbery to be equal with GOD.' A parti- 
 cular enquiry into this verse, is intended in the 
 Appendix; it may therefore be sufficient at pre- 
 sent to observe, that he who was in the form of 
 GOD, and thought it no robbery to be as GOD; 
 (for so the words maybe read, as will be shown;) 
 the same individual person, made himself of no 
 reputation, (Gr emptied himself,) and took up- 
 on him the form of a servant. Now it is evi- 
 dent, that a person who is altogether immutable, 
 cannot be emptied, or take the form of a servant; 
 if therefore the Son were in every respect 
 equal with the Father, he would be as incapa- 
 ble of these things that are ascribed to him in 
 this chapter, as the Father is. 
 
 But to all this, it will perhaps be objected fur- 
 ther, that all this reasoning proceeds from igno- 
 rance of the Mediator's person; that the union 
 of the divine and human natures in the person of 
 the Mediator, lays a proper foundation for all these 
 inferior characters, and works ascribed to him 
 in Scripture, while his divine nature lays a 
 foundation for his being equal, in all respects, 
 with the Father. 
 
 In answpr to this objection, it may be observ- 
 ed, that those who want to support it, ought to 
 let it be known what they mean by the person 
 of the Mediator, as consisting of a divine and 
 human nature. 1st. Do they think there is on- 
 ly one knowing faculty, will, and activity in the 
 Hon of GOD? or, 2d. Hath each nature a dis- 
 tinct knowing faculty, will, and activity? If the 
 
 3 G 
 
62 OBJECTIONS 
 
 first is their opinion, they must either suppose, 
 that the divine faculties are brought down to the 
 human, or that the human are raised to the di- 
 vine; or else that the divine and human are so 
 united, or rather compounded, that the knowing 
 faculty, will, and activity of the Mediator, are a 
 medium between divine and human. If the last 
 is their opinion they must hold that the Medi- 
 ator consists of two persons; for a proper distinct 
 knowing faculty or intelligence, will, and activi- 
 ty, certainly constitutes personality, so far as we 
 can conceive of it. 
 
 They will perhaps hold this last opinion, and 
 deny its consequences; but how justly the impar- 
 tial may judge. They cannot, however, deny, 
 that according to this opinion, the Son knows, 
 wills, and acts, some things as GOD, and some 
 things as man; all the strength of the objection, 
 (if it has any,) lies in this. And according to 
 this, it may be affirmed of the person of the 
 Son of GOD, (thus composed of, or possessing 
 faculties different and distinct in their exertions?) 
 that he knows, and knows not, wills, and wills 
 not, does, and does not, at the same time Hut 
 this would require better evidence to support it, 
 than has as yet been brought. 
 
 They should also have told what they mean 
 by distinct persons in the God- head, or Deity, 
 as they speak. Whether they think each per- 
 son is a distinct intelligent Being, possessing a 
 distinct will and activity, or that the Supreme 
 Essence is one intelligent Being, having one 
 will and activity? If the first, how will they free 
 themselves from the doctrine of what is called 
 tritheism, or three Gods? If the last, where is 
 the foundation for distinct personality? 
 
Relative 1o tJie Sox. 63 
 
 But whatever they mean hy a distinction of 
 persons in the Supreme Essence, it is plain, that 
 they hold one person to he unhegntten, another 
 begotten, and another to proceed from the other 
 two. In the Westminster Confession of Faith 
 which is held as a standard of orthodoxy hy the 
 church of Scotland, and several parties that hive 
 separated therefrom,) it is said, * The Father is 
 ' of none, neither begotten nor proceeding. The 
 ' Son is eternally begotten of the Father, and the 
 * Holy Ghost eternally proceeding from the Fa- 
 ' ther and the Son.' This difinition seems to be 
 very unexceptionable in general, except the ex- 
 pressions eternally begotten and eternal proceed- 
 ing, which are capable of exceptionable senses. 
 One exceptionable sense of eternal generation is, 
 that it is a continued act. To suppose this, 
 would be attended with the greatest absurdity; 
 for it would suppose that the act of generation, 
 ever hath gone on, and ever will continue to go 
 on; and consequently never will be completed: 
 and so the person of the Son neither is, nor ever 
 will be completely brought forth; which is con- 
 trary to the Scripture doctrine in general, and to 
 those texts in particular that speak of his gene- 
 ration as a finished act, as Psal. ii.7. Prov. viii. 
 24, 25. 7 That the sending forth of the Holy Spi- 
 rit, is an eternally continued act, is every way 
 agreeable to the Scripture account of it; for it is 
 by virtue of that divine energy, called the Holy 
 Spirit, which the Father communicates, or sends 
 forth, through, or by the mediation of his onlyb"- 
 gotten Son; that all his purposes relative to the 
 world in general, and believers in particular, are 
 carried iuto effect. And by virtue of the indwel- 
 
64 OBJECTIONS 
 
 ling of the Holy Spirit in a full measure, in the 
 hearts of believers in their glorified state, they 
 will be filled with all the fulness of GOD. be sa- 
 tisfied with his likeness, and rejoice with joy 
 unspeakable and full of glory. 
 
 Another exceptionable sense of eternal gene- 
 ration is, that he was begotten, or the generation 
 of the Son completed, as soon as the person of 
 the Father, or the unbegotten essence, existed. 
 
 It is very plain, that the name Father is a re- 
 lative name, as well as that of Creator, express- 
 ing a certain kind of relation; and as the relative 
 name Creator could not be applied to the Most 
 High, till the act of creation was exerted; so nei- 
 ther could the relative name Father be applied 
 to him, till the act of generation was exerted. 
 And it is as plain, that there is a twofold priori- 
 ty, that the person who creates, has, in respect 
 to what is created by him; for, first, his existence 
 is necessarily supposed before he could exert the 
 act of creation; and second, the exertion of that 
 act is necessarily supposed to be before, or pre- 
 cede, the existence of any creature. The same 
 things may be said of generation, the existence 
 of the person who generates, is necessarily sup- 
 posed to precede, the act of generation; and that 
 act must also go before, the existence of the per- 
 son generated. 
 
 It is certainly a very just inference, That since 
 GOT) created all things by Jesus Christ, there- 
 fore no creature can be co-eternal wilb the Ka- 
 ther, or of equal antiquity with his Son Jesus 
 Christ. And is not the inference equally just 
 and plain? That since the Most High GOD ge- 
 
Relative to the SON. 65 
 
 nerated, or brought forth his only begotten Son; 
 therefore, the Son cannot he co eternal with him 
 by whom he was brought forth. If any shall 
 Jviy, the Son may be co-eternal with the Father, 
 though we cannot conceive how it can be so; an- 
 other may also say, the Creatures may be co- eter- 
 nal with the Creator, though we cannot conceive 
 how it can be so. 
 
 That co-eternity of persons, or eternal gene- 
 ration, which is so much insisted for by many, 
 seems therefore not only to be above our reason, 
 as they say; but to be directly contrary to all 
 the reason and intelligence that GOD has le'ii 
 pleased to endow us with, in this our present 
 state of existence. 
 
 Several writers have discovered these insur- 
 mountable difficulties, that press upon the doc- 
 trine of eternal generation, and therefore have 
 given it up; though they have still endeavoured 
 to maintain the doctrine of a Trinity in the. uni- 
 ty of the essence. These have taken very dif- 
 ferent methods to ascertain the true, sonship of 
 Christ; some have held that sonship has always 
 bef'ii applicable to Christ, ever since, and even 
 before the world began, in consequence of his 
 human soul being brought forth before the world 
 began. This may at least be considered as a 
 step toward, but does not seem to take in the 
 proper idea of the person of Christ in his pre- 
 incarnate. state: the terms human soul and super 
 angelic spirit, being rather too diminutive to 
 express the pre -incarnate nature of the Son of 
 GOD. Some again seem to hold that the sonship 
 of Christ, is founded on his appointment to certain 
 
60 OBJECTIONS 
 
 offices, in the oeconomy of redemption; but since, 
 according to them, the Holy Spirit, is also ap- 
 pointed to certain offices, or has certain works 
 assigned in that ceconomy: sonship, according 
 to that plan, would be as properly applied to 
 the Holy Spirit. A third has asserted, that the 
 true sonship of Christ rests wholly upon his in- 
 carnation; and that sonship could never be ap- 
 plied to him till after his incarnation. Such as 
 asserts (his, seem not to advert that there are 
 other relations besides that of sonship, which 
 imply inferiority, such as Angel or Messenger, 
 and the Anointed, the Messiah, or the Christ; 
 and these are in the Old Testament applied to 
 one, who then was, as well as now is the Son 
 of GOD. To deny that sonship was applicable 
 to Christ till his incarnation, is also contrary to 
 several texts, such as Col. i. 15. liev. iii. 14. 
 &c. which have formerly been taken notice of. 
 
 These short remarks may serve to show the 
 strange and unaccountable conduct of those who 
 will hold the doctrine of eternal generation, in a 
 sense directly contrary to both Scripture and rea- 
 son; and which has been given up as indefensi- 
 ble, by those who seem to be the most cool, im- 
 partial, and diligent enquirers of their own 
 party. 
 
 There is indeed a sense in which eternal ge- 
 neration may be reasonably admitted, and which 
 the Scriptures will support; and that is, a gene- 
 ration in eternity, or before the commencement 
 of time. For as any action done in time, may be 
 called a temporary action: so an action done in 
 eternity, or unmeasured duration, may perhaps, 
 with some propriety, be called eternal, however 
 it might be to the commencement of time, 
 
Relative to the SON. 67 
 
 or by however small a portion of unmeasured du- 
 ration might be separated from it. There 
 seems to be 110 difficulty, nor does there appear 
 to be any contradiction, in saying the 8011 of 
 GOD was begotten before the world was, and 
 even before the. most ancient age, or measure of 
 creature existence began; but to say the person 
 of the Father had no existence prior to the ex- 
 istence of the Son, is to connect the act of gene- 
 ration with the beginning of the Father's per- 
 son, (if the expression might be used;) and in- 
 deed, according to the sense in which eternal 
 generation is generally plead for, it might, with 
 as ninrh propriety, be said, the Father eternal- 
 ly began to be, as that the Son was eternally be- 
 gotten. Therefore, acccording to the native con- 
 sequences of their own doctrine about the co- 
 eternity of the person of the Father, and the per- 
 son of the Hon. they connect the generation of 
 the Son, with the beginning of the being, of the 
 Father's person; but since the being of the Fa- 
 ther's person had no beginning, the Son (accord- 
 ing to their own plan x : could have no generation. 
 This consequence cannot be avoided by them; 
 for if they admit the smallest decree of priority 
 in the person of the Father, it destroys their fa- 
 vourite point, the co-eternity of the boa, or their 
 sense of eternal generation. 
 
 It might be further remarked, that in the de- 
 finition given in the Westminster Confession 
 above quoted, an equality of persons is so far 
 from being expressed, that it is contradicted in the 
 plainest terms. It is said, 'The Father is of 
 4 none, neither begotten nor proceeding.' The 
 person who is of n<ne, nor begotten of any, cer- 
 tainly professes a dignity and superiority above 
 
68 OBJECTIONS 
 
 the person who is of him, and is even begotten 
 by him. To express the equality of persons by 
 such unequal descriptions, or to say that such 
 unequal descriptions are expressive of equality 
 seems rather like contradiction than reasoning. 
 
 The idea of Supreme Deity, and that of being 
 begotten, are altogether incompatible; for accord- 
 ing to any idea that we can form of generation, 
 or being begotten, it must euhrr denote the giv- 
 ing a being to what existed not before, or the 
 giving a different mode of being to what die! ex- 
 ist before. And to apply generation in any of 
 these senses to the Supreme Essence, destroys 
 the idea of self-existence and immutability, 
 which both Scripture and reason, direct us to 
 entertain of that Supreme Essence. 
 
 But not only does a comparison of the idea, 
 which, by Scripture and reason, we are taught 
 to form of the Supreme * eing, and of generation, 
 forbid our including the idea of Supreme Essence 
 in that of sonship; or in the term Son of GOD; 
 but also the express declarations of the Son 
 himself, Mark xiii. 32. * But of that day and 
 ' hour knoweth no man, no not the angels which 
 ' are in heaven, neither the Son, but the Father/ 
 John iii. So. ' The Father loveth the Son, and 
 6 hath given all things imo his hand.' John v. 
 19. 'The Son can do nothing of himself.' 
 Verse: S3. < The Father hath committed all 
 'judgment unto the Son.' These texts with 
 many others do plainly show, that the Son there 
 spoken of, is inferior to the Father, both in 
 knowledge, power, and authority. Agreeable 
 to what our Lord expressly testifies, where he 
 says, My Father is greater than 7. Will any 
 
Relative to the SON. 69 
 
 still in opposition to all this, affirm, that the Fa- 
 thr is no greater than the Son; hut they are in 
 all respects equal? If they do, it seems needless 
 to use arguments, or produce evidence to convince 
 them; since we have here the most certain evi- 
 dence that possibly can he had, even the testi- 
 mony of him who is truth itself, expressed iu 
 the most simple, plain, and decisive manner. 
 
 But, suppose their favourite scheme were al- 
 lowed them; though they might think they could 
 solve some difficulties at the expence of dividing 
 the person of Christ, yet they will find other 
 difficulties press upon their scheme, (if they are 
 not past feeling,) from which this distinction, 
 or rather division of the person of Christ, will 
 give them no relief. 
 
 It was before hinted, that, according to the 
 distinction on which the objection is founded, 
 the same things may be either affirmed or deni- 
 ed of the person of Christ at the same time, xiid 
 with equal truth. For instance one may say, 
 Christ can do all things of himself; another may 
 say, nay, he can do nothing of himself. In or- 
 der, therefore, to speak with certainty, they must 
 leave the Scripture stile, and speak of all his 
 distinct acts as the acts of the distinct natures of 
 which his person consists, and not as personal 
 acts. And so they must say, it was as man he 
 knew not the day of judgment; as man he re- 
 ceived all things from the Father; as man he 
 could do nothing of himself: as iimn he prayed; 
 in short, all his mediatory acts will, by this plan, 
 be the acts of his human nature; and so he is 
 made in every respect as much a human media* 
 tor, as he is by the Socinian plan. There ap- 
 
 H 
 
70 OBJECTIONS 
 
 pears to be this difference indeed, that they say 
 the human nature is united to a person in Deity, 
 or a third of Deity; (for the whole Deity, or 
 God- head, is hy them supposed to consist of 
 three:) whereas the Socinians say, that the hu- 
 man nature is united to the whole God-head or 
 divine nature. The Socinians indeed do not 
 call this a personal union, but seem to consider 
 it as close and intimate, as it is possible for God 
 to unite a true body and reasonable soul to him- 
 self; the Athanasians cannot conceive the union 
 to be closer, whatever unmeaning terms they may 
 clothe it with. 
 
 It was observed, that there are difficulties 
 which press upon this scheme, from which this 
 distinction will give no relief. These difficul- 
 ties press equally upon the Athanasian and So- 
 ciniau schemes. 
 
 We are told that a thing may be said to be 
 done by a person, which strictly speaking, is ap- 
 plicable only to one nature of the person. This 
 is admitted; and it must certainly be admitted 
 also, that what cannot be applied to any nature 
 of a person, is in nowise applicable to the per- 
 son; or, that what will agree with no nature in 
 a person, can never be said of that person. 
 
 It is said, however, of the person of Christ, 
 * that though he was rich, yet for our sakes he 
 6 became poor,' & Cor. viii. 9. Now, to what na- 
 ture, upon the plan of the objectors, will this 
 apply? not to the divine nature; for that being 
 immutable, could admit of no change or diminu- 
 tion of any kind. Nor will it apply to the hu- 
 man nature; for that having never enjoyed a state 
 of riches before it appeared in a state of poverty, 
 could in no sense be said either to have been 
 
Relative to the SON. 71 
 
 rich, or yet to become poor. Again, Philip, ii. 
 7. * He who was in the form of GOD, and thought 
 1 np robbery to be as GOD; made himself of no 
 4 reputation (Or. emptied himself, ) and took 
 < upon him the form of a servant/ The same 
 reasons forbid the applying of this to the divine 
 nature as the former, and also to the human na- 
 ture. For, to suppose the divine nature capa- 
 ble of being emptied, is to suppose it capable of 
 mutability; and the human nature having had no 
 existence at all before the incarnation, much less 
 a fulness, it could, with no propriety, be said to 
 be emptied. I shall at present only mention 
 another text, John xvii. 5. Where our Lord ad- 
 dressing his Father, says, ( And now, O Father, 
 ' glorify me with thine own self, with the glory 
 * which I had with thee before the world was ' 
 Now, it might be asked again, To what nature 
 will this apply? There appears to be several 
 things against its being applied to the divine na- 
 ture, as, 1. The divine nature being capable of 
 any thing that implies dependence or want, can- 
 not be supposed capable of praying in the man- 
 ner here expressed. 2. The divine nature be- 
 ing unchangeable, both as to being, perfection, 
 and happiness, it could never be deprived or di- 
 vested of' any glory or happiness, which it en- 
 joyed before the world was. 
 
 Some will perhaps say, < the glory of the di- 
 ' vine nature of Christ was vailed;' but the pray- 
 er is not to unvail his glory, but to glorify him, 
 or restore a glory he had before the world was. 
 ISzoreover, the prayer is not simply, that the Fa- 
 ther might glorify him, which might perhaps im- 
 ply a manifestation of his glory to others; but it 
 
72 OBJECTIONS 
 
 is a prayer that the Father would glorify him, 
 with his own self; glorify me with thine own self, 
 says our blessed Redeemer. Allowing them, 
 therefore, any sense they please to put upon it, 
 it overthrows their scheme; for when they say, 
 the glory of the divine nature of Christ was vail- 
 ed by his humiliation, and that this vailed di T 
 vine nature, prayed for the removal of that vail, 
 it necessarily supposes, that the divine nature or 
 essence, is so far divided, as that one part of it 
 is capable of praying, and another part of being 
 prayed to; one part of it being vailed, and ano- 
 ther of being unvailed, at the same time. How 
 absurd and inconsistent is this? and even over- 
 throws their own doctrine, which holds the di- 
 vine nature of Christ to be individually the same, 
 and, in all respects equal with the nature or es- 
 sence of the Father. It appears, therefore, that 
 in no sense will the text apply to the divine na- 
 ture of Christ, in a consistency with their own 
 principles. Neither will it apply to his human 
 nature; for since (according to them) that nature 
 had no existence till some thousands of years af- 
 ter the creation of the world; it could not enjoy 
 a glory before the world was. These and ma- 
 ny other such difficulties press upon both the 
 Athanasian and Socinian schemes of explaining 
 the doctrine of the Trinity; but are quite remov- 
 ed by receiving the Scripture doctrine concern- 
 ing this sublime subject. The Scriptures do 
 clearly show, that the person of Christ was be- 
 gotten of the Father before any creature existed; 
 for he is called the first born of every creature, 
 Col. i. 15. And, as noticed before, he is also 
 said to be brought forth before the mountains, &c. 
 
Relative to the SON. 73 
 
 He was set up or anointed s, D before the age, 
 rx-o before the beginning, n , D ^ D before the an- 
 cient tiring of the earth, Prov. viii. ;23. And 
 his going* forth have been before antiquity, be- 
 fore the days of the age, Micali v. 2. 
 
 It may perhaps be thought by some, that the 
 expression ' first born of every creature/ is too 
 diminutive; for though it gives the priority to 
 Christ, yet it ranks him as it were among crea- 
 tures. But as to this and every thing else that 
 GOD hath been pleased to reveal, we ought to 
 submit to his instruction, and form our faith 
 agreeable to his testimony. Even this expres- 
 sion first born of every creature, is very similar 
 to what is said, Rom. viii. 28. Where he is 
 called the first born among many brethren; and 
 in another place, lie is called the first born from 
 among the dead, that, in all things, he might be 
 Tt^wtfuwv the first. Some have alledged that the 
 terms begotten and created, are convertible 
 terms; and indeed the Scriptures apply the term 
 sons to creatures, as when we read of the morn- 
 ing stars singing together, and the sons of GOD 
 shouting for joy. But however near the terms 
 may agree in their import, when generation or 
 sons hip relates to bringing into existence, yet 
 there is a manifest difference betwen the creation 
 or primitive sonship of the most exalted creature, 
 and the sonship of Christ. The most noble 
 creature that exists, can only be considered as 
 being created . or generated, by the mediation of 
 Jesus Christ; for GOD created all things by 
 him; but Jesus Christ himself was generated, or 
 brought into being, by the immediate agency of 
 the Father, and therefore he is, with propriety, 
 
 2 H 
 
74 OBJECTIONS 
 
 called his only begotten Son. He is therefore 
 distinguished from every other being, by an in- 
 effable generation proper, and peculiar to himself 
 alone. Neither is this ineffable generation and 
 priority, that he hath before all creatures, the 
 only characterestics by which he is distinguish- 
 ed from them. The Scriptures inform us also, 
 that he has such capacities and endowments as 
 prove him not only to be above the most noble 
 created existence, but inconceivably above all 
 creature perfection and excellency, that doth, or 
 possibly can exist The following texts do 
 clearly show this, Prov. viii. 22. * Jehovah pos- 
 6 sessed me the beginning of his ways before the 
 6 works of old.' Col. i. 12. * It pleased the Fa- 
 
 * tlier, that in him should all fulness dwell.' 
 Col. n. 9. ' In him dwelleth all the fulness of the 
 ' God-head bodily.' Col. i. 15. * He is the image 
 < of the invisible GOD.' Heb. i. 3. < The ex- 
 ( press image of his person and the brightness of 
 
 * his glory.' John iii. 34. GOD giveth not the 
 
 * Spirit by measure unto him.' To be a recepta- 
 cle of the divine fulness, and to receive the Spi- 
 rit without measure, requires unlimited capaci- 
 ty; therefore the being and perfections of the 
 Son of GOD appear to be infinite in relation to 
 creatures, as was before observed. 
 
 But as all these inconceivable perfections, as 
 they subsist in the person of the Son, subsist in 
 a begotten, and consequently a derived, or ori- 
 ginated person; they might, by the will and pow- 
 er of the Father, be diminished, when that di- 
 minution should be subservient to accomplish 
 the council of peace agreed to between the Fa- 
 
Relative to the SON. 75 
 
 flier and the Son. To this diminution or humi- 
 liation, the Son of GOD did cheerfully submit, 
 for he took delight to do the will of his Father, 
 and could gins; of his p&wer. Psal. lix. IB. 
 Compare Isa. 1. 7- In order, therefore, to fulfil 
 the Father's will, and accomplish the recovery 
 of lost sinners, he took part of flesh and blood, 
 for as the children are partakers of flesh and 
 blood, he also himself likewise took part of the 
 same. Heb. ii. 14. And, who, in the days of 
 his flesh, when he had offered up prayers and 
 supplications, with strong crying; and tears, unto 
 him that was able to save him from death, and 
 was heard in that he feared: Though he were a 
 Son, yet learned he obedience by the things 
 which he suffered. Heb. v. 7> 8 
 
 This change in the person of the Son of GOD, 
 from the form of GOD, to the form of a servant, 
 was effected by a secondary generation, when 
 he was united with flesh in the womb of the Vir- 
 gin Mary; and this generation was also of an 
 extraordinary nature, being effected by the pow- 
 er of the Highest, without the ordinary means 
 of human generation. Yet, all the essentials of 
 human generation were thereby effected; for as 
 by human generation, a rational intelligent spi- 
 ritual being is united unto flesh and blood; and, 
 by that union, made capable of happiness or mi- 
 sery, from the impressions of pleasure or pain, 
 by means of material objects affecting the senses, 
 and hath the mode of its existence changed from 
 what it was before that union took place, and 
 will be after it is dissolved; so, by the generation 
 of the Son of GOD in the womb of the Virgin, 
 he was united to flesh and blood, and by that 
 
76 OBJECTIONS 
 
 union, made capable of sufferings and death 
 from outward and material agents; and the mode 
 of his existence was thereby changed from what 
 it was before his incarnation, and from what it 
 hath been since his glorification, and will con- 
 tinue to be without end. 
 
 This scriptural account of the Son of GOD, 
 presents to our view, a real and proper humilia- 
 tion to which he submitted, which demorisirates 
 his real and genuine love to the works of his 
 hand; and it also removes the difficulties which 
 press upon the other schemes, while it gives a 
 clear sense and important signification to several 
 Scripture passages, which otherwise are quite 
 obscure and insignificant. What amazing hu- 
 miliation! that he who was the Ancient of Days, 
 whose goings forth had been before the days of 
 the most ancient age, should become an infant; 
 that he, who made all things, and appeared in 
 the form of GOD, should be made flesh, even 
 in the likeness of sinful flesh; and that he who 
 was rich, having all the treasures of wisdom and 
 knowledge, should lay aside the glory he had 
 with the Father before the world was, empty 
 himself and become poor. And how wonderful 
 that love, which drew him from the bosom of 
 the Father, to be united with outward material 
 nature, that he might be diminished a little more 
 than the angels; or, as the words might be read, 
 Psal. viii. 5. made for a little while to stand in 
 need of the angels. Agreeable to which, the 
 Scriptures inform us, that on some occasions the 
 angels ministered unto him. And further, as 
 was hinted, when things are thus viewed, sun- 
 dry *exts will appear to have a clear and impor- 
 tant signification, which otherwise appear obscure 
 
Relative to the SON. 77 
 
 and insignificant, such as these: *#What and if 
 ' ye shall see the Son of man ascend up where 
 ' he was before. |l am come forth from the Fa- 
 k ' ther, and am come into the world. Again, I 
 ' leave the world and go unto the Father. Jl 
 
 * am the bread of life which came down from 
 ' heaven. In that he ascended, what is it hut 
 
 * that he also descended, first into the lower 
 ' parts of the earth: He that descended is the 
 < same also that ascended far above all heavens, 
 ' that lie might fill all things.' What is said 
 of Christ, in these passages, will not apply to a 
 divine nature, that is infinite and immutable; nor 
 will they apply to a human nature, which was 
 brought forth in the world in a state of humilia- 
 tion but they apply with the strictest propriety, 
 to one who had been with the Father in a state 
 of the highest glory and exaltation, and came 
 into the world to feel the infirmities of human 
 nature; even Christ, the only begotten Son of 
 GOD, the true and proper mediator between 
 GOD and men, the middle One between infinite 
 and finite being, the high Priest, who can be 
 touched with the feeling of our infirmities, and 
 who is able to save unto the uttermost, all that 
 come unto GOD by him. 
 
 * John vi. 62. f John xvi. 28. $ Johnvi. 51. Eph 
 iv.9, 10. 
 
78 OBJECTIONS 
 
 SECT. 3. 
 
 Of Objections against what is said of the Holy 
 Spirit. 
 
 IT will perhaps be objected, that, to deny pro- 
 per personality to the Holy Spirit, contradicts 
 many passages of Scripture, which ascribe per- 
 sonal names, pronouns, and actions to the Holy 
 Spirit. 
 
 With respect to names, it is alledged by some, 
 that the names Jehovah, Lord, and GOD, are 
 applied to the Holy Spirit; and the texts brought 
 to support it are, Ezek. viii. 1. 3. and Acts v. 
 3, 4. In answer to which, it may be observed, 
 that the first of these, viz. Ezek. viii. 1. 3. is 
 very unfavourable to the objection; for it is said, 
 6 the hand of the Lord,' or rather indeed, ' the 
 * hand of the Lord Jehovah fell there upon me. 
 1 And he put forth the form of a hand, and took 
 ' me by a lock of mine head, and the Spirit lift 
 < me up.' From whence it is inferred, that lie 
 who is called Jehovah in the first A*erse, is called 
 the Spirit in the third. Now, allowing this infer- 
 ence to be just, it necessarily supposes the Lord 
 Jehovah, and the Spirit, to be one individual being 
 or person. And, indeed, the name Spirit, is ap- 
 plied both to the Father and the feon; for, it is 
 said of the Father, (*OI) is a Spirit; and the 
 Son is said to be made a quickening Spirit. 
 This text does not, however, ascribe the act of 
 taking hold of the prophet's lock, immediately to 
 Jehovah; for, it is said he put forth the form of 
 a hand, and took him, &c. Now it is very 
 plain, that a hand, when applied to Jehovah, is 
 an emblem of power. The text seems, there- 
 fore, a very direct proof, that the hand, or pow- 
 
Relative to the HOLY SPIRIT. 79 
 
 erof Jehovah, and the Spirit signify the same 
 thing. Agreeable to which, in the New Testa- 
 ment, the finger of GOD, the power of GOD, 
 and the Spirit of GOD, are used as terms, or 
 names, of the same signification; where Christ 
 is said to work miracles with the Spirit, or pow- 
 er of GOD, and to cast out devils by the finger 
 of GOD. In the other text, Acts v. 3, 4. it is 
 said, * Why hath Satan filled thine heart to lie 
 ' unto the Holy Ghost, thou hast not lied unto 
 ' men, but unto GOD.' From this it is argued, 
 that the Holy Spirit is called GOD; because ly- 
 ing unto the Holy Spirit, is said to be lying un- 
 to GOD. According to this form of arguing, 
 the apostles, whom our Lord sent forth to preach, 
 were called himself; for, it is said, >!atth. x. 40. 
 < He that receiveth you, receiveth me.' Receiv- 
 ing them is htTe as expressly called a receiving 
 of Christ, as lying unto the iloly Spirit is called 
 a lying unto GOD. Many instances of this 
 kind of expression might be given; but this may 
 suffice at present. 
 
 When we consider the Holy Spirit, as that 
 divine influence, or energy, communicated to the 
 apostles from GOD the Father through Jesus 
 Christ, by which they were inspired and enabled 
 to declare truth, and detect falsehood; it is of the 
 same import, whether it be said to be done by 
 the Spirit of GOD, or GOD himself. As it is 
 of the same import, whether it be said the light 
 of the sun is darkened, or the sun himself is dar- 
 kened; or that any thing is warmed by the heat 
 of the sun, or warmed by the sun himself. Lying 
 unto God, and lying unto the Holy Spirit, are 
 therefore terms of the same import; since the Ho- 
 ly Spirit is no other than the energy or influence 
 of the Father, manifested through Jesus Christ, 
 
80 OBJECTIONS 
 
 as it operates upon creatures in a diversity of 
 gifts. 
 
 2. It will perhaps be alledged further, that 
 personal pronouns, and personal actions, are ex- 
 pressly applied to the Spirit in Scripture as John 
 xvi. 13. ' He shall not speak of himself.' Acts 
 x. 19, 20. < While Peter thought on the vision, 
 the Spirit said unto him, Behold three men 
 ' seek thee. Arise therefore, and get thee down, 
 6 and go with them, doubting nothing; for 1 have 
 
 * sent them/ Acts xiii. 2. * The Holy Spirit 
 6 said, Separate me Barnabas and Saul.' 
 
 In answer to this, it may be observed, that 
 though personal names, or pronouns, are some- 
 times applied to the Spirit, yet the Holy Spirit 
 is most frequently expressed by impersonal 
 names, or neuter pronouns. The very name 
 Holy Spirit, is, in the original, always express- 
 ed impersonally, or, in what is called the neu- 
 ter gender. And, where the pronoun he occurs 
 in the English translation, it is often it in the 
 original. 1 shall instance one verse, in which 
 the pronoun is four times mistranslated, John 
 xiv. 17. * The Spirit of truth, ivhom the world 
 < cannot receive because it seeth him not, neither 
 knoweth him, but ye know him/ In the Greek, 
 it is, * The spirit of truth o which the world can- 
 ' not receive, because it seeth <*>*<> it not, neither 
 
 * knoweth <wro # nu t ye know <wto it. 9 The 
 Greek pronoun for tokomw * not o; and for him 
 <w*w, not <ro. And, if it be considered, that, in 
 many, if not in all the languages, particularly 
 that in the Scriptures, it is common to personify 
 things on several occasions, and to express them 
 by personal pronouns; but, on no account, to ex- 
 
Relative to the HOLY SPIRIT. 8l 
 
 press persons by neuter pronouns; then the per- 
 sonal pronouns, applied to the Spirit, can be no 
 proof of personality; but the impersonal pronouns 
 are evident proofs of impersonality. There are 
 several things that are always expressed by per- 
 sonal pronouns in the New Testament, such as, 
 the sun, and the world; but no person, 1 suppose, 
 on that account, will contend, that these are per- 
 sons. Why then should any contend, that the 
 Spirit is a person, though these pronouns were 
 always applied to the Spirit; which is so far 
 from being the case, that it does not appear that 
 ever a personal pronoun is applied to the Holy 
 Spirit, but when spoken of under an assumed 
 character, as John xiv. 16. ' 1 will pray the 
 
 < Father, and he shall send you another Cora- 
 
 < forter, that he may abide with you.' But here, 
 which is perhaps the first time, that our Lord 
 had spoken of the Spirit under a personal char- 
 acter, he is particular in guarding against the 
 idea of personality: For, should it be asked, Is 
 this Comforter a person? The words which im- 
 mediately follow, determine in the clearest man- 
 ner, that the Comforter here promised, is not a 
 pers >n, but * The Spirit of truth, which the 
 
 < world cannot receive, because it seeth it not, 
 * neither knoweth it, but yet know it; i jr it 
 
 < dwelleth with you, and it shall be in you.' 
 Nothing can be required more decisive, than what 
 is here said by Jesus Christ himself, of the im- 
 personality of the Spirit; for he not only explains 
 away the personal idea of the Comforter, by the 
 impersonal noun * *wv/to the Spirit, but uses im- 
 personal pronouns six times immediately after, 
 in the same verse; four times plainly expressed, 
 and twice necessarily understood, which proves, 
 in the clearest manner, that personality is not to 
 
82 OBJECTIONS 
 
 be united with the idea of the Comforter here 
 promised. 
 
 And when our Lord again speaks of the Com- 
 forter, ver. 26, as one who would teach them all 
 things, and bring all things to their remembrance, 
 he again says, that this Comforter was the Holy 
 Spirit. And John xv. 26. the Comforter is also 
 explained to mean the Spirit of truth; so that in 
 both these passages, the personal noun, Comfor- 
 ter, is explained by the impersonal noun, Spirit. 
 And again, John xvi. 7, S. 14. The personal 
 pronoun he, being used in agreement, with the 
 personal noun, Comforter; the idea of person- 
 ality is guarded against by the impersonal noun, 
 the Spirit of truth, ver. 13. being again used as 
 explanatory of this Comforter. 
 
 !Not only are personal names and pronouns ap- 
 plied to things in Scripture, which possess no 
 proper personality, but personal properties, pas- 
 sions, and actions also, as knowledge, Psal. 
 civ. 19. 'The sun knoweth his going down,' 
 Joy, Psal. xix. 5. ' He rejoiceth, as a strong 
 1 man, to run a race.' Speaking, hearing, &c. 
 Isa. xxiii. 4, < The sea hath spoken, even the 
 < strength of the sea, saying, 1 travel not, nor 
 ' bring forth children, neither do 1 nourish up 
 ' young men, nor bring up virgins.' Job xxviii. 
 14. 22. < The depth saith, It is not in me. De- 
 6 struction and death say, We have heard the 
 * same thereof with our ears.' These passages 
 not only set aside the force of any argument that 
 can be formed in favour of the personality of the 
 Spirit, from personal nouns, pronouns, &c. being 
 sometimes applied thereto; but the application of 
 impersonal nouns and pronouns, and the parti- 
 cular manner iu which they are applied in some 
 
Relative to the HOLY SPIRIT. 83 
 
 of the. foregoing passages, appears to be an in- 
 coutestible evidence against the personality of 
 the Spirit. For, though it be very proper and 
 favourable to the sense, to personify things on 
 se\eral occasions, it is never proper, nor will it 
 ever make sense, to express persons by imper- 
 sonal nouns, or pronouns. For instance, we can 
 say, with propriety, the Spirit itself bearetb wit- 
 ness with our Spirit, and the Spirit itself help- 
 eth our infirmities; but what propriety or sense 
 would there be in saying, The Father itself lov- 
 eth you; or, the Son gave itself for me. 
 
 We have here a twofold solution of the diffi- 
 culties that are started by severals from John 
 xvi. 13, 14. 
 
 1. The personal actions there ascribed to the 
 Spirit, agree with the assumed character of Com- 
 forter, ver. 7- 
 
 2. Though there had been no such assumed 
 character in the case, actions, &c. every way as 
 personal, being ascribed to things which we 
 know to have no personality, clearly show, that 
 the subject can be involved in no difficulty from 
 these. 
 
 3. It will perhaps be objected, That as believ- 
 ers are to be baptized in the name of the Holy 
 Spirit, as well as that of the Father and the Son, 
 proper personality must belong to the Holy Spi- 
 rit, as well as to the Father and the Son. 
 
 JLnsiver. This inference cannot be viewed as 
 certain and conclusive, unless the name of the 
 Holy Spirit can be proved to imply personality; 
 which appears not to be done from Scripture, as 
 has been observed. 
 
 To be baptized in, or (as the original word 
 s more properly signifies) into the name of the 
 Father, the Son, and the Holy Spirit; seems to 
 
84 OBJECTIONS 
 
 denote a being immersed, as it were, into a 
 Cession of what \ve are taught in the word of GOD 
 to believe, concerning the Father, the Son, and 
 the Holy Spirit. The word rendered baptized, 
 is from a word which signifies to dip, plunge, or 
 immerse, and has much the same signification. 
 
 The baptism of believers represents their pass- 
 ing through the death of sin into the life of holi- 
 ness; for they are said to be baptized into the 
 death of Christ, and buried with him by baptizm 
 Into death; that like as Christ was raised from 
 the dead by the glory of the Father, even so al- 
 so they might walk in newness of life. This 
 passage from death into life can only be carried 
 on and compleated, by the joint work of the Fa- 
 ther and the Son, operating in the heart by a 
 holy energy, or divine influence, called the Holy 
 Spirit. And hence the Father and the Son 
 coming unto, and making their abode with be- 
 lievers, is the same with the Holy Spirit dwel- 
 ling with, and remaining in their hearts. It 
 therefore appears every way proper, that a helief 
 of this mediatory influence, or energy, which 
 proceeds from the Father and the Son, should 
 be professed at baptizm, though such a profes- 
 sion be no proof that the Holy Spirit is a pro- 
 per person distinct from the Father and the Son. 
 
 But it will perhaps be said, that the expres- 
 sion in the name* signifies by the authority^ and 
 whatever possesses authority, behoves to have 
 proper personality. 
 
 With respect to the expression in tlie name, it 
 has been already shown, that the word ? here 
 used, is not the same with that which denotes % 
 as well as in 9 see p. -14. So that the words * * 
 info the name, do not properly signify by 
 
Relative to the HOLY SPIRIT. 85 
 
 the authority, though in an indirect way, autho- 
 rity may he implied. As a person or tiling may 
 generally he supposed to he under the authority 
 of, or belong to the person whose name is put 
 upon him, or it. 
 
 But it will not hold good, that whatever pos- 
 sesses authority, behoves to have proper person- 
 ality. It is plain, that in our own language, au- 
 thority is applied to sundry impersonal things; 
 as a court, the church, and the state. Those in- 
 deed may be resolved into, persons. But it is al- 
 so applied to the law, and to a commission. We 
 find even lordship or dominion ascribed to the 
 law; for know ye not, says the apostle Paul, 
 Kom. vii. i. ' That the law hath dominion over 
 ' a man,' &c. It will perhaps be said, that the 
 authority of the law, is no other than the autho- 
 rity of (iOD; his law being a manifestation of 
 his authority, and of what he requires; and there- 
 fore no personality can from thence be inferred 
 to belong to the law. This is certainly all very 
 true; and may it not be said likewise, the au- 
 thority of the Holy Spirit is no other than the 
 authority of the Father and the Sou? the Holy 
 Spirit being only the energy of the Father and 
 the Son, by which the existence, authority, per- 
 fections, and will of the Father, as in Christ re- 
 conciling the world to himself, are made known 
 to us by the revelation contained in the Scriptures 
 of the Prophets and Apostles, who spake by the 
 Spirit; and by the effects which continue to be 
 produced by the same Spirit in the world, and 
 in the hearts of men, therefore, it cannot be in- 
 ferred from thence, that personality belongs to 
 the Holy Spirit. 
 
86 The DOCTRINE and CONSEQUENCES 
 
 CHAP. V. 
 
 A Summary of the Doctrine that is opposed to 
 the foregoing Inferences, with an Enquiry into 
 the Consequences that appear natively to flow 
 therefrom. 
 
 THE doctrine, of which a summary is here in- 
 tended, is generally called the Athanasian, or 
 orthodox doctrine of the Trinity; the sum of 
 which seems to be this: ' That in the unity of 
 ' the God-head (or Supreme Essence,) there be 
 
 * three persons of one substance, power, and 
 
 * eternity, who are denominated GOD the Fa- 
 
 * ther,GOD the Son, and GOD the Holy Ghost* 
 
 < That each of these persons are distinguished 
 
 * by a peculiar personal property; it being the 
 
 * personal property of the Father to beget the 
 ; Son, the personal property of the Son to be 
 
 * begotten of the Father, and the personal pro- 
 
 * perty of the Holy Ghost to proceed from the 
 
 * Father and the Son.f That the Son being ve- 
 ' ry and eternal GOD, of one substance and equal 
 
 * to the Father, did, in the fulness of time, take 
 
 < upon him man's nature, J a true body and a 
 1 reasonable souhli endured most grievous tor- 
 1 ments in his soul, and painful sufferings in his 
 
 * body, was crucified and died. ? This seems 
 
 * Westminster Conf. ch. 2. sect. 3. 
 
 t Larger Catch, q. 9, 10. 
 
 \ Westminster Conf. ch. 8. sect. 2. 
 
 (i Lar. Cat, q. 37. Westminster Conf. eh. 8. sect. 4. 
 
Opposite to the foregoing INFERENCES. 87 
 
 to be the sum of the doctrine, and the consequen- 
 ces appear to be as follow: 
 
 1. It divides the one Supreme Being or Es- 
 sence. 
 
 2. It ascribes to one part of the indivisible and 
 immutable Essence, a property or properties 
 which the others do not possess. 
 
 3. It ascribes two natures to the person of 
 Christ, each of which separately considered, pos- 
 sesses all the properties necessary to constitute 
 personality. 
 
 4. It ascribes all acts and sufferings to the hu- 
 man nature, that can be ascribed to the Mediator, 
 or else supposes the immutable Essence capable 
 of change, suffering;, and death. 
 
 5. It tends to enslave the minds, and confound 
 the judgments of those who receive it, so as to 
 be capable of submitting to the most unreasona- 
 ble superstition, and of supporting the most cru- 
 el and oppressive tyranny. 
 
 To point out these consequences, is a most 
 disagreeable exercise, and nothing in my opini- 
 on, can justify the mentioning of such absurdi- 
 ties, but the necessity of exposing them, for the 
 conviction of those who still adhere to the doc- 
 trine from whence they flow From this motive, 
 I shall endeavour to execute the painful task: 
 and hope the candid and judicious reader, of 
 however delicate feelings, will excuse what jus- 
 tice to the subject seems to require. 
 
 First. That this doctrine divides the one Su- 
 preme Being, appears from the following parti- 
 culars. 1. It mentions three distinct persons, 
 who have all one common essence. Now, it is 
 evident, that each distinct person must possess 
 either a part, or the whole of this essence. 
 
88 The DOCTRINE and CONSEQUENCES 
 
 If one person possess the whole, there will be 
 none for the rest; and if each distinct person has 
 a part of this essence, or which is the same, if 
 each distinct person has a proper distinct heing 
 or essence, then the one essence, or being, must 
 be as much divided as the persons. But, 2. 
 There are different and distinct actions ascribed 
 to these persons. As, for instance, the Father 
 is said to beget, and the Son to be begotten, of 
 consequence, the essence must be so divided, 
 that one part of it was begetting in the person of 
 the Father, and another part was begotten in the 
 person of the Son; or else, the whole essence 
 was begetting in the person of the Father, while, 
 at the same instant, the whole of the same indi- 
 vidual essence was begotten in the person of the 
 Son. Again, a covenant being entered into be- 
 tween the Father and the Son, before the world 
 began. In this case also, the essence in the per- 
 son of the Father, and that in the person of the 
 Son, must be so divided, that the one proposed, 
 and the other accepted, or else, the whole indi- 
 vidual essence proposed the terms in the person 
 of the Father, and the same individual essence 
 accepted in the person of the Son. These are 
 as gross absurdities, and evident contradictions, 
 as can be conceived of; for, what can be more 
 grossly absurd, than to suppose an indivisible 
 essence, or individual being, divided between 
 two persons; or, what can be more evidently 
 contradictory, than to suppose the same indivi- 
 dual to be unbegotten, and yet begotten, the 
 proposer and accepter of the same terms. Nor 
 will the maintainers of this doctrine find any ad- 
 vantage, by saying, these acts are the acts of 
 the persons, and not of the essence; for, to as- 
 
Opposite to the foregoing INFERENCES. 89 
 
 cribe actions to persons abstracted from essence 
 or being, is to ascribe actions to persons that 
 have no essence or being at all. A person must 
 either be or not be; or which is the same thing, 
 have a being or essence, or have no being nor 
 essence. Everyone that seriously reflects, must 
 certainly know, that the idea of a person must 
 necessarily include the idea of the essence or 
 being of that person. This doctrine must there- 
 fore divide the one Supreme Essence as distinct- 
 ly in three parts, as it holds, that three distinct 
 persons exist, who have no other essence but 
 tins among them; and these persons being sup- 
 posed to be all equal, each one behoves to have 
 a third of the whole, which is truly and proper- 
 ly the essence of each respective person, and 
 lays a foundation for the distinct actions that are 
 ascribed to each; or else, it must by turns de- 
 prive two of these persons of essence or being 
 altogether; by ascribing the whole to one of 
 them at one time, and to another, at another 
 time. For instance, the whole essenee being in- 
 cluded in the idea of the Father, there can none 
 of the same essence remain for the idea of the 
 Hon and Spirit; and if the whole is included in 
 the idea of the Son, there can none remain for 
 the Father and the Spirit. 
 
 The supporters of this scheme, are, in general, 
 very reserved, in letting it be known, what they 
 mean by personal distinction, or what idea that 
 distinction conveys to themselves. 
 
 Now, it might be asked. Whether they sup- 
 pose that each person is infinite, or that three 
 persons make but one infinite? If they suppose 
 each person to be infinite, then they must suppose 
 
90 The DOCTRINE and CONSEQUENCES 
 
 there are three infinite intelligent agents, or in- 
 dividual beings. Whereas it appears to be a 
 self-evident truth, that there can be but one infi- 
 nite supreme intelligence; for the idea of infinite 
 being, or existence, must exclude ail others of 
 the same kind. And if they suppose each per- 
 son separately considered, to be finite, then they 
 must suppose one infinite, to be made up of three 
 finite intelligences. How absurd then is this 
 doctrine in this single point of view; and how 
 much more so could all its absurdities be proper- 
 ly exposed? 
 
 Second. Another consequence of this doctrine 
 is, that it ascribes to one part of the Divine Es- 
 sence a property, or properties, which the others 
 do not possess: or affirms and denies that such 
 properties belong thereunto at the s-tme time. 
 
 It has been observed, thit this doctrine doth 
 necessarily imply a division of the Supreme Es- 
 sence, if every person has a distinct essence cor- 
 responding with distinct personality. If this is 
 allowed, it follows of consequence, that the pro- 
 perty of being unbe.gotten belongs to that part of 
 the essence which is proper to tiie Father; and 
 the property of being begotten to that which is 
 proper to the Son; and the property of proceed- 
 ing, to that which is proper to the Holy Spirit. 
 And if, on the other hand, it is held that each 
 person includes the whole Divine Essence, then 
 the whole essence must be supposed to be active 
 and passive at the same time, the whole being 
 generating in the person of the Father, while 
 the same individual whole is generated in the 
 person of the Son, &c. as before noticed. 
 
 It is an unmeaning unintelligible distinction to 
 say, that personal properties and acts are not the 
 
Opposite to the foregoing INFERENCES. 91 
 
 properties of the essence, but of the persons in the 
 essence: For, as has also been observed, to speak 
 of a person abstracted from essence, is to speak of 
 a person that hath no essence; that is, no being at 
 all. But further, if the personal properties are not 
 the properties of the essence, then they are not es- 
 sential properties. Consequently, the Divine Es- 
 sence might have existed without these properties, 
 and so without personality. How evidently then 
 does this doctrine destroy the foundation of its 
 own existence, when its consequences are a little 
 attended unto? It being evident, that the doctrine 
 cannot be maintained without denying that the 
 personal properties, contended for, are essential 
 properties; and if they are not essential, it will 
 surely be a hard task to prove, that they are 
 eternal as the J)ivine Essence is eternal; for 
 whatever disproves the one, seems clearly to dis- 
 prove the other. 
 
 Supposing, however, that these personal pro- 
 perties may be, without being the properties of 
 the essence, let us see how these properties will 
 consist with that equality of persons that is con- 
 tended for by the defenders of this doctrine. 
 They hold, that it is the exclusive property of 
 the Father to beget the Son, of the Father and 
 the Son to send the Holy Spirit. According 
 to which the Spirit wants, two properties that 
 the Father hath, namely, that of begetting and 
 sending, And the Son also hath two properties 
 which the Holy Spirit wants, namely, that of 
 being begotten, and that of sending. And the 
 Father likewise wants t\vo properties which the 
 Son and the. Holy Spirit have, namely, the 
 properties of being begotten, and proceeding, or 
 being sent. Is it possible for any one, indued 
 
92 The DOCTRINE and CONSEQUENCES 
 
 with the exercise of reason, to conclude, that 
 such different properties can consist with the 
 equality of the persons to whom they belong, as 
 distinguishing and exclusive properties? But we 
 shall perhaps be told, that reason has nothing 
 to do in this matter. Let us hear then what the 
 Scriptures say of such properties, relative to 
 equality, Mai. i. 6. * A son honoureth (Lleb. P 3 ' 
 ( should honour) his Father.' Agreeable to 
 which our Lord says, John viii. 49. ' I honour 
 6 my Father.' From these texts, we see, that Fa- 
 therhood hath a dignity and supremacy above 
 sonship, which lays a foundation for honour and 
 obedience from a Son. \e find also him that 
 is sent, put in the same rank of subordination to 
 him that sent him; as a servant is to his Lord, 
 John xiii. 16. ( The servant is not greater than 
 6 his lord, neither he that is sent, greater than he 
 6 that sent him.' Thus Scripture testimony con- 
 curs with reason, to show the absurdity of sup- 
 posing equality consistent with the properties 
 that the supporters of this doctrine allow to be- 
 long to the Father, the Son, and the Holy Spi- 
 rit. And indeed, there is scarce any thing more 
 clearly pointed out to us in Scripture, than the 
 subordination of the Son to the Father; for, be- 
 sides our Lord's own express declaration, * My 
 * Father is greater than I,' He is called both a 
 Son and a servant; and has declared that the 
 Father taught him, and sent him into the world. 
 And, as if he had particularly foreseen, and 'pro- 
 vided against this doctrine of equality, and the 
 most subtile arguments by which it is defended: 
 such as their telling us, that all these subordi- 
 nate characters are peculiar to the mediatory 
 
Opposite to the foregoing INFERENCES, i/^ 
 
 dispensation. In answer to this, and every ar- 
 gument tluit depends upon it, lie hath plainly 
 revealed, that when the, mediatory kingdom shall 
 be delivered up, all things being subdued; that 
 then the Son also himself shall be subject to the 
 Father, that GOD may be all in all. bee 1 Cor. 
 xv. 21, 23. rfn 27, 28. 
 
 Third. This doctrine called orthodox, ascribes 
 two natures to Christ since the incarnation, each 
 of which separately considered, have all the pro- 
 perties that are necessary toconstitute personality. 
 
 This consequence is also very evident; for a 
 complete person is said to take a true body and a 
 reasonable soul. Now, every one almost who 
 knows any thing, must know that a true body 
 and a reasonable soul is a complete person. 
 There must therefore, not only be an union of 
 natures, but also an union of persons according 
 to this doctrine; so that according to it, the Lord 
 Jesus Christ consists of two persons, or else two 
 persons are one person, or united in one. There 
 ore several unions spoken of in Scripture, and 
 also in common conversation, besides personal 
 union; and some other term might perhaps have 
 been more properly used bythe maintainers of this 
 doctrine than personal union. For so far as we 
 can jndgefrom the union of matter and spirit, or 
 personal union, it implies a reciprocal influence 
 of the one upofi the other. Therefore, the term 
 personal union, when applied to the divine and 
 human natures, would natively lead persons to 
 think, that the divine nature suffered by being 
 personally united to the human. It would seem, 
 that some of the most eminent writers on that 
 side of the question, had been led into this opi- 
 nion; I shall only at present instance Thoma 
 
 K 
 
94 The DOCTRINE and CONSEQUENCES 
 
 Brooks, who in his Golden ICey, printed at 
 Glasgow, p. 131, says, < That which Christ as- 
 
 * gamed or took of our nature, he assumed for 
 
 * this end, that he might suffer in it.' Do not 
 these words natively imply, that the divine na- 
 ture suffered? He seems still more positive af- 
 terwards; for in proving that Christ suffered in 
 more than his body, he says, p. 136. < Christ 
 
 * gave himself for us, Tit. ii. li. (hut says he,) 
 < his body is not himself.' Now, if because the 
 expression himself, includes more than his body, 
 namely, his soul; so also because (according to 
 this author) the expression himself includes more 
 than soul and body, therefore, he suffered in 
 more than his soul and body; namely, in his di- 
 vine nature. This author deservedly bears a 
 very respectable character as a writer; but we 
 may from this see, what absurd expressions if 
 not absurd sentiments, good men may be led in- 
 to, by embracing self-contradictory doctrines. 
 
 It is not likely, however, that any will venture 
 plainly to affirm, that the divine nature is capa- 
 ble sufferings, since passion or suffering is incon- 
 sistent with the perfection and immutability that 
 necessarily belongs to that nature or essence. 
 But if any will venture to suppose, that the di- 
 vine nature of Christ suffered; and, at the same 
 time, hold that this divine nature is the same 
 with the nature or essence of the Father; they 
 must either suppose that the divine nature, which 
 is common to the Father and the Son, is so di- 
 visible, as that one part of it may suffer in the 
 person of the Son while another is free of suffer- 
 ing in the person of the Father; or else, that the 
 whole essence may suffer in the person of the 
 while the whole of the same essence is free 
 
Opposite to the foregoing INFERENCES. 95 
 
 of suffering in the person of the Father. These 
 consequences are too native to he avoided, and 
 too gross to be admitted; and therefore, every 
 thing that implies passiveness or suffering, is 
 generally applied to the human nature; which 
 leads to another consequence of this doctrine. 
 
 Fourth. That it ascribes all the acts and suf- 
 ferings to the human nature, that can be ascrib- 
 ed to the Mediator, or supposes the divine nature 
 capable of acting in tha character of a Mediator 
 between itself and men. 
 
 Some of the most learned defenders of this 
 doctrine, in order to account for that of our Lord's 
 paving to the Ktitlteis ft nd receiving instruction 
 from him, and, for his receiving the Spirit from 
 the Father in an u:- measurable degree, by which 
 he delivered his sublime doctrine, anil perform- 
 ed miraculous works: in order to account for 
 these things, they s:iy, that his divine nature was 
 quiescent or at rest. This just brings in that 
 gross absurdity so often noticed, that one thing 
 is ascribed to one part of the divine nature, and 
 another thing to another part of that nature; for 
 this is the same as to say, that the divine na- 
 ture, in part, or whole, was quiescent or in ictive 
 in the person of the S;m, while the samp nature, 
 in part or whole was active in the person of the 
 Father and Holy Spirit. Hut, passing this, 
 it appears very evident, tint what is called a 
 personal union between the divine and hum-in 
 natures cannot be supposed to make the divine 
 nature limited in any perfection, or capable of 
 any passion or sufferings; nor that it raised the 
 human nature to the same perfections with the 
 divine; the two natures, therefore, remained quite 
 distinct in their volitions and actions. Tliev 
 
96 The DOCTRINE and CONSEQUENCES 
 
 must therefore say, according to their plan, that 
 as man, or mediator, Christ was horn into the 
 work!; as man, or mediator, he was anointed 
 with the Holy Spirit; as man, or mediator, he 
 knew not the day of judgment; as man or medi- 
 ator, he spake to the world those things which 
 he heard of the Father; as man or mediator, ho 
 made supplication to the Father v\ilh strong cry- 
 ing and tears; as man or mediator, he suffered 
 and died; as man or mediator, the Father raised 
 him from the dead: as man or mediator, the Fa- 
 ther set him at his own right hand; and, s man 
 or mediator, he is appointed Judge of the quick 
 and dead. Thu$ e ,;ll i,,r<iiniory acts arc assign- 
 ed to the human nature. And indeed it cannot 
 be conceived, that the divhu 1 nature can have 
 any share in mediation; for, if it hath, it must me- 
 ditate between creatures arid itself, which is a 
 contradiction in terms: or else, it must be divid- 
 ed, so as one part of it may meditate between 
 creatures, and the oilier part, or parts. All which 
 is too grossly absurd to be admitted, it there- 
 fore appears evident, that this doctrine makes 
 the Lord Jesus Christ no more than a human 
 saviour; and, however much it may be extolled 
 for orthodoxy, or however severely its favourers 
 may declaim against Socinianism, as a most dan- 
 gerous, or perhaps, in their opinion, a damnable 
 doctrine, yet, when theirs is examined, and 
 stripped of some unmeaning phrases, it in every 
 respect makes Jesus Christ as much a human 
 saviour, as that of the Socinians doth. 
 
 A fifth consequence of this doctrine is, that it 
 tends to enslave or debase the minds, and con- 
 found the judgment of those that receive it; so 
 as to be capable of submitting to the most un- 
 
Opposite to the foregoing INFERENCES. 97 
 
 reasonable or absurd superstition, and of sup- 
 porting the most cruel and oppressive tyranny. 
 This appears to be the tendency of all unrea- 
 sonable* and unintelligible doctrines, when they 
 are received; for when a person, or number of 
 persons, are persuaded to believe as true, what 
 they can see no rational evidence for, and of 
 which their judgment can form no idea; their 
 rational powers, and faculty of judgment, must 
 he so violated, as to render them capable of be- 
 lieving, and practising, things, without any ra- 
 tional evidence of their truth and propriety. 
 The absurd, oppressive, and cruel practices that 
 were exercised in the religious, civil, and mili- 
 tary departments of the heathen constitutions, 
 where mystery and superstition most abounded, 
 are melancholy proofs of this. All the rational 
 powers and faculties with winch human nature 
 is endued in this life, are bestowed for noble and 
 beneficent purposes, by the AUTHOR of our be- 
 ing, who is infinite in excellence and benevolence; 
 a well directed and vigorous exercise of these, 
 must therefore greatly tend to the general good 
 of mankind; and the rule by which these ration- 
 al powers and faculties of our nature are to be 
 directed is the revelation that GOD hath given 
 of himself, and the duties which every one owes 
 to GOD. to himself, and his neighbour. We 
 can never justly suppose, that GOD hath given 
 a revelation to confuse, debase, or destroy those 
 faculties that he himself hath bestowed; but on 
 the contrary, have the best evidence to believe, 
 that he hath given a revelation every way suited 
 to direct, exalt, and perfect these faculties. It 
 seems therefore to be the duty and interest of 
 
98 The DOCTRINE and CONSEQUENCES 
 
 every one, never to receive any doctrine, which 
 in its consequences counteracts the design of Di- 
 vine Revelation. 
 
 Whatever good intentions many might have, 
 in concurring with, or contrihnting to, the intro- 
 duction or increase of mysterious and supersti- 
 tious traditions, it is evident, that the /m?wrfand 
 covetous who have obtained phces of honour 
 and profit in the religious and civil constitutions 
 of the world, have found these traditions exceed- 
 ing suitable to promote their ambitious and co- 
 vetous designs. When we consider the slavery 
 and oppression, that the nations have been 
 brought under since the confusion at Babel, we 
 would almost be tempted to Junk, that the priests 
 and kings of the several nations, from a convic- 
 tion of the advantage the one denomination might 
 receive from the other, had mutually agreed to 
 assist one another, and divide the gain of op- 
 pression between them. For the priests pre- 
 tending to be the spiritual guides of the people, 
 intoxicated their minds with the mysteries and 
 superstitions of idolatry, by which they were 
 made pliant to the purposes of the kings, so as 
 not only to suffer themselves to be deprived of 
 liberty, property, and life, at the pleasure of 
 their kings, but to assist them in depriving oth- 
 ers of the same privileges, and to go forth at 
 their command, to kill and plunder their fellow 
 creatures, merely to promote an unlawful domi- 
 nion. And the kings in return, pretending to be 
 vested with divine authority for the peoples good, 
 not only enslaved their bodies, but their minds 
 also; in so far as they forced them by civil paia, 
 to receive and submit to the mysteries and su- 
 
Oppos ite to ill e foregoing INFERENCES. 99 
 
 pcrstitions invented by the priests, and transmit- 
 ted from one generation to another, in their ido- 
 latrous traditions. 
 
 vV r hen the Lord Jesus Christ appeared in the 
 world, he testified that the works thereof were 
 evil; and the doctrine of repentance, and word 
 of faith, which was published throughout all Ju- 
 dea, beginning from Galilee after the baptizm of 
 John;* was, after the Apostles were endued w ith 
 power from on high, preached unto all nations 
 for the ohedience of faith, f beginning at Jeru- 
 salemj. The doctrine which the. Apostles were 
 commanded to preach unto all nations after the 
 resurrection and ascension of Christ, being a 
 doctrine that proclaimed liberty and peace to all 
 mankind, it was directly opposite to the doctrines 
 of the world, which promoted slavery and war. 
 All mankind under the influence of the corrupt 
 doctrines of the world, being either leading, or 
 led, in the way of error: all men every where 
 were therefore commanded to repent, and con- 
 sequently to reform. But as repentance is, in 
 general, a disagreeable exercise, and reformation 
 often attended with some inconveniency; there 
 is a general aversion in mankind to the doctrine 
 that requires these exercises, especially in those 
 who enjoy a large portion of worldly honour 
 and wealth. None however were exempted, for 
 Jehovah being the Sovereign Lord of the uni- 
 verse; and the deceiver and deceived being his; 
 he commanded men of all ranks and in all pla- 
 ces to repent, without exception tf kings, priests, 
 
 * Acts x. 10. 37. f Rom. i. 5. and xvi. 26. J Luke 
 xxiv. 47. 
 
100 The DOCTRINE and CONSEQUENCES 
 
 or princes, from this painful and humiliating ex- 
 ercise; having declared, that the loftiness of man 
 should he bowed down, and the haughtiness of 
 men should he humbled, Isa. ii. 11. 17. For 
 Isa. xxiii. 9. ( The Lord of Hosts hath propos- 
 < ed it, to stain the pride of all glory, and to bring 
 
 * into contempt all the honourable to (he earth.' 
 
 The kings, the nobles, the mighty warriors, 
 and wise counsellors, having the greatest preju- 
 dices to overcome before they could yield to a 
 doctrine, so repugnant to the usurped and un- 
 lawful konours, profits, and pleasures, they were 
 in possession of, it is native to expect they would 
 be most averse to its reception, and most alarmed 
 at its progress. Accordingly we find, that the 
 scriptures record not one Icing that was persuad- 
 ed to answer ti e call of the gospel, notwith- 
 standing all the motives of hope and fear that 
 were employed to persuade men of all ranks, to 
 listen to that gracious call, accompanied with 
 manifestations of miraculous power; and they ex- 
 pressly testify, that not many noble, not many 
 mighty, not many wise, were called. And those 
 who continued in unbelief, of these descriptions 
 
 * f men, being alarmed at the progress of a doc- 
 trine, so inimical to what they judged their hon- 
 
 * ur and interest, employed all the arts of deceit, 
 Mid efforts of violence, to oppose its progress, 
 i nd destroy its existence, as appears from the 
 many general and cruel persecutions, that were 
 .successively raised against the primitive Chris- 
 tians, with increasing severity. The craftsmen 
 of Ephesus, the masters of the divining damsel at 
 Fhilippi, and the rulers of the world, seem all 
 to have been alarmed at the truth, and raised 
 
Opposite to the foregoing INFERENCES. 101 
 
 persecution against those who promoted it, from 
 the same principle; namely, a fear that the know- 
 ledge of the truth as it is in Jesus, would endan- 
 ger their reputation among the people, and prove 
 detrimental to their gain. And as they have been 
 actuated hy similar principles, they have used 
 much the same means to keep the people from 
 discovering their true interest, and engage them 
 t> hold fast their chains, which has been, by giv- 
 ing them a draught of the golden cup, tha is 
 full of the abomi nations of idolatrous mysteries 
 and superstitions. For as the craftsmen of Ephe- 
 sus moved the people against the Apostle Paul, 
 hy ci'ViMg great is Diana of the Ephesians, and 
 the masters of the damsel at Philippi, by alledg- 
 iug that he and Silas taught customs which i 
 was not lawful for them to receive; so the ru- 
 lers of the world, by the religion and customs 
 of their several countries, have inflamed the mul- 
 titude, to oppose and persecute the professors 
 and preachers of the g^sprl of GOD, who 
 brought them glad tidings of good things. What 
 took place in what is commonly called the ten. 
 heathen persecutions, especially in the last, may 
 be a melencholy warning of what may be expec- 
 ted from a system of religion, consisting of dark 
 mysteries, and superstitious ceremonies, even 
 when divine light was shining forth in the clear- 
 est manner, and those who were under its influ- 
 ence enjoyed such bright hopes, as made them 
 despise the most cruel sufferings and death. 
 
 When the witness of Jesus obtained a most 
 signal victory over the heathen power, by the 
 blood of the Lamb, and the word of their testi- 
 mony, and their not loving the lives unto the 
 death; as was the case, when that power was 
 
102 The DOCTRINE and CONSEQUENCES 
 
 abolished, through the prevalence of divine light 
 in the time of Constantine, who abolished the 
 heathen adolatrous worship, from the Koman 
 Km pi re. Even then, the fruit of their victory 
 was lost, by a departure from the simplicity of 
 the doctrines and ordinances delivered by Christ 
 and his Apostles; as was the case, when the of- 
 ficers of the ^church framed traditions, and im- 
 posed them as articles of faith, at the same time, 
 that they were confirmed in a worldly form of 
 church government, under the patronage of the 
 Roman Emperor. However pious the Bishops 
 were, who composed the decrees of the first 
 counsel of Nice, and however upright their in. 
 tentions might be; what was decreed by them, 
 laid a foundation for a structure of mystical doc- 
 trines, superstitious ceremonies, and antichristiati 
 domination, which, though not so gross as those 
 under heathenism, yet very similar in their na- 
 ture and tendency. It is, I think, remarkable, 
 that this council, which, I suppose, was the first 
 whose proceedings were superintended by an 
 Emperor, a King, or Commissioner, was held a 
 few years* before heathenism was abolished; so 
 that new traditions were framed, and a prece- 
 dent admitted, which not only prevented the 
 death of the earthly power, under the sixth head, 
 but provided a cure for the deadly wound it had 
 received, from divine light, before the old tradi- 
 tions and customs, that had preserved and ani- 
 mated it under the former heads, were removed. 
 Which cure of the beast's wound, was accom- 
 
 * The first council of Nice is said to have been held 
 A. D. 25, and heathen idolatry suppressed by the impe- 
 rial law, 331. 
 
Opposite to the foregoing INFERENCES. 103 
 
 plished, and much confirmed, by the increase of 
 mystical and superstitious traditions, tinder the 
 seventh. 
 
 \Y hat was decreed concerning the doctrine of 
 the Trinity, was productive of effects, not only 
 scandalous to the profession of Christianity, but 
 shocking to the feelings of humanity; and a 
 stronger proof need hardly to be given of its not 
 I) ing of GOD, than the confusion of this doctrine, 
 and the contention it has produced; since GOI) 
 is not the author of confusion, but of peace. But 
 as beasts of prey find the darkness of night 
 most advantageous to satisfy their ravenous ap- 
 petites, so the usurpers of the peoples rights, 
 find the darkness of mystery and superstition 
 most advantageous to accomplish their oppres- 
 sive designs. Accordingly, the unscriptural and 
 unintellihle doctrine invented concerning the 
 Trinity, was most cordially received, and care- 
 fully cultivated in the Roman church, under the 
 name of a sacred mystery, and under its shadow 
 many others have been brought forth, or matur- 
 ed; such as transubstantiation. the virtue of re- 
 lics, &c. making a compound of ingredients, with 
 which all who received them have been so intox- 
 icated, and their judgment so confounded, that 
 their faith and conscience have been entirely en- 
 slaved, and made subservient to promote the de- 
 signs of the popes and their clergy; as well as 
 those of the kings and princes of the earth, how- 
 ever opposite to the plainest declarations of 
 scripture, or dictates of reason. For what can 
 be more opposite to the declarations of scripture, 
 and dictates of reason, than the oppressions and 
 cruelties that have exercised, both in ecclesiastic 
 
104 The DOCTKINE and CONSEQUENCES 
 
 and civil departments, with the concurrence of 
 the people? Such as the oppression, injustice, 
 and cruelty of the inquisition, and the wars that 
 have been practised under the influence of Po- 
 pish mystery and superstition. And as if what 
 they call the mystery of the Trinity were the 
 patron and protector of all the rest; we find, 
 that whenever they are hard put to it, to de- 
 fend their other mysteries, particularly transub- 
 stantiation^ they have recourse to this mystery 
 of the Trinity, under the shadow of which they 
 seem to rest with confidence. Being persuaded, 
 it would seem, (and with more reason than they 
 can admit in some other cases,) that whoever re- 
 ceives this mystery, may receive any other that 
 they hold. 
 
 How far Protestant governments find their in- 
 terest in mystery and tradition, I pretend not to 
 say; only it is certain, that when new traditions 
 were framed, suited to the change which the re- 
 formation produced in civil government, this 
 mystery made a very eapital article in the tradi- 
 tions, or forms of faith, established by Protestant 
 governments. And though the Protestant gov- 
 ernments, that have bb'en established iti Europe, 
 may be as much better than the Popish, as the Po- 
 pish governments are better than the Pagan and 
 Mahometan governments; yet, tSiough some cause 
 or other, the ancient system of war and oppres- 
 sion has never yet been altogether abolished; 
 only, like the traditions, it has been much mo- 
 derated in some cases, and in some things made 
 more tolerable. 
 
 Whatever connection there is, between the 
 mysteries which have been invented, oradopted. 
 in the different ages of the world, and the op- 
 pressions that have been practised; or whatever 
 
Summary of Scripture Doctrine, 'c. 105 
 
 influence they have to promote each other, their 
 contemporary existence, may be most evidently 
 traced, from the earliest history of nations, to the 
 present times; and their mutual connection and 
 influence seems too evident to be denied. 
 
 Since, therefore, it is the receiving of the pure 
 word of GOD, or simple truth, as it is in Jesus, 
 that can only give true light and liberty; it is the 
 interest, as well as duty, of every one, to shake 
 oft" the shakles of superstition, lay aside the vail 
 of tradition, and receive with meekness, the in- 
 grafted word; which proposes objects of faith, 
 every way suited to exalt, and invigorate, the 
 rational powers of mankind; and which best se- 
 cure the enjoyment of all their religious and ci 
 vil rights and privileges. 
 
 CHAP. VI. 
 
 A short summary of the Scripture doctrine rela- 
 tive to the Father, the Son, and the Holy Spi- 
 rit; with an inquiry into the consequences that 
 appear most natively to flow therefrom; toge- 
 ther with the advantages that would result to 
 mankind, from a true knowledge of the per- 
 son, offices, and administration of Christ, both 
 as to their religious and civil interests. 
 
 THIS doctrine may be summed up thus: There 
 is o-ne Most High invisible GOD, the Father, of 
 w'jom are, ail things; whose being, glory, and 
 perfections, are infinite, and immutable. And 
 
106 Summary of Scripture Doctrine 
 
 one Mediator between GOD and men, the Lord 
 Jesus Christ, by whom GOD the Father, creat- 
 ed all things; who was brought forth as the im- 
 age of the invisible GOD, before any creature 
 was made; who was anointed, and possessed of 
 Jehovah, and subsisted in the nearest union with 
 the Father from the beginning; even the nearest 
 union that can possibly subsist between a begot- 
 ten and unbegotten being; whose goings forth, 
 as the brightness of the Father's glory, and the 
 express image of his person, have been before 
 the days of the most ancient age; who was with 
 GOD in the beginning, as his word, by whom 
 he spake creatures into existence, and made 
 known his will, for their direction and comfort; 
 through whom an enlivening light is defused un- 
 to every man that cometh into the world; who 
 was made flesh, being personally united there- 
 unto in the womb of the Yirgin, as the children 
 of men are by ordinary generation, that, in the 
 body there prepared, he might experience the 
 infirmities of human nature, suffer and die; who 
 rose again from the dead, ascended up where he 
 was before, and was repossessed of the glory 
 which he had with the Father before the world 
 was; and who ever hath been, and will continue 
 to be, the fulfiller of the Father's will, in de- 
 stroying the works of the Devil; till every plant 
 which his heavenly Father hath not planted, be 
 rooted up, the enmity destroyed, all things re- 
 conciled, and the Father's purpose of gathering 
 all things together in him, be fully accomplish- 
 ed. And there is also one Spirit, with which 
 the Son of GOD was anointed, and which rest- 
 ed upon him; under the designations of the Spirit 
 
Relative to the Father, Son and $/nn7. 107 
 
 of wisdom and understanding, the Spirit of coun- 
 sel and of might, the Spirit of knowledge and 
 of the fear of the Lord. By which believers are 
 also anointed, and which abides with them, as a 
 Spirit of adoption, Spirit of truth, Spirit of faith, 
 and Spirit of holiness; hy which all divine ope- 
 rations relative to creatures in general, and !M>- 
 lievers in particular, are carried into e fleet; and 
 all the variety of gifts conferred, ordinary and 
 extraordinary, that any of mankind are favour- 
 ed with. And as the design and tendency of 
 all the gifts of the Spirit of GOD is to produce 
 holiness, and carry it to perfection; this divine 
 energy is most frequently called the Holy Spirit. 
 The consequences that appeal* most native 
 from this doctrine, are these: 
 
 1. it maintains the unity of the Supreme Be- 
 ing or Essence. 
 
 2. It ascribes necessary existence, and abso- 
 lute immutability to the Father alone. 
 
 3. it ascribes but one intelligent nature to the 
 person of Christ. 
 
 4. It ascribes all mediatory acts to the person 
 of Christ in the fullest, and highest sense. 
 
 5. It frees the mind, and rectifies the judg- 
 ment from the bondage and confusion, occasion- 
 ed by the corruption of human nature, and the 
 mysteries that men have invented. 
 
 6*. It exhibits clear, consistent, and demon- 
 strative proofs, of the love of GOD the Father, 
 and of Jesus Christ his only begotten Son. 
 
 7- It exhibits in the person of Christ, a Sa- 
 viour, who is able to save unto the uttermost; 
 ONE who is qualified in every respect to ac- 
 
108 The DOCTRINE and CONSEQUENCES 
 
 Gomplish all the Father's purposes, concerning; 
 his creatures, in every state of their existence; 
 and who is administering a dispensation appoint- 
 ed by infinite wisdom, for the destruction of sin, 
 and the perfection of holiness. 
 
 First. This doctrine maintains the unity of 
 the Supreme Being, in the person of the Father, 
 and therefore, is free of these absurdities and 
 contradictious, in which the doctrine that is op- 
 posed to it, appears to he unavoidably involved, 
 with respect to this article. 
 
 Second. It ascribes necessary existence, and ab- 
 solute immutability, to the Father alone; he being; 
 the Father of all, and all things being of him: all 
 persons and things must derive their being from 
 him; and every perfection and privilege that any 
 person enjoys, must flow from his mere bounty-. 
 The father alone being unoriginated. and therefore, 
 alone necessarily existent and absolutely immu- 
 table; whatever being or immutability any other 
 person may enjoy, must depend on him. He is, 
 therefore, the great and alone object, on whose 
 favour all ought to found their hopes, and whose 
 displeasure should excite their fears; to whom 
 also, as the highest source of all that is sood, 
 the expectations of all should be directed, for 
 every thing that can make them completely 
 happy. 
 
 Third. This short summary of doctrine, from 
 the Holy Scriptures, ascribes but one intelligent 
 nature, to the person of Christ; agreeable to the 
 nature of things, so far as we can know at pre- 
 sent, and to the uniform testimony of these sa- 
 cred records, which are given for our direction, 
 
Relative to the Person of CHRIST. 109 
 
 so far us we can understand them. For they 
 testify, that the word which was in the beginning 
 with GOD, was made ilesh; that the Son of 
 GOD, who in a state of humiliation, prayed to 
 his Father, was the same individual person, who 
 had enjoyed a glory with him before the world 
 was; that, when he ascended into heaven, he as- 
 cended up where he was before; that he that ascen- 
 ded, was the same also that descended, first into 
 the lower parts of the earth. They also ascribe 
 the same subordinate characters of a Son and 
 servant to the person of the mediator, before, as 
 after his incarnation; and inform us, that GOD 
 created all things by Jesus Christ, in the begin- 
 ning, as certainly as he is to reconcile all things 
 by Jesus Christ, in accomplishing the new crea- 
 tion. 
 
 Fourth. This doctrine ascribes all mediatory 
 acts to the person of Christ, in the fullest and 
 highest sense; since the same individual being, 
 who is the Son of GOD by an ineffable genera- 
 tion before any creature existed, is also the Son 
 of GOD by an extraordinary generation in the 
 womb of the Virgin A-ury, according to what is 
 hereby taught. When, therefore, the Son of 
 GOD was incarnate, it was not a &nd and body 
 brought forth distinct from this Son; but the Son 
 himself brought forth, taking flesh and blood, as 
 children are partakers of the same. When the 
 Redeemer suffered and died, it was not a ration- 
 al being distinct from the only begotten of the 
 Father, that felt these sufferings, and experienc- 
 ed that death; but the very same being who was 
 the. first born of every creature, the image of the 
 invisible GOD, by whom all things were cheated 
 2 L 
 
110 The DOCTRINE and CONSEQUENCES 
 
 visible and invisible, whether thrones or domi- 
 nions, principalities or powers. As these, and 
 some other astonishing things of the kind, that 
 the Son of GOD condescended to submit to, 
 demonstrate a love which hath a height, a depth, 
 a breadth, and a length, that passeth all under- 
 standing. We need not think it strange, that 
 the transition from a state of inconceivable glory, 
 to that of an extraoniinary humiliation, by which 
 he became capable of suffering and dying, should 
 exceed our comprehension. And as we may 
 find our interest in contemplating that love that 
 passeth all understanding; because it may be so 
 far known, as to beget love in the hearts of those 
 who make it the subject of their meditation. We 
 may also find our advantage in contemplating 
 that astonishing transition; from fulness to emp- 
 tiness, and from riches to poverty, which the Son 
 of GOD submitted to when he laid aside the 
 glory he had with the Father before the world 
 was. since we may know it so far as to see there- 
 in an undoubted evidence of boundless love: For 
 he, as the Scriptures inform us, submitted to that 
 humiliation, that he might experience such things 
 for himself, though, on our account, and set 
 such an example for us to follow, as it seems he 
 could not have done, without such a change ta- 
 king place in his state. Heb. ii. 10. * For it 
 
 * became him, of whom are all things, and by 
 ' whom are all things, in bringing many sons 
 
 * unto glory, to make the Captain of their sal- 
 < vation perfect through sufferings.' Heb. v. 7, 
 8, 9. ( Who in the days of his flesh, when he 
 i had offered up prayers and supplications, with 
 
 * strong crying and tears, unto him that was able 
 
llelative to the Person o/ CHRIST. Hi 
 
 to save him from death, and was heard, in that 
 
 he feared. Though he was a Son, yet learned 
 
 he obedience by the things which he suffered: 
 
 And being made perfect, he became the author 
 
 of eternal salvation unto all them that obey 
 
 him.' 1 Pet. ii. 21. < Christ also Buffered for 
 
 6 us, leaving us an example, that ye should fol- 
 
 ' low his steps.' 
 
 Fifth. By this doctrine, the mind and judg- 
 ment are not only freed from the embarrassments 
 in which they are involved by the opposite doc- 
 trine, but are directed to a consistent knowledge 
 of Christ, and of the truth as manifested by him; 
 which, when received a-right, cannot fail to 
 produce the most happy effects. The Scrip- 
 tures hold forth the knowledge of Jesus Christ, 
 and of the truth as manifested in and by him, as 
 the most effectual means of escaping the pollu- 
 tions of the world, and obtaining freedom from 
 the bondage thereof. 3 Pet. ii. 20. < They have 
 
 * escaped th- pollutions of the world through 
 
 * the knowlege of the Lord and Saviour Jesus 
 ' Christ.' 2 Pet. i. 2. ' Grace and peace be 
 
 * multiplied unto you, through the knowledge of 
 ' GOD, and Jesus Christ our Lord.' John xvii. 
 ' 3. < This is life eternal, that they might know 
 6 thee the only true GOD, and Jesus Christ 
 
 * whom thou hast sent. 5 And John viii. 31, 32. 
 3(i. < Then said Jesus to those Jews which be- 
 4 lieved on him, if ye continue in my word, then 
 1 are ye my disciples indeed; and ye shall know 
 
 * the truth, and the truth shall make you free. 
 4 If the 8on, therefore, shall make you free, ye 
 < shall be free indeed.' Gal. v. i. < Stand fast 
 ' therefore in the liberty wherewith Christ hath 
 ' made us free,aud be not entangled again with the 
 
112 The DOCTRINE and CONSEQUENCES 
 
 6 yoke of Bondage.' Information being, in some 
 respect, the same to the intellectual part of our 
 nature, that food is to the corporeal, right infor- 
 mation behoves, therefore, to strengthen the fa- 
 culties of the mind, as wholesome food does the 
 members of the body; whereas false informqiibn, 
 or erroneous doctrine, must operate on the tem- 
 per of the mind, as poison does on the constitu- 
 tion of the body. While, therefore, the customs 
 of the world, or traditions and doctrines of men, 
 are mixed with the word of GOD, and swallow- 
 ed down as genuine truth, we may as natively 
 expect that the mind will be distracted thereby, 
 as to divine things, as we may expect the body 
 to be disordered, by receiving improper mix- 
 tures with wholesome food. The pernicious 
 consequences of that intoxicating cup in all ages, 
 and with which all nations have been deceived, 
 ought to excite all men to separate, as much as 
 possible, every superstition, ceremony, and mys- 
 tery invented by man from the word of GOD; 
 and receive, with meekness, that pure word of life 
 which will invigorate and direct all the facul- 
 ties of the soul to such exercises, as tend to pro- 
 mote the good of mankind, both in the life that 
 now is, and that which is to come. The happy 
 consequences that w ; ould attend the receiving of 
 the word of GOD in its native simplicity, are 
 pointed out in many passages of the inspired 
 writings. Jehovah himself proposes the ques- 
 tion concerning his own words; Micah ii. J. Do 
 not my words do good to him that icalketh up- 
 rightly? And, in the 19th psalm, several parti- 
 culars are mentioned which are in the original, 
 and might be translated, I think, thus: 
 
Relative to the Person of CHRIST. 113 
 
 7- The law of Jehovah is most perfect; mak- 
 ing the soul to return. The testimonies of Je- 
 
 ~ 
 
 ho vali are sure; making wise the simple. 
 
 8. The precepts of Jehovah are right; making 
 joyful the heart. The commandments of Jeho- 
 vah are clear; making light the eyes. 
 
 9. The fear of Jehovah is pure; remaining to 
 futurity. The judgments of Jehovah are true; 
 they are altogether righteous. 
 
 It is also prophetically revealed by Ezekiel 
 (he prophet, that when the word of truth shall 
 flow pure from the sanctuary, after it is cleansed, 
 the ordinances of .lehovah, settled according to 
 the law of his house, and his presence returned 
 to his people; that then the pure word of life 
 will issue from the sanctuary as a flowing stream, 
 causing life wherever if. comes Ezek. xlvii. 
 {. S, 9- * Afterward he brought me again unto 
 
 * the door of the house, and behold waters issuft 
 
 < out from under the threshold of the house east- 
 
 ward; for the fore- front of the house stood to- 
 
 * ward the east; and the waters came down from 
 i under the right side of the house, at the 
 ' south side of the altar. Then said he unto me 
 ' 'These waters issued out toward the east coun- 
 ' try, and g ) down into the desert, and go into 
 ' the sea; which being brought forth into the sea, 
 i the waters shall he healed. And it shall come 
 6 to pass, that every thing that liveth, which ino- 
 
 veth, whithersoever the rivers shall come* 
 
 < shall live. 
 
114 The DOCTRINE and CONSEQUENCES 
 
 When we attend the simple truth as it res- 
 pects GOD the Father, and Jesus hrist his on- 
 ly begotten Son, the mind is freed from the un- 
 certain, unintelligible, arid perpetual fluctuation 
 that must unavoidably embarrass the person who 
 would attempt to think seriously of the object he 
 is to worship according to the Athanasian creed: 
 For, according to that creed, he must always 
 attempt to form the impossible idea, that three 
 are one, and one is three; and that the person 
 through whom he approaches the object of wor- 
 ship, and the object approached, is the same be- 
 ing But, according to the Scripture doctrine, 
 one infinite and absolutely perfect being, is pre- 
 sented to the mind, whose bring and perfections 
 are manifested through a distinct person, whose 
 being and perfections are so distinct from, and, 
 at the same time, so similar to the being and per- 
 fections of the invisible GOD, that he is the ex- 
 press image of his person, and the one Media- 
 tor through whom alone he can be approached. 
 This doctrine, therefore, not only relieves the 
 mind from a constant change from three to one, 
 and one to three; but points out a steady and 
 uniform object of the highest honour and wor- 
 ship, even GOD the Father, whose glory and 
 perfections are beheld in the face of Jesus the 
 Mediator. It al-o points out one mediator, even 
 Jesus Christ, or the anointed Saviour, who is 
 the s^me yesterday to day and s f^awvaf through 
 the ages; and one Spirit by the energy of which 
 alone, we can attain a capacity to apprehend, 
 and a disposition to love and worship the Fa- 
 ther, in Spirit and in truth. The Holy Spirit 
 being that mediatory energy, or influence, that 
 
Relative to the Person of CHRIST. 115 
 
 is shed forth by Jesus Christ from his Holy 
 Father, by which he, as the light of the world, 
 and quickening Spirit, enlivens and enlightens 
 every man that cometh into the world that all 
 may, in some measure, discover the divine glory 
 and perfections that shine forth in himself as the 
 imago of the invisible GOD, If, therefore, the 
 means, that GOD hath appointed for maintain- 
 ing and promoting this energy, be duly attended 
 to, it will not fail to kindle in the heart that flame 
 of divine love that all the terror of creature op- 
 position, and allurements of creature enjoyments 
 will never be able to quench. 
 
 Sivth. This doctrine exhibits clear, consis- 
 tent, and demonstrative proofs of the love of 
 GOD the Father, and of Jesus Christ, his 
 only begotten Son; as will be evident, if the me- 
 diatory system, or dispensation of grace by Je- 
 sus Christ, be attended to, in which the righte- 
 ousness oj GOD is revealed from faith to 
 faith. 
 
 A mediatory dispensation, necessarily sup- 
 poses more persons than one, besides the Vledi- 
 ator; for a Mediator as necessarily implies two 
 parties besides the Mediator, as a middle term 
 implies two extremes besides the middle term. 
 Ho it is said, Gal. iii. 20. < Now a Mediator is 
 < not a Mediator of one, but GOD is one.' Thus, 
 as if it had been foreseen, that some persons 
 would deny the unity of GOD, by misrepresent- 
 ing the Scripture doctrine of the Trinity; the 
 apostle is particularly careful, to guard as^iri^t 
 a plurality in GOD; for, says he, but GOD is 
 one. Now if the question be asked, What does 
 
116 The DOCTRINE and CONSEQUENCES 
 
 one refer to? The answer, 1 think, would be, 
 that one refers to the person of the Father. If 
 any shall say, it refers to the essence, not the 
 person of the Father, besides the absurdity of 
 abstracting essence and person* it would not an- 
 swer the end for which a division between per- 
 son and essence is frequently made. For the 
 apostle denies that the Mediator is one, or of 
 one, in the sense in which he affirms GOD to 
 be one ; for, says he fie peanut sro$ ax can., but the 
 Mediator is not of one. If therefore he says, 
 GOD is one essence, he expressly denies that 
 the Mediator is of one, or the same essence. 
 But as Mediation between essences, abstracted 
 from personality, would be a very unscriptural, 
 unintelligible mediation, mediation, in this 
 place, behoves to respect persons; and as one 
 party, to whom lie stands thus related, is man- 
 kind sinners, who certainly are many persons; 
 so the other party I) cine; GOD, must certainly 
 be one person. As this agrees with what the 
 same apostle saysj in another place, for there is 
 one Mediator between (*OD and men; the text 
 seems to express an affirmation in plain terms, 
 that GOD is one person, agreeable to the gene- 
 ral tuior of Scripture revelation, and the dic- 
 tates of common sense- 
 That the love of GOD the Father, and the 
 love of Christ Jesus his only begotten Son, 
 shines forth in a conspicuous manner, and that 
 this doctrine exhibits clear, consistent, and de- 
 monstrative proofs of this lovef will, it is hoped 
 appear from the following considerations: Which 
 at the same time, may afford the most solid com- 
 fort, and well grounded hope, to all who have 
 
Relative to ihc Person of CHRIST. 117 
 
 the love of GOD shed abroad in their hearts, by 
 his love thus manifested. 
 
 1. A discovery of the early outgoings of the 
 divine goodness, must afford a very Comfortable 
 reflection; and this is most clearly and fully dis- 
 rovuvil from the Scripture account of the early 
 constitution of the Mediator's person, as the me- 
 dium of intercourse and communication between 
 infinite and finite, uncreated and created nature, 
 while creatures continued innocent; and in ap- 
 pointing him to enter upon, and exercise the offi- 
 ces of an atoning and redeeming Mediator, when- 
 ever sin commenced. Some have remarked and 
 that justly, that the goodness of GOD shines 
 forth, in that a full provision was made of every 
 thing that might contribute to the happiness of 
 man in his outward state, before he was created 
 and placed in tiiis world; so that upon his casting 
 his eyes around him, he might see that he was 
 pliced in a well furnished world. But how 
 much more does the goodness of GOD shine 
 forth in the provision that he hath made for in- 
 tellectual beings, in the person of Christ; in 
 whom it pleased the Father, that all fulness 
 should dwell, and that all the riches of wisdom 
 and knowledge should be treasured up in him, 
 before any created intelligent was brought into 
 being; that in him they might behold the glory 
 of the invisible GOD; he being the express 
 image of his person, i-.m\ the brightness of his 
 glory. That, by their immediate intercourse 
 with him, and his spirit upon them, they might 
 feel their happiness and get discoveries of un- 
 bounded goodness, to be disclosed in the most 
 ravishing beauties, for their enjoyment, to the 
 
 M 
 
118 The DOCTRINE and CONSEQUENCES 
 
 full satisfaction of their utmost desires, through 
 the boundless ages of endless duration. 
 
 2. A consideration, that there \vas not only a 
 provision made for giving the highest felicity to 
 intelligent creatures, while they contined in in- 
 nocence; hut also a provision made for their re- 
 covery, when hy sin they had brought ruin up- 
 on themselves, and were sinking in the horrible 
 pit of destruction. A consideration of this, must 
 natively present to the mind a most comfortable 
 reflection, and fill the soul witli joy and peace 
 in believing the divine testimony, concerning the 
 early and ample provision that was made for 
 their salvation, by Jesus Christ, or the anointed 
 Saviour, from these destructions they had brought 
 upon themselves. The revelation of this pro- 
 vision is given in such a way in the gospel; (or 
 good news, which GOD hath been pleased in 
 his condescending love, to intimate to mankind 
 sinners;) as is every way suited to increase their 
 comfort, confirm their faith, and heighten their 
 joy; and excite all the powers of their souls to 
 bless his name, and express their love to him 
 who fii>t loved them. Must it not greatly in- 
 crease the comfort of every individual, to know 
 that GOD so far concerned himself about their 
 happiness, that to recover them from the effects 
 of their apostacy from himself, he entered into a 
 covenant with his only begolten Son, for their 
 ganctification and complete redemption? And 
 when they are assured from the word of GOD, 
 yea, even his most solemn oath, that he hath no 
 pleasure in the death of sinners: is not willing 
 that any should perish, but will have all men 
 come to the knowledge of the truth and be sa- 
 
Relative to the Person of CHRIST. 119 
 
 red; how greatly must a right knowledge of 
 such gracious declarations rnnlirm their faith 
 and heighten their joy, and l;:y ? firm foundation 
 for strong consolation, amidst all the distresses 
 and afflictions to which they are subjected in 
 this present state of things? How happy then 
 must they he who know the joyful sound of the 
 glorious gospel of peace, and walk in the light 
 of Jekorcih'a countenance? ISut the knowledge 
 of nil this is connected with, and even depends 
 upon the knowledge of the only true GOD and 
 Jesus Christ whom he hath sent. 
 
 -*. The. gradual manifestation of Jesus Christ 
 in his mediatory character, as the upholder of a 
 perishing world, even in his prei near n ate state, 
 ni3 v afford a comfortable reflection; but more es- 
 pecially his manifestation in the flesh. 
 
 It has been alledged by some friends, as well 
 as enemies, to divine revelation, that man hns 
 no capacities in this state of his existence by which 
 he could discover, without information, that the 
 present visible system of the universe had a be- 
 ginning, or that it will have an end; it being im- 
 possible to demonstrate by any experiment with- 
 in the compass of human power, that nothing may 
 become something, or that something may be- 
 come nothing. The knowledge of creation seems, 
 therefore, to come wholly from information; and 
 all who believe it, must believe it as a matter of 
 faith; agreeable to this we are taught, Heb. xi. 
 3. ( Through faith we understand that the 
 < worlds were framed by the word of GOD, so 
 ( that things which arc seen, were not made of 
 
120 The DOCTRINE and CONSEQUENCES 
 
 1 things which do appear.'* It is by information 
 also, even the information that we receive from 
 divine revelation, that we know that the whole 
 system of created nature is upheld by the same 
 word, by which the visible creation was framed 
 and all the succesive ages of its duration adjust- 
 ed, so as to unfold the mysteries of divine provi- 
 dence, and manifest the wonders of redeeming 
 love. 
 
 The revelation that GOD was graciously 
 pleased to give unto mankind from time to time, 
 by which he was pleased to inform them of what 
 they ought to believe and do: he was also pleas- 
 ed to demonstrate to be a revelation from himself, 
 with such certainty as might leave them no 
 ground to doubt. This he did by the same word 
 by whom all things were created, even the Lord 
 Jesus Christ, by whom GOD created all things?. 
 And the manner in which he did this, was by 
 the appearance of his only begotten Son, in such 
 a way as demonstrated to their senses the cer- 
 tainly f hi$ existence; who by the glorious forms 
 in wirch he appeared, the declarations he gave, 
 and p.mer he ^ manifested, did clearly prove, that 
 he was the Creator and Governour of the uni- 
 
 * Tliis text, Heb. xi. 3. is not very literally translated, 
 hut its literal translation will not make it unfit for the 
 purpose for which it is brought. The passage is more 
 literal thus. By faith rve understand the ages to be adjust' 
 ed by the word of GOD; for the being of the things that 
 are seen (or their coming into existence) is not from the 
 things which appear. This reading (which 1 think is 
 very literal. ) not only informs us, that our understanding 
 tilings seen, not to have their being from apparent things, 
 is from testimony; but also, that the ages of their exis- 
 tence, is adjusted by the same word that spake them in- 
 to being. 
 
Relative to the Person of CHRIST. 121 
 
 verse, and that it was lie who upheld the world 
 and its inhabitants from sinking into perdition 
 under the corruption that had taken place I here- 
 in: as Psal. Ixxv. 3. < The earth and all the in- 
 6 habitants thereof, are dissolved, f myself have 
 6 horn up the pillars (hereof, tfrtah. 9 What a 
 comfortable reflection! that the hel() of sinners is 
 laid upon such a glorious and mighty One. 
 
 But if man is incapable in this present state 
 to discover any being, beyond the system of 
 nature, or any po<ver above what is called its 
 laws, without revelation: nine!) less could any 
 being or power be discovered by man, beyond 
 that glorious and mighty One who demonstrated 
 himself to be the Creator, Preserver, and Go- 
 vernor of the world; and to whose uncontrolled 
 sway all nature was made to yield; unless he 
 had given information thereof. But this he did 
 by intimating that there was one greater than lie, 
 whose messenger he only was, and to whom he 
 stood related as a son and servant. This Scrip- 
 t 'ivil view of the one Mediator, the Redeemer, 
 and Saviour of sinners; as the Creator, Support- 
 er, and governor of the universe, d welling in 
 the Father, and the Father in him, in the closest 
 union that possibly can subsist with a distinction 
 of persons and agencies; doth also demonstrate 
 the kindness and love of GOD to mankind, in 
 condescending thus to reveal to such insignificant 
 creatures, creatures defiled by sin; so clear a 
 manifestation of himself, his glorious perfections, 
 and gracious purposes, relative to the works of 
 Ins hand. "But all these are still more fully and 
 intimately manifested by the incarnation of the 
 Sou of GOD. 
 
122 The DOCTRINE and CONSEQUENCES 
 
 Some have alledged, that we cannot know the 
 nature ot'GOD's moral perfections; that is, his 
 justice, goodness, and truth; from any discovery 
 he hath made of himself to us. This need not 
 he thought strange, from those who reject the rev- 
 elation he hath given of himself in his word; hut 
 it is very much so, from those who profess a be- 
 lief of that revelation. Experience, sad experi- 
 ence, however, proves, that education, and a 
 liabit of thinking, will reconcile the human mind 
 to the grossest absurdities. The Scriptures do 
 testify in the plainest and fullest manner that 
 GOD is good, that he is love, that his tender 
 mercies are over all his works, and that there is 
 no respect of persons with him. This Scripture 
 character of the Most High being quite irrecon- 
 cileable with the idea of a being, who, from a 
 free volition of his own will, ordained a great, 
 or rather the greatest part of his creatures to ab- 
 solute and endless misery; while, from a partial 
 respect to some persons, he predestinated them 
 to happiness; therefore, some, rather than give 
 wp their favourite idol, are willing to alleclge, 
 that goodness, love, &c. in GOD, are of a differ- 
 ent kind from these qualities or dispositions 
 which we rail goodness, love, mercy, &c. in men. 
 This is a blow at the root, and totally destroys 
 the foundation of all our confidence in the pro- 
 mises of GOD, and of our comfort arising there- 
 from; for, if it were so, then for any thing we 
 'know, it might be consistent with the troth of 
 GOD never to fulfil his promises; with his good- 
 ness, to suffer evil to reign triumphant over the 
 works of his hand without end; and, with his 
 tender mercy, to inflict the most cruel torture 
 that infinite wisdom can contrive, and infinite 
 
Jlelative to the Person wf CHRIST. 123 
 
 power effect. J5ut (o the unspeakable comfort 
 of all who know and believe the truth, the 
 goodness of GOD shines forth \\ith a bright- 
 ness of evidence, which challenges (he admi- 
 ration, and humble gratitude of all the chil- 
 dren of men; for lie hath given the most pi-tin 
 and certain discoveries of his love, his mercy, 
 bis goodness, and all the other perfections of 
 bis nature, with \vbich human happiness, or 
 indeed the happiness of any of his creatures, so 
 far as we knovv is concerned; as leave no 
 ground to suspect that ever he will inflict an 
 unavailing punishment on any of the works of 
 bis hand; for, since he will have a respect to 
 the works of bis hand, and his tender mercyisover 
 all his works; the hand that strikes will be al- 
 ways directed by the heart that loves, in all the 
 punishment he inflicts. 
 
 In the Scriptures of truth, we have not only 
 the names of goodness, love, mercy, truth, c. 
 but the import of these names are also particu- 
 larly pointed out; and that so fully and plainly, 
 that none, who pay any attention to that revela- 
 tion, appear to be in the least difficulty about 
 their me ;ning. We have the divine testimony 
 in express terms, He hath showed the& O man, 
 what is good. 
 
 To love mercy, walk humbly, relieve the op- 
 pressed, minister to the wants of the needy, arid 
 to fulfil every promise with the utmost exactness, 
 are certainly characteristics of a good, merciful, 
 loving, and truthful disposition. It is not here 
 alledisod, that the most enligtencd mind can take 
 in a perfect idea of the goodness of GOD, or 
 any of his other perfections from the revelation 
 
124 The DOCTRINE and CONSEQUENCES 
 
 lie hath given; nor yet that the goodness, love, 
 
 &c. of those who have arrived at the highest at- 
 
 . 
 tainments in tins state, come up even to their 
 
 own ideas, much less that they come up to these 
 perfections as they are in GOD; no, the dispro- 
 portion is infinite. But though the dispropor- 
 tions he infinite as to degree, yet the nature and 
 tendency appear to be similar. 
 
 But this matter is set in a still clearer and 
 more certain point of view, by the incarnation 
 of the Son of GOD. We are certain, from what 
 is recorded of the words which he spake, and 
 the works which he did: that the goodness, love, 
 mercy, and truth, which he manifested, or which 
 appeared in him, were similar to what is so cal- 
 led among men; or, to those qualities and dispo- 
 sitions that characterize a good or perfect man, 
 in a sense sometimes used in Scripture. And 
 we are also certain, that the perfections of good- 
 ness, &c. which he manifested, were the perfec- 
 tions of the only begotten of the Father; and 
 were therefore a true representation of these per- 
 fections as they subsist in the invisible GOD, 
 whose image lie was, and ever will continue 
 to be. 
 
 The incarnation of the Son of GOD, or the 
 Word's being made flesh, was a real manifesta- 
 tion of GOD in the flesh, in every point of view. 
 He who was thus incarnate, was the image of 
 the invisible GOD, the GOD of glory, who ap- 
 peared unto Abraham, and others under the Old 
 Testament dispensation; and when incarnate, 
 his glory was beheld as the glory of the only 
 begotten of the Father, full of pace and truth; 
 and, in this state also, he manifested forth his 
 glory, so as to give sufficient proof that he was 
 
Relative to the Person of CHRIST. 125 
 
 the Son of GO I), the King of Israel, and Saviour 
 of the world. And as he ever dwelt in the Ku- 
 du r, and the Father in him; the glory of the in- 
 visible (iOl) the Father, was manifested in the 
 flesh, through him. So it is said, in him d \vel- 
 Icth all the fulness of the God-head bodily. 
 Observe, it is not said in him dwells the second 
 person of the God-head bodily, which the scheme 
 of doctrine opposed to this would seem to require. 
 
 Among the many absurdities that attend the 
 doctrine of a plurality of persons who have ail 
 one indivisible essence, those that attend the 
 supposition of a covenant-transaction upon this 
 plan, seems (o he none of the least. For, let it 
 be supposed, that the Son is the same essence 
 with the Father; then being equally indepen- 
 dent, self-sufficient, immutable, and incapable of 
 pafitriveness or suffering, he could no more he 
 humbled, feel the infirmities of the human nature, 
 suffer and die than the Father. If therefore he 
 covenanted to be incarnate, humbled, exposed 
 to sufferings, and actually to die; he covenanted 
 to do what was impossible for him to perform. 
 
 It is to no purpose, to say, that he fulfil led 
 what was covenanted to, by assuming the !uiMi:m 
 nature; since notwithstanding of what is called 
 personal union, the divine nature was as disti.net 
 from the hum -in nature thus united to it, as it 
 was distinct from any other man; and the divine 
 nature of the second person neither felt, nor was 
 affected with the sufferings of human nature, ai'.y 
 more than the divine nature of the Father. 
 
 To say the best of it, it certainly gives hut; a 
 very low representation of the divine love, I n" 
 the condescension of the Sou of GOD; for, it* is 
 
126 The DOCTRINE and CONSEQUENCES 
 
 but a small matter for a person to settle difficult 
 aricies, and painful to accomplish, when the 
 difficulty a:;v pain cannot affect himself. 
 
 But the Hcnpture doctrine concerning the Son 
 of GOD. gives a very different view of this mat- 
 ter. \\ e are there tau^iit, that that very same 
 word who was with GO?) in (he beginning, by 
 whom all things w re made, ev^n that same 
 Word was made flesh. That as the children 
 are partakers of flesh and blood, even so he also 
 himself took part of the same, that he might feel 
 their infirmities, suffer, and die. And so the ve- 
 ry same person who entered into covenant, ful- 
 fils every thing covenanted in the strictest sense. 
 This view of the matter also demonstrates the 
 greatness and reality of the love of GOD the 
 Father to mankind sinners, in thus sending his 
 only begotten Son into a state of real humili- 
 ation and suffering. And no less demonstrates 
 the love of Christ, that he should voluntarily and 
 cheerfully undertake to expose himself to suffer- 
 ings so complicated, pains so exquisite and ig- 
 nominy so inconceivably great. Wonderful con- 
 descension! demonstrating a degree of love, not 
 to he found among the most feeling of the sons 
 of men. And what a firm foundation is here 
 laid, for the most solid comfort and inexpressi- 
 ble joy. 
 
 When his poor weary followers find themselves 
 surrounded with difficulties, and involved in po- 
 vfvty and want; how comfortable and cheering 
 must it be for them to know and reflect, that he 
 wYxio is their glorious Forerunner, experimental- 
 ly KYnows, and is touched with a feeling of all 
 th ir afflictions, infirmities and wants! And when 
 
Relative to the Person of CHRIST. 127 
 
 they consider that he not only went through a 
 stale of sorrow, poverty and grief; but also pass- 
 ed into ins dark regions of death, and vanquish- 
 ed that king of terrors in his strongest hold. 
 How may their minds he fortified, and they en- 
 couraged to enter that gloomy shade with quiet- 
 ness and serenity of mind? Since they are assur- 
 ed, that as certainly as their glorious head arose 
 and ascended in triumph, having vanquished 
 death and hell; so certainly shall they be freed 
 from its power, and conducted to those mansions 
 of hliss that he hath prepared for them. How 
 full of comfort is that short declaration of this 
 mighty Saviour, recorded Ilev. i. 17? 13. 'Fear 
 ( not, 1 am the first and the last, even he that 
 ' liveth, and was dead, and behold I am alive 
 ' for evermore, Amen. And I have the keys of 
 ' hell and of death. 9 
 
 A view of this one Mediator between GOD 
 and men, in his estate of exakation, and rein- 
 stalmentinto the possession of that glory which 
 he had with the Father before the world was, 
 presents a no less comfortable prospect. He 
 having ascended up far above all heavens, and 
 being possessed of an energy whereby he is able 
 to subdue all things unto himself, there can re- 
 main no doubt, but he will fully accomplish all 
 that remains to be accomplished of his undertak- 
 ing, when he hath already accomplished the most 
 astonishing and painful part of it. And if GOD 
 spared not his own Son, but delivered him up 
 for us all. how much more should he not with 
 him also freely give us all things. When re- 
 conciliation is accomplished by his death, salva- 
 tion will certainly be effected by his life. There- 
 
128 The DOCTRINE and CONSEQUENCES 
 
 fore we may be fully assured, that if we are 
 planted in the likeness of his death, we shall be 
 also in the likeness of his resurrection. 
 
 Thus the Scripture doctrine relative to this 
 important subject; namely, the knowledge of the 
 only true GOD and Jesus Christ whom he hath 
 sent, is replete with comfort, in every point of 
 view* It exhibits the early outgoings of the 
 love of GOD through his only begotten Son, the 
 brightness of his glory, and the express image of 
 his person; and presents to our faith a glorious 
 Captain of salvation, made perfect through suf- 
 ferings, a great high Priest who can be touched 
 with a feeling of our infirmities; even a mighty 
 Saviour, who is able to save to the uttermost, ail 
 that come unto GOD by him. And this exhi- 
 bition of the divine goodness, in proposing a 
 happiness to mankind, in all respects greater 
 than they can conceive; and in giving them all 
 the security for their most certain enjoyment of 
 it, in the way that he hath appointed, that their 
 nature in its present slate can admit of; is every 
 way suited to inspire the soul with the truest 
 devotion, and most exalted piety, and to inflame 
 the heart with seraphic love; so as to draw forth 
 all the powers of the soul, in humble praise to 
 GOD, for such discoveries of boundless good- 
 ness, never-failing grace, and tender mercy, ex- 
 tending to all the works of his hand, through 
 .lesus Christ his only begotten Son. 
 
 Seventh. This doctrine exhibits in the person 
 of Christ, a Haviour; who is able to save unto the 
 uttermost; One who is qualified in every respect 
 to accomplish all the Father's purposes, con- 
 cerning his creatures in every state of their ex- 
 
Relative to the Person of CHRIST. 
 
 istencc; and wlio is administering a dispensation 
 of grace, righteousness, mercy, and truth, ap- 
 pointed by infinite wisdom, to effect the destruc- 
 tion of sin, and the perfection of holiness. 
 
 The ability of this chosen one, on whom the 
 help of sinners is laid, to accomplish their salva- 
 tion, is set forth in the strongest terms, and con- 
 firmed by the most undoubted facts. The ex- 
 cellency and strength of this mighty Saviour is 
 clearly set forth, Isa. ix. 6. For unto us a child 
 is born, unto us a Son is given, and the govern- 
 ment shall be upon his shoulder; and his name 
 shall be called Wonderful, Counsellor, the Migh- 
 ty GOD, the everlasting Father, the Prince of 
 Peace, or thus: 
 
 For a child being born for us, 
 A Son being given unto us; 
 Then, the government, 
 Shall be upon his shoulder, 
 And his name shall be called, 
 The Wonderful Counsellor, 
 The Mighty One of Strength. 
 The Father of futurity, 
 The Prince of Peace. 
 
 And Isa. Ixiii. 1. 
 
 Who is this that coraeth from Edom, 
 With died garmets from Bozrah? 
 This that is glorious in his apparel, 
 Triumphing in the greatness of his 
 
 strength? 
 
 I that speak in righteousness, 
 Mighty to cause salvation. 
 N 
 
130 The DOCTRINE and CONSEQUENCES 
 
 As he is thus set forth as a mighty one, who 
 is able to save to the uttermost; so his ability to 
 accomplish this salvation, is manifested by incon- 
 testible facts: { For (Col. i. 16, 17-) by him were 
 ' all things created that are in heaven, and that 
 4 are in earth, visible and invisible, whether they 
 
 * be thrones or dominions, or principalities or 
 < powers; all things were created by him and for 
 ' him; and he is before all things, and by him 
 
 * all things consist/ Since, therefore, all crea- 
 tures are the work of his hand, and depend on 
 him for their being; he being also GOD over all, 
 or the disposer of all events, and administrator 
 of ail providential interpositions. All the won- 
 derful works that are beheld, in the works of 
 creation and providence, demonstrate his wis- 
 dom and power. And when he took upon him 
 the form of sinful flesh, and appeared in this 
 world in a state of humiliation and poverty; even 
 then, the attentive observers beheld his glory, as 
 the glory of the unly begotten of the Father, full 
 of grace and truth; though those whose eyes 
 were closed, by the prejudices they had conceiv- 
 ed against his person, saw no form, nor comeli- 
 ness, nor beauty in him, to excite their desire. 
 When he appeared in the world, he not only 
 manifested his ability to give relief from the va- 
 rious diseases to which human nature is liable 
 in this life, but also his ability to conquer death 
 in all its stages; raising one to life that had been 
 dead some little time; another, when carrying to 
 the grave; and another after he had been in the 
 grave some days. And when he conquered death 
 in his own person, by rising from among the 
 dead, he manifested the energy of his quicken- 
 
Relative to the Person of CHRIST. 131 
 
 ing power, in causing many of the saints which 
 slept, to rNe and come out of their graves ai'U'.r 
 his resurrection; who went into the holy city, 
 and were seen of many. And he is not only 
 qualified to accomplish the Fathers purposes, 
 in respect to power, hut also in respect of expe- 
 rience; for he was tempted in all points as we 
 are, yet without sin; and experienced those aTic- 
 tions, and tasted that death, for every one, which 
 is the native consequence and fruit of sin. Isa. 
 liii. 3. 7- 9. * He was despised and rejected of 
 
 * men. a man of sorrows, and acquainted with 
 < gri>f. He was oppressed, and he was atllict- 
 
 * ed. And he made ills grave with the wicked, 
 ' and the rich in his deaMi/ So that he not only 
 experienced the griefs and sorrows of mortal life, 
 hut death also, and the state of the dead. It is 
 hut little that can he said, with certainty, in my 
 opinion, of the state of the dead, between death 
 and the resurrection: That the soul lives and 
 acts after death, appears to have been very ge- 
 nerally believed; yet some, who possess a very 
 large share of learning and judgment, have deni- 
 ed it; hut it may nevertheless be true. The pa- 
 rable of the rich man and Lazarus; the promise 
 of Christ to the thief on the cross; and the de- 
 sire that the apostle Paul had to depart, and to 
 be with Christ, seem all to favour it. Whatev- 
 er that state may be, it would seem that the Lord 
 Jesus Christ condescended to experience that 
 also. The Scriptures inform us, that he des- 
 cended into the lower parts of the earth;* and 
 that his soul was in hell.f whatever be meant 
 thereby. If, therefore, it would be an advau- 
 
 * Eph. iv. 9. t Acts ii. 27. 31. 
 
132 The DOCTRINE and CONSEQUENCES 
 
 tage to a captain, or leader, to have gone over 
 the ground, he is to lead those committed to his 
 care, the Lord Jesus Christ appears to possess 
 this advantage, as a captain, or leader, and com- 
 mander of the people; in that, as a Forerunner, 
 he hath gone through the various states, which 
 those committed to his care, may have occasion 
 to pass. And if it would he an advantage to a 
 physician, that he had felt the diseases of his pa- 
 tients, and experienced in his own person also, 
 the operations of the medicine he was to admin- 
 ister to them; the Lord Jesus Christ, as the great 
 Physician, appears to possess this advantage, al- 
 so:' For, Heb. ii. 18. < In that he himself hath 
 
 * suffered being tempted, he is able to succour 
 6 them that are tempted.' And, Heb iv. l;i. * For 
 
 < we have not a high priest which cannot be 
 
 * touched with the feeling of our infirmities; but 
 ( was in all points tempted as we are, yet without 
 
 < sin. ? And as he condescended to experience 
 these temptations, in our nature, which are pro- 
 ductive of sin and death in all those that yield 
 to them; so he condescended to be made under 
 that law, and observe those ordinances, which 
 are productive of righteousness and life, in all 
 those who observe them aright. And by his 
 thus condemning sin in the flesh, by resisting 
 every temptation to sin, and magnifying the law, 
 and making it honourable, hy fulfil ling all righ- 
 teousness; he hath shown by example, as well 
 as precept, how the righteousness of the law 
 may be fulfilled in them that walk not after the 
 flesh, but after the Spirit. 
 
 The Scriptures not only inform us, that the 
 Lord Jesus Christ is qualified, in every respect, 
 to accomplish all the Father's purposes, relative 
 
Relative to the Person 0/' CHRIST. 133 
 
 to creatures, in every state of their existence; but 
 also, that lie is administering a dispensation, an- 
 }M;inie<l by infinite wisdom, to accomplish the de- 
 struction of sin, and the perfection of holiness; 
 aiid that he will continue this administration, till 
 the end of its appointment he fully accomplished. 
 A particular detail of this dispensation of grace, 
 righteousness, mercy and truth, which GO I) the, 
 Father hath been administering, and will con- 
 tinue to administer, by the Lord Jesus Christ, 
 through the successive ages of his kingdom, can- 
 not properly be attempted here to any considera- 
 ble extent: yet a short, or general hint at what 
 the Scriptures inform us concerning this impor- 
 tant subject, seems very properly connected. 
 
 Having therefore attempted to give a short 
 summary of what the Scriptures teach concern* 
 ing the person of the Father and the Son; I 
 shall here ad 1 a few particulars concerning the 
 mediatory administration. 
 
 The dispensation that GOT) the Father hath 
 administered to mankind in all ages, has been 
 hj- ,!esu> Christ his only begotten Son, the one 
 Lord, by whom are all things; nd this dispen- 
 sation has been wisely and mercifully adapted, 
 by infinite, wisdom and goodness, to effect the 
 happiness of the children of men, both in this 
 life, and that which is to come: as will appear 
 from a consideration of the law by which this 
 administration is regulated, and the ordinances 
 by which the privileges thereof are dispensed. 
 This law is divided into two tables, the first of 
 which respects their religious exercises, arid the 
 second their civil conduct: and these onlnrim es 
 are of two kinds, the one for preserving and pro- 
 
134 The Ordinances of GOT> 
 
 moting their spiritual privileges, and the other 
 their outward privileges, or things that concern 
 this life. And the sum of the whole is love to 
 GOD and our neighbour. 
 
 As both the tables of the law are given by one 
 lawgiver, so all the officers lhat are appointed for 
 carrying that law into execution, are ordained 
 by the same Lord. The Father is the fountain 
 of all authority; and therefore, all laws, that are 
 truly such, must be from him; but, as no creature 
 appears to have immediate access to him, (and 
 we are sure no man has,) it is Christ Jesus alone 
 -who is his immediate Son and servant, that is 
 the judge, the lawgiver, and king. And his au- 
 thority as a judge, a lawgiver, and king, extends 
 over all; for all things are delivered into his hand, 
 and all authority in heaven and earth is given 
 unto him of the Father; and he is expressly de- 
 clared to be the head of all principality and pow- 
 er, without exception. The Scriptures, there- 
 fore, make it abundantly evident, that the Lord 
 Jesus Christ is the head of all law and govern- 
 ment, that is of GOD; but, it would rather be 
 blasphemy to say, that he is the head of all the 
 laws and governments that men have invented 
 and set up; for many of these are as opposite to 
 the law and government, that he hath appointed, 
 as light is to darkness. Jehovah expressly dis- 
 claims some that were setup by Israel, in imita- 
 tion of the kings of the nations; and if he con- 
 demned the one, we cannot suppose he approved 
 the other. Hos. viiL 4. ' They have set up 
 ' kings, but not by me; they have made princes, 
 6 and 1 knew it not.' Or as it might, 1 think, be 
 read: 
 
Administered Inj CHRIST. 135 
 
 They have made kings that are not from m?. 
 
 They have made rulers that I acknowledged 
 not. 
 
 The laws and governments that are of men, 
 must he as opposite to the. law and government 
 that is of GOD: as the doctrines of men are op- 
 posite to the doctrine of GOD. And the laws 
 and governments that are of men, being earthly, 
 and under the influence of the Spirit of the world, 
 have been productive of wickedness, war, bon- 
 dage., and almost every evil work. But, the 
 law and government of GOD being heavenly, 
 and under the influence of the Holy Spirit; is 
 productive of righteousness, peace, liberty, and 
 every good Work. 
 
 As the ordinances in which the privileges of 
 mankind are dispensed, are of two kinds, reli- 
 gions and civil; so they are to lie administered by 
 persons in distinct offices. Ecclesiastic office- 
 bearers, have the oversight of the religious con- 
 cerns of the people; and the great end of their 
 administration is to promote sanctification, 
 through the knowledge and belief of the truth. 
 For this end, their lips should keep knowledge, 
 and they should heir the law at their mouth. * 
 They ought to read the word of GO!) publicly, 
 and give the sense, to make the people under- 
 stand the reading, f And that they may discharge 
 aright the duties of their office, they ought to 
 give attendance to reading, to exhortation, to 
 doc-trine; to meditate on these things, and to 
 give themselves \\ holly unto them, that their pro- 
 iking may appear unto all t They are to instruct 
 \vith meekness, those that oppose themselves, 
 
 * Mai. 2. 7. t Kzra. viii. 8. J 1 Tim. iv. 13. 15. 
 2 Tim. ii. 23. and iv. 2. 
 
136 The Ordinances > of GOD 
 
 and reprove, rebuke, exhort, with all long suf- 
 fering and doctrine. In the discharge of every 
 part of their duty, either as to doctrine or dis- 
 cipline, they are to avoid all lordship or domi- 
 nion, over the faith, or persons of the people. 
 For, i Pet, v. 1. 3. < The elders which are 
 ' among you, I exhort, who am also an elder, 
 
 * and a witness of the sufferings of Christ, and 
 ( also a partaker of the glory that shall be re- 
 ( vealed: Feed the flock of GOD which is among 
 6 yon, taking the oversight thereof, not by con- 
 ' straint,' but willingly; not for filthy lucre, but 
 6 of a ready mind; neither as being lords over 
 
 * fiOD's heritage, but being examples to the 
 ' flock.' The persons here addressed, are called 
 elders or presbyters, and they exercise the office 
 of pastors, and bishops; for they are to feed the 
 'flock, which is the shepherds or pastors office; 
 and they are to take the oversight, which is (he 
 office of the overseer or bishop. But though 
 they are clothed with the authority of these com- 
 plicated offices, they are expressly forbidden to 
 act as lords over those in whose behalf they ex- 
 ercise these offices; and this prohibition appears 
 to extend to all matters, either of doctrine, or 
 government. They, therefore, are not to impose 
 any doctrine on the people, by virtue of any au- 
 thority or dominion they have over them, in con- 
 sequence of office: but only propose to their un- 
 derstandings, such doctrines as appear most 
 agreeable to truth; and as the people have a 
 right, so it is their duty, to judge how far any 
 doctrine is supported by the word of GOD. The 
 Bereans are commended, for exercising this right; 
 and so tender is the apostle Paul of the peoples 
 right in this matter, and careful to guard against 
 
Administered by CHRIST. 137 
 
 usurpation in office bearers, that he expressly 
 disclaims all dominion of this kind, 2 Cor. i. 21. 
 
 * Not that we have- dominion over your faith, 
 ' hut are helpers of your joy.' The people are 
 also to judge when any ecclesiastic censure is to 
 be inflicted; for the church at Corinth was to he 
 gathered together, to indict censure on the per- 
 son guilty of incest. 1 Cor. v. 1, ;1. In the de- 
 rision of controversy, also the sense of the peo- 
 ple is to be taken: for when the controversy about 
 circumcision, and keeping the law, was to he- 
 considered, the people, as well as the apostles 
 and elders were convened, Acts xv. 7 13. 32, 
 2-5. And when there had been much disput- 
 6 ing, then all the multitude kept silence. Then 
 
 < it pleased the apostles and elders, with the 
 ' whole church, to send chosen men of their own 
 6 company to Antioch with Paul and Harnabas, 
 
 * and wrote letters with them after this manner: 
 
 * The apostles, and elders, and brethren, sent], 
 ( greeting, to the brethren which are of the Gen- 
 
 < tiles. ? From this passage it appears, that the 
 people called the multitude, the whole church, 
 and brethren, in distinction from the apostles and 
 elders, were not only present as hearers, but took 
 part in the debate; for it was after the, matter 
 had been freely debated, not only by the apos- 
 tles and elders, but all the multitude, and they 
 had kept silence, that the sense of the whole was 
 collected, or letters wrote, expressing the senti- 
 ments of the whole assembly, concerning that 
 matter. This is an early and authentic exam- 
 ple, and proves the authority of popular influ- 
 ence, in the decision of controversies, and conse- 
 quently in all matters of a public concern. 
 
138 Tlie Ordinances of Go 
 
 As the law of fcGD, or Scriptures of truth, 
 sec lire the right of judgment to the people, so it 
 likewise secures to them, the right of electing all 
 their ruler*-, or ordinary officers, whether religi- 
 ons or civil. The choice of the people appears 
 to be -I y only channel thiou.^li which official au- 
 thority i:< conveyed, in all ordinary cases. If 
 any thing may be supposed to set aside the peo- 
 ples chc ice, or suspend the exercise of that pri- 
 vilege; an extraordinary dispensation, or a di- 
 vine choice being previously made known, might 
 he supposed to do ii: Yet we find, under that 
 extraordinary dispensation that took place under 
 tl:e ministry of the apostles, when persons were 
 to he appointed to oflice, the people were to look 
 them out, or choose them. Acts vi. 3. * Where- 
 ' ft re brethren, look you out among you seven 
 *' IT en. of honest report, full of the Holy Spirit, 
 * and wisdom, whom we may appoint over this 
 ( business.' Here, we find, that however well 
 qualified the apostles were, to choose for the peo- 
 ple, they did riot attempt to take the exercise of 
 tl-is privilege, out of their hand. , And when el- 
 ders or presbyters were ordained, Acts xiv. S3. 
 their ordination, or appointment to office, was 
 by the peoples choice, expressed by stretching 
 forth their hands, as the word Xsigotevtioavtis ren- 
 dered ordained, plainly signifies. The people 
 of Israel were also under a very extraordinary 
 dispensation, when they were led through the 
 wilderness, under the conduct of Moses, a most 
 extraordinary prophet; yet then, when rulers 
 were to be appointed, Moses does not choose for 
 the people, but commands them to take or choose 
 wise men to be appointed to that purpose. 
 
Administered ly CHRIST. 139 
 
 The peoples choice was not even set aside, 
 by a divine choice being previously made, in 
 the cases of Saul and i)avid. 
 
 Liberty of choice is a most excellent princi- 
 ple, and the free exercise of that principle, in 
 things either of a private or public nature, is a 
 most valuable privilege; however much both the 
 one and the other has been abused by men, ei- 
 ther in their private or public capacities. It 
 does not appear that any person, or number of 
 persons, can be happy in the enjoyment of any 
 tiling that is not the object of their choice; and 
 so tender is GOD of that liberty of choice, which 
 is so essential to happiness, that so far as we 
 know, it never has, and never will be violated 
 by him. Even those who have screwed predes- 
 tination, almost, if not altogether, into fatality, 
 have held, or pretended to hold, at the same 
 time, that " N"o violence is offered to the will 
 of the creature." How highly criminal and in- 
 excusable must they be then, who deprive others 
 of a privilege that GOD hath given, and which 
 they themselves would be unwilling to want? 
 Yet how few, even under the freest and mildest 
 earthly governments, enjoy judges and officers 
 by their own choice? 
 
 If we attend to the royal law, or law of 
 Christ, revealed in the scriptures of truth, we 
 will find that the freedom of the people, is par- 
 ticularly secured, both in respect to the manner, 
 in which rulers were to come into office, and the 
 manner in which the duties of their respective 
 offices were to be administered. Though the 
 Mosaic dispensation was a state of bondage, 
 compared with that which was revealed by the 
 
140 The Ordinances of G OD 
 
 appearance of Christ in the flesh, and the preach- 
 ing of his apostles; yet even in that dispensation, 
 the freedom of the people was very fully provi- 
 ded for. The great council of elders which was 
 to assist Moses, and the succeeding judges, in 
 managing the public concerns of the people, were 
 to he chosen by the people whose concerns they 
 were to manage; for Moses said, Deut. i, 13. 
 ' Take ye wise men and understanding, and 
 6 known among your tribes, and I will make 
 ' them rulers over you. 5 And the Lord honour- 
 ed their choice very remarkably, as we are in- 
 formed, Num. xi. 25, 26. < The Lord came 
 
 < down in a cloud, and spake to him, and took of 
 ( the spirit that was upon him, and gave it unto 
 ' the severity elders; and it came to pass, when 
 ' the spirit rested upon them, they prophesied, 
 
 * and did not cease. But there remained two 
 6 men in the camp; the name of the one was 
 ' Eldad, and the name of the other Medad, and 
 
 * the spirit rested upon them, for they were of 
 
 * them that were written, though they went not 
 6 out into the tabernacle; and they prophesied 
 6 in the camp.' 
 
 All the judges and officers that were to be 
 appointed in the several cities of the land, were 
 to be set up, or chosen by the people: for, Deut. 
 xvi. 18. * Judges and officers shalt thou make 
 ' thee in all thy gates, which the Lord thy GOD 
 6 givelh thee throughout thy tribes; and they 
 
 < shall judge the people with just judgment,' 
 These instances clearly prove the divine right of 
 the people to choose their representatives in the 
 great council^ parliament, or congress; and their 
 power to create all the judges, from the highest 
 
Administered by CHRIST. 14 i 
 
 to the lowest court of justice. And if the creat- 
 ing or setting up of kings adds any thing to 
 the Majesty of the people; they possess this 
 power also; but the exercise of their power this 
 way, has been their disgrace, and they have 
 found their punishment, in a great measure, in 
 the consequences. 
 
 When the people of Israel were permuted to 
 set a king over them, there were such regula- 
 tions given by divine authority, as would, if pro- 
 perly attended to, have effectually secured their 
 freedom, Dent. xvii. 14. 20. ( When thou art 
 6 come into the land which the Lord thy GOD 
 
 giveth thce; and shalt say, 1 will set a king 
 6 over me, like as the nations that are about me; 
 ' thou shalt in any wise set him king whom the 
 ' Lord thy GOD shall choose; one from among 
 6 thy brethren shalt thou set over thee; thou may- 
 
 < est not set a stranger over thee who is not thy 
 
 brother. But he shall not multiply horses to 
 
 < himself, nor cause the people to return to 
 
 Egypt, to the end he should multiply horses; 
 ( for as much as the Lord hath said unto you, 
 
 yc shall henceforth return no more that way. 
 
 Neither shall he multiply wives unto himself 
 
 that his heart turn not away; neither shall he 
 
 greatly multiply to himself silver and gold. 
 ( And it shall be when he sitteth upon the 
 ' throne of his kingdom, that he shall write him 
 ' a copy of this law in a book, out of that which 
 6 is before the Priests, the Livites; and it shall 
 6 be with him, and he shall read therein all the, 
 
 < days of his life, that he may learn to fear the Lord 
 
 his GOD, to keep all the words of this law, 
 
 and these statutes to do them, that his heart be 
 { not lifted up above his brethren.' From this 
 
 
 
142 TJie Ordinances o/Gon 
 
 passage it is plain, that if kingly government 
 should become the people's choice, the right of 
 making or setting up the king belonged to them; 
 for the setting up is mentioned as their act. 
 And so tender is GOD of their right in this par- 
 ticular, that he does not set it aside by his own 
 choice; for though their king was to be GQD's 
 choice, and from among their brethren, it was 
 their Act in setting up, that made him king. 
 What is doctrinely laid down in this passage, 
 \vas practically exemplified in the cases of Saul 
 and David. With respect to Saul, we are 
 informed, that he was chosen of the Lord, 1 
 Sam. ix. 17. and anointed by his command, 1 
 Sam. x. 1. and also chosen by lot, 1. Sam. x. 
 .17- %5. Yet, after all, he was made king by the 
 people at Gilgal, 1 Sam. xi. 14, 15. With res- 
 pect to David also, we are informed, 1 Sam. 
 xvi. 13. ' Then Samuel took a horn of oil and 
 
 < anointed him in the midst of his brethren; and 
 6 the Spirit of the Lord came upon David from 
 
 < that day forward/ Yet long after, when he 
 was at Hebron, & Sam. ii. 4. < The men of Ju- 
 
 < dab came, and there they anointed David king 
 
 < over the house of Judah.' From this concise 
 account, which the sacred historian gives of this 
 matter, it appears, that the men of Judah consid- 
 ered the exercise of their right, to set up him 
 whom the Lord had chosen, as necessary to make 
 him king over them. And when they exereised 
 this right for themselves, they were careful not 
 to violate the right of the rest of the tribes, to 
 choose for themselves as well as they; for they 
 only anointed David king over the house of 
 Judah. 
 
 No person could have a better right to autho- 
 
CIIKIST. 143 
 
 rity over a pi".-ple independent of choice than 
 Saul and David had; yet neither the one nor 
 the other attempted to support his claim without 
 the choic* 1 of the people. And no persons could 
 have a better pretence io choose for others, than 
 the men of Judali had to choose David for the 
 rest of the tribes, yet they make no pretensions 
 that way: So sacred, it seems, was the right of 
 election held by that people in those times. 
 
 The law of GOD not only secured the free- 
 dom of election to the people, and allowed them 
 to set up a kins;, should that form of government 
 become the object of their choice; but provided 
 the most effectual securities, to prevent their be- 
 
 ina; oppressed by the kitig thi'.y Blight set up. 
 
 The most effectual way to prevent men from do- 
 ins; mischief, is to deprive them of the means of 
 doins; it. A large army, and a rich treasury in 
 the hand of the king, is not only a burden upoti 
 the people to support, hut the most effectual 
 means to reduce them to slavery, by the arts of 
 corruption and violence. When, therefore, the 
 law of GOD deprived the king of a great army, 
 by prohibiting a multiplicity of horses for him- 
 self; and of a rich treasury, by prohibiting a 
 great increase of silver and gold, it deprived him 
 of the two great and most effectual engines of 
 oppression and bondage. He was, moreover, to 
 read continually in the book of the law, that he 
 might fear the Lord, perform his statutes, and 
 that his heart might not be lifted up above his 
 brethren. 
 
 Might we not suppose that a people might be 
 very safe with a king under these regulations? 
 Surely they would, if these regulations had been 
 properly observed. But such is the propensity 
 
144 The Ordinances of GOD 
 
 of the human heart to the abuse of power, that 
 there appears to be a danger in kingly govern- 
 ment tinder the hest regulations; and hence it 
 appears, that this mode of government was not 
 ordained of GOD from the beginning, but that 
 he indulged his people in this, as in some other 
 things, for the hardness of their hearts. This 
 appears very evident from Gideon's answer to 
 them that were for him and his son to rule over 
 them. Judges viii. S3. ' And Gideon said un- 
 ' to them, 1 will not rule over you, neither shall 
 < my son rule over you; the Lord shall rule over 
 
 you.' We have the testimony of GOD himself, 
 that asking a king was a rejecting of him. \ Sam. 
 viii. 7- ' And the Lord said unto Samuel* they 
 4 have rejected me, that I should not reign over 
 
 them.' And that their wickedness was great 
 in asking a king, the prophet Samuel also testi- 
 fied, and proved, by an extraordinary manifes- 
 tation of divine power, in confirmation of what 
 he said, 1 Sam. xii. 13. 17. 
 
 The privileges and liberties of the people are 
 further enlarged and secured under the New 
 Testament: i?or as the doctrine of the kingdom 
 of GOD. as preached by Christ and his apostles, 
 was directly opposite to the dominion and op- 
 pression exercised by the rulers of the world; so 
 the fall of these under the power of Christ, to he 
 nui!)I Test in the New Testament dispensation, is 
 particul riy declared. Psal.lxxii.il. * Yea, all 
 
 kings shall fall down before him; all nations 
 6 shrill serve him.' For Isa. ii. 12. * The day 
 6 of the Lord of hosts shall be upon every one 
 6 that is proud and lofty, and upon every one that 
 6 is lifted up, and he shall be humbled.' The 
 
Administered by CHRIST. 145 
 
 fall of flic mighty potentates of the world was 
 sung by the blessed virgin, when with child of 
 the Anointed Saviour, of whom it was said by 
 the Angel, Luke i. 33, 33. ' He shall be great, 
 6 and shall he called the Son of the Highest, and 
 < the LOliD GOD shall give unto him the throne 
 ' of his father David. And he shall reign over 
 ' the house of Jacob for ever, and of his kins;- 
 ' dom there shall be no end.' For her words, 
 ver. 51, 52. might 1 think, be read literally thus: 
 
 x ft at os fv fi gabion avta 
 
 He will exert strength with his arm; 
 
 He will scatter the arrogant ones. 
 
 Auxyoia ^a6taj avfwv. 
 
 In the thoughts of their own hearts. 
 
 Ka^n>. SlTOKTTCtJ ttTtO ^OVW>. 
 
 He will put down the mighties from thrones. 
 
 And he will lift up the lowly ones. 
 
 The promise that Christ should sit on the 
 throne of David, necessarily implied, that king- 
 ly government, as exercised by David, and might 
 have been exercised by his seed; had they ob- 
 served the directions that were given, Dent. 
 xvii; was to be exercised no more by any p r- 
 son, but Jesus Christ alone, over that people, 
 that should form th* kingdom of GOD; after he 
 appeared, and manifested himself to be the rton 
 of (vOD, and the King of Israel. Which is the 
 confession of faith, of an Israelite indeed, in 
 whom is no guile. The kingly character of 
 
 2 - 
 
146 The Ordinances of GOD 
 
 Christ was eminently confessed when he rode 
 into Jerusalem. This appears to be the last 
 time he came to Jerusalem from a distant part of 
 the country, and the only time that he did ride 
 into that city; and the Evangelists are particular 
 in narrating the confession that was then made 
 of his kingly character. He had abundantly 
 manifested his prophetic and priestly characters, 
 by the doctrines he had taught, and the miracles 
 he had done among the people; and by these al- 
 so his kingly character was manifest, as they 
 were all united in the character of the promised 
 Messiah. But as then, and ever since, his king- 
 ly character was, and has been most opposed: it 
 was ascertained by the clearest evidence, arising 
 from the accomplishment of prophecy, the testi- 
 mony of witnesses, and the concurrence of ac- 
 tions. Matthew, when giving an account of 
 bringing the ass, putting their clothes thereon, 
 and Jesus riding, says, < *A11 this was done, 
 that it might be fulfilled which was spoken by 
 
 * the prophet, saying, Tell ye the daughter of 
 ' Zion, behold thy King cometh to thee, meek, 
 
 * and sitting upon an ass, even a colt, the fole of 
 
 * an ass. And the multitude that went before, 
 
 * and that followed, cried, saying, Rosanna to 
 6 the Son of David; blessed is he that cometh in 
 4 the name of the Lord, Hosanna in the highest. 5 
 Mark says, ' fThey brought the colt to Jesus, 
 < and cast their garments upon him, and he sat 
 
 * upon him. And they that went L-^fore, and 
 
 * they that followed, cried, saying, Hosanna, 
 i blessed is he that cometh in the name of the 
 Lord. Blessed be the kingdom of our father 
 
 * Matth. xxi. 4. t Mark xi. r. 
 
Ity CIIKIST. 1-17 
 
 ' David, that cometh in the name of tin 1 Lord.' 
 Luke says, * *And they brought him to Jesus; 
 find they cast their garments upon the colt, and 
 ' they set .lesns thereon. And as he went, they 
 ' spread their clothes in the way. And when 
 4 he was come, nigh, even now at the descent of 
 4 the Mount of Olives, the whole multitude of 
 k the disciples began to rejoice, and to praise 
 < GOD with a loud voice, for all the mighty 
 
 * works that they had seen, saying, IHessed is 
 
 * the King that cometh in the name of the Lord, 
 
 * pence in Heaven, and glory in the Highest.' 
 These passages do all agree, that a prophecy of 
 the coming of Christ, in the character of a king, 
 received a most circumstantial accomplishment; 
 and that the whole multitude of the disciples 
 made a public confession of him in that charac- 
 ter. And the importance of this confession may 
 he judged from the necessity of it; for, says 
 Christ himself to the Pharisees, who were of- 
 fended at it, Luke xix. 40 ' I tell you, if these 
 
 * should hold their peace, the stones would im- 
 
 * mediately cry out.' A testimony so important 
 and necessary, certainly deserves the particular 
 attention of all who profess to be the disciples 
 of Christ; and from this testimony, as related in 
 the above passages, the following propositions 
 appear undeniably evident. 
 
 1. That Christ was the son of David, accor- 
 ding to the flesh, and the heir of his throne. For 
 they say, Hosanna to the Son of David. 
 
 2. That his right to the throne of David was 
 not founded on his being the Son of David alone 
 nor principally; but also, and chiefly, on his 
 coming in the name, or by the authority of GOD 
 
 * Luke xix. 35. 
 
148 The Ordinances of GOD 
 
 Most High. For they say, Blessed is lie that 
 cometh in the name of the Lord. Hosanna in the 
 Highest. 
 
 3. That when Christ was thus confessed to be 
 a king, he \vas confessed to possess this charac- 
 ter, not of himself, hut by virtue of his coming 
 in his Father's name, who had anointed him 
 king over his holy hill of Zion. For they say, 
 .Blessed is the king that cometh in the name of 
 the Lord. 
 
 4. That the coming of the kingdom of David 
 was connected with the coming of Christ, as his 
 Son, according to the fleh. For they say, Bles- 
 sed he the kingdom of David our Father, that 
 cometh in the name of the Lord. 
 
 5. That the joy of the disciples on this occa- 
 sion, arose from the hope of the salvation they 
 expected, from the exercise of that kingly power, 
 which they then so fully confessed to belong to 
 Christ. This appears from their crying Hosan- 
 na, which appears to he the Hebrew word wp^ 
 save now, or cause now salvation. It may, 
 therefore, I think, be inferred from this confes- 
 sion, and our Lord's approbation of it, that as 
 the son of David, the heir of his throne, and the 
 restorer of his kingdom; he behoved, in his king- 
 ly capacity, to exercise all the power that David 
 exercised, and restore his subjects to all the pri- 
 vileges they enjoyed under the reign of David. 
 Now it is evident that under the reign of David, 
 the people not only had the worship of GOD 
 more regularly exercised among them than it 
 had been for some time before; but were also de- 
 livered from the oppression of all the nations 
 that were about them. But, because this idea of 
 the kingdom of Christ, agrees not with what 
 
Administered by CHRIST. 149 
 
 lias hitherto heen seen, therefore, many conclude 
 that the kingly government of Christ, extends 
 not to the outward privileges of his people; this 
 however, comes not well from those who pro- 
 fess to walk by faith, not by sight. Those who 
 do this, stand nearly in the same predicament 
 \\ith those who would determine the nature of 
 David's kingdom, from the state of his follow- 
 ers during the reign of Saul. That the king- 
 dom of (*OD, or kingdom of heaven, which the 
 disciples of Christ expected to take place under 
 his reign, included the outward as well as the 
 inward, the civil as well as the religious pri- 
 vileges of his people, is allowed to be their 
 opinion, by all, so far as 1 know, not only till 
 Lis death, but even after his ascension; it there- 
 fore seems to show no great capacity in the dis- 
 ciples to receive, nor in the Teacher to commu- 
 nicate just ideas of this kingdom; if. after spend- 
 ing so much time in instructing them in that ve- 
 ry thing, they were so grossly mistaken, in what 
 was so easily made plain. The opinion, that 
 the kingly authority and administration of Christ 
 extends only to the spiritual concerns of his 
 people, seems attended with consequences un- 
 favourable to the honour of the apostles, and the 
 interest of the faithful in general; opposite to 
 many clear declarations of Scripture-prophecy, 
 and the express declaration of Jesus Christ 
 himself. 
 
 It appears unfavourable to the honour of the 
 apostles, that they with the rest of the disciples 
 should found their joy upon a false hope, which 
 they must have done, in part at least if they re- 
 joiced in the hope of a salvation, that he, as a 
 
150 The Ordinances of GOD 
 
 kins;, was never to work. And it appears still 
 more unfhvouraMe to the apostles, as the disci- 
 ples of so en* m "'. a teacher; if after he had 
 spent so much time in teaching them before his 
 death, and continued forty days on earth after 
 his resurrection, speaking to them the things 
 concerning the kingdom of GOD, they still un- 
 derstood, not what might have been so easily 
 known of the nature of that kingdom. The 
 text*, however, that is frequently taken, for the 
 foundation of this opinion, affords not the least 
 support to it, but rather the reverse; for the ques- 
 tion proposed by the apostles, was not about the 
 nature of the kingdom, but the time of its resto- 
 ration; nor does the answer of Christ imply the 
 most distant hint that they did not understand 
 the nature of that kingdom, but only that it was 
 not for them to know the times and seasons 
 which the Fathor had put in his own power. 
 lie does not say they should receive wisdom or 
 better information concerning the kingdom of 
 GOD, after they received the Holy Spirit, than 
 lie had given them before; but that they should 
 receive fovapw power, $r ability, to be his witness- 
 es, both in Judea, in Jerusalem, in Samaria, 
 and into the uttermost parts of the earth. 
 
 The power of witnessing here- promised, does 
 Dot appear to consist in their being inspired with 
 the knowledge of the things they had not seen 
 nor heard, for in that case their hearing the 
 words, and seeing the works of Christ, could be 
 of no advantage: as they were to be witness- 
 es of all tilings that he did, either in the way of 
 teaching, or working miracles; and the Spirit en- 
 
 * Acts i. 6, r, 8. 
 
Administered by CHRIST. 151 
 
 abletl them to do this, by bringing all things to 
 their remembrance, not only what lie did but al- 
 so what he said. Agreeable to this, Peter says, 
 Acts x. 39. ' We are his witnesses of all things 
 6 which he did.' And our Lord, when promis- 
 ing the Spirit as a comforter, says, John xiv. 
 30. * He shall bring all things to your remem- 
 4 brance, whatsoever I have said to you.' And 
 John xv. 27. ' Ye also shall bear witness, be- 
 < cause ye have been with me from the begin- 
 
 ning.' 
 
 It has a very unfavourable appearance to the 
 interest of the faithful, to suppose, that under the 
 New Testament dispensation, no provision is 
 made for their outward liberty and privileges, 
 which were so fully provided for under the for- 
 mer dispensation. According to this supposi- 
 tion, the second table of the law belongs not to ihe 
 kingdom of GOD in the present dispensation; 
 and the administration thereof is no more in the 
 baud of Christ, nor is it to be exercised by his 
 saints. This opinion is attended with the most 
 absurd consequences; for, according tr, it, believ- 
 ers must be divided, each individual must be di- 
 vided, so as his mind or soul may be a subject 
 of the kingdom of GOD, and his body a subject 
 of the kingdoms of the world: he must, there- 
 fore, be subject to the law of GOD in his mind, 
 and subject to the laws of men in his body; he 
 must be subject to the will of GOD, and serve 
 him .with his mind, and be subject to the will of 
 men, and serve them with his body, at the same 
 time. And hence, he behoves to look to GOD, 
 for all that respects his soul, and seek it in the 
 administration of the kingdom of heaven; and for 
 
152 The Ordinances 0/'Gon 
 
 all that respects his body, he behoves to look to 
 man, and seek it in the administration of the 
 kingdoms of the world. Much might be said 
 here, but I shall pass it at present. 
 
 It is opposite to many clear declarations of 
 prophecy, both in the Old and New Testament, 
 1 shall here only instance two, Psal. Ixxii. &, 3, 
 4. ' He shall judge thy people with righteous- 
 
 * ness, and thy poor with judgment. The moun- 
 ' tains shall bring peace to the people, and the 
 
 * little hills by righteousness, tie shall judge 
 ' the poor of the people, lie shall save the chil- 
 6 dren of the needy, and shall break in pieces 
 6 the oppressor.' In so far as this passage re- 
 spects the New Testament church, it declares, 
 that righteousness, peace, and freedom from op- 
 pression, would be connected with the reign of 
 Christ, the true Solomon, or peaceful one. Luke 
 i. 68. 75. < And Zacharias was filled with the 
 6 Holy Spirit, and prophesied, saying, Blessed 
 
 < he the Lord GOD of Israel, for he hath visited 
 ( and redeemed his people, and hath raised up a 
 
 < horn of .ilvation for us, in the house of his ser- 
 6 vant David; as he spake by the mouth of his 
 
 * holy prophets, which have been since the world 
 6 began. That we should be saved from our en- 
 6 emies, and from the hand of those that hate us, 
 6 to perform the mercy promised to our fathers, 
 
 < and to remember his holy covenant, the oath 
 which he sware to our father Abraham: That 
 
 < he would grant unto us, that we being deliver- 
 6 ed out of the hands of our enemies, might serve 
 ' him without fear, in holiness and righteousness 
 f before him, all the days of our life.' This pro- 
 phecy hath an undoubted respect to the New 
 
Administered by CHRIST. 153 
 
 Testament dispensation, and declares in the 
 plainest manner, that by virtue of Christ being 
 raised up a horn of salvation in the house of Da- 
 vid, his people were to expect salvation from 
 the hand of their enemies, and them that hated 
 them; and that in agreement to what had been 
 prophesied by the prophets that had been since 
 the world began. And that the salvation here 
 prophesied, respected a deliverance from the 
 power and oppression of wicked men in this life, 
 appears evident in that they were thereby to be 
 put in a capacity to serve him witiiout fear all 
 the days of their life; which is directly opposite 
 to the opinion, that the administration of Christ 
 has no respect to the outward privileges of his 
 people. 
 
 This opinion, which supposes the administra- 
 tion and kingly authority of Christ to extend on- 
 ly to the spiritual or religious concerns of his 
 people, is also expressly opposite to his own de- 
 dar.ttion; for he says, Mat. xxviii. 18. < All 
 
 * power, or authority, in Heaven and earth is 
 
 < given unto me. ? And John v. 22. 27. < The 
 ' Father judgeth no one, but hath committed all 
 'judgment unto the Son. And hath given him 
 
 < authority to execute judgment also, because he 
 
 * is the Son of man.' From these passages which 
 exhibit the testimony of the Lord himself, con- 
 cerning the extent of his power and authority to 
 judge and execute judgment; it is evident, that 
 no power that is of GOD, can be exercised in 
 Heaven or in earth, that is not from Christ the 
 one Lord, by whom are all things: nor can any 
 have authority from GOD, to judge in any case, 
 if they receive it not from GOD, through Jesus 
 
154 The Ordinances of GOB 
 
 Christ the one Mediator, who by the appoint- 
 ment of GOD the Father, is Lord arid Judse of 
 all. 
 
 The kingly character and authority of Christ, 
 as extending to outward things, as well as things 
 that are spiritual, is not only ascertained by the 
 declaration of prophecy, the confession of his 
 disciple^ and his own testimony, but also by 
 his actions; for after his disciples had made the 
 confession, before taken notice of, concerning his 
 kingly character, and expressed their joy in him 
 as the King who would save them; he immedi- 
 ately manifested the exercise of his kingly au- 
 thority, by taking cognizance of the state of the 
 temple, and reforming in the first place, the most 
 gross abuses. The Evangelists are also parti- 
 cular in relating this matter; we are informed, 
 Mat xxi. 12. And Jesus went into the Tem- 
 
 * pie of GOD, and cast out all that sold and 
 ' bought in the temple, and overthrew the tables 
 6 of the money-changers, and the seats of them 
 < that sold doves.' Mark xi. 11. 16. < And he 
 
 * entered into Jerusalem, and into the temple; and 
 
 * when he had looked round about upon all 
 
 * things, and now the even tide was come, he 
 
 * went out unto Bethany with the twelve. And 
 
 * on the morrow they came to Jerusalem; and 
 
 * Jesus went into the temple, and began to cast 
 ' out them that sold and bought in the temple, 
 
 * and overthrew the tables of the money-chan- 
 
 * gers, and the seats of them that sold doves; and 
 4 would not suffer that any man should carry 
 1 any vessel through the temple/ Luke xix. 4-j. 
 
 * And he went into the temple, and began to 
 4 cast out them that sold therein, and them that 
 
Mminixtercd by CHRIST. 155 
 
 bought.' He also practically asserted the util- 
 ity of the Jewish rulers, who made void the law 
 of GOD by their traditions, and of the Gentile, 
 rulers who had rejected that law; by declining 
 their authority to judge in his case. For he 
 would not answer a word to any charge they 
 brought against him. which was putting the high- 
 est contempt on their authority. Mark xiv. li(), 
 (it. And the High Priest stood in the midst, 
 ; and asked Jesus, saying, answered thou no- 
 
 thing? What is it which these witness against 
 
 thee? But he held his peace, and answered no- 
 
 < thing.' Mat. xxvii. 12, 13, 14. * And when 
 
 < he was accused of the chief priests and elders, 
 
 < he answered nothing. Then saith Pilate unto 
 ' him, hearest thou not how many things they 
 
 * witness against thee? And he answered him to 
 
 < not a word/ But though he would not answer to 
 a single charge which they proposed as his judges, 
 he readily answered what they asked him con- 
 cerning his own character; for when the High 
 Priest asked, Mark xiv. (51, (>2. < Art thou the 
 ' Christ, the Son of the Blessed? Jesus said, I 
 
 * am. And ye shall see the Son of Man sitting 
 on the right hand of power, and coming in the 
 i clouds of Heaven.' And when Pilate asked. 
 John xviii. 3f. s Art thou a king then? Jesus 
 
 * answered, thou sayest that 1 am a king. To 
 ( this end was I born, and for this cause came L 
 
 < into the world, that I should bear witness unto 
 ; the truth, or this truth.' But when Pilate began 
 to talk of his own power, as extending even over 
 Christ; and to urge him, it would seem, from 
 that consideration, to defend himself before him 
 in the capacity of & judge, clothed \v\th authori- 
 ty to justify or condemn; the Lord Jesus imme- 
 
156 The Ordinances of GOD 
 
 ilia lei y checks bis presumption. John xix. 10, 
 11. < Then saith Pilate unto him, Speakest thou 
 
 * not unto me? K no west thou not that 1 have 
 < power to crucify thee, and have power to release 
 ' thee? Jesus answered, Thou couldst have no 
 
 * power at all against me, except it were given 
 6 thee from above.' According to these words, 
 our Lord denies that Pilate could have any pow- 
 er against Him, if it was noi given to him from 
 above; but instead of being from above, it was 
 from the imperial power of Home, which was 
 founded on, and supported by, wars and fight- 
 ings,, which proceeded not from above, but from 
 the lusts that warred in the members of these 
 ambitious mortals, who endeavoured to enslave 
 the world. It was therefore as impossible, that 
 that power which disturbed the peace, injured 
 the liberties and destroyed the lives of mankind, 
 could be of GOD, who is the fountain of mercy, 
 liberty, and peace; as it is impossible that cold 
 and darkness can be from the sun, which is the 
 fountain of light and heat to this world. The 
 original words, I think, express the denial of 
 Pilates authority still more strongly. They are 
 
 these I tf*? ft #''f Or f % fi $ i&tft&v aSt/UKx xa.t*fMt, ft ^ r f v cot 
 
 i-idopivov (H>ti$6v. Tfioii hast not power, not any 
 against me; if it ^cas not given to thee from 
 above. 
 
 The right of the people to set up, or appoint 
 their judges under the New Testament dispen- 
 sation, is not only implied, in the continuance 
 and enlargement of their former privileges in 
 general, but expressed in the plainest manner, 1 
 Cor. vi. 4. ' Set them to judge.' 
 
 .And the people are secured in the possession 
 of this, and every other right and privilege, by 
 
Administered by CHRIST. 157 
 
 the prohibition that is given, forbidding fill do- 
 minion among the disciples of Christ over one 
 another. 
 
 This prohibition, however little attended to, is 
 a proclamation issued bythe highest authority; an 
 authority, before whir!], the authority of all 
 enrlhly corrts must fall, like Dagori before the, 
 Ark. And as it is given by the highest author- 
 ily, the observation of it is recommended by the 
 most respectable example. \Jark x. 13. 15. 
 4 Jesus called them unto him, and saith unto 
 ' them, ye know that they which are accounted to 
 6 rule over the Gentiles, exercise lordship over 
 < them; and their great ones exercise authority 
 * <^vir them. But it shall not be so among yon. 
 " )>ut whosoever will be great amons; you, shall 
 ; he your minister: and whosoever of you will 
 k be chiefest, shall be servant of all. For even 
 ' the Son of Man came not to be ministered unto, 
 6 but to minister, and to give his life a ransom for 
 many.' Nothing can more effectually secure 
 the liberties and privileges of the people, than 
 what is here enjoined; for the rulers or judges 
 v ho are great among the people, and who, for 
 the greatness of their talents, have been appoint- 
 ed to office, are, according to this law, to be con- 
 sidered as the servants of the rest, and the chief- 
 est of these, as the servant of all. As this agrees 
 with the constitution of government under the 
 former dispensation, so it agrees with that uni- 
 v<-r- tl rule, which all seeui to allow to be just, 
 but with which few comply in practice; that is, 
 All things whatsoever ye would that men should 
 do unto you. do you even so to them. No man 
 can be willing that the person or persons appoint- 
 ed to protect and preserve to him the enjoyment 
 
158 The Ordinances of GOB 
 
 of his property and privileges, should deprive 
 him of these very things; yet it has heen the con- 
 stant practice of the rulers of this world, to rob 
 the people of the most valuable privileges, and 
 demand whatever part of their property they saw 
 occasion for, to support their ambitious and ava- 
 ricious designs. And this being a perverson of 
 rule, oar Lord does not call them rulers; but only 
 says oft, 6t Soxtsvtes agxtw that they seem, or are 
 thought to rule. Inattention to what our Lord 
 says here, and in many other places of Scripture, 
 and inattention to the nature of government, as 
 ordained of GOD, has led to a gross perversion 
 of several passages of Scripture, and perhaps 
 none more than Prov. Viii. 15, 16. and Rom. 
 xiii. 1. 6. From which it has been held, that 
 all the powers of the world are of GOD, and 
 that it is criminal in the highest degree, to resist 
 the powers that be, whatever they are. Would 
 it not be blasphemy to say, that all the kings, 
 princes, judges, and nobles of the earth, have 
 ruled, and framed their decrees, by Christ, or 
 the wisdom of GOD? and to say, that all the 
 powers that be, or have been, are of GOD, is 
 contrary to his own testimony, Hos. viii. 4. It 
 would also follow, that all those who have re- 
 sisted wicked and oppressive governments, and, 
 at the expence of their blood, have restored to 
 their fellow men, some of their lost privileges, 
 must receive damnation, as the reward of their 
 generous and public spirited services. Such 
 sentiments may perhaps pass with the inatten- 
 tive, and be agreeable to the slaves of despotism, 
 especially if they partake of the gain of oppres- 
 sion; but can never agree with the generous and 
 benign principles of true liberty, nor have they 
 
Administered by CHRIST. 159 
 
 the smallest support from the texts; in my opi- 
 nion, at least. The texts do indeed clearly 
 prove, that all rule should be by Christ, or the 
 wisdom of GOD manifested in him; and that 
 whoever are the powers to whom every soul 
 must be subject, must be so, by being appointed 
 of GOD; which can only be, by coming into of- 
 fice according to the rules of his word; for no- 
 thing can be his ordinance, that agrees not with 
 what he has ordained therein. Whoever reads 
 the passages attentively, considers their scope, 
 and compares them with the rest of the Scriptures 
 of truth, will, I think, be satisfied as to what 
 has been said. I shall therefore only add, what 
 1 think is a literal translation of the texts, Prov. 
 viii. 15, 10. 
 
 By me kings should reign, 
 
 And counsellors should decree justice; 
 
 By me rulers should rule, 
 
 And the captains, or leaders; 
 
 All the judges of the earth. 
 
 Horn. xiii. 1. Let every soul be subject to the 
 higher or excelling authorities, for authority is 
 not, if not of GOD, or under GOD; for being 
 poirers, they are appointed under GOD. 
 
 That government which GOD hath revealed, 
 and is administering to mankind by Jesus Christ, 
 and which he has given us an opportunity to 
 know, by the scriptures of truth; not only se- 
 cures the right of election to the people, and de- 
 prives the rulers, or judges, of all dominion or 
 lordship over them; but also gives the people a 
 right to prevent any unjust sentence being passed 
 against any person^ who might come before the 
 judge or judges. 
 
160 The Ordinances of GOD 
 
 The duty of the judges is set forth, Deut. i. 
 16,17. 'And 1 charged your judges at that 
 
 * time, saying, Hear the causes of your brethren 
 ( and judge righteously between every man and 
 
 < his brother, and the stranger that is with him. 
 
 < Ye shall not respect persons in judgment, but 
 
 < ye shall hear the small as well as the great; ye 
 
 < shall not be afrnid of the face of man, for the 
 'judgment is GOD's.' Rom. xiii. 3, 4. * For 
 ' rulers are not a terror to good works, but to the 
 ' evil, Wilt thou then not be afraid of the povv- 
 ' er? Do that which is good and thou shalt have 
 ' praise of the same; for he is the minister of 
 
 < GOD to thee for good. But if thou do that 
 ' which is evil, be afraid; for lie beareth not the 
 ' sword in vain; for he is the minister of GOD, 
 
 * a revenger to execute wrath upon him that 
 f doth evil.'* They are in a particular manner 
 to do Justice to the widow and fatherless, the 
 poor and oppressed, Psal. Ixxxii. 3, 4. ' l)e- 
 
 * Can we suppose the rulers to whom the Apostle 
 gives such high characters, and from whom he gives be- 
 lievers ground to expect so great privileges, to be the 
 game with those he calls unbelieving and unjust? And 
 reproves the Corinthians for going to law before, to ob- 
 tain judgment in matters that pertained to this life? t 
 Cor. vi. 1. 6. We are sure he reproves the Corinthians 
 for going to law before the Roman judges, and charges 
 them with fault in so doing; which he could not have 
 done, I think, had their doing so been an application 
 to an ordinance of GOD for that end, or had these ru- 
 lers been his ministers, appointed by him to wait conti- 
 nually on that very thing. It therefore appears to me, 
 that in the one ease he shows, that believers are not to 
 apply to the rulers of the world, whose judgment being 
 guided by the laws and customs of men must be unjust; 
 and in the other, he shows the excellency and usefulness 
 of government as divinely instituted. 
 
Administered by CHRIST. 161 
 
 ' fend the poor and fatherless; do justice to the 
 
 * afflicted and needy. Deliver the poor and needy, 
 rid them out of the hand of the wicked/ They 
 must take no gift from those who apply to them 
 for judgment Exod. xxiii. 6. 8. * Thou shalt 
 i not wrest the judgment of thy poor in his cause. 
 ' And thou shalt take no gift, for a gift blind- 
 ' eth the wise, and pervertetb the words of the 
 ' righteous.' Deut. xvi. IV. ' Thou shalt not 
 ' wrest judgment, thou shalt not respect persons, 
 1 neither take a gift; for a gift doth blind the 
 ' eyes of the wise, and pervert the words of the 
 4 righteous. * The peoples right to prevent any 
 arbitrary or unjust sentence being passed by the 
 judge or judges, may be gathered from sundry 
 passages of scripture; but as it would be impro- 
 per here to enlarge on this subject, 1 shall only 
 quote the following. Deut. xvii. 6, 7 ( At the 
 ' mouth of two witnesses, or three witnesses, 
 ' shall he that is worthy of death be put to 
 death; but at the mouth of one witness he shall 
 
 not be put to death. The hands of the wit- 
 ' nesses shall be first upon him, to put him to 
 ( death, and afterwards the hands of all the peo- 
 ' pie.' And Deut. xix. 15. < One witness shall 
 4 not rise up against a man for any iniquity, or 
 1 for any sin that he sinneth; at the mouth of two 
 ' witnesses or at the mouth of three witnesses, 
 i shall the matter be established.' From these 
 pr-sages it appears, that in all cases two wit- 
 nesses are necessary to establish the fact, or 
 facts, upon which judgment is to proceed; for it 
 is expressly said, one witness shall not rise up 
 against a man, for any iniquity. And it appears 
 also, that judgment is to be given according to 
 the verdict of a congregation, or assembly of the 
 
162 The Ordinances 0/*GoD 
 
 people, collected to attend the trial; for if the 
 person be found guilty, the people thus assem- 
 bled are all to take part, after the witness, in the 
 execution of the sentence. That what is com- 
 monly called a jury, or congregation of the peo- 
 ple, were to attend in matters of judgment ac- 
 cording to the law of GOD, appears also from 
 what is said concerning the case of the per- 
 son ^ho might kill another unwittingly. Mum, 
 xxxv. 12. 2r. * They shall be unto you for cities 
 
 * of refuge from the avenger; that the man-slayer 
 4 die not, until he stand before the congregation 
 
 * in judgment. Then the congregation shall 
 6 judge between the slayer and the avenger 
 ' of blood. And the congregation shall deliver 
 6 the slayer out of the hand of the revenger of 
 
 * blood.' What a pity is it, that a law, the sum 
 of which is love to GOD, and our neighbour; 
 and the administration of which, in every point 
 of view, appears so well calculated to promote 
 the liberty and happiness of mankind, should be 
 so universally neglected and misunderstood. 
 
 The doctrine of the kingdom of GOD, seems 
 to have been as universally, and as much mis- 
 understood as the doctrine of the Trinity; and 
 a right understanding of it appears to be no less 
 important. The term kingdom of GOD, like 
 many other terms in scripture, seems to admit of 
 various acceptations; for this term appears to 
 mean something different, or the same thing un- 
 der different circumstances, when used, Mat. 
 xxi. 43. from what it means, 1 Cor. xv. 50. 
 
 The kingdom of GOD, or that state of it, 
 which is spoken of in the last text, appears plain- 
 ly to mean that state, arid administration of the 
 kingdom of Christ and of GOD, of which the 
 
Administered by CHRIST. 163 
 
 raised and changed saints will be the subjects. 
 Let us view the passage, I Cor. xv. 51). 9&. 
 c Now (his I say, brethren, that flesh and blood 
 
 < cannot inherit the kingdom of GOD; neither 
 ' doth coiruption inherit incorruption. Behold 
 
 < I show you a mystery; we shall not all 
 1 sleep, but we shall all be changed in a moment, 
 f in the twinkling of an eye, at or by the last 
 ( trumpet; for it shall sound, and the dead shall 
 ' be raised incorruptible, and we shall be r.lians;- 
 ' ed. 9 What is revealed of the nature and ad- 
 ministration of the kingdom of GOD in this 
 point of view, is well suited to stimulate, but not 
 to direct the conduct of men, in the present state 
 of things; the direction of human conduct, must 
 therefore be learned from the nature and admin- 
 istration of that state of the kingdom of GOD, 
 of which men in a state of mortality are the sub- 
 jects; and the Lord Jesus Christ appears to 
 speak of the kingdom of GOD in this point of 
 view, when he said unto the Jews, Mat. xxi. 
 13. < Therefore say I unto you, the kingdom 
 fc of GOD shall be taken from you, and given to 
 a nation bringing forth the fruits thereof.' 
 
 The kingdom of GOD here, appears plainly 
 to mean that rule, authority, and power, reveal- 
 ed in the word of GOD, the administration of 
 which, together with that word, was committed 
 to the people of Israel, when GOD said unto 
 them, Exod. xix. 5, 6. ' Now therefore if ye 
 6 will obey my voice indeed, and keep my cov- 
 ( enant, then ye shall be a peculiar treasure unto 
 
 * me above all people; for all the earth is mine. 
 4 And ye shall be unto me a kingdom of priests, 
 
 and a holy nation. The tribe of Juclah pos- 
 
164 The Ordinances of GOD. 
 
 sessed the privileges of this kingdom longest, ac- 
 cording to the prophecy of Jacob, Gen. xlix. 10. 
 ' The sceptre shall not depart from Judah, nor 
 ' a lawgiver from between his feet till Shiloh 
 ' come, and unto him shall the gathering of the 
 ' people be.' But as all privileges are to be 
 enjoyed in believing (he promises of GOD, the 
 Jews lost these privileges, when they were bro- 
 ken oft' for their unbelief; and when the Gentiles 
 were grafted by faith, into the olive tree from 
 which the Jews were broken off, the privileges 
 of the Jews were transferred to the Gentiles and 
 then they bore the same characters. Thus, we 
 find the apostle Peter, when writing unto be- 
 lievers in general, who were chosen according 
 to the foreknowledge of GOD, through sactifica- 
 tion of the Spirit unto obedience; of whom he 
 says that in time past they were not a people, 
 being as sheep going astray; these having become 
 the people of GOD by faith, he gives them the 
 same characters that were formerly given to the 
 Israelites, 1 Pet. ii. 9. ' But ye are a chosen 
 4 generation, a royal priesthood, a holy nation 
 c a peculiar people.' From what this apostle 
 here says of the New Testament church, it is 
 evident, that both the regal and sacerdotal pow- 
 er which was possessed by the Old Testament 
 church, was transferred to the New. There 
 was indeed an alteration made in the mode of 
 the administration of both, especially in what 
 related to the priesthood; but no essential part 
 of the administration was abolished; nor ever 
 will, till the ends of them are fully answered, 
 and that is the sanctification, and subjection of 
 all things to GOD. The alteration that took 
 place in the law, as it respected the priesthood, 
 
Administered by CHRIST. 16j 
 
 appears to he chiefly this; that after Christ ap- 
 peared as the Great High Priest over tiie house 
 of GOD, he was no more to he represented on 
 earth, hy any single person, sustaining the char- 
 acter of high priest over the kingdom of GOD 
 upon earth, as Aaron did; that all the typical ac- 
 tions and things which represented the destruc- 
 tion of sin and the perfection of holiness, when 
 these things were perfectly exhibited in the 
 person of Christ, behove to he abolished; and 
 that the subjects of the kingdom of GOO are 
 no more confined to a family or tribe, in the 
 choice of ecclesiastic ministers, but are free to 
 choose and appoint persons duly qualified, to 
 the oversight and charge of their religious con- 
 cerns, of whatever nation, kindred, or family 
 they may be. 
 
 The alteration that took place in their law, 
 respecting the administration of regal power, ap- 
 pears to consist chiefly in the exclusion of every 
 person from the throne of the kingdom, but 
 Christ alone; and the enlargement of the peo- 
 ple's privileges, with security against their be- 
 ing oppressed by an unlawful dominion. Tiie 
 exercise of the rule, authority, and power that 
 belongs to the kingdom of GOD, or the ordi- 
 nances of religious and civil government, being 
 the administration of the law of GOD; must be 
 as unchangeable, and perpetual as that law, 
 which is the perfect rule of righteousness. The 
 Lord Jesus Christ, being the head of principal- 
 ity and power, or rale and authority, as the 
 words might be read; the disciples of Christ are 
 to acknowledge no other head, but him alone; 
 either in matters religious or civil. They must, 
 therefore, call no man Lord, nor assume Lord- 
 
 Q 
 
166 The Ordinances o/Gou 
 
 ship over others; for one is their Lord even 
 Christ, and all they are brethren. So that no 
 one, whatever office he may hold in the church 
 or in the state, can possess more than a minis- 
 terial power, or be considered in any other view 
 than the servant of Christ, and of the church 
 which is his body; or the minister of GOD, and 
 servant of the people. 
 
 The advantage that would result from a right 
 exercise of the rule and authority, revealed in 
 the word of GOD, are set forth in many passa- 
 ges of the sacred records; and are all implied 
 in the character of Christ as Priest of the Most 
 High GOD, the King tf righteousness, and the 
 .King of peace. The happy consequences that 
 are connected with the right exercise of this 
 power, is set forth in a very beautiful and ele- 
 gant manner, Isa. i. &6. ' 1 will restore thy 
 
 < judges as at the first, and thy counsellors as at 
 
 * the beginning; afterward thou shalt be called 
 4 the city of righteousness, the faithful city. ? Isa. 
 Ix. 17, 18. * 1 will also make thine officers peace, 
 
 * and thine exactors righteousness. Violence 
 
 < shall no more be heard in thy land, wasting nor 
 
 * destruction within thy borders; but thou shalt 
 ' call thy walls salvation, and thy gates praise.' 
 2 Sam. xxiii. %, 3, 4. < The Spirit of the Lord 
 
 * spake by me, and his word was in my tongue. 
 
 < The GOD of Israel said, the Rock of Israel 
 
 * spake to me. He that ruleth over men must be 
 
 < just, ruling in the fear of GOD. And he shall 
 ' be as the light of the morning, when the sun 
 4 riseth, even a morning without clouds, as 
 6 the tender grass sprin^eth out of the earth 
 
 < by a clear shining after rain.' The last of 
 
Administered by CHRIST. 167 
 
 these verses would, I think, be more literally 
 read thus: 
 
 He that ruleth in Adam* (should be) just, 
 
 Killing in the fear of GO I); 
 
 Then (the exercise of rule would be,) 
 
 As the light of the morning, 
 
 The sun rising (in) a morning without clouds, 
 
 Shining after rain (on) the bud of the earth. 
 
 That righteousness, peace, prosperity, and 
 safety may be expected as native consequences 
 of the restoration of judges, counsellors, officers, 
 and exactors, according to the promise of GOD, 
 is abundantly evident from these passages of 
 Isaiah's prophecy that have been quoted; and 
 all who inherit the promises of GOD, must in- 
 herit them through faith, manifested by obedi- 
 ence to his precepts. Agreeable to this the last 
 words of David declare, that justice or rigteous- 
 ness, and the fear of GOD, are necessary quali- 
 fications in every one that rules over men; and 
 they also declare, that when rule is thus admi- 
 nistered, it will, be like the light of the morn- 
 ing, defuse joy and gladness in the hearts of 
 those who shall enjoy it, and make righteous- 
 
 * The word Jldam occurs here; and in sundry other 
 places of Scripture. I apprehend, in the same sense, 
 that the word Jacob and Israel frequently occur; that is 
 the name of the person is put for his posterity. And, in 
 this place it shows; that the precepts of the law, res- 
 pecting rulers, are as universally obligatory as the law 
 itself: that is, that all the seed of Jldam are obliged, by 
 the authority of GOD, to observe them. 
 
168 The Ordinances of GOD 
 
 ness and peace, spring up before all people*, 
 as the bud of the earth is made to spring up, by 
 the shining of the sun in a morning, without 
 clouds, after rain. 
 
 That the kingdom of GOD will prevail over 
 all the' earth, and that all nations, and all nature 
 will feel the benign influence of its government, 
 is emphatically set forth in the book of Psalms. 
 I shall give what I think a literal translation of 
 the following passages: 
 
 Psal. ixxxv. 11, 13,13. 
 
 11. Truth shall spring from the earth, 
 When justice or righteousness 
 
 Hath been made to look down from the 
 heavens. 
 
 12. Moreover Jehovah will give what is good, 
 And our land shall yield its increase. 
 
 13. Justice shall go before his face, 
 And shall set in the way of his steps. 
 
 Fsal. xcvi. 10. 13. 
 
 10. Say ye among the nations, Jehovah is king, 
 Yea the world shall be established, 
 
 It sh-ill not hp removed; 
 He shall judge the peoples 
 \Vith the greatest uprightness. 
 
 11. The heavens shall rejoice, 
 And the earth shall be glad, 
 
 1 he sea shall shout, and the fulness thereof; 
 18. The fields shall rejoice and all that is therein, 
 
 Then all the trees of the world shall sing; 
 13. Before the face of Jehovah when hecometh, 
 
 For he cometh to judge the earth; 
 
 He will judge the world with justice, 
 
 And the peoples with his truth. 
 
 * Isa. xlv. 8. andxli. 11. 
 
Administered by CHRIST. 169 
 
 Jehovah reigning, the earth sliall rejoice; 
 The multitude or islands shall be glad. 
 
 Psal. \cviii. 0. 9. 
 
 With trumpets and the sound of the cornet, 
 Make ye a joyful sound, 
 ISefnre the face of Jehovah the king. 
 The sea shall roar, and its fulness, 
 The world and them that dwell in it; 
 The floods shall clap hands together, 
 The mountains shall rejoice; 
 Before the face of Jehovah, 
 When he cometh to judge the earth. 
 He shall judge the world with righteousness, 
 And the peoples with the greatest uprightness. 
 
 What is held forth in these passages, as cause 
 of universal joy, has never yet taken place in the 
 e.u'th; hut must certainly take place in due time, 
 wilh the accomplishment of many other promis- 
 es, such as, Isa. xi. 9. ' The earth shall be full 
 4 of the knowledge of the Lord as the waters 
 ' over the the sea.' And Zech. xiv. 9. 6 The 
 ' Lord shall be king over all the earth; in that 
 ' day there shall be one Lord, and his name one/ 
 These promises can only receive their accom- 
 plishment, by ail nations becoming obedient to 
 the gospel of QOI). which was preached among 
 all nations for that end, Jiom. i. ;i. and 16. 26. 
 And their ceasing to exercise Lordship over 
 one another, or to acknowledge any to be Lord, 
 but Christ, the one Lord, by whom are all 
 things. 
 
 Though the gospel, or good message of the 
 kingdom, was preached by Christ and his apos- 
 tles; yet that kingdom has hitherto remained 
 
170 The Ordinances of GOD 
 
 like a grain of mustard seed under ground; and 
 the powers of the world, like great weeds spring- 
 ing up, have not only obstructed its growth, but 
 made in a great measure to be forgotten. But 
 when Jehovah comes to judge the earth, when, 
 the Lord at his right hand shall strike through 
 kings in the day of his wrath*; then the horn of 
 David will budf, and the seed of the kingdom of 
 GOD will begin to spring forth in all its parts, 
 and increase till it become a great tree, affording 
 a pleasant and safe habitation under its branches. 
 The kingdom of GOD, which is governed by 
 Jesus Christ, and given to him of the Father, 
 with all power in heaven and earth, is repre- 
 sented in Scripture by various similitudes; and 
 they all concur to show, that it is to rise from 
 a small, obscure, and afflicted state; to a state, 
 great, perspicuous, and prosperous. While the 
 church or witnesses of Jesus, are in the midst 
 of the kingdoms of this w r orld, and under their 
 power; they can no more be said to enjoy the 
 privileges of the kingdom of GOD, to the full 
 extent of the promises, as they relate to the life 
 that now is; than the seed of Abraham could be 
 said to enjoy the privileges of the covenant of 
 circumcision to the full extent of the promises 
 relative to outward privileges, during the time 
 of their sojourning in Canaan and Egypt. As 
 the afflicted state of the faithful, was immediate- 
 ly to take place, with the commencement of the 
 new covenant dispensation, and was to be 
 of a much longer continuance than the bondage 
 of Abraham's seed in Egypt; the doctrine of 
 Christ, and his apostles, was adapted chiefly, 
 
 * Psal. ex, 5. f Psal. cxxxii. 17. 
 
Administered by CHRIST. 171 
 
 and in the first instance, to fortify their minds 
 against the various trials and discouragements 
 they had to meet with. 
 
 And that they might patiently endure these 
 tribulations, trials, and afflictions, the hope of 
 glory in the life to come, was not only held forth 
 in the clearest manner: hut also intimation given, 
 that after they had su tie red a while, the adver- 
 sary that so violently opposed, and persecuted 
 them, would he bruised under their feet. Rom. 
 xvi. SO. < And the GOD of peace shall bruise 
 6 Satan under your feet shortly.' This bruising 
 of Satan, will begin to appear when the kins; of 
 saints shall take to him his great power to reign, 
 that he may deliver his subjects from the hands 
 of all their enemies (a); when the faithful fol- 
 lowers of the Lamb shall stand in safety upon 
 mount Zion, (b) with him, whom GOD the Fa- 
 ther hath set or anointed king (c) upon that mount 
 of his holiness; and when they shall sing a new 
 song before the throne (rf), for the victory obtain- 
 ed by his right hand and holy arm (e). Which 
 comfortable events, it is hoped, are not very dis- 
 tant. And the victory of the saints on earth over 
 Satan will appear most evident, when the kings 
 of the earih and their armies, who have delight- 
 ed in war, and spread desolation and death 
 among the nations, shall be all cut off by the 
 sword of him who is King of kings; and Lord 
 of lords, and whose name is called the word of 
 GOD (/). When Satan is thus bound (g), by 
 the suppression of his agents of oppression and 
 
 () Luke i.47. (6) Rev. xiv. 1. (c) Psal. ii. 6. (r/) 
 Rev. xiv. 3. (e) Psal. xcviii. 1. (/) Rev. xix, 11. 21. 
 (-) Rev. xx. 1, 2. 
 
172 The Ordinances of GOD 
 
 cruelty, the kingdom of GOD will appear on 
 earth in its true character; and the anointed Sa- 
 viour, who by the Father's appointment, is a 
 priest upon his throne, will then appear to he 
 indeed the eminent Idng of righteousness, the 
 Icing of peace, and priest of the Most High GOD, 
 by the administration he will manifest through 
 his saints who, as it is said, Rev. xx. 6. < Shall 
 ' be priests of GOD, and of Christ, and shall 
 6 reign with him a thousand years.* All the 
 ends of the earth having then remembered and 
 turned unto Jehovah, and he having taken them 
 all as his inheritance, they will ihen enjoy an 
 abundant peace, under the reign of Christ, and 
 the administration of his saint?; which may be 
 of much longer continuance than literally a thou- 
 sand years. For though we should not take each 
 day for a year in this, as is generally done in 
 other places of the book of Revelation, yet the 
 frequent use ofthe word thousand, such as that 
 of (iOD visiting iniquity unto three or four gen- 
 erations, but showing mercy unto thousands; 
 which seems intended to point out the immensity 
 of his mercy above the visitations of his anger; 
 even this use of the expression, with several 
 other reasons that might be assigned, may, I 
 think, lead us to consider, that happy state of 
 the world, as far exceeding a thousand years, if 
 it do not extend to three hundred and sixty-five 
 thousand. 
 
 When our thoughts are at any time, or by any 
 occasion, turned to a contemplation of the infinite 
 goodness, absolute holiness, and boundless love 
 of GOD; a question very readily rises in our 
 mind, namely, How could sin and misery take 
 place ia the creation and under the government 
 
Administered by CHRIST. 173 
 
 of a being infinitely powerful, wise, holy, and 
 good? To give a full answer to this question, 
 would open a field too wide, and present intrica- 
 cies too difficult to be here investigated: I shall 
 therefore only say, that the sin and misery that 
 has taken place in the creation, does not appear 
 from any evidence of Scripture or reason, to have 
 taken place, because of any predestinating de- 
 crees of GOD; but from the abuse of that liberty 
 of choice, with which GOD, in a consistency 
 v.'ith his infinite goodness, saw fit to endue ra- 
 tional nature. And (he continuance of that li- 
 berty, though the misery of the creature may 
 thereby be lengthened in duration, beyond what 
 it might be, should GOD deprive the creature of 
 that property; is as consistent with his most ten- 
 diT mercy, as it would be consistent with the 
 compassion, and most tender feelings of a phy- 
 sician, to suffer his patient to continue longer in 
 pain than he might do, should he cut off some 
 infected member, when he knows, that, at last, 
 he can restore his patient to perfect soundness, 
 without depriving him of any of his parts. 
 
 All the perfections of GOD the Father, and 
 Jesus Christ his only begotten Son, receive a 
 most glorious display in that mediatory dispen- 
 sation, which the Father is administering by 
 Christ: and the nature of that administration is 
 most merciful, and the end of it most glorious. 
 A few farther considerations of the laws and or- 
 dinances which are committed to men, to regu- 
 late and stimulate their conduct in this life, may 
 perhaps lead us to a clearer view of the nature 
 and design of the mediatory dispensation. 
 
 As the law which was given in the hand of a 
 
174 The Ordinances of GOD 
 
 Mediator, was delivered in two tables, so it is 
 administered in two ordinances; the one respect- 
 ing the spiritual, and the other, the outward con- 
 cerns of mankind. 
 
 "When these ordinances are enjoyed, the stron- 
 gest motives to holiness are held forth, that can 
 arise from hope and fear, both as to the life that 
 now is, and that which is to come; for he that 
 doth what is good shall have prsKe of the same, 
 fivm the rulers that are appointed under GOD; 
 but if he do evil, he may be afraid; for the ruler 
 is I.e minister of GOD, to execute wrath on him 
 that doth evil. And the hope of eternal life is 
 held forth to every one that worketh good; but 
 tribulation and anguish, to every one that doth 
 evil. These ordinances are frequently corrupt- 
 ed, and false ordinances have hitherto, for (he- 
 most part, been substituted in their place, espe- 
 cially that ordinance that respects the outward 
 concerns of men; so that the benefits arising from 
 a right administration of the second table of the 
 law, has been but little known by the experience 
 of any nation as yet. But thorc must be a fit- 
 ness in every ordinance of GOD for accomplish- 
 ing the end for which it is ordained; and when 
 these two ordinances are rightly administered, 
 they must tend, in a very efficacious manner, to 
 work in the heart a love to GOD and our neigh- 
 bour. The great causes of our alienation from 
 GOD, and enmity to him, are our ignorance of 
 his character, and indulging wicked works; and 
 the right administration of his ordinances, and 
 the just exercise of the discipline that belongs to 
 each, is peculiarly suited to remove our igno- 
 rance, and restrain our evil propensities. Both 
 
Administered by CHRIST. 175 
 
 ordinances must therefore, when enjoyed and ad- 
 ministered according to the appointment of GOD, 
 have a poweri'ui tendency to reconcile the mind 
 to GO I), and restore the heart to his love. And 
 as the right administration of these ordinances, es- 
 pecially that which respects the second tahle of 
 the law, would remove oppression and slavery, 
 and restore all, as children of the same family, 
 to the enjoyment of their just inheritance; it 
 would tend much to make them all love as bre- 
 thren, and seek to promote each others pros* 
 perity. 
 
 There is also a general manifestation of the 
 divine character, in that light that flows from 
 Christ, who says himself, that he is the light of 
 the world; for the light that is in him, is said to 
 be the true light that lighteth every man that 
 cometh into the world. This light may be pre- 
 served among, and communicated to those who 
 enjoy not Scripture revelation; by one genera- 
 tion informing another, of what they retain of 
 the primitive revelation that GOD gave of him- 
 self to the Patriarchs, and the intercourse the 
 nations have had with those who have known 
 Scripture revelation. And there is also a gene- 
 ral discipline to which all men are subject, from 
 the relation they stand in to this system of na- 
 ture, and to one another in general; that is, the 
 diseases, and death to which they are liable by 
 the present state of material nature; and the op- 
 position and violence they often suffer from each 
 other, from the depraved state of rational nature, 
 in the present state of things. 
 
 All these also, under the gracious and merci- 
 ful administration of Christ, are often made sub- 
 
176 The Ordinances of 
 
 servient to the most valuable ends; for the man 
 is said to be blessed, whom he chastens, and 
 makes to learn his law; and the Psalmist says, 
 ' It was good for him that he had been afflicted.' 
 "VVe are also informed, tieb. xii. 6. 10. ' That 
 ' whom the Lord loves, he chastens, and scourg- 
 ' eth every son that he receiveth; and that lie 
 * chastens us for our profit, that we might be 
 partakers of his holiness.' The present dis- 
 pensation is therefore very merciful in its nature; 
 and if GOD be at any time willing to show 
 wrath, and make his power known, it is after he 
 hath born in much long- suffering the vessels of 
 wrath, who by abusing his goodness, and de- 
 spising his chastening, are fitted to destruction. 
 And as the nature of this dispensation is most 
 merciful, the end thereof is most excellent and 
 glorious; for the end of this dispensation, as it 
 respects mankind in this life, is the reconcilia- 
 tion of their hearts to GOD, that they may walk 
 with him in newness of life, and partake of the 
 excellent glory o< his kingdom, or that state of it 
 that shall be manifested in the life to come. 
 
 If we attend to the scripture account of GOD's 
 dealing with men, we will find that the revela- 
 tion given to Adam, immediately after the fall, 
 equally respected all his posterity; so that they 
 were all upon an equal footing of acceptance 
 with GOD, upon their being equally obedient; 
 for there is no respect of persons with him. And 
 GOD himself condescended to admonish Cain, 
 and encouraged him to obedience from the hope 
 of acceptance, if he did dwell. The covenant 
 made with iNoah, again included all mankind; 
 and the most effectual means appear to have 
 
. id m i n late red by ( ' i in i h i . 177 
 
 been used, to check idolatry and hn morality, that 
 were consistent with natural liberty, and the na- 
 ture oi' (be dispensation under winch mankind 
 are placed in this life. Kven extraordinary 
 means were used to check idolatry at the build- 
 in:; of H:ibel, and to check immorality in the de- 
 struction of Sodom and the neighbouring cities, 
 who appear to have been most grossly corrupted. 
 And when all these means that GOD had used, 
 fiuled to prevent the general apostasy of the na- 
 tions, he called Abraham, and appointed his seed 
 to be a first born people, a a kingdom of priests, 
 b that they might be his witnesses to the nations 
 that Jehovah was GOD c; and they were set in 
 the midst of the nations d, that the nations behold- 
 ing their order, the excellency of their laws, and 
 'the advantages of the privileges they enjoyed; 
 ill the people of the earth might know the na.ne 
 of Jehovah, and be disposed to fear him, as did 
 his people Israel e. And the love of GO!) to me 
 world in general, was still more manifested, in 
 sending his Son. that whosoever b-'lieveth in 
 
 ^ / 
 
 him might not perish, bnt have Aioniari life; for 
 he sent noi his 8on into the world to condemn the 
 world, but that the world through him might be 
 saved/. \Ve have also the declaration of Jeho- 
 vah, that he hath no pleasure hi the death of 
 him that dieth , and his most solemn oath h; 
 for he says, * As 1 live, saith the Lord GOO. I 
 6 have no pleasure in the death of the wicked.' 
 
 a Exod. iv. 23. b TCxod. xix.6. c Isa. xliii. 10. 12 
 d E/ek. v. 5. f 1 Kin^s viii. 41. 43. aii'l 2 Chr. iv.32. 
 .j-> /' ,Jo!iu iii. 16. 17. g Ezek. xviii. 32. h Kzek. 
 \\xiii. 11. 
 
 II 
 
178 Th e Ordi mi n ces of G OD 
 
 It therefore appears evident, that none of the 
 children of men perish by the will of HOD, or 
 for want of a provision made to prevent' their 
 perdition; but by the abuse of that liberty of 
 choice, and freedom of action, which when used 
 aright, will give the highest dignity and perfec- 
 tion to their obedience and felicity. But though 
 every thing hath been done, that infinite wisdom 
 and power could do to prevent the perdition of 
 men, without destroying their liberty, or altering 
 the nature of this dispensation, and yet many 
 will perish in their sins; it would be unreason- 
 able and unscriptural to suppose, that the will 
 of GOD shall be finally frustrated, or, that the 
 Mediatory administration should fall short of 
 effecting the purpose of GOD the Father, in any 
 one article. 
 
 As GOD the Father created all tilings by Je- 
 sus Christ a; so he upholds all things by him b. 
 And all things are delivered into his hand, as he 
 himself testifies, Jill things are delivered unto 
 me of my Fattier c 9 As Jesus knew that the Fa- 
 ther had given all things into his hand, d, he 
 tells us, this is the Fathers will who hath sent 
 me, that all which he hath given me I should 
 lose nothing, but should raise it up again at the 
 last day e. We are also informed, that GOD 
 will have all men to be saved, f. that he is not 
 willing that any should perish, g. Agreeable to 
 this, we are also informed, that the GOD and 
 Father of our Lord Jesus Christ purposed in 
 himself, that in the dispensation of the fulness 
 
 a Eph. iii. 9. b Heb. i. 3. c Mat. xi. 27. d John 
 xili. 3. e John ?i. 39, / 1 Tim. ii. 4* g 2 Peter iii. 9. 
 
Administered by CHKIST. 179 
 
 of the times, he might gather together in one, all 
 things in or by Christ, both which are in Ih>urt'n, 
 and which are on earth , even in him.* Since, 
 therefore, it 13 the declared will and purpose of 
 GOD, that nothing should he finally lost, but 
 that all should he saved at last, and gathered to- 
 gether under one, head, in Christ: we have cause, 
 to conclude, that the Mediatory administration, 
 or the kingdom of GOD, will continue long after 
 (lie general judgment. For the government of 
 this kingdom being laid on the shoulder of Chris? t| 
 he must reign through all ages, until all his en- 
 emies he put under his feetf, and become sub- 
 ject to him; and when death is destroyed, and all 
 things subject to him, as he is subject, to the Fa- 
 ther, then, and not till then, will the kingdom be 
 delivered up, and all rule, authority, and power 
 put down, tint GOD may he all in a!!!;. 
 
 In the last book of the New Testament, which 
 is called the Revelation of Jesus Christ, which 
 GOD gave unto him, to show unto his servants 
 tilings which must shortly come to pass: we have 
 a representation, not only of the various states 
 of the Kingdom of GOD upon earth, from the 
 Apostolic age to the general judgment, but also 
 some account of that state of his kingdom, that 
 will succeed the general resurrection and judg- 
 ment of the dead, small and great. 
 
 That the two last chapters of Revelation, re- 
 late not to the reign of the saints on earth, or to 
 any state of the kingdom of GOD on this earth, 
 will, I think, appear evident from the following 
 considerations. 
 
 * Eph. i. 3. 9, 10. t Isa. ix. 6. J 1 Cor. xv. 25. 
 1 Cor. xv. 2. || 1 Cor. xv. 24. 28. 
 
180 The future Dispensations of GOD 
 
 1. The Apostle says, Rev. xxi. 1. I saw a 
 
 * new heaven, and a new earth; for the first heav- 
 ' en and the first earth were passed away; and 
 
 < there was no more sea.' f l his must be descrip- 
 tive of a state after the general judgment, for the 
 sea continues till then, when it is to give uy the 
 dead in it. Rev. xx. 13. 
 
 2. it is a state in which there are no tears, 
 nor death, nor sorrow, nor crying, nor pain, 
 liev. xxi. 4. < GOD shall wipe away all tears 
 ' from their eyes, and there shall he no more 
 4 death, neither sorrow, nor crying, neither shall 
 { there he any more pain; for the former things 
 
 < are passed away.' This description can agree 
 to no state of mankind on this earth, while cor- 
 ruption and mortality remains; and therefore 
 seems descriptive of the state of the subjects of 
 the kingdom of GOD, when this corruptible shall 
 have put on incurruption, and this mortal shall 
 have put on immortality. 
 
 3. The holy city, by which this state of the 
 kingdom of GOD is represented, hath no temple 
 therein, Rev. xxi. 23. ( I saw no temple there- 
 1 in; for the Lord GOD Almighty and the Lamb, 
 
 * are the temple of it. ? Whereas a temple was 
 seen, and particularly described in the holy city, 
 that the prophet Ezekiel saw which represents 
 the happy state of the church, or kingdom of 
 GOD, in the latter days, when Jehovah shall 
 have brought again his people from all their dis- 
 persions, and when he will hide his face from 
 them no more; having poured his spirit upon 
 them in an abundant measure. The vision that 
 Eztkiel saw, which is recorded from the begin- 
 ning of the fortieth chapter to the end of the 
 
Admiriietered % CHIIIST. 181 
 
 honk, has a manifest reference to flio latter times 
 cf (he kingdom of GOD upon this earth; for it 5s 
 evident, thai prophecy has not yet hvn suvo 
 plished. And there being such a difference be- 
 tween the city seen hy Kzekiel, and that seen by 
 the Apostle John, shows that they refer to dif- 
 ferent state* of the kingdom of GOD. 
 
 1. In this state there is to be. no revolution of 
 day and night, for it is said, Hev. xxi. '5. 
 * There shall be no night there.' And as day 
 and night was promised to continue while the 
 earth remains, Gen. viii. 22. it must be a slate 
 that succeeds the passing away of this earth, 
 when it, with the works thereof, shall be burnt 
 op. 
 
 #. No impure or defiling thing can enter this 
 city, or the state signified by it: for ilev. xxi. 
 37. ' There shall in no wise enter into it, any 
 ' thing that defileth, or worketh abomination, or 
 f a lie; but they that are written in the Lamb's 
 ' book of life.' This cannot agree to the reign 
 of the saints, during the thousand years that Sa- 
 tan is to be bound; for some, or rather many, it- 
 seems, \vbo have entered into, and enjoyed the 
 privileges of that state, will be deceived to work 
 wickedness after Saian is loosed. 
 
 0. In this state, there is to be no more curse.. 
 Rev. xxii. 3. Whereas, after the highest per- 
 fection; the kingdom of GOD is to arrive at on 
 this earth, both the earth and all upon it, that 
 are not found written in thr> book of life, will be 
 condemned to a dreadful curse; the lake of fire 
 and brimstone, that Aiouian destruction, which 
 is the second death. From which it 
 
182 The future Dispensations of GOD 
 
 that this state reaches beyond the burning of the 
 earth, and all the effects of the curse denounced 
 upon the wicked, when they are consigned to 
 Aionian punishment. 
 
 7. In the millenial state, the saints are caid to 
 reign a thousand years, llev. xx. 6. But in this 
 state they are to reign unto the ages of the ages, 
 Kev. xxii. 5. 
 
 Now it will, I think, appear evident from a 
 due consideration of the particulars; that what is 
 recorded from the beginning of the 21st, to the 
 end of the 5th verse of the 22d chapter of Rev- 
 elation, respects that state of the kingdom of 
 GOD which will succeed the general judgment;, 
 and though there be but little said of this state 
 of things, yet from the events to be accomplished 
 therein, and the words by which its duration is 
 expressed, it appears to be a state which will be 
 of immense duration, compared with all that 
 goes before it. The events to be accomplished' 
 in this state are the quickening a, subjecting /;, 
 and reconciling c, of all things to GOD; their 
 deliverance from the bondage of corruption d, and 
 union under one head in Christ e; so that every 
 creature in Heaven, on earth, under the earth, 
 and in the sea, shall harmoniously join, in say- 
 ing, f y Blessing, and honour, and glory, and 
 power, be unto him that sitteth upon the throne, 
 and unto the Lamb, unto the ages of the ages. 
 The words by which the duration of this state of 
 things is expressed are *s tvas twatww ^^j very 
 improperly rendered, ever and ever; for both 
 
 a 1 Tim. vi. 13. b 1 Cor. xv. 28. Heb. ii. 8 . 
 
 c Cel. i. 20. d Rom, riii. 21. e Eph. i. 10. f Rev. 
 
 -v. 13. 
 
Administered Inj CHRIST. 183 
 
 the nouns and articles an 1 plural: so that, if <"< 
 signifies eternity, as is frequently supposed to 
 do, tlu 1 words should he the eternities of the 
 eternities. Hut that would be as absurd to sup- 
 pose a plurality of infinites; for if eternity signi- 
 fies infinite duration, th^re can lie no more but 
 one eternity. It therefore appears evident, that 
 eternal, and for ever, are not proper translations 
 of the tireek words au^ t o 5 an ,] O.MV. We, per- 
 haps, have not any words in English that pro- 
 perly express the force and meaning of these 
 words; hut their force and meaning may be 
 known from their use in the Scriptures. The 
 words awn and aionios are frequently used for 
 the Hebrew word oty or ^v by the LXX, in 
 their translation of the Old Testament into 
 Greek. 
 
 The leading idea of the Hebrew word gnolem 
 is to hide or conceal; in this sense, it occurs, 
 Levit. iv. 12. and v. 2. and xx. 4. Deut. xxii. 
 1. 3, 4. Lam. iii. 56. as a noun, it signifies a se- 
 cret or hidden thing. Job vi. If), and xi. 6. 
 Ps:tl. xliv. 2*. And when applied to time it 
 signifies such a portion or portions of duration as 
 are hidden from man, such as the time of man's 
 life in this world, the duration of the Mosaic 
 dispensation, the duration of this world, and the 
 duration of the mediatory kingdom. It appears 
 to be applied to the time of matvs life in this 
 world, Hxod. xxi. 6. Where the servant is 
 said to serve his master a s?S fr %nolen 9 to hidden 
 duration, or to the age. The LXX express it 
 thus eis ton aiona, unto the as;e. The apostle 
 Paul se^ms to use the word aionion in the same 
 senp, Philem. xv. It appears to be applied to 
 the Mosaic dispensation^ !Num. x. 8, where the 
 
184 The future Dispensations of GOD 
 
 blowing of trumpets by the priests, the sons of 
 Aaron, is said to be an ordinance or statute 
 gnoulem which the seventy call aionion. 1 "lie 
 priesthood of Aaron is also called a gnoulem 
 priesthood, Ex< d. xl. 15. and Num. xxv. 13. 
 where the seventy use the words <"* and <"*<. 
 This word is applied to the duration of the 
 earth, Psal. Ixxviii. 7'H. and cv. 5. This word 
 is also applied to the kingdom of GOD, hut in a 
 plural form, Psal. cxlv. 13. * Thy kingdom is 
 6 a kingdom of all ages.' So the seventy have 
 rendered it, tw aiuvw tonaionon, the ages. Je- 
 hovah is said to be king of fgnoulemj the age, 
 Jer. x. 10. And he is said to reign to or through 
 the (gnoulemj age, Psal. cxlvi 10. The se- 
 venty have it, (^ *ov w a eis ton aionu) unto the 
 age. The Greek word tttw " aion, which seems 
 to have much the same signification with the 
 Hebrew word gnolem* is frequently used in the 
 New Testament to denote the duration of the 
 world or this present dispensation, as IVlatth. 
 xxviii. 20. Lo 1 (im with you unto the end (* 
 aiwostou aiortos) of the age. JVIatth. xiii. 3D. 
 The harvest is the end of the age. The only 
 wise GOD is called kins; of the ages, 1 Tim. i. 
 47. The kingdom of Christ is called an aionion 
 kingdom, 2 Pet. L 11. And the gospel of the 
 kingdom of GOD, is called an aionion gospel, 
 Rev. xiv. 6. From these and other applications 
 of the word awn, it appears to denote an indefi- 
 nite duration, and most 'Y^quently a duration ve- 
 ry long 1 , as well as indefinite. When therefore 
 we meet with the words fw awova *w aw>$ the age 
 of the age. Heh. i. 18. and *ws a.u*vas tv> auwav* the 
 aers of the as^es. Rev. xxii. 5. as expressing the 
 duration of the throtie of Christ, aiid the reign 
 
Administered by CHRIST. 185 
 
 of his saints in the N"ew Jerusalem state of his 
 kingdom, they appear to be expressive of a ve- 
 ry long duration; a duration so immensely long, 
 as to excv:l our present conception*, 
 
 Though a pirticular detail of the mode of ad- 
 ministration that is to take place in the kingdom 
 of Christ, after the general judgment, is as un- 
 necessary at present, as that administration is 
 unsuitable to our present state; yet GOD, in his 
 infinite condescension, has been pleased to re- 
 veal so much of that administration, as may dis- 
 cover to us, that as he is unchangeable in his 
 love, he is uniformly pursuing; the same end, in 
 every dispensation to his creatures. This will 
 appear from some passages of that part of reve- 
 lation that is particularly descriptive of the ad- 
 ministration that follows the general judgment. 
 
 1. Rev. xxi. 5. 'And he that sat upon the 
 
 throne, said, Behold L make all things new. 
 4 And he said unto me, Write; for these words 
 
 * are true and faithful.' It has been shown, or 
 made appear, already, from several considera- 
 tions, that what is recorded in the xxi. and be- 
 ginn'mg of the xxii. chap, of Rev. relates to a 
 state of things that follows the general judg-.ncMit; 
 therefore, this declaration of him that sat on the 
 throne, after he had condemned to aionian pun- 
 ishment, all that were not found written in the 
 book of life, proves, that he is .still to carry on a 
 renewing \\ork. 
 
 This declaration is expressed with such cir- 
 cumstances, as seem clearly to intima'e, both the 
 importance of what is declared, and the difficul- 
 ty that in my would have to believe it. The i?n- 
 portance of this declaration seems to be intimat- 
 
186 The future Dispensations of GOD 
 
 ed, from the call to attention that goes before it, 
 to behold: Behold, says he, that sat on the throne, 
 I make, or am making, all things new. Many 
 of the declarations of GOD are contradicted by 
 appearances in this dispensation; but none more 
 than this will be, when so great a part of the 
 creation, persons and things, are consigned to 
 aionian destruction. Who, by judging from ap- 
 pearances, would think, that such a dreadful 
 destruction, would issue in the renewing of all 
 things? But to confirm the faith of all who shall 
 enter into the joy of their Lord, with respect to 
 the issue of that aw r ful < vent, and to reconcile the 
 most feeling heart to that severe and astonishing 
 manifestation of wrath; he declares, that he is so 
 far from forsaking the works of his hands, or 
 delivering any of them over to endless pain or 
 destruction, that he still sustains the character, 
 and executes the work of making all things new. 
 And these gracious words proceeding from the 
 mouth of him who sat on the throne, belong to 
 us and our children, not only by virtue of their 
 being written in the Scriptures of truth, and in 
 a book written by the express command of Christ, 
 but in a special and particular manner, by vir- 
 tue of a special and particular command from 
 him that appeared on the throne, saying, Write, 
 for these words are true and faithful. Can we, 
 desire a stronger, or clearer evidence, that a re- 
 newing work will go on after the general judg- 
 ment, and that it will finally extend to all things? 
 2. Kev. xxi. 6 6 1 will give to him that is 
 6 athirst of the fountain of the water of life free- 
 i ly. ? These words also intimate, that the wa- 
 ter of life will still be freely given to the thirsty. 
 But who in that state will be thirsty? it is suid 
 
Administered by CHRIST. 187 
 
 of them that are before the throne, Rev. vii. 1(5. 
 ' They shall hunger no more, neither thirst any 
 < more/ May not the thirsty in that state be 
 those who, by the process of aionian sufferings, 
 shall fell the want of these quickening means 
 they f u-merly despised? 
 
 3. Rev. xxi. 3L ' And the nations of them 
 ' that arc saved shall walk in the light of it.' It 
 is in the light of the New Jerusalem that the 
 nations of them that are saved are said to walk, 
 and this Xew Jerusalem is a representation of 
 the Bride, the Lamb's*wife, or the church of First 
 Born; as is evident from ver. 9. *Vho then are 
 the nations of them that are saved? That they 
 are distinct from the church of the glorious saints, 
 s; ^miied by the Holy City, is evident; for they 
 \vilkin the light of it. The words of the text 
 seem to show us very plainly who they are; for 
 it some shall be saved from among all nations, 
 as appears to be the case from Rev. vii. 9 thea 
 the nations of them that are saved, behoves to 
 be all the several nations of the world, who, in 
 their national capacities, have rejected the go- 
 vernment of GOD, and would not that Christ 
 should reign over them. The rulers of this 
 world, who have generally had the concurrence 
 of the generality of the people of their several 
 nations; instead of listening to the testimony of 
 S'ioh witnesses, as GO I) hath raised up as 
 lights in the world, have persecuted those very 
 persons who endeavour to promote their good, 
 or despised both them and their testimony. But 
 it seems GOO will deal with the nitions -viio 
 reject the testimony of his witnt'.-ises, as he dealt 
 with the Israelites who refuse 1 vloses when he 
 offered himself as a deliverer. For, as the Is- 
 
164 The fat n re Dispe n sat ion s of G o D 
 
 raelites were suffered to remain under bondage 
 and affliction in Egypt forty years afrer they re- 
 fused Moses; so these nations may remain for 
 ages under that aionian* punishment of the lake 
 oi iire and brimstone, before they be visited with 
 any deliverance. And as GOD, when he visi- 
 ted Israel in Rgypt, sent that same Moses 
 whom they had before refused, and clothed hhn 
 with authority and power, to be their judge and 
 deliverer; so it seems, when (iOD shall visit his 
 prisoners, and bring them forth to the light, he 
 will make them receive light from these very 
 persons they formerly despised or persecuted. 
 bince. therefore, the nations of the saved, are 
 to walk in their light, it is evident, that this 
 light is to be administered to them, after they 
 liavt been in the darkness and shadow of the 
 second death. f 
 
 * I use the word aionian, because I know no English 
 word so fit to express an adjective of the same signifi- 
 cation; for though age should be a proper word for cuwv 
 awn., I know no adjective formed from age, as from year, 
 month, or day. 
 
 t This might be further illustrated and confirmed; 
 from the analogy there is between the earthly and hea- 
 venly Jerusalem: and the former being considered as a 
 figure or type of the latter. The earthly Jerusalem was 
 chosen, that the name of GOD might be there, and 
 there be manifested his glory; so the heavenly Jerusalem 
 is said to have the glory of GOD, and his name upon 
 the fore-heads of its inhabitants. The earthly Jerusa- 
 lem was set in the midst of the nations, that all the na- 
 tions of the world, beholding the light of dhine revela- 
 tion shining from thence, might be induced to fear Jeho- 
 vah as they did, l Kings viii. 43. 'That all people of 
 < the earth may know thy name, to fear tliee, as do thy 
 ' people Jsrael.' So the heavenly Jerusalem appears to 
 be exposed to the view of the nations, that they may be- 
 
Administered % CHRIST. 189 
 
 4. llev. xxii. 2. ' In the midst of the street 
 ( of it and of either side of the river, was there 
 * the Tree of Life, which bare twelve manner of 
 ' fruits, and yielded her fruit every month; and 
 ' the leaves of the tree were for the healing of 
 ' the nations.' From the last clause of this 
 verse, it appears, that healing means will also 
 be administered to the nations in this period, or 
 state of the kingdom of God; when his servants 
 shall see his face, and reign through the succeed- 
 ing ages of the ages, of the mediatory adminis- 
 tration. 
 
 From these passages, it appears, that a dis- 
 pensation of judgment and mercy will take place 
 at the general judgment, by which those who will 
 then be cast into utter darkness, and consigned 
 to the second death, will be revived, enlightened, 
 and healed; and by which all things will be de- 
 livered from the bondage of corruption, be re- 
 newed, and brought into the glorious liberty of 
 the sons of GOL). The time may indeed be 
 long, but the event is certain; as will, I think, 
 appear evident from many testimonies recorded 
 in the scriptures of truth, besides what has been 
 quoted from the two last chapters of Revelation. 
 
 hold the light of the saving truth, that they may receive 
 the salvation thereby manifested. 
 
 The holy places on earth are said to be types or figures 
 of those in heaven, Heli. ix. 23, 24. And as the anti- 
 types are represented as making perfect what was only 
 represented, or imperfectly effected by the tjpes; so the 
 heavenly Jerusalem, behoves to effect, in a perfect man- 
 ner, what was only represented, and but imperfectly ef- 
 fected, by the earthly Jerusalem; that is, the enlighten- 
 ing of all nations and people, to bring them to the know- 
 ledge of the truth, that they may be saved. 
 
 S 
 
190 TJie Reconciliation and Restoration 
 
 I shall quote a few of these as they relate to 
 the following particulars. 
 
 1. The revealed perfections of GOD the Fa- 
 ther. 
 
 2. The relation he sustains to his creatures. 
 
 3. His purpose concerning them. 
 
 4. The design of the mediatory administration. 
 
 5. The efficacy of his word. 
 
 6. The superahundance of grace above sin. 
 7- The nature of prayer and charity. 
 
 8. The destruction of death. 
 
 9. The restitution of all things. 
 
 10. All things being to be inherited by Christ. 
 
 First. The scriptures testify concerning the 
 perfections of GOD the Father,* that he is righ- 
 teous, and loveth righteous jess, Psal. xi. 7. 
 * Therighteous Lord loveth righteousness.' Arid 
 if he loves righteousness, he must hate wicked- 
 ness; therefore, this perfection, which is the 
 same with justice, calls for the destruction of all 
 unrighteousness and injustice, and requires the 
 abolishing thereof out of the creation. Psal. xxv. 
 8. * Good and upright is the Lord; therefore he 
 ' will teach sinners in the way.' This text gives 
 a permanent reason for sinners being taught of 
 the Lord JEHOVAH, namely his goodness and up- 
 rightness; therefore, while he is good and up- 
 right, he must continue to teach sinners, till they 
 
 * There is no occasion to prove, that none of the pas- 
 sages quoted under this head refer to the Son; for the 
 Son being the express image of the Father's person, 
 whatever perfections the scriptures ascribe to the Son, 
 we may be sure the same perfections belong to the Fa- 
 ther, 
 
Of all things by JESUS CHRIST. 191 
 
 are brought into the way. Psal. cxlv. 9. * The 
 ' Lord is good to all, and his tender mercies are 
 1 over all his works.' If his goodness extends 
 to all, and his tender mercies be over all his 
 works, his goodness must surely lead all finally 
 to repentance; and his tender mercy must relieve 
 them, at last, from all their miseries. 
 
 Second. All creatures stand related fa Jehovah, 
 as the work of his hand; and he is said, to be the 
 GOD of the spirits of all flesh. And the scrip- 
 tures say concerning him, Job xiv. li?. < Thou 
 ' wilt have a desire to the work of thine hand.' 
 And if he will have a desire to the work of his 
 hand, he certainly will not forsake any work of 
 his, but recover all his works at last, and bring 
 them into such a state of purity, and felicity, that 
 he shall rejoice in all his works together. Jeho- 
 vah is called the GOD of the spirits of all flesh, 
 Num. xvi. 33. < O GOD, the GOD of the spi- 
 * rits of all flesh. 7 And, Num. xxvii. 1(5. < The 
 < Lord, the GOD of the spirits of all flesh.' If 
 our Lord proved the resurrection of the dead, or 
 future life from this relation c; may not the re- 
 covery of all spirits from the second death be 
 proved from this relation also? He is also called 
 the Father of Spirits &, the apostle Paul admits 
 also, that all are his offspring, c; and surely 
 much may be expected from this relation. 
 Agreeable to this, he is called 6?0//, ivho quick - 
 eneth all things, d. And as he quickens the 
 dead, and calls the things that are not, as though 
 
 a Luke xx. 37, 38. frljeb. lii. 9. c Acts xvii. 29. 
 d i Tim. vi. 13. 
 
192 The future Dispensations o/Gcm 
 
 they were a, our Lord expressly says, that aU 
 live to him. 6.' 
 
 Third. That it is the purpose of GOD the 
 Father, to gather all things together under one 
 head, in and by Jesus Christ, is made known to 
 us in the plainest manner, Eph. i. 9, 10. Hav- 
 
 * ing made known to us the mystery of his will, 
 
 * according to his good pleasure, which he pur- 
 ' posed in himself; that in the dispensation of 
 1 tiie fulness of the times, he might gather to- 
 ' gether in one, all things in Christ, both which 
 4 are in Heaven, and which are on earth, even 
 ' in him.' This purpose which is according to 
 the counsel of his own will and pleasure, must 
 be most fully and certainly accomplished; for 
 his counsel shall stand, an'l he will du all Iris 
 pleasure; having spoken, he will bring it to 
 pass; having purposed he will also do itc. The 
 words gather together in one, is from ana, em- 
 phatic, or again, fcephalaion a head, or sum to- 
 tal; and signifies to gather together again in one, 
 or reunite under one head. This eminent gath- 
 ering or union of all things under one head, is 
 to be accomplished in the dispensation of the 
 fulness, or complete number of the times or sea- 
 sons which the Father hath put in his own pow- 
 er, and appointed for the accomplishment of his 
 purposes relative to his creatures. 
 
 Fourth. The design of the mediatory dispen- 
 sation, is the accomplishing of the Father's 
 purposes, which are all conducive to that e;reat 
 and comprehensive purpose, the uniting, or gath- 
 ering together, of all things in Christ; but be- 
 
 a Rom. iv. 17. b Luke xx. 38. c Isa. xiv. 10, 11. 
 
Of all things lij JESUS CHRIST. 193 
 
 fore pi! things l>e thus united, they must he re- 
 conciled: iuid therefore it pleased the Father, 
 that all fulness should dwell in Christ, and that 
 all things should he reconciled by him. Col. i. 
 :<). < For it pleased the Father that in him 
 6 should all fulness dwell; and (having made 
 
 * peace by the blood of his cross) by him to re- 
 ' concile all things unto himself, by him I say, 
 
 * whether they be things in earth or things in 
 ' heaven.' The translators have transposed the 
 words in the parenthesis, and have thereby se- 
 parated the conjunction from the words with 
 which it is immediately connected; which, though 
 it does not hurt the sense to an attentive reader, 
 may obscure it a little to some. I shall there- 
 fore, without altering the translation, set down 
 the words without this transposition; and they 
 will re fid thus: * For it pleased the Father, that 
 
 * in him should all fulness dwell; and by him to 
 6 reconcile all things unto himself, (having made 
 ( peace by the blood of his cross,) by him, I say, 
 ' whether they be things in earth, or things in 
 ; heaven.' This text shows, th-\t it is the Fa- 
 ther's ple.asnre, that all things should be recon- 
 ciled by Christ; and as he will most certainly 
 do all hiq pleasure, all things mii k -U>e reconciled. 
 
 Sin, which is the work of the Devil, and wick- 
 ed men, being that which has broken the h-tr- 
 mony of the creation, must be destroyed out of 
 the creation, before universal reconciliation fake.s 
 pl:u % .e; and so we are informed, 1 Jn!m iii. 8. 
 6 For this purpose, the Son of GOD was mani- 
 
 * fested, that he might destroy the works of ti. 
 
 ' devil.' Sin must therefore be utterly d-'sfroy- 
 ed; for being a plant that GOD the Father ne- 
 
194 The Reconciliation and Restoration 
 
 ver planted, it must be rooted up, as Christ him- 
 self testifies. 
 
 In order to accomplish these great ends, name- 
 ly, the destruction of sin, the reconciliation of 
 all things, and the subjection of all things to 
 Christ, that they may all be gathered together 
 under him, the one hand, from whom all divine 
 influences are communicated to creatures; the 
 leather hath set him over the works of his hand, 
 given him all power in heaven and earth*, by 
 the working of which power, he is able to sub- 
 due all things unto hiinselff. Psal. viii. 6 
 Thou madest him to have dominion over the 
 ' works of thy hands; thou hast put all things 
 ' under his feet.' This is applied to Christ, 
 Heb. ii. 6. 8. And as it respects him as Son of 
 man, or, his incarnate state, what is expressed 
 in that Psalm concerning him, behoves to have 
 been future, when the Psalm was wrote; and so 
 it is expressed in the Hebrew, which 1 think may 
 literally be translated thus: 
 
 Psal. viii. 4. 6. 
 
 What is man that thou shouldst remember him? 
 And the Son of man that thou shouldst visit him? 
 Thou wilt even diminish him, 
 A little more than the Gods; 
 Thou wilt also crown him with glory and ma- 
 jesty. 
 
 Thou wilt make him to rule, 
 Over the works of thy hands; 
 To put all things under his feet, 
 
 *Matt. xxviii. IS. f Philip, iii. 21. 
 
OJ' all things by JESUS CHUIST. 195 
 
 Hel). ii. 0. 9. ' Hut one is a certain place tcs- 
 
 < tilled, saying, What is man that thoii art mind- 
 6 ful of him? or the Son of man that tliou visit- 
 ' est him? Thou madest him a little lower than 
 
 < the angels; thon crownedst him with glory and 
 
 < honour, and didst set him over the works of 
 6 thy hands: Thou hast put all tilings under 
 4 his feet. For in that he put all things in sub- 
 * jection under him, he left nothing that is not 
 { pjit under him. Hut now we see not yet all 
 6 things put under him. Hut we see Jesus who 
 t was made a little lower than the angels for the 
 ( suffering of death, crowned with glory and 
 1 honour." The times or tenses in this passage, 
 are expressed in the original, hy what is called the 
 aorist, or indefinite tense or time. And should 
 as the Psalm, be translated future, at least the 
 word vrtffttlas, rendered thon hast put, in the be- 
 ginning of the 8th verse; for the latter clause of 
 the veise says, we see not yet all things put un- 
 der him: therefore, that is an event not yet conie. 
 This passage appears to be quoted from Psal. 
 viii. by the apostle Paul, or whoever was the 
 writer of this epistle, as a prediction concerning 
 Christ; and after showing its extent, he shows 
 what is, and what is not, accomplished of this 
 prediction. The extent of this prediction is in- 
 ferred from the words of the Psalm, To put 
 all things under his feet. From which he in- 
 fers, thus: Ev -yaf tw urtorofai cvufw fa, rtavfa, a&t afyqxtv 
 
 avtu awitotaxiw. For in tke subjecting of all things 
 to him, he hath left not one thing unsubjectefto 
 him. He then immediately shows, that this as 
 yet is only predicted, or foretold; for, says he, 
 But now we see not yet all things put under 
 him, or more literally, But now we see not yet 
 
196 The Reconciliation and Restoration 
 
 all things subrhitting to him. And then lie 
 shows what is accomplished, when he says, But 
 we see Jesus who was wade a little lower than 
 the angels, for the suffering cf death, crowned 
 with glory and honour. As these passages show 
 that Use end for which the glory and honour, of 
 having the government of all things, was given 
 to Christ, is, that all things may he subjected 
 under him, as the one head; and that this sub- 
 jection shall be so complete and universal, that 
 not one thing shall be unsubjected. So we are 
 informed, Eph. iv. 10. < He that descended, is 
 
 < the same also that ascended up far above all 
 6 heavens, that he might till all things.' From 
 these Scripture testimonies, it apppears, when 
 the Lord Jesus Christ subjects all things un- 
 der himself, he will also fill them with that 
 fulness of the divinity that dwells in him, that 
 GOD may be the all in all: as we are expressly 
 taught, 1. Cor. xv. 28. ( And when all things 
 ( are subdued unto him, then shall the Son also 
 
 < himself be subject to him that put all things 
 * under him, that GOD may be all in all,' or 
 The all in all. 
 
 As the Lord Jesus Christ is set over, or made 
 to rule all things, that they may all at last be 
 made subject to him, and to the Father through 
 him; so he is possessed of a power, by the work- 
 ing of which, he is able to subdue all things to 
 himself, Philip, iii. 21. ' According to the vvork- 
 ' ing, whereby he is able to subdue all things 
 1 unto himself.' And as he is an universal king, 
 and his rule extends over all: so he is represent- 
 ed as having a throne and sceptre* which appear 
 to signify his authority or power of Judging, 
 and the execution of judgment. 
 
Of all things by JESUS CHRIST. 197 
 
 A sceptre or rod being the ensign of executive 
 power, or that coercion that is necessary to over- 
 come the disobedience of the refractory, and sub- 
 due the rebellious; when Christ is said to have 
 a rod or sceptre, it must denote that coercive pow- 
 er that belong* to his kingdom. This, in the 
 present dispensation, consists in the. right execu- 
 tion of the law of GOD, which is made for the 
 very purpose of restraining the refractory, 1 Tim. 
 i. 9. ' Knowing this, that the law is not made 
 < for a righteous man, but for the lawless and 
 4 disobedient, for the ungodly and profane, for 
 * murderers of fathers, and murderers of mothers, 
 ' for man-slayers,' &c. And in the dispensation 
 that will take place at the general judgment, this 
 coercive power will co>ii.in th& judgment, that 
 will he executed upon all that shall then be 
 found ungodly and pro fine; by which all the 
 hard speeches which ungodly men have spoken, 
 and all the violent actions that they have done, 
 will be most effectually restrained/ Thus there 
 appears an uniformity in the nature and end of 
 the kingly power of Christ, in every state of his 
 kingdom; and what is not effected by the scep- 
 tre of his kingdom in this world, will be com- 
 pletely effected when the fashion of this world 
 shall pass away. The sceptre of Christ's king- 
 dom is called a sceptre of iron,* which may de- 
 note the strength and efficacy of his judgment; as 
 iron is said to break in pieces and subdue all 
 things, Dan. ii. 40. So his judgments will at 
 last subdue all unto him. And it is called a 
 sceptre of righteousness alsof, which may iriti- 
 
 * Psal. ii. 0. t Psal. xlv. 6. The original word, which 
 is rendered rod in the second Psalm, is the same with 
 that rendered sceptre in the forty-fifth, both in the He- 
 brew and Greek Scriptures. 
 
198 The 'Reconciliation and Restoration 
 
 mate that all his judgments are executed in righ- 
 teousness, as it is said, in righteousness he dolh 
 judge and make war, Rev. xix. 11. The scep- 
 tre of the kingdom of Christ appears to be that 
 rule, authority, and power, by which the gov- 
 ernment of his kingdom is administered; and that 
 rule', authority, and power, as it relates to his 
 kingdom in this world, is contained in the scrip- 
 tures of truth. Hence the sceptre, like the ora- 
 cles of GOD, is the special privilege of those 
 whom GOD brings into the relation of a peculiar 
 people, as appears from the prophecy of Jacob, 
 or the blessing he pronounced upon Judah. For 
 wnen it was said the sceptre shall not depart 
 from Judah, nor a lawgiver from between his 
 feet till Shiluk come, it does not appear to mean, 
 that the chief judge, or king, was always to be 
 o- v Judah, for several of the judges were of other 
 tribes, and the first king that reigned over Israel, 
 was of Benjamin. But it seeru^ o be a predic- 
 tion, that though the rest of the tnbps should de- 
 prive themselves of these privileges by their 
 apostacy; yet, it would, by some means or other, 
 be continued in Judah, till Shiloh, the Deliverer, 
 should come. And then our Lord told the Jews, 
 that the kingdom would be taken from them, be- 
 cause of their unfruitful ness, and given to others, 
 which was the same with their being broken off, 
 and others grafted into the good olive tree The 
 taking the kingdom from them, necessarily im- 
 plied the taking away the sceptre also, and the 
 giving the kingdom to others, asnecessarilyimpli- 
 ed the giving of the sceptre to them to whom -he 
 kingdom was given. And it as necessarily fol- 
 lows, that the rule, authority, and power of gov- 
 
Of all things by JESUS CHRIST. 199 
 
 ernment, belongs as fully to the disciples of Christ 
 under the New Testament dispensation, as it 
 did to the disciples of Mo*es under the Old; and 
 they can be under no less obligations, both of 
 duty and interest to the exercise thereof, under 
 the present, than under the former dispensation. 
 To deny that the government which respects the 
 civil and outward concerns of his people, flows 
 from Christ, is in fact a denial of his kingly of- 
 fice; for all things that are of a religious nature 
 and respect their spiritual concerns, belong to 
 his priestly office. And to say that civil autho- 
 rity is of GOi), and not by Christ, as much as 
 religious ordinances are, is not only contrary to 
 the testimony of Christ himself, that all pow- 
 er or authority in Heaven and earth is given 
 to him of the Father, but contrary also to the 
 express testimony of the Apostle Paul, when he 
 writes for the information of the church, that all 
 things are of GOD the Father, are by Jesus 
 Christ; his words are, 1 Cor. viii. 6. ' But to 
 6 us there is but one GOD the Father, of whom 
 * are all things, and we in him; and one Lord 
 ' Jesu Christ, by whom are all things and we 
 ' by him. ? We may therefore conclude, that 
 whatever government is not by Christ, is not of 
 GOD; and the civil government that is of GOD 
 by Jesus Christ, belongs to his people, as well 
 as the ordinances of religious worship; for he 
 makes them kings as well as priests. 
 
 The sceptre or instrument of government, by 
 which GOD the Father hath ruled, and will rule 
 his kingdom, in the hand of Jesus Christ, his only 
 begotten Son, till the end of the mediatory ad- 
 ministration be accomplished, may be variously 
 modified, according to the different natures and 
 
200 The Reconciliation and Restoration 
 
 states through which the subjects thereof may 
 pass; but it will not be broken, nor the exercise 
 of it laid aside, till all tilings are subdued l>y it, 
 as a rod of iron; and righteousness established 
 by it, as a sceptre of righteousness, throughout 
 the whole creation. But when the end of the 
 mediatory government is fully accomplished, by 
 overcoming all disobedience, destroying all sin, 
 and reconciling all things to GOD, and one an- 
 other; so that all shall be established in the ha- 
 biis of righteousness, and have the peace of GOD 
 ruling in their hearts; their minds being filled 
 with divine light, and their hearts with divine 
 love. Then the iron rod will be broken and all 
 coercion will cease, with the delivering up of the 
 kingdom to GOD, even the Father; which will 
 introduce the state of supreme, eternal, and un- 
 changeable felicity, under an ceconomy, in which, 
 GOD V\ ILL BE Til E ALL IN ALL, 1 (or. 
 xv. 24, 35, ;<i6. 8. Then cometh the end, when 
 he shall have delivered up the kingdom to GOD 
 even the Father; when he shall have put down, 
 all rule, and all authority, and power; for he 
 must reign, till he hath put all enemies under 
 his feet. The last enemy that shall be destroy- 
 ed is death. And when all things shall be sub- 
 dued unto him, then shall the son himself also 
 be subject unto him that put all things under 
 him, that GOD may be all in all. 
 
 When therefore the mediatory government is 
 viewed in the pure light of divine revelation, the 
 nature and end of it will appear every way agree- 
 able to the character of a Being infinitely pow- 
 erful, wise, and good; with whoai there is no 
 respect of person, and whose lender mercies are 
 over all his works. And it appears in every 
 
Of all things by JESUS CHRIST. 
 
 point of view, to have a fitness to accomplish the 
 restoration of creatures, the enjoyment of their 
 lost felicity; and exalt them to incomprehensible 
 glory and happiness, in the most benevolent and 
 merciful manner. And that all these ends, to 
 be accomplished by the mediatory administra- 
 tion, will be accomplished most certainly, will 
 appear further from what the scriptures testify 
 concerning the following particulars. 
 
 fifth. With respect to the efficacy of the 
 word of GOD, it is testified, by Jehovah himself 
 Jsa. Iv. 11. so shall my word be. that goetli 
 forth out of my mouth: It shall not return unto 
 me void, but it shall accomplish that which 1 
 please; and it shall prosper in the thing where- 
 to 1 send it. That the word of GOD is a word 
 of salvation, and declared unto all nations, that 
 all may come to the knowledge of the truth and 
 be saved, is agreeable to the express testimony, 
 and general scope of divine revelation, both in 
 the Old and New Testaments, Isa. xlv. 22, %3. 
 6 Look unto me, and be ye saved, all the ends 
 4 of the earth; for 1 am GOD, and there 
 i is none else: 1 have sworn by myself, the 
 
 word is gone out of my mouth in righteous- 
 6 ness, and shall not return; that unto me every 
 ' knee shall bow, every tongue shall swear.' 
 Philip, ii. 10, U. ' That in the name of Jesus 
 ' every knee shall bow, of things in heaven, and 
 
 * things on earth, and things under the earth; 
 *' and that every tongue should confess, that Je- 
 ' ses Christ is Lord, to the glory of GOD the 
 6 Father.' When every knee shall bow, at, or 
 rather in, the name of Jesus the Suviaur, all 
 must yield to his saving power; and wheu eve- 
 
202 The Tie conciliation and Restoration 
 
 ry tongue shall confess, that Jesus Christ is 
 Lord, all must acknowledge his dommi&n. 
 
 Sixth. We are informed, that where sin 
 abounded, grace abounded much more, Rom. v. 
 SO. * But where sin abounded, grace did much 
 6 more abound.' The words rendered abounded, 
 and did much more abound, are both in the 
 Greek expressed in the aorist, or indefinite tense 
 and are therefore confined to no time; so that 
 where ever sin has abounded, doth abound, or 
 shall abound, there grace either hath abounded, 
 doth or will much more abound. This sense 
 of the tense must be admitted, or else the words 
 can afford no comfort after the time they 
 were wrote; and the apostle gives no other 
 character of place, but only that it is. where sin 
 hath abounded. May we not therefore conclude 
 that wherever sin hath abounded, grace will 
 much more abound; and consequently, that as 
 sin hath reigned unto death, so grace will reign, 
 through righteousness unto life? Ho it is said, 
 Horn. v. 18. * Therefore as by the offence of 
 
 < 0111% judgment came upon all men untocondem- 
 
 * nation; even so, by the righteousness of one, 
 6 the free gift came upon all men unt.o justinca- 
 tion of life.' And Tit. ii. 11. < The grace of 
 6 GOD, that bringeth salvation, hath appeared 
 i to all men;' or, as the words might be read, 
 The grace of GOD hath appeared, that bring- 
 eth salvation to all men. So the living GOD is 
 said to be the Saviour of all men. 1 Tim. iv. 
 10. ' For therefore we both labour, and suffer 
 6 reproach, because we trust in the living GOD, 
 
 * who is the Saviour of all men, especially of 
 
 < those that believe.' This text seems very 
 plainly to show the expression, all men, is not 
 
Of all things by JESUS CHUIST. 203 
 
 to be restrained to them that believe the gospel 
 in the present dispensation; for these me spoken 
 of as distinct from the uU mcti, of whom the 
 living GOD is the Saviour also, though not in 
 such a s|-eci '1 manner. And the Scriptures in- 
 form us, that the difference will he this: them 
 that believe in this dispensation, will be saved 
 from the wrath to come, or condemnation of the 
 lake of fire arid brimstone; but those that believe 
 not, will fall into that condemnation; though 
 they shall be finally saved out of it, by him who 
 is the Saviour of all. 
 
 Seventh. The nature of prayer and charity, 
 natively imply the salvation of all, or their final 
 restoration to holiness and happiness. With 
 respect to prayer, we are to pray for all men, 
 that all may come to the knowledge, of the trulii 
 and be saved: and to our prayers v>e are to add 
 endeavours, that as we have opportunity, we 
 may do good to all men. All prayer ought Uf 
 be in faith, and failb must rest on the promise 
 of GOD, or what he hath declared in his word. 
 And though GOD hath reserved to himself the 
 knowledge of the times and seasons, in which 
 be will answer the prayers of his people; so 
 (hat they must wait with patience; yet he will 
 certainly answer all their prayers, and fulfil all 
 their desires at last, that are agreeable to bis 
 will; for the hope and expectation of the just 
 shall never perish, however long they may wait 
 for *'<e accomplishment thereof. Even the pray- 
 ers of. Christ himself, whom the Father always 
 bears, were not at all time* immediately answer- 
 ed, as seems to be intimated in the xxii. Psalm, 
 which has a manifest reference to Christ; for, it 
 is said, ver. 1,2. 'AJyGOD, my GOD, why 
 
104 The Reconciliation and Restoration 
 
 ' hast thou forsaken me? why art thou so far 
 ' from helping me, and from the words of my 
 ' roaring? O my GOD, 1 cry in the day time, 
 < but thou hearest not; and in the night season, 
 * I am not silent.' So when he prayed in the 
 garden, that the cup might be removed, it was 
 not immediately done; for, with encreasing ar- 
 dour, he besought the Father thrice, that it 
 might pass from him, before it was removed. 
 And, in that prayer of his, recorded John xvii. 
 he prayed for some things not yet accomplished. 
 That prayer respects four great objects, First, 
 his own glorification, ver. i. 5. Second, the pre- 
 servation of his apostles from the evils of the 
 world, that he might send them as his witnesses 
 and their union in the truth, ver. 6. 19. This 
 had a special respect to the apostles, which the 
 Father had given him out of the world, not the 
 world itself. Third, union among all who 
 should believe in him through their word, ver. 
 SO. 31. Fourth, the bringing of the world to 
 the knowledge and belief of the truth, that the 
 Father had sent him, ver. 21. 23. The third of 
 these objects has, as yet, been accomplished on- 
 ly in a very small or imperfect degree; and the 
 fourth still remains to be accomplished, for the 
 world is still in a state of unbelief; but this also 
 will be accomplished, when all nations are brought 
 into the obedience of faith, and the kingdoms of 
 this world shall become the. kingdoms of our Lord, 
 and of his Christ. So also the prayers of all 
 the saints, that all men may be saved, and come 
 to the knowledge of the truth, will be accom- 
 plished, when the rulers of this world who have 
 opposed the rule of Christ in their hearts, and 
 
Of all things by JESUS CHRIST. 205 
 
 in the world: and all \vlio have followed their 
 pernicious ways, shall, after thfeiraipniaiv suffer- 
 ings hear the word of salvation, they formerly 
 despised. Kor that this word will finally he re- 
 ceived hy all. is manifest from the declaration of 
 the angel, who testified that the incarnation of 
 Christ should he glad tidings unto all people, 
 Lrke ii. 10. 1 1. ' And the angel said unto them, 
 ' fear no*: for behold T bring yon good tidings 
 ' of great joy, which shall be. unto all people. 
 
 * For unto you is horn this day, in the city of 
 
 * David, a Saviour, which is Christ the Lord/ 
 
 Now it is plain and manifest, that this will 
 not be s;oo d tidings of great joy unto all people, 
 at the general judgment; fnr sorrow and anguish 
 will then be the portion of miny. Hut. it will 
 surely be glad tidings to all people at last, for 
 P-nl. cxli. fi. 'When their judges are over- 
 
 * thrown in s^ony places, (hey shall hear my 
 'words, for the v are sweet.' And l*a. xxiv. 
 SI, 22. ' The Lord shall punish the host of the 
 
 * high ones that are on high, and the kings of 
 4 the earth upon the earth. And they shall be 
 4 gathered together as prisoners .ire gathered in 
 ' t!" 1 pit, and shall be shut up in (Lo prison: and 
 1 after many dnys they shall be visifed ' The 
 king* of the earth, and their princes, counsellors, 
 or ri'Jjre?, having combined against Jehovah and 
 his anointed, will surely experience a dreadful 
 overthrow, whfn they are cast down in*o the 
 pit. ov prion of hell, or the bike of fir** and 
 brinistone; yot it appears, that they wMl at 
 lengt!) be vi*i*ed with the tender mercjes of the 
 Most High. And then thev will he^r his 
 which they formerly rejected: aad find 
 
206 The Reconciliation and Restoration 
 
 ness in what formerly appeared to them disa- 
 greeable. And then they shall all praise Jeho- 
 vah with joy, asPsal. cxxxviii. 4 ? 5. ' A\\ the 
 * kings of the earth shall praise thee, O Lord, 
 4 when they hear (he words of thy mouth. Yea, 
 ( they shall sing in the ways of the Lord; for 
 ( great is the glory of the Lord.' As the des- 
 truction of kings implies the destruction of their 
 adherents; so their deliverance and happiness 
 may include the deliverance and happiness of 
 all who suffered with them, in consequence of 
 their being members of the several bodies of 
 which the kings have been heads.* 
 
 * It might be observed further from these passages, 
 that Psal. cxli. 6. has a peculiar fitness to point out the 
 dreadful overthrow of the wicked judges of the earth, 
 who would not receive and submit to the righteous judg- 
 ments of GOD, when they shall feel the terrors of aio- 
 nian destruction; and the sweet and salutary effects of 
 the words of GOD, whenever they are heard with at- 
 tention, and received with faith. The words in stony 
 places, literally read, by the hands of the rock. And may 
 signify either the overthrow of the wicked by the 
 hand of GOD, who is sometimes called a 7?ocfc, or the 
 hands of the rcuc may here represent the fiery indigna- 
 tion and wrath through which wicked judges, as well as 
 ether wicked persons, will descend into destruction. 
 For as, when a person or number of persons are cast 
 down a high and rugged rock, the projecting parts 
 would affect them in their descent: so the aionian suffer- 
 ings of t lie wicked, through which they are to descend 
 into destruction, may affect them most sensibly in their 
 descent. Whatever other senses this text may be capa- 
 ble of, it. seerns to set forth the perdition of ungodly men, 
 by a striking and fit similitude, and beautifully intimates 
 at the same time, that, through the efficacy of the aiotii- 
 au gospel, the final issue will be good. 
 
 The same events appear to be set forth by other words, 
 
Of all tilings by JESUS CHRIST. 207 
 
 The nature of charity nlso. necessarily suppo- 
 ses the final restoration of ?1! to the love of f>OS) 
 (hat ever were objects of charily: for t Cor. xiii. 
 8. < Charity never faileth.' Chavity surely ought 
 to exteiifl to all men. And if we are to love all 
 men in this life, love being that principle, which 
 
 Isa. xxi v. 21, 22. For whatever senses have been put 
 upon this passage, or (o whatever events in this world it 
 may have a partial reference; it must, I think, ultimate- 
 ly rofVr to the last punishment that will he inflicted on 
 wicked spirits and wicked men. For to whom can the 
 term high one apply, who is spoken of as distinct from 
 the kings of the earth, hut to the prince of the power of 
 the air, the spirit that now worketh in the children of 
 disobedience. The words rendered host of the high ones, 
 is literally the hostoftfa high one: an] the kings of the 
 earth are mentioned apart. And to what time can it so 
 properly refer, as to that in which the prince of the pow- 
 er of the air, and all spiritual wickednesses in high pla- 
 ces, together with the princes of this world, who have 
 opposed the government of GOD, will he all consigned 
 to a common punishment; when the air and earth where 
 (hey practised their wickedness, shall he turned into a 
 lake of fire, and hecome the theatre of their punishment. 
 Yet the text informs us, that after many days, they shall 
 be visited. And both the foregoing and following text 
 concur to show, that they will he visited with a mani- 
 festation of the saving truth, Psal. cxxxviii. 4. * All the 
 * kings of the earth shall prane thee, O Jehovah, when 
 ' they shall hear the words of thy mouth.' It will, I 
 think, he allowed by all Christians, that all kings have 
 not done this as yet; for instead of praising Jehovah, 
 and hearing his word, their general character lias been, 
 that (hey have combined against Jehovah and his anoin- 
 ted. Now, when is it that all the kings of the earth 
 shall hear the words of Jehovah, and praise him? They 
 surely have not all done it in this world; and therefore, 
 if these words be true, they must do it in some after dis- 
 pensation. 
 
208 The Reconciliation and Restoration 
 
 can only make us desire and endeavour their 
 good as we ought; then charity must fail in its 
 extent, if those who possess that excellent grace 
 must cease to love, or desire the good of those 
 who fall into condemnation. For, can we sup- 
 pose it either consistent with their own happi- 
 ness, or submission to the will of GOD. to love 
 and desire the happiness of all men; if GOD has 
 determined that some, not to say the greatest 
 part, shall never he happy? The heart that pos- 
 sesses the warmest love, the most universal be- 
 nevolence, and has the most tender feelings^ for 
 the sufferings of any creature; hears the bright- 
 est image of GOD, who is lore, who is good to 
 all, and whose tender mercies are over all his 
 works. And, I think, as charity never fails, we 
 maybe assured, this image will never be defac- 
 ed, nor diminished. But what person, whose 
 heart is filled with love, benevolence, and ten- 
 der feelings, can behold without pain, the suffer- 
 ings of others, when these sufferings are to serve 
 no purpose but to show the power of one, in 
 making others miserable. If a person of the 
 warmest affection and most tender feeling, could 
 not behold, he surely would approve, the most 
 painful operations being performed upon his 
 friend, that it is possible for nature to bear: when 
 he knew that such operations were necessary to 
 prevent death, and would issue in a recovery to 
 perfect soundness and health: but who could 
 ever approve of his friend being put to such 
 pain, merely to show, how great pain misrht be 
 inflicted, without putting an end to life? Yet no 
 other end can be supposed in endless damna- 
 tion; for those who hold the doctrine of endless 
 
Of all things by JESUS CHRIST. 209 
 
 punishment, hold also, that the sufferings of the 
 damned, can make no satisfaction for their sins; 
 nor conduce to their happiness. 
 
 What end then can be answered by this eter- 
 nal punishment, according to the principles of 
 those who hold it? 
 
 It cannot be profitable to GOD; for he cannot 
 be profited, by any tiling that creatures can ei- 
 ther suffer, or do. 
 
 It cannot be profitable to angels or saints, who 
 are perfectly confirmed in a holy and happy 
 state: for if their state be then perfect, it can re- 
 ceive no addition, in these respects. 
 
 It cannot be profitable to them that suffer; for 
 their state can never be bettered, if they are- for- 
 ever to remain in an unalterable state of sin and 
 misery. 
 
 And can we suppose, that GOT) will inflict a 
 punishment that can produce no good end either 
 to saints or sinners? Or, that he will maVj' any, 
 not to say the greatest part, of his creatures eter- 
 nally miserable; for no other end, than to show 
 his wrath, and make his power known, in their 
 extreme sufferings? The idea of infinite goodness, 
 forbids the supposition; and charity must fail 
 from some of its objects, if it takes place. 
 
 We may, therefore, I think, conclude, that 
 the aionioti sufferings of the wicked, will he the 
 last painful operation that the Lord, the healer, 
 will perform; and that it will be effectual for the 
 removal of every thing that obstructs their cure. 
 And when thus viewed, these aionian sufferings, 
 are every way consistent with infinite goodness; 
 and the purest charity will not recoil, nor will 
 the tenderest feelings be shocked at the idea. 
 
210 The Reconciliation and Restoration 
 
 It will perhaps he asked, "Will the aionion 
 sufferings of the wicked communicate saving 
 knowledge and holiness? or, Will the second 
 death make them alive? To which 1 think it may 
 be answered: It is certain that those on whom 
 GOD shall inflict this sore chastisement, will, in 
 the issue, he made partakers of his holiness; and 
 that the issues of death, even the second death 
 belong; to him, who quickens all things, and to 
 whom all live. Hut the sufferings and death of 
 the wicked in the bike, will likely contribute no 
 otherwise to these great ends, than chastisement 
 contributes to instruction. It communicates no 
 information of science; but is often necessary to 
 gain attention, without which no progress can be 
 made in learning. Or it may produce in its sub- 
 jects something analagous to w hat heat produces 
 in metals; which gives them no form, but ren- 
 ders them susceptible of the most useful forms 
 under the hand of a skilful artificer. 
 
 Eighth. The Scriptures inform us that death 
 and hell will finally be destroyed, Hus. xiii. 14. 
 
 * 1 will ransom them from the power of the 
 < grave; 1 will redeem them from death. O 
 
 * death, 1 will be thy plagues; grave, I will 
 6 be thy destruction. Repentance shall be hid 
 6 from mine, eyes.' The word here rendered 
 
 frave, is the Hebrew word, which is rendered 
 ell, Fsal. ix. 17. The wicked shall be turned 
 into hell. And I could instance above thirty 
 places more,- where the word shaul, or shaule, is 
 rendered hell in the English translation; neither 
 is there any other Hebrew word that is rendered 
 bell in the Old Testament. The septuagint 
 
Of all things by JESUS CHRIST. 211 
 
 translates it hades, that is hell, in this and other 
 phces, above sixty times. The words, above 
 quoted, would therefore read according to the 
 Hebrew and Greek, ' I will ransom them from 
 6 the power of hell; I will redeem them from 
 ' death. () death I will be thy plagues, O hell 
 * I will be thy destruction ' But when will, 
 death and hell be destroyed? Not at the general 
 resurrection; for, after the general judgment, 
 death and hell both exist, Hev. xx. 14. < And 
 < death and hell were cast into the lake of fire.' 
 From which it appears, that they are then only 
 cast into a different form, or manner of operation; 
 which must continue till all disobedience is over- 
 come, and all enmity destroyed; so that no ene- 
 my shall be found to oppose the purpose of GOD, 
 concerning the reconciliation and union of all 
 things under Christ. And when ever this is the 
 case, death being the only obstacle, that will 
 then obstruct that most desired event; it will be 
 destroyed as the last enemy. 1 Cor. xv. 3(5. . 
 ( The last enemy that shall be destroyed is 
 ' death.' The destruction of death here, cannot 
 mean the destruction of the death that men die in 
 this world; for when this death shall he destroy- 
 ed by the general resurrection, there will remain 
 many enemies to be destroyed after it. It must 
 therefore mean the destruction of the second 
 death, or the last operations of death and hell 
 in the lake of fire. And the destruction of death, 
 as necessarily implies the return of life, to all 
 that were under its power, as the abolishing of 
 darkness, implies the return of light. 
 
 Ninth. The Scriptures inform us, that all 
 things are to be restored) which cannot be the 
 
212 The Reconciliation and Restoration 
 
 case, if any thing remains for ever under the 
 second death, whether we consider that death as 
 consisting of endless misery, or endless insensi- 
 bility. Acts iii. 2t. < whom the Heaven must 
 * receive, until the times of the restitution of all 
 ' things.' The word until in this verse, which 
 is an adverb of time, refers to some time when 
 Christ is to come again from Heaven; arid if it 
 refers to his coming to judge all men at the end 
 of the world, it shows, in the plainest manner, 
 that the times of restitution will only, as it were, 
 begin to appear; instead of being finished at the 
 general judgment. It must, 1 think, at soonest, 
 refer to the coming of Christ, at the first resur- 
 rection, when the reign of the saints, in the mil- 
 lenial state of the kingdom of Christ upon earth 
 takes place, supposing he should then come lite- 
 rally from Heaven, to reign on earth with his 
 saints. And though this may be one of the times 
 of restitution, there must still remain times, or at 
 least a time of restitution in the succeeding state 
 of his kingdom. The Apostle James calls those 
 who are begotten by the word of truth, in this 
 dispensation, only a kind of first fruits of his 
 creatures, Jam. i. 18. * Of his own will begat 
 * he us by the word of truth, that we should be a 
 < kind of first fruits of his creatures/ These 
 will be made alive by Christ at his coming; but 
 all things will not be quickened, or the whole 
 harvest brought in, till after the aiotiian times*, 
 or times of refreshing and restitution, which shall 
 
 * We meet with the words aionian times, 2 Tim. i. 9. 
 and Tit. i. 2. Should 1 have occasion to write more 
 fully on this subject, something might be said concern- 
 ing these texts. 
 
Of all things by JESUS CHRIST. 213 
 
 come from the presence of the Lord in his aionian 
 kingdom, shall be fulfilled. But these first fruits- 
 will be a sure pledge of the whole; for if the 
 first fruits be made holy, the lump shall also be 
 made holy. We also read of the general assem- 
 bly of the church of the first born, Heb. xii. 23. 
 And as the first born make but a small part of 
 some numerous families; so, it is likely, the 
 church of the first born, signified by the heavenly 
 Jerusalem, will make but a small part of the 
 whole family in Heaven and earth; wl :> being 
 all named in GOD*, will all come to enjoy the 
 privileges of children; though many that appear- 
 ed first in this dispensation, will be last in thatf. 
 The restoration of all things is evident from this, 
 that the whole creation labours and travels in 
 pain towards the glorious liberty of the sons of 
 GOD, Rom. viii."23. * For we know that the 
 ' whole creation groaneth and travelleth in pain 
 6 together until now.' ver. 19. ' For the earnest 
 ' expectation of the creature waiteth of the man- 
 i ifestation of the sous of GOD.' And as the 
 whole creation that is under the bondage of 
 corruption, labours and waits for this glorious 
 event; so they will most certainly enjoy it at last. 
 Rom. uii. 21 * Because the creation itselfj also 
 
 < shall be delivered from the bondage of corrup- 
 ' tion, into the glorious liberty of the sons of 
 
 < GOD.' The whole creation .here spoken of, 
 is distinguished from those that become the chil- 
 dren of GOD, in this dispensation, or who be- 
 come members of the church of the first born, by 
 receiving the iirst fruits of the Spirit; and the 
 
 * E[)h. iii. 15. t Mat. xix. 3. J The Greek word 
 here is the same with that rendered creation, yer. JJ. 
 and itev. iii. and in many other places. 
 
214 The Reconciliation and Restoration 
 
 distinction is so clear, that any who read with- 
 out prejudice may perceive it. For the creature, 
 or whole creation, is said to wait for the mani- 
 festation of the Sons of GOD, and shall be 
 brought into their liberty. The Apostle also 
 mentions the creatures as distinct from those who 
 have received the first fruits of the Spirit; for 
 it is said, not only they, but ourselves also who 
 have received the jirst fruits of the Spirit. The 
 creation is here as much distinguished from the 
 sons of GOD, as the world in other places is 
 distinguished from believers. And as GOD sent 
 his Son to be the Saviour of the world, the 
 world will most certainly be saved by him. And 
 when the whole creation is delivered from the 
 bondage of corruption, then all will be restored 
 to liberty, holiness, and happiness, for that is 
 the liberty of the sons of GOD. 
 
 Tenth. The Scriptures do also inform us, that 
 as all things are to be restored by Christ; so 
 they will all be inherited by him, 1:1 eb. i. 1, 2. 
 
 * GOD who at sundry times, and in divers man- 
 
 * ne-rs, spake in time past unto the Fathers, hath 
 
 * in these last days spoken unto us by his Son, 
 ( whom he hath appointed heir of all things.' 
 This appointment of the Father necessarily im- 
 plies, both a recovery of all from death that 
 have been under its power, and a renewing of 
 the image of GOD in all in whom it hath been 
 lost; for Christ cannot be said to inherit what 
 does not exist, nor can he be said to inherit wiiat 
 is unholy, or in a state of enmity against him. 
 His being heir of all things, as necessarily im- 
 plies that all things will at last be made subject 
 to him, as the gift of the Heathen for his inheri- 
 tance, implies, that the Heathen should become 
 
Of all things ly JESUS CHIMST. 215 
 
 obedient unto him, by the preaching of the gos- 
 pel. Since therefore, Christ is appointed heir 
 of all things, and there can he no ground to think 
 that he will fail of inheriting any thing that was 
 appointed for him of the Father: there appears 
 to be the greatest ground to believe, that nothing 
 will be finally lost, nor will any eternally prrUh, 
 bat that all will be restored to the love of GOD, 
 and the enjoyment of him as their chief good. 
 Then, and not till then, will GOD be all in all, 
 and Christ inherit all things, and Jehovah re- 
 joice in all his works together. 
 
 The present design will not admit of enlarg- 
 ing on this agreeable subject; but it is hop^d, 
 these short hints may help the attentive reader 
 of the Scriptures, to see a train of evidence, from 
 the infallible testimony of the word of GOD; 
 proving in the clearest manner, That GOD is 
 good, and doth good; that his compassion is* not 
 limited, but that his tender mercies are over all 
 his works; that it is his will and unalterable 
 purpose, that all things shall be reconciled and 
 united in Christ; that for this end he hath declar- 
 ed his word, and manifested hi* grace; that the 
 word ho hath declared, and the grace he hath 
 manifested in and by Christ Jesus, will, through 
 the efficacy of his spirit, infallibly effect his pur- 
 pose; that in the process of the mediatory ad- 
 ministration, all will be delivered from the bon- 
 dage of corruption^ and enjoy the glorious liber- 
 ty of the sons of GOD: and that Jesus Christ 
 will finally make all things new, and inherit all 
 things. And that the end of the mediatory gov 
 ernment, being fully accomplished, and the king- 
 dom perfected in holiness, it will be delivered 
 
216 The Reconciliation and Restoration 
 
 up to GOD the Father; that then all rule, au- 
 thority, and power being put down, all coercive 
 force will for ever cease, its end being fully ac- 
 complished. This sublime happiness, this per- 
 fect bliss, and unfading felicity, to which GOD 
 is conducting all things by Jesus Christ, exhibits 
 iu him a character infinitely lovely; a character 
 which cannot fail to excite the love, and gain the 
 confidence of all who know it. So it is said, 
 Psal. ix. 10. < They that know thy name, shall 
 ' put their trust in thee. ? And when the Scrip- 
 tures reveal THIS to be the end of the mediatory 
 administration, they exhibit a PLAN of pure 
 grace, abundant mercy, and boundless love, in 
 which unspotted holiness, perfect righteousness, 
 and inviolable truth, shine forth with such agree- 
 able harmony and engaging beauty, as cannot 
 foil to affect the soul that perceives it. For, 
 when the mediatory plan of redemption is thus 
 viewed, it will appear to be a plan, every way 
 worthy of infinite wisdom to contrive, infinite 
 goodness to approve, and infinite power to effect; 
 and will natively raise in the mind, such ideas 
 of the boundless, unchangeable, and indefeasible 
 love of GOD, his unsearchable wisdom, and vast 
 designs; as will draw from the heart, that pa- 
 thetic exclamation, and comfortable conclusion, 
 Horn. xi. 83. 36. < O the depth of the riches, 
 ' both of the wisdom and knowledge of GOD! 
 
 * How unsearchable are his judgments and his 
 ( ways past finding out! For of him, and through 
 
 * him, and to him are all things. To whom be 
 
 * glory forever. Amen. 9 
 
 As this view of the mediatory administration, 
 lays a most extensive and well grounded foun- 
 dation for that universal benevolence, which the 
 
Of all tilings by JESUS CHRIST. 217 
 
 Scriptures so frequently and forcibly recommend; 
 so it discovers a most agreeable prospect, that, 
 when GOD shall have finished the mystery of 
 his will, the whole creation shall be delivered 
 from the bondage of corruption, from all the ef- 
 fects of sin; nothing that is offensive to Jehovah 
 will remain, every defect will he healed, every 
 disorder rectified, all enmity destroyed, and uni- 
 versal harmony, and uqsullied perfection, shall 
 reign through the vast extended empire of Jeho- 
 vah; every creature, to the utmost bounds of the 
 creation, shall cheerfully bow to his sceptre, and 
 sing his praise; then GOD will he all in all, and 
 Jehovah wHl rejoice in all his works. 
 
 As the doctrine of universal restoration may 
 likely be objected to, by many serious persons, 
 who by an implicit compliance with popular opi- 
 nion, and habit of thinking, have been accustom- 
 ed to unite the most inconsistent ideas; (for what 
 can be more inconsistent than the idea of an in- 
 finitely good Being, and the idea of his making 
 a great part of his creatures for ever miserable;) 
 1 shall therefore take notice of such objections as 
 are likely to occur, as far as I think is consistent 
 with the short manner in which the subject is 
 here treated. 
 
 Objection I. The wicked never can be restor- 
 ed, or brought out of that state to which they 
 will be condemned; for Christ says, Mat. xxv. 
 41. 46. * Depart ye cursed into everlasting fire. 
 
 * And these shall go away into everlasting nun- 
 ishment.' Ho also, ft'Thes. i. 9 < Who shall 
 ' be punished with everlasting destruction.' 
 Rev. xx. 10 ( And shall be tormented day aud 
 
 * night for ever and ever.' 
 
218 Objections against the Restoration 
 
 Answer. The force of this objection depends 
 wholly on the words everlasting am] for ever 
 and ever y signifying endless duration; i(s force 
 will therefore be wholly broken, when it is con- 
 sidered that the Scriptures apply these words 
 fo things that we are certain have an end. 
 Such as the hills, Gen. xlix. 6. * Unto the ut- 
 : most bound of the everlasting hills.' The 
 priesthood of the house of Aaron, Exod. xl. 15. 
 
 * Their anointing shall be an everlasting priest- 
 4 hood.' And the possession of the land of Ca- 
 naan by the seed of Abraham, Gen. xvii. 8. 
 
 * And I will give unto thee, and to thy seed after 
 ' thee, the land wherein thou art a stranger, all 
 ' the land of Canaan for an everlasting inheri- 
 ' tance. The words for ever and ever are used 
 in the same sense, Jer. vii. 7 ' The land that I 
 < gave to your fathers for ever and ever.' And 
 Jer. xxv. 3. < The land that the LORD hath 
 
 * given to you and to your fathers, for ever and 
 
 * ever.' These applications of these words in the 
 Scriptures, do clearly show, that endless punish- 
 ment or perdition cannot be proved from them; 
 and also that they are improper translations of 
 the Hebrew word Q ty f and the Greek words M uv 
 and aiwtoe for which they are frequently used. 
 
 Obj. 2. It is said, Mat. xii 31, 32. 'The 
 blasphemy against the Holy Ghost shall not be 
 'forgiven unto men. But whosoever speaketh 
 
 * against the Holy Ghost, it shall not be forgiven 
 6 him, neither in this world, neither in the world 
 ' to come/ Therefore, those that are guilty of 
 this sin, cannot obtain forgiveness in the world OF 
 <iispeR$ation that takes place at the end of this, 
 
 consequently can never be restored. 
 
Of all things by JESUS CHRIST. 
 
 Tliis objection supposes, thnt those who 
 are not guilty ofthis sin will be forgiven in the 
 world to come, which I suppose, those who 
 make it, will not readily grant. But without 
 insisting on what objectors or others may say, 
 or what their sayings may infer, the matter is 
 very plain as recorded, Mark iii. 28, 20. ' Ve- 
 i rily I say unto you, All sins shall he forgiven 
 
 unto the sons of men, and blasphemies where- 
 
 with soever they shall blaspheme: but he that 
 ' shall blaspheme against the Holy Ghost, hath 
 < never forgiveness, but is in danger of eternal 
 ; damnation.' Krora this text it is plain, that 
 this sin subjects to what is here called eternal 
 damnation; but the word rendered eternal, is, in 
 several instances used to denote a limited dura- 
 tion, and therefore cannot prove endless daw na- 
 tion. The last clause of ver. %(). is literally 
 thus, hath not forgiveness unto the aion, but is 
 in danger ofaionian judgment. 
 
 Now, though the person that is guilty of this 
 sin, Is not to have forgiveness in the world to 
 come, but in the world to come is liable to pun- 
 ishment; yet as there are several worlds to come, 
 if the word aion, signifies world, he may still 
 have forgiveness in some future world. For 
 that there are aions to come is evident from Eph. 
 ii. 7 ' That in the aions to come, he might show 
 the exceeding riches of his grace.' In this 
 text, the word aion in a plural form, is rendered 
 ages in the K.nglish translation, and so is it also 
 Kph. iii. 5. and Col. i. 25. which is surely a 
 better translation than either eternity or world. 
 It sterns to be very improperly rendered world, 
 1 Cor. x. It. < Now all these things happened 
 
220 Objections against the Restoration 
 
 ' unto them for ensamples; and they are written 
 ' for our admonition on whom the ends of the 
 ' world I are come.' The word here rendered 
 world is ai'ons; it should therefore have been 
 rendered worlds, supposing world a just trans- 
 lation of aion.- Would it not he more agreea- 
 ble to truth,' afid the original text, to reliefer the 
 \vord ages? It is certain, the end of Old Testa- 
 ment ages, and beginning of the New, took 
 place in the days of the apostles; but the end of 
 the world has not taken place yet. It is also 
 said, Heb. ix. 26. / But now once in the end of 
 
 < the world, he hath appeared to put away sin 
 
 < by the sacrifice of himself Here again the 
 word rendered world is aions, and refers, 1 ap- 
 prehend, to the ages mentioned, Eph. iii. 5. and 
 Col. i. 26. for it was in the end of these that 
 Christ appeared in this world. The word ren- 
 dered world in the first clause of Heb. ix. 26. is 
 kosmou, and kosmos properly signifies world; 
 but cutty neither signifies world nor eternity, pro- 
 perly; but an indefinite duration, frequently, ve- 
 ry long. 
 
 That aionian things exceed the duration of 
 this visible creation, as the life of a man or an 
 infant, is exceeded in duration by the visible 
 things which we behold; seems likely, from % 
 Cor. iv. 18. / While we look not at the things 
 * which are seen, but at the things which are not 
 f seen;" for the things that are seen are for a sea- 
 ' son, but the things that are not seen are aioni. 
 ' an.' This contrast seems clearly to show 
 that aionian things, and consequently aionian 
 punishment, will be of amazing long duration; 
 but the word aionios, can* no more signify eter- 
 
Of all things by JESUS CHRIST. 221 
 
 nal, than aion can signify eternity, and that aion, 
 rannot signify eternity is evident from its fre- 
 quently occuring plural; neither can aionian sig- 
 nify eternal, since it is frequently applied to 
 things of a limited duration. When therefore 
 it is said of any person or persons, that they 
 have no forgiveness either in this world or age, nor 
 that which is to come, or that they have no forgive- 
 ness unto the age. hut are in danger of, or liahle 
 to aionian judgment or condemnation; it cannot 
 prove endless punishment, hut only a punish- 
 ment of an aionian or immensely long duration. 
 
 Obj. 3. It is said of Judas, Mark xiv. 21. 
 ' Good were it for that man, if he had never 
 4 been born,' Now, if Judas shall be restored 
 to endless felicity at last, however long or ex- 
 treme his sufferings may be, it will still be bet- 
 ter for him in the end to have been born, than 
 not to have been born. 
 
 Jins. It is not said of Judas, good were it 
 for that man, if he had never been; but if he had 
 never been born. If Judas had proved an un- 
 timely birth, or had the womb been his grave, 
 he would not have been guilty of the aggravated 
 crime of betraying his Lord and Saviour; and 
 consequently would not have been liable to the 
 punishment that is connected with that crime, 
 and might still have enjoyed the common privi- 
 leges of humanity, or been in a state similar to 
 other infants; in which case, it may well be sup- 
 posed, his situation would have been more tole- 
 rable. For if it shall be more tolerable for So- 
 dom and Gomorrah in the, day of judgment; than 
 for those cities in which the mighty works of 
 Christ were dune; it will surely be much more 
 tolerable fur an untimely birth in that day, than 
 
222 Objections against the Restoration 
 
 for an apostle who hath betrayed his Lord and 
 Saviour. 'This sense of our Lord's \vords ap- 
 pears to be illustrated and confirmed, From 
 Ecd. vi. 3. ' If a man beget an hundred chil- 
 
 * dren, and live many years, so that the days of 
 ( his years be many, and his soul be not filled 
 6 with good, and also that he hath no burial; 1 
 ( say that an untimely birth is better than he.' 
 The words quoted in the objection are therefore 
 in no respect inconsistent with, or opposite to 
 the doctrine of universal restoration. 
 
 Obj. The fire with which the wicked are to 
 be punished is called unquenchable, Mat. iii. 
 i%>. ' He will burn up the chaff with unquench- 
 < able fire.' Mark ix. 44. * Where their worm 
 
 * dieth not, and the fire is not quenched.' Now 
 the fire that is not quenched, must always burn, 
 and being unquenchable, it can never be extin- 
 guished; the worm also that dieth not, must live 
 for ever. Therefore the punishment of the 
 wicked represented by these similitudes; must be 
 eternal. 
 
 Ans. The fire that cannot be quenched till it 
 has consumed the subject upon which it operates, 
 may be said to be unquenchable. If a simili- 
 tude might be used here, accidental fires, by 
 which houses are consumed, sometimes prove 
 unquenchable, or cannot be quenched, by all 
 the efforts used to quench them, till they have 
 totally destroyed all that is subject to their pow- 
 er, within the sphere of their operations. And 
 a fire that is suffered to burn, till it die out of 
 itself, may be said not to be quenched. o that 
 according to the most common ideas conveyed 
 by those words, when applied to such fires as 
 we are acquainted with, they do not signify end- 
 
Of all tilings by JESUS CHRIST. 223 
 
 less burning; hut do fitly signify the irresistable 
 force of ihrit fier> indignation Uiat >hall devour 
 the wicked, ami the efficacy of its operations in 
 the aionian times, till all corruption be utterly 
 consumed. 
 
 The word rendered //<?//, Mark ix. 43. is not 
 hades; but gehenna; the Hebrew words a valley, 
 and henem, expressed with the (*reek letters, 
 and is literally the valley of hinnum. This 
 valley lying near Jerusalem, had been the place 
 in which the idolatrous Jews burned the r chil- 
 dren to Molech; and was also called top/iet, 
 from the Hebrew word tep, which signifies a 
 timbrel, tahret, or drum, that instrument of mu- 
 sic being used, it seems, at the time of these ido- 
 latrous and barharous sacrifices. 2 Kings xxiii. 
 10. And he defiled Tophet, which is the valley 
 6 of the children of Hinnom, that no man might 
 ' make his son or his daughter to pass through 
 ' the fire to Molech.' Our Lord seems to allude 
 to the worms, which continually preyed on tha 
 dead carcasses, that were cast into this valley, 
 after it was made an unclean place; and the fire 
 that was kept there to consume the filthiness, 
 and purify the air from the noxious vapours, 
 which might be occasioned by that defilement. 
 The figurative allusion which our Lord makes 
 to this place, when speaking of the state of the 
 damned, behoves to have been very well known 
 to the Jews; for it had been used as ancient as 
 the days of Isaiah, as appears from Isa. xxx. 33. 
 For Tophet is ordained of old: yea, for the 
 king it is prepared, he hath made it deep and 
 large; the pile thereof is fire and mm h wood, 
 the breath of the Lord, like a stream of brim- 
 stone doth kiudle it.' Now the lire ufgskenua, 
 
224 Objections against the Restoration 
 
 or Tophet, being prepared for the highest de- 
 nomination ot men even the king: We are in- 
 formed, that it is deep and large, that it may con- 
 tain all the kings of the earth, and their coun- 
 sellors, who have combined against Jehovah and 
 his anointed; arid all their retinue who have 
 loved, and furthered their wicked devices: And 
 as their cruelty and opposition lias been violent 
 against the anointed of Jehovah, and his loyal 
 subjects; the fire of gehenna will affect them 
 with a proportionable violence, when the breath 
 of Jehovah, like a stream of brimstone, shall 
 kindle it. But however deep and large it may 
 be, we cannot suppose its extent to be infinite; 
 and however much fire and wood may be in the 
 pile, we have no sufficient ground to conclude 
 that it will be inexhaustible. 
 
 With respect to the expression, the. fire is not 
 quenched, on which the objection chiefly depends; 
 we tirid it, in other places of Scripture, applied 
 to things that we know have come to an end. 
 Jer. vii. 20. < Therefore thus saith the Lord 
 
 * GOD, behold mine anger and my fury shall 
 ' be poured out upon this place, upon man and 
 < upon beast, and upon the trees of the field, 
 6 and the fruit of thr\ ground; and it shall burn, 
 6 and it shall not be quenched/ Jer. xvii. ^7. 
 ' Then will I kindle a fire in the gates thereof, 
 ' and it shall devour the palaces of Jerusalem; 
 
 * and it shall not be quenched.' These passages 
 have a manifest reference to the destruction of 
 Jerusalem, and the desolation of the country of 
 Judah, by the Chaldeans; yet the gates of Je- 
 rusalem were afterward built, the city inhabit- 
 ed, and the land cultivated. And this applica- 
 tion of the expression, shall not be, quenched, 
 
Of all things by JESUS CHRIST. 225 
 
 shows, that it cannot prove endless duration. 
 And what is said of the worm not dying, may 
 be understood in a similar sense. 
 
 It may, however, be every way consistent 
 with the doctrine of universal restoration, to ad- 
 mit that the worm mentioned in the objection 
 shall never die; if it is allowed to undergo a 
 change analogous to the worm alluded to in the 
 figure. It is well known that the worm or worms, 
 that breed in dead carcasses, or currupted mat- 
 ter, after they have exhausted that matter, or 
 come to a certain maturity, go into an inactive 
 state, and afterwards come forth with very differ- 
 ent properties; for instead of coming forth worms 
 again, they come forth flies, having feet to walk, 
 and wings to mount in the air, with great activ- 
 ity; where as before, they could only crawl in 
 the place where they lay, having neither feet 
 nor wings. Now the gnawings and stings of 
 conscience being represented by the worm that 
 dieth not, the similitude used by our Lord, sets 
 forth the co operation of conscience with thejire 
 of gehenna; and shows that the most excruciat- 
 ing pains will be accompanied with the deepest 
 remorse. In the present state, men find various 
 ways and means to obstruct the operations of 
 conscience; but those that are cast into gehenna, 
 or the lake of fire and brimstone, kindled by the 
 breath of Jehovah, will find no way nor means 
 to avoid its painful gnawing. Conscience will 
 then become a worm of such strength and capa- 
 city, as to eat up all their corruption; inl dread- 
 ful must the gnawings thereof be, that will aci oin- 
 pany the aionian destruction of the wicked in 
 the fire of the lake. As the sufferings of the 
 
226 Objections against the Restoration 
 
 wicked are generally represented as issuing in 
 destruction or death; so it may be, that when 
 conscience has performed its work, in rooting, 
 out of the soul, every desire to sin, and destroy- 
 ed the most latent seed of corruption, a state of 
 insensibility, or death, may, for a time, succeed 
 these amazing pangs of conscience and pains of 
 hell fire. Then supposing this should be the 
 case; when they issue from this death, to him to 
 whom the issues of death belong, being quicken- 
 ed and brought back from these depths of de- 
 struction and death, and delivered from the low- 
 est hell; conscience will then revive also. But 
 it will be as different in its appearance and ope- 
 ration, from what it was in the lake of fire; as a 
 flie after it is quickened from its inactive state, 
 is different in its appearance and operations, 
 from what it was, when a worm crawling in a 
 dead carcase. The proportion may be immense- 
 ly different, but the analogy between the simili- 
 tude and the thing signified, appears both strik- 
 ing and beautiful. 
 
 This similitude represents the conscience of a 
 wicked person in hell, as swelling with a sense 
 of sin; incapable to ascend in heavenly contem- 
 plations; revolving on impure objects, which for- 
 merly gave delight to the soul; but, in this state, 
 fill it with remorse and horror; and gnawing the 
 soul to its centre, till its irksome and painful 
 gnawings have eaten from the soul every impure, 
 or sinful desire: And it represents the consci- 
 ence of the same person, when visited with the 
 reviving and refreshing influences of the spirit of 
 GOD, as winged with faith and hope; animated 
 by love to GOD, and divine things; ascended in 
 
Of all things l)ij JESUS CHUIST. 227 
 
 contemplation of seraphic bliss; and tasting these 
 pure delights, and enjoying that sublime felicity, 
 that flows from the benign influence of the sun of 
 righteousness, or light of the new Jerusalem. 
 
 When therefore the words of our Lord, Mat. 
 Hi. 12. and Mark ix. 44. are compared with 
 other expressions of a similar kind in the sacred 
 Scriptures, there appears no ground, from them, 
 to conclude endless punishment. And if the si- 
 militudes be uses, be attended to, and followed 
 to their full extent; they convey by the most 
 natural analogy, the final restoration; and not 
 the endless damnation, of those who shall be cast 
 into gehenna. 
 
 Obj. 3. The duration of the happiness of the 
 righteous, is no otherwise expressed in Scrip 
 ture than the misery of the wicked; and there- 
 fore, if the words that are applied in Scrrp uie 
 to the misery of the wicked, do not signify end- 
 less duration; we can have no security for the 
 endless happiness of the righteous. 
 
 dns. It is certain that the Scriptures set forth 
 aionian happiness, as an object of hope to tne 
 righteous, and aionian misery as an object of fear 
 to the wicked. From which it is evident, that 
 there will be an aionian period, or age in the 
 kingdom of Christ, in which those who follow 
 him in the exercise, of faith, mortification, and 
 self-denial, will sing and rejoice for gladness 
 of heart; and those who through unbelief lave 
 fulfilled the desires of the flesh, and of the mini, 
 shall cry for sorrow of heart, and howl for ex- 
 ation of spirit; when those who now suffer for 
 Christ, shall reign with him, and those whu 
 
228 Objections against the Restoration 
 
 oppose his Spirit, and persecute his people, shall 
 suffer. But then it is as certain, that the Scrip- 
 tures lead our views beyond these aionian suf- 
 ferings, since they assure us, that it is the will 
 of GOD that all things shall he reconciled; that 
 it is his purpose, that all things shall he gather- 
 ed together in Christ, and that the creation shall 
 be delivered from the hondage of corruption. 
 And though we had nothing else, the promise of 
 our Lord, John xiv. 19. ' Because I live ye shall 
 * live also.' Gives abundant security for endless 
 life and felicity to all his faithful followers. 
 
 The Scriptures also inform us, that as all 
 things are cf GOD, as their first cause, so they 
 are all to HIM as their last end, Rom. xi. 26. 
 < For of him, mid through him, and to him, are 
 ' all things.' Agreeable to this it is said, Prov. 
 xvi. 4. ' The Lord hath made all things for him- 
 6 self, yea, even the wicked 'after* the day of 
 ' evil/ Which shows, that though all things be- 
 ing made for GOD himself, must be brought to 
 him at last; yet it will not be till after the day 
 of evil, that the wicked will bp for him, or an- 
 swer the original de-ign of their creation. And 
 it shows also, that the happiness of the righte- 
 ous is to run beyond the misery of the wicked; 
 
 *TI-.at this is a just translation of the Hebrew, will, 
 I think, appear evident from the following instances, 
 Num. i. 1. * In the second year after they were come 
 4 out of the land of E,$ypt.' 1 Kings iii. 18. 'And it 
 came to pa > the third day after 1 was delivered.' 9 Jer. 
 xli. 4. An ' it came to pass the second day after they 
 4 ha 1 ', slain Ocdaiiah.' The words expressed by Italic 
 characters, are 4he translations of the Hebrew charac- 
 ters. 
 
Of all things by JESUS CHRIST. 229 
 
 for the last must end with the evil day; after 
 which the happiness of the righteous must still 
 continue, when the whole creation being renew- 
 ed, shall enjoy the glorious liberty of the Sons 
 of GOD. 
 
 That the happiness of the righteous is to ex- 
 ceed the misery of the wicked in duration, will 
 appear still more evident, from Hev. xxii. 5 9 
 compared with I Cor. xv. 21. In Hev. xxii. ;\ 
 the servants of CiOl) are s-.iid to reign to the 
 ages of the as?es. Being overcomers by the blood 
 of the Lamb, arid the word of their testimony, 
 they will sit with Christ in his throne; and con- 
 sequently administer some rule under him in his 
 aionian kingdom. Then they will rule over 
 their oppressors, a and tread the most proud and 
 pO'Verf'il potentates of the world, as ashes un- 
 der the soles of their feet.fr A strange reverse 
 of things! But as the name of him who sits upon 
 the throne, is not .IpoHifon c a destroyer, but 
 Jo suit d the Saviour; an-1 as the power that he 
 exercises, or gives to others, is not for destruc- 
 tion, but edification;^ we have abundant ground 
 to believe, that, in the exercise of that power, 
 by which In is afolvf and by which he will 
 sulrlutt all things to himself, he will also raise 
 in his mercy all who have hc^n bowe ! down g 
 by his judgments, even those that have been 
 
 a Isjuxiv. 2. b Mai. iv. 3. c Rev. \\. 11. d Matt 
 21. > 2 C:>r. x. 8. and xiii. 10. / Philip, iii. 21. 
 Psal. 
 
230 Objections against the Restoration 
 
 laid low in (be pit of destruction.* And as the 
 nations of them that are saved, are to \valk in the 
 light of the heavenly Jerusalem, the church of 
 the first horn; and the kings of the earth are to 
 bring their glory and honour into it, they appear 
 to be visited; brought out of the prison of dark- 
 ness; and made to behold the light of salvation, 
 before the new Jerusalem state, or the reign of 
 the saints shall come to an end. Then the na- 
 tions who despised the few witnesses that GOD 
 raised up among them, will behold, with admi- 
 ration, the wisdom, the glory, and dignity, of 
 those they formerly counted fools, and consider- 
 ed as the offscouring of all things; and will re- 
 ceive with thankfulness, the light that they for- 
 merly rejected. Then also the kings of the earth 
 will give up all their usurped glory and honour 
 to the church of the first born, as a conquered 
 warrior delivers up his sword to his conqueror. 
 That these events will take place before the reign 
 of the saints shall end, appears very evident; 
 how long before, is altogether unknown to us at 
 present. 
 
 The reign of the saints may, for any thing we 
 know to the contrary, exceed the duration of 
 misery, proportionally as far as three complete 
 days and nights exceeds the time our Lord re- 
 mained in the grave; for it is as expressly said, 
 the Son of Man shall be three days and three 
 nights in the heart of the earth, as it is said of 
 the wicked, they shall be tormented unto the 
 ages of the ages. Therefore, though revelation 
 led us~ no further, we might from this see, tiiat 
 
 Psal. Iv. 23. 
 
Of all things by JKSUS CHRIST. 251 
 
 tie duration of the happiness of the righteous 
 \\i\\ be longer than the misery of the wicked. 
 
 But when we compare this with 1 Cor. xv. 
 24. we will find, that the ages of ages, dur- 
 ing which the aionian kingdom of Christ will 
 continue, will he succeeded by an (Economy still 
 more sublime. For this text informs us, that 
 the period sholl come, 4 When he shall have de- 
 ' livered up the kingdom to GO I) even the Ka- 
 4 ther, when he shall have put down all rule, 
 6 and all authority, and power.' This must suc- 
 ceed the reign of Christ, and the reign of his 
 saints with him; for while he sits upon the throne 
 of his kingdom, and his saints reign with hLn, 
 the kingdom cannot be said to be delivered up, 
 nor all rule, authority, and power, put down. 
 And he must reig?*, till all his enemies be put 
 under his feet, and m<de subject to him. Thus 
 the Scriptures le.ul our views of future happiness, 
 not only beyond the aionian sufferings of the 
 wicked; but beyond the duration of the Media- 
 tory kingdom, into a state of supreme, perma- 
 nent and unchang able bliss, under an (economy 
 p-trely divine, when GOD shall be the all in 
 all. 
 
 But further, the S -riptures express the dura- 
 tion of the glory and happiness of the righteous, 
 very differently from that of the sufferings of the 
 wicked in several instances. Isa. xlv. 17- ' Is- 
 4 rael shall be saved -vith an everlasting salva- 
 ' tion; ye shall not be ashamed nor confounded, 
 * world without end.' I do not recollect any ex- 
 pression like this applied to thesuff'Tings of the 
 wicked. In the Hebrew it is, ye shall not be 
 ashamed, through, the agzs of futurity. So also 
 
232 Objections against the Restoration 
 
 5 Cor, iv. 17. ' For our light afflictions, which 
 < are but for a moment, worketh for us a weight 
 ' of glory, huperbolen eis Imperbolen aionion, 
 
 6 exceeding to an excess aionion.' The suffer- 
 ings of the wicked are frequently called aionion; 
 but never, so far as 1 know, said to exceed aio- 
 nion; whereas the glory of the righteous, is here 
 not only said to exceed, but to exceed, to an ex- 
 cess, aionion. 
 
 The Scriptures also inform us, that though the 
 mediatory government is to cease, and the aio- 
 nion kingdom of Christ is to he delivered up to 
 the Father; yet there will be no end of the fruit 
 of Christ's government, nor of the kingdom when 
 delivered up to GOD the Father; when all 
 things are subdued, reconciled, and reunited un- 
 der Christ, the one head of the whole creation, 
 and heir of all things. Isa. ix. 7 ( Of the in- 
 * crease of his government and peace there shall 
 ' be no end. ? The word here rendered increase, , 
 signifies sometimes the fruit or issue produced 
 by a generation, or family, as Num. xxxii. 14. 
 and 1 Sam. ii. 33. and may therefore very fitly 
 express the fruit or issue of Christ's government. 
 And as the sceptre of his kingdom is a sceptre of 
 righteousness, so is his government; and the 
 fruit of righteousness is peace. The text seems 
 to explain the word rendered increase, by the 
 word peace. I s'mll here set down what T take 
 to be a literal translation of the sixth and first 
 clause of the seventh verse, which, in the He- 
 brew Bible^ are the fifth and sixth. 
 
 For a Child being born for us, 
 A Son being given unto us: 
 
Of all things by JESUS CHRIST. 233 
 
 Then, the government, 
 
 Shalt be upon his shoulder, 
 
 And his name shall be called, 
 
 The wonderful counsellor, 
 
 The mighty one of strength, 
 
 The Father of futurity, 
 
 The Prince of peace. 
 
 Of the fruit of that government, 
 
 Even of peace, there shall be no end. 
 
 It is well known, that in the language of the 
 Hebrew Scriptures, peace includes all happiness; 
 this text informs us, that the peace, or whatever 
 else may be the issue, or fruit of the government 
 of Christ, shall have no end. And Luke i. 33. 
 6 Of his kingdom there shall be no erH.' This 
 text informs us, that the kingdom of Christ shall 
 have no end; and, therefore, when the king- 
 dom is delivered up to GOD the Father, it will 
 be so far from coming to an end, that it will then, 
 come to its perfection. The Lord Jesus Christ 
 will then see the increase or fruit of his govern- 
 ment, and the travel of his soul and he satisfied. 
 lie will then sit at the head of the creation, or 
 kingdom, delivered up to GOD the Father, with- 
 out the laborious and painful exercises of teach- 
 ing the ignorant, and correcting the disobedient; 
 for all ignorance will then be completely remov- 
 ed, and all disobedience will be, totally overcome. 
 And then he will inherit all things, in a most 
 tranquil and peaceful manner; when all things 
 are subject to him, and he subject to him that 
 put all things under him, that Grt)D the Father 
 may be the all in all. Ho it is said, t Cor. xv. 
 28. * And when all things shall be subdued 
 ' unto him, then shall the Son himself also be 
 
234 Objections against the Restoration 
 
 6 subject to him, that put all things under him, 
 < that GOD may he all in all.' The objection is 
 therefore altogether groundless, since the dura- 
 tion of the happiness of the righteous, is expres- 
 sed in a very different manner, from the dura- 
 tion of the misery of the wicked; and the endless 
 duration of supreme felicity secured, indepen- 
 dent of the words aion and aiomos } signifying 
 eternity and eternal. 
 
 Oltj. 6. The doctrine of universal restoration, 
 lays a foundation for licentiousness; for if all are 
 to he happy at last, whatever part they have act- 
 ed, the greatest restraint from evil will be re- 
 moved. And if immorality prevails so m uch 
 among men, when they are taught to believe 
 that eternal misery will be the consequence; 
 bow must it increase, when they are taught, 
 that, do what they will, they never can be eter- 
 nally miserable? 
 
 Jlns. When ever the wisdom of men is allow- 
 ed to add to, or diminish from, revealed truth, 
 there is an end of true faith, and pure religion; 
 and where these are wanting, all the restraints 
 that the wisdom of men can contrive, will be 
 found ineffectual to restrain the evil propensities 
 of the heart. The scripture doctrine of univer- 
 sal restoration, is so far from setting aside the 
 damnation of the wicked, that it declares in the 
 most positive terms, That upon the wicked, GOD 
 will rain snares, fire, and brimstone, and an hor- 
 rible tempest; that this is the portion of their 
 cup.* That the Lord Jesus Christ shall be re- 
 vealed from heaven, with his mighty angels, in 
 
 * Psal. xL 6, 
 
Of all things by JESUS CHRIST. 235 
 
 flaming fire, taking vengeance on them that 
 know not (iOi), and that ubey not the gospel of 
 our Lord Jesus Christ; who shall he piiiii.-.iied 
 with aionian destruction, from the pivseiice of 
 the Lord, and from the glory of his power*. 
 That they have no rest, n:ght nor dayf. That 
 in proportion as they have been proud, and in- 
 dulged themselves in sin; so much sorrow and 
 torment will they then receivej. These and 
 many other declarations to the same purpose, 
 do clearly show, that the pain, the misery, the 
 destruction, and death, that is the fruit of sin, 
 and will he the portion of those who walk after 
 the flesh; will exceed in an inconceivable, and 
 amazing degree, all the worldly profits and 
 pteasures, that can possibly be enjoyed by any 
 person, of any denomination, in this life. Even 
 in this life, a few minutes of carnal pleasure, 
 will sometime produce, a long, lingering, pain- 
 ful, and loathsome disease; which will certainly 
 end in death, if some remedy is not applied; and 
 sometimes all remedies prove ineffectual. But 
 all the fruits that we see produced by sin in this 
 life, either from their moral or natural connec- 
 tion therewith causing the destruction of men, 
 either by violent deaths, or lingering diseases; 
 however much they may be analogous to, or earn- 
 ests of future punishment, are but faint resem- 
 blances of that destruction of the soul and body 
 in hell, which will cer ainly be the lot of all 
 who obey not the gospel of GOD. They must 
 therefore make a bad choice, who purchase a 
 few momentary honours or pleasures, at the ex- 
 
 * 2 Thes. i. 7 9. t Rev. xir. tl. 4 Ret xviii * 
 
236 Objections against the Restoration 
 
 pence of dishonour and shame, misery and vvo f 
 that wiil last forages. 
 
 But what evidence have we to believe, that 
 the doctrine of eternal punishment, is a better 
 restraint to licentiousness, than the doctrine of 
 future punishment as taught in the word of GOD? 
 Or wherein doth it appear, that the former is 
 more powerful to overcome immorality than the 
 latter? Is it not manifest, that the doctrine of a 
 few months imprisonment, and that of hanging 
 a few minutes upon a gallows, has a more pow- 
 erful tendency to restrain immorality in many 
 than the doctrine of eternal torment in hell? The 
 patrons of the doctrine of eternal damnation, 
 have, therefore, little to plead in it's favour, from 
 any visible good effect it has produced. And as the 
 doctrine of aionian punishment, to be succeeded 
 by universal restoration, has for many genera- 
 tions been unpopular, it's effects cannot be well 
 judged of, by us, from experience. This un- 
 popular doctrine has, if I mistake not, been re- 
 ceived for a considerable time among the people 
 called Quakers, and so far as 1 know, immorali- 
 ty has appeared no more, whatever less, among 
 them, than among those who hold the doctrine of 
 eternal damnation. 
 
 But let us take a short comparative view of 
 these doctrines. 
 
 The doctrine of eternal damnation represents 
 GOJ) as unmerciful and implacable to those 
 who are the objects of his vengeance, and that 
 lie bears an unalterable hatred to them, which is 
 just the reverse of his true character; for he is 
 merciful, ready to forgive, and is love itself or 
 rather himself is love*. When any person or 
 
Of all things by JESUS CHRIST. 237 
 
 persons apprehend themselves to be the objects 
 of eternal punishment, they must, according to 
 this doctrine, immediately rousider GOD as 
 their implacable enemy, and so lose all hope of 
 good, but what may be obtained in this life; the 
 native result of which will either Jbe a sinking in 
 despair, or a hardened resolution to commit all 
 manner of wickedness with greediness, that the 
 corrupt inclination of the heart may dictate. But 
 such as believe the doctrine of universal restora- 
 tion, should they apprehend themselves to be the 
 objects of aionian punishment, they will be na- 
 tively led, still to view GOD as merciful and 
 forgiving, that he punishes his creatures for their 
 profit, it being only to make them attentive, and 
 overcome their disobedience that he punishes 
 them. And such an apprehension of GOD, and 
 the end of his dispensation, must have a Dative 
 and most powerful tendency to melt the heart, 
 and fill the soul with contrition, and a determin- 
 ed resolution to shun every thing that is offensive 
 to a GOD so merciful and gracious. 
 
 Those who hold the doctrine of eternal pun- 
 ishment, are very natively led to hold the doc- 
 trine of eternal decrees, fixing the unalterable 
 state of every creature before any of them had a 
 being. Some of them, without regard to their 
 future actions, being appointed to supreme and 
 eternal felicity; and the rest ordained to extreme 
 and endless misery. This idea of the Supreme 
 Being, very readily leads to another; namely, 
 that as he determined the end of every individu- 
 al being, so he determined the means by which 
 these ends should be infallibly accomplished. 
 He, therefore, according to this plan, determined 
 
 Y 
 
238 Objections against the Restoration 
 
 that air he designed for happiness should be 
 made holy; and that all he designed for misery, 
 should be made sinful. Now, supposing the 
 number of the elect, to be equal to that of the re- 
 probate, among the creatures of GOD; and that 
 the sinfulness $nd misery of the last, shall be 
 equal to the holiness and happiness of the first, 
 Can any inference be more native than this? That 
 he who freely of his own will determined, and by 
 his power effects all this, is equally pleased 
 with sin and holiness, and equally disposed to 
 cruelty and mercy. And if the number of the 
 reprobate exceed that of the elect, which the 
 most rigid predestinarians will scarcely deny; 
 then it would follow, that his pleasure in sin ex- 
 ceeds his pleasure in holiness, and his disposi- 
 tion to wrath exceeds his disposition to mercy.* 
 The attempts that pious men have made through 
 the prejudice of education, and the power of pre- 
 possession, to graft these and other degenerate 
 plants of a strange vine into the word of GOD, 
 has led them into many gross contradictions, and, 
 in all probability, have contributed not a little to 
 the abounding infidelity, which seems to be the 
 characteristic of the present age. 
 
 Grosser contradictions can hardly be suppos- 
 ed, than that GOD is infinitely good; and yet 
 that his goodness is limited. That he has deter- 
 
 * This exhibits a character of the First Cause, rather 
 worse than that given by David Hume, Esq. in his Dia- 
 logues, where he says, page 12G. * The true conclusion 
 * is, that the original source of all things, is equally in- 
 6 different to all these principles; and has no more re- 
 4 gard to good above ill, than to heat above cold, or to 
 < drought above moisture, or light above heavy/ 
 
Of all things by JESUS CHRIST. 239 
 
 mined unalterably the state of all men, so that 
 whatever they may or will do, it can make no 
 alteration as to their state; and yet insist, that 
 if they do s'uch things, they will perish, and that 
 they must do such and such things in order to 
 salvation. That it is the real will and purpose 
 of GOD, that many shall never come to the 
 knowledge of the truth so as to ohtain salvation; 
 and yet that he says, he is not willing that any 
 should perish, but that all should come to the 
 knowledge of the truth and be saved. These 
 and many other contradictions and absurdities 
 appear to be the fruits of a departure from the 
 real character of GOD; and the most native con- 
 sequences they can be expected to produce, are, 
 infidelity, presumption, or despair. 
 
 There is scarcely any thing more evident than 
 this, that a person who judges accurately, can- 
 not believe two contradictory propositions; for 
 the credibility of the one, will always destroy 
 that of the other. When therefore an intelligent 
 person is made to believe that the Scriptures 
 teach contradictions, he can no more confide in 
 its authenticity, unless he examine for himself, 
 that he may see what it is that the Scriptures 
 say on these subjects; which is perhaps seldom 
 the case; and consequently infidelity becomes 
 the native result of such teaching, with many. 
 
 Neither can we conceive of any thing more 
 suited to case the mind of a hardened sinner, 
 than the doctrine of absolute decrees; for, to 
 whatever excesses he may go, he may still con- 
 sole himself with this, that if he be decreed to be 
 happy, nothing that he can do, can prevent his 
 happiness; and if he be decreed to misery, he 
 
240 Objections against the Restoration 
 
 cannot help it; that therefore he may make the 
 best he can, of the pleasures he can by any 
 means enjoy in this life, since they are all he is 
 certain of, and his conduct here can make no al- 
 teration in that destiny which determines his fu- 
 ture state. 
 
 But a very different effect may be expected to 
 take place, upon the mind of an awakened sin- 
 ner; an effect as different as the state of their 
 minds. A person, who by the enlightening in- 
 fluences of the word and spirit of GOD, is made 
 to see sin in its odious nature and dreadful con- 
 sequences, will become solicitous in the highest 
 degree, about a deliverance from such a danger- 
 ous situation. 
 
 Aiid when the mind is revolving on the ob- 
 jects that first awakened its fears, nothing caa 
 give it comfort but an apprehension of the free 
 grace and tender mercy of GOD in Christ Jesus; 
 and a right apprehension thereof will not only 
 calm the tempest of the soul, and fill it with con- 
 solation and good hope, but inspire the heart 
 with love to GOD, and draw forth the firmest 
 resolution to obey all his commandments. But 
 if the doctrine of predestination to eternal dam- 
 nation present itself to the mind in its full force 
 in this critical situation; every foundation of 
 hope will be shaken, all joy will be darkened, 
 and the tempest of the soul will increase with 
 unremitting violence, till it be involved in the 
 horrible darkness of utter despair. The truth of 
 this has been verified by many melancholy in- 
 stances, and it is a wonder of mercy there are 
 not more. For whenever a person can believe, 
 that GOD of his own free will, merely to show 
 his wrath, and make his power known, fore-or- 
 
Of all things ly JESUS CHRIST. 241 
 
 daincd a number of his creatures to eternal mise- 
 ry; lie can no more unite the idea of infinite, or 
 universal goodness, with his idea of GOD; and 
 consequently he cannot he certain that GOD 
 will he good to him, from any testimony con- 
 tained in the Scriptures. Whatever attempts 
 any person may make, to reconcile infinite good- 
 ness, with that of'GOD's ordaining many of his 
 creatures to eternal misery, they never can from 
 thence ohtain any certainty, that they are not 
 predestinated to eternal misery. For if it is con- 
 sistent with this goodness, by an absolute de- 
 cree, to damn eternally a number of men and 
 women: What man or woman can be certain, 
 they are not of that unhappy number? Such as 
 are under the deepest convictions of sin, are al- 
 ways ready to conceive the worst opinion of 
 themselves: and are therefore apt to draw the 
 worst conclusions, which are sometimes followed 
 by the most fatal consequences. 
 
 The doctrine of eternal damnation appears 
 therefore very unfit in its nature and tendency to 
 restrain licentiousness; and the principles of im- 
 morality evidently prevail to a very high degree 
 in the hearts of many that are taught to believe 
 it. And since the doctrine of future punishment, 
 as consistent with infinite righteousness and 
 truth, love and mercy, has a peculiar fitness to 
 promote the true fear arid love of GOD, there 
 appears no evidence, to support the opinion, that 
 immorality will prevail more, whatever less, if 
 that doctrine were properly taught: and many 
 pernicious consequences might be prevented, 
 which are natively connected with the doctrine 
 of eternal damnation, and its concomitant doc- 
 trines. 
 
 2 y 
 
242 Objections against the Restoration 
 
 But further, sin and holiness, or the principles 
 of grace and corruption, being as opposite as light 
 and darkness; those that are under the power of 
 the former, are natively disposed, to despise and 
 hate the latter, as there is an enmity between the 
 seed of the serpent and that of the woman. It 
 may therefore sometimes afford a kind of infer- 
 nal consolation to a person under the influence 
 of sinful pride, and insolent contempt, to think, 
 that he shall never approve that righteousness 
 he has condemned, nor associate with, much less 
 supplicate the favour, of those he has despised. 
 And the doctrine of eternal damnation, and per- 
 petual enmity, has a native tendency to promote 
 such wicked reflections, and fortify the corrupt 
 dispositions of the heart, against all reconciling 
 and humbling means. But the doctrine of uni- 
 versal restoration must have a very different ten- 
 dency; for whoever believes it, must believe, 
 that he must at last approve of righteousness; and 
 acknowledge the wisdom and dignity of the 
 saints. And the shame and confusion that takes 
 place on this occasion, behoves to be proportion- 
 ally great, as the way of righteousness has been 
 condemned, and the conduct of the saints despis- 
 ed. What the LORD GOD said to his people 
 of old, Ezek. xx. 32. 37- will apply, with great 
 propriety, to persons of this character and dispo- 
 sition. The words are these. < That which 
 4 cometh into your mind shall not be at all, that 
 ' ye say, We will be as the heathen, as the fa- 
 
 * milies of the countries, to serve wood and stone. 
 As I live, saith the LORI) GOD, surely with 
 4 a mighty hand, and with stretched out arm, and 
 
 * with fury poured out, will 1 rule over you.- 
 ' And 1 will cause you to pass under the rod, 
 
Of all things by JESUS CHRIST. 243 
 
 ' and 1 will bring you into the bond of the co- 
 ' viMianl.' 80 according to the doctrine of uni- 
 versal restoration, his language to the most proud 
 and insolent sinners is, That which cometh into 
 your mind shall not be at all; your conduct says, 
 ye will be as those who burst my bands, and cast 
 away my cords , to follow the dictates of your 
 proud and rebellious hearts. I the LORD 
 GOD have said it; surely with a mighty hand, 
 and with an outstretched arm, and with fury 
 poured out, will I rule over you. 1 will bring 
 you under the rod of mine anger and fiery in- 
 dignation*, till your hearts are brought down 
 with grief^, till in your distress you cry to me 
 for mercy\; and having convinced you by experi- 
 ence, that it is an evil and bitter thing to refuse 
 my counsel^, and cast < iff my fear, I will at last 
 bring you under the bond of the covenant, which 
 is peace and love. 
 
 Whatever aversion any persons may have to 
 the yoke of Christ, or the practice of holiness; 
 if they can be persuaded, that it is what they 
 must submit to at last; they can never entertain 
 the expectation of avoiding it always. And if 
 they can be made likewise to believe, the decla- 
 ration of Jehovah; that he will punish every re- 
 peated instance of impenitence, with a sevenfold 
 degree, of greater and severer punishment; no 
 motives can be supposed more powerful to re- 
 strain the licentiousness, and subdue the heart, of 
 of the most hardened sinner, than those present- 
 ed by this persuasion and belief. 
 
 * Heb. x. 27. | Psal. cvii. 12. | Psal. cvii. 28. 
 Prov. i. 23 
 
244 Objections against the Restoration 
 
 The doctrine of universal restoration exhib- 
 its a character of the Most High, every way 
 consistent with perfect righteousness, pure bene- 
 volence, infinite goodness, and universal love. 
 And when the vail of pre-possession is removed 
 from the mind, it will be seen from the testimo- 
 ny of the word of GOD, that sin and misery is 
 so far from existing by the will and ordination 
 of GOD; that he has declared, sin, to be an 
 abominable thing, that he hates*; that evil can- 
 not dwell with himf, much less originate from 
 him. And that the sufferings and death of sin^ 
 ners, are so far from being agreeable to his will 
 and pleasure, that he has no pleasure in their 
 death J; and that he afflicts not willingly, nor 
 grieves the children of men>. That therefore 
 sin has come into existence, merely by the free 
 will and activity of the creature; which freedom 
 of will and activity, GOD has seen fit, in a con- 
 sistency with infinite wisdom and goodness, to 
 preserve inviolate, in every state of the creatures 
 conscience existence. And that all the pains 
 and sorrows that human nature is liable to in. 
 this life, are chastisements appointed of GOD, 
 to make mankind attentive to learn his law; and 
 all the frightful horror, and dreadful anguish, to 
 which the impenitent will be liable in the life v to 
 come, through the ages of their aionion sufferings 
 are appointed of GOD, to make the most incon- 
 siderate attentive, and the most refractory obedi- 
 ent. 80 that as there is one GOD, from whom 
 all divine operation flow; there is also one end, 
 in which all divine chastisements will finally 
 
 * Jer. xliv. 4. t Psal. v. 4. J Ezek. xviii. xxxii. arid 
 xxxiii. 11. Lam. iii, 33. 
 
Of all things bij JESUS CHRIST. 245 
 
 terminate; and that is the peaceable fruits of 
 righteousness. 1 shall conclude these objections 
 and answers with a very short view of the Scrip- 
 ture account of predestination, decrees, and elec- 
 tion. 
 
 With respect to predestination, the Scriptures 
 inform us, that whom GOD foreknew, he also 
 did predestinate to be conformed to the image of 
 his Son, Horn. viii. 28, 2$. ' And we know 
 ' that all things work together for good to them 
 ' that love GOD, to them who are the called ac- 
 < cording to his purpose; for whom he did fore- 
 ' know he also did predestinate to be conformed 
 ' to the image of his Son, that he might be the 
 ' first born among many brethren.' Now, to 
 what doth the foreknowledge of GOD refer in 
 this passage? It must refer to something. And 
 it must, I think, either refer to the simple exis- 
 tence of creatures, or to some quality or disposi- 
 tion that GOD foreknew wuuld exist in them. 
 .But as every quality or disposition, that is pleas- 
 ing to GOD, is included in the thins: to which 
 they are predestinated; namely a conformity to 
 the image of his Son; it seems rather to refer to 
 their simple existence. Consequently every 
 creature whose existence was foreknown of GOD, 
 was predestinated to be conformed to the image 
 of his Son. This idea of predestination is not 
 only necessarily implied in this text, and the un- 
 avoidable consequence of the creature or creation 
 itself being ordained lo be delivered from the 
 bondage of corruption, into the glorious liberty 
 of the children of GOD; but also agreeable to 
 what this same Apostle teaches, 1 Cor. xv. 23, 
 S3, 24. ' For as in Adam all die, even so in 
 
246 Objections against the Restoration 
 
 6 Christ shall all be made alive. But every man 
 6 in his own order; Christ the first fruits, after- 
 
 * ward they that are Christ's at his coming. 
 Then* the end.' This is a beautiful repre- 
 sentation of the progressive energy of the quick- 
 ening power of GO D, who quickeneth all things, 
 being first manifest in its perfection in the per- 
 son of Christ, then to be manifested in them 
 that are Christ's at his coming, who are a kind 
 of first fruits of his creatures; and then to be ma- 
 nifested in the end, or complete quickening of 
 all things in him. And when this is done, the 
 latter clause of the 24 verse, inform us the peri- 
 od will arrive, when he (to wit Christ) may de- 
 liver up the kingdom to GOD, even the FATHER, 
 when he may abolish all rule, all authority, and 
 power, the end of his aionian government being 
 fully accomplished. Again it is said, Eph. i. 5. 
 11. < Having predestinated us to the adoption 
 ' of children by Jesus Christ to himself, acoor- 
 
 * ding to the good pleasure of his will. In whom 
 
 < also we have obtained an inheritance, being 
 
 * predestinated according to the purpose of him, 
 
 < who worketh all things after the counsel of his 
 ' own will.' Here again the Apostle speaks of 
 predestination in a very similar manner to that 
 winch has been taken notice of, from Horn, vii'u 
 9. In that the predestination is. to be conform- 
 ed to the image of the Son of GOD; in this, it 
 is, to the adoption of children; in that, it is ac- 
 cording to the foreknoicledge of GOD; in this, 
 it is according to his purpose. !Now, what pur- 
 
 *The word cometh in the English translation is a 
 supplement, and seems rather to hurt than help the 
 sease here. 
 
Of all fhings by JESUS CHRIST. 247 
 
 pose can we suppose this to be? I can conceive 
 of no purpose that this can be, but that inriit'rm- 
 ed, verse 9. ' Having made known to us the 
 ' mystery of his will, according to his good plea- 
 ' sure which he purposed in himself/ We sure- 
 ly cannot suppose the good pleasure of the will 
 of GO ). which he purposed in himself, to be 
 cliffi rent from the good pleasure of his will, by 
 which he hath predestinated believers to the 
 adoption of children by Jesus Christ. Predes- 
 tination in the passages here quoted, being there* 
 fore according to the purpose which GOD pur- 
 posed in himself; let us hear what the Apostle, 
 or rather GOD himself, says of this purpose, 
 verse 10. ' That in the dispensation of the ful- 
 1 ness of the times he might gather together in 
 *one all things in Christ, both which are in 
 c Heaven, and which are on earth, even in him/ 
 As this is the determinate purpose of GOD, ac- 
 cording to the counsel of his own will; so he is 
 working all things according to this counsel, in 
 all his dispensations to his creatures, either in 
 this life or the life to come. This Scripture ac- 
 count of predestination agrees exactly with the 
 Scripture character of GOD, as good and gra- 
 cious, and extending his tender mercies unto all 
 his works. 
 
 As to the decrees of GOD, we are informed, 
 that he hath irrevokably decreed, that whoever 
 honours him shall be honoured, and such as 
 despise him shall be lightly esteemed, i Sam. 
 ii. 30. < Wherefore the LOUD GOD of Israel, 
 < saith, I said indeed, that the house of thy Fa- 
 <" ther's should walk before me for ever; but now 
 * the LORD saith, Be it far from me, for them 
 6 that honour me I will honour, and them that 
 

 248 Objections against the Restoration 
 
 ' despise me shall be lightly esteemed/ That 
 he hath decreed to render to every man accord- 
 ing to his works, Rom. ii. 6. 11. < Who will 
 ' render to every man according to his deeds. 
 ( To them who by patient continuance in well 
 6 doing seek for glory, and honour, and immor- 
 ' tality, aionian life; but to them that are conten- 
 ' tious, and do not obey the truth, but obey un- 
 
 * righteousness, indignation, and wrath. Tri- 
 
 < bulation and anguish to every soul of man that 
 
 * doeth evil; to the Jew first, and also to th 
 ' Gentile: But glory, honour, and peace, to every 
 ' man that worketb good; to the Jew first, and 
 ' also to the Gentile. For there is no respect of 
 6 persons with GOD. ? And that he hath de- 
 creed, that them that walk after the flesh shall 
 die, and them that walk after the Spirit shall 
 live, Rom. viii. 13. ' For if ye live, after the flesh 
 f ye shall die; but if ye through the Spirit do 
 ' mortify the deeds of the body, ye shall live.' 
 These decrees agree perfectly with the charac- 
 ter of Him, who is King of righteousness and 
 King of peace. 
 
 And with respect to election, the Scriptures 
 inform us, that GOD elects, chooses, or sets a 
 part, the Godly for himself; Psal. iv. 3. ' But 
 
 * know that the LORD hath set a part him that 
 
 * is Godly, for himself.' And that those who 
 fear Jehovah and think upon his name, so as to 
 
 become true confessors of him before men, and 
 citizens of Zion, are written for glory and im- 
 mortal life; Mai. iii. 16. 18. Then they that 
 c feared the LORD spake often one to another, 
 
 < and the Lord hearkened and heard it, and a 
 f book of remembrance was writen before him, 
 6 for them that feared the LORD, and that thought 
 ' upon his name. And they shall be mine saith 
 
Of all things by JESUS CHRIST. 249 
 
 * the Loitu of Hosts, in that day when 1 make 
 
 * up my jewels; and 1 will spare them as a man 
 
 * spareth his own son that serveth him. r \ hen 
 
 * shall ye return and discern between the righte- 
 ' ous and the wicked, between him that serveth 
 ' (*()l), and him that serveth him not.' Psal. 
 Ixxxvii. 5, o". * And of Zion it shall be said, 
 
 * This and that man was horn in her, and the 
 6 highest himself shall establish her. The L >RD 
 
 < shall count when he writeth the people, that 
 6 this man was horn there, Selah..' Isa. iv. 3. 
 ' And it shall come to pass, that lie that is left 
 6 in Zion, and he that remaineth in Jerusalem, 
 
 < shall be called holy, even every one that is 
 
 < written among the living in Jerusalem/ This 
 i verse is, and may be translated as follows.. 7 
 
 And it shall come to pass, 
 
 The remnant in Zion, 
 
 And the residue in Jerusalem, 
 
 Shall be called holy to him; 
 
 .Every one that is written, 
 
 For life in Jerusalem. 
 
 And Christ being the elect one, in whom the 
 Father delightethfa^; his beloved Son, in whom 
 he is well pleased (bj\ it is in Him only, that 
 believers are elected, and accepted fr^. So it is 
 said, Eph. i. 4. ' According as he hath chosen 
 
 < us in him before the foundation of the world, 
 ' that we should be holy, and without blame 
 
 < before him in love.' It being by faith, that any 
 person can be ingrafted into Christ, the true vine 
 or good olive treefrf^. Those who are chosen 
 
 (a) Isa. xl. 1. (b) Matth. iii. 17. and xvii. 5. (c) Eph, 
 i. s. (d) Roin. xi. 20. 
 
250 Objections against the Restoration 
 
 in Christ as expressed in this text, must have 
 been foreseen, as believing him, and bringing 
 forth the fruits of holiness, w ? orks of faith, and 
 labours of love, which result from union with 
 Christ, by faith. For they are said to be chosen 
 in him, and in him, so, as to be holy, and without 
 blame, before him in love. Agreeable to this, 
 the Apostle Peter calls those to whom he writes 
 % Pet. i. 2. * Elect according to the foreknow- 
 6 ledge of GOD the Father, through sanctifica- 
 
 * tion of the spirit unto obedience, and the 
 < sprinkling of the blood of Jesus Christ.' This 
 account which the Scriptures of truth give of 
 election, is every way consistent with the char- 
 acter they give of GOD, as one with whom is 
 no respect of persons. For as Prov. xxviii. 
 21- To have respect of persons, is not good. 9 
 So Eph. vi, 9. ' !N either is there respect of per- 
 6 sons with him.' i Pet. i. 17- * Who without 
 
 * respect of persons judgeth according to every 
 1 man's work.' 
 
 The Scriptures mention several elections, that 
 do not secure the happiness of all the elected. 
 The people of Israel were all a chosen people, 
 and elected to the enjoyment of special privile- 
 ges, and they were thus chosen of GOD, be- 
 cause of his love to them, and his faithfulness 
 in fulfilling the promise he hnd made to their 
 fathers. Dent. vii. B, 7> 8. * For thou art a holy 
 people unto the LOSID thy GOD; I i* LORD 
 
 * thy GOD hath chosen thee to be a special peo- 
 
 * pie unto himself, above all people that are up- 
 1 on the face of the earth. The LOUD did not set 
 
 * his love upon you, nor choose you, because ye 
 ' were more in number than any people; for ye 
 ' were the fewest of all people, but because the 
 
Of all things by JESUS CHRIST. 251 
 
 LORD loved you. and because he would keep the 
 6 oath which he h td sworn to your fathers, hath 
 
 the Lord brought you out with a mighty hand, 
 
 and redeemed you out of the house of bond men, 
 6 from the hand of Pharaoh king of Egypt.' 
 With respect to this chosen people, we are fnr- 
 ther informed 1 Cor. x. 1. 4. That they ' were 
 
 all under the cloud, and all passed through the 
 ' sea, and were all baptized unto Aioses in the 
 ; cloud and in the sea, and did all eat the same spi- 
 
 ritual m- i at, and did all drink of the same spiritual 
 
 drink for they drank of the spiritual rock that fol- 
 
 lowed them, and that rock was Christ.' Yet this 
 elected and beloved people, who were made par- 
 takers of Christ, by eating the spiritual meat, 
 and drinking the spiritual drink, with which 
 they were favoured; fell under the displeasure 
 ofGOD, because of their future unbelief awl 
 disobedience, so it is said, ver. ;i. * But with 
 4 many of them GOD was not well pleased, for 
 ' they were overthrown in the wilderness/ 
 
 The family of Aaron, was a chosen family, 
 they were chosen to be near unto GOD, arid ho- 
 ly for him; yet many of that family corrupted their 
 ways, and so fell under the curse. 
 
 Even the choice which the Lord Jesus Christ 
 made of twelve apostles, from among his disci- 
 ples, did not secure the happiness of them all; 
 for one of them proved a son of perdition. 
 
 When therefore the Scriptures are duly at- 
 tended to, the ways of GOD towards creatures 
 will appear perfectly equal, and that lie is pur- 
 suing one uniform end, in every dispensation 
 therein revealed, whether past, present, or to 
 come. That therefore, he never will in any 
 
252 Objections against the Restoration 
 
 case, utterly forsake -any of the works of his 
 hand; but will pursue ev ? ery one with his judg- 
 ments and mercies, till all are brought into a 
 holy and happy state*. Such as find more de- 
 light in viewing fiOI) as one, who by a sover- 
 eign act of his will, is making a certain number 
 of his creatures supremely happy, and is aban- 
 doning the rest to endless misery: Than in 
 viewing him as one, who without respect of per- 
 sons, is making all happy, who do justly, love 
 mercy, and walk humbly with him, and is using 
 the most proper means to bring the most disobe- 
 dient to the wisdom of the just, and the most mi- 
 serable to the enjoyment of supreme felicity. 
 Persons of this disposition seem more fit to be 
 subjects of the kings of the earth, who frequent- 
 
 * Some may perhaps alledge that Rev. xxii. 11. is 
 against this doctrine, because it is there said, 4 He that 
 ' is unjust, let him be unjust still; and he which is fil- 
 
 thy, let him be filthy still; and he that is righteous, let 
 him be righteous stiii; and he that is holy, let him be 
 
 * holy still.' Let such observe, that what is said in this 
 passage does not relate to the new Jerusalem state of 
 things, but to the present; for the vision of the new Jeru- 
 salem state end at ver. 6. and immediately after this, 
 that is said, ver. 11. it is added, 'Behold I come quick- 
 ; ly.' It seem therefore, to be a declaration, by way 
 of admonition to the unjust and unholy, that if they are 
 resolved on their way, let them go on; but let them know 
 the Lord will quickly come, and then they will soon ex- 
 perience their folly. And a declaration of comfort to 
 the righteous and holy, that if they hold on their way, 
 the Lord will quickly come, and free them from all their 
 troubles. It is said,l Cor. xiv. 38, If any man be igno- 
 rant, let him be ignorant. Will any from thence infer, 
 that the apostle meant, that no ignorant man should be 
 taught after that? 
 
Of all things by JESUS CHRIST. 253 
 
 ly bestow places of honour and profit upon a 
 certain number of favourites, according to their 
 own will and pleasure: leaving or rather putins; 
 the rest of their subjects in a state of dishonour 
 and want: Than to be subjects of Him, who is 
 kins; of righteousness and kins; of peace, who ho- 
 nours all his saints, and leaves none of his sub- 
 jects unprovided for. and whose tender mercies, 
 are over ALL his works. 
 
APPENDIX, 
 
 In which are more particularly answered, such ohjec' 
 tions as are commonly urged by some, against some 
 things that have been advanced in the foregoing pa- 
 ges; from the names ALEHIM and JEHOVAH, &e. And 
 the import or signification of these names, &c. point- 
 ed out. 
 
 This Appendix being intended as a supplement to Chap. 
 IV. it may be divided as follows: 
 
 SECT. 1. 
 
 Concerning a Plurality in the Unity of the Supreme Es* 
 sence. 
 
 JLT is argued, that the plural form of the word ALE- 
 HIM, commonly translated GOD, is a proof of this plu- 
 rality. And 'hat Deut. vi. 4. is perfectly decisive in 
 favour of this argument, if rightly translated. The 
 text in the English Bible reads thus: ' Hear, O Israel, 
 * the Lord our GOD is one Lord.' And from thence it 
 is argued, that the word rendered GOD is plural, and 
 the word rendered Lord is singular; therefore there is 
 a plurality in the unity of the essence. 
 
 The import or signification of these interesting names 
 which it is the special interest of mankind to know, 
 will be enquired into Sect. II. But to affirm, that the 
 word Jllehim always signifies a plurality of persons or 
 agents, is to charge the Scriptures of the Old Testament 
 with absurdity, and those of the New with perverting 
 
APPENDIX. 255 
 
 their sense. It is said, Exod. vii. 1. 'I have madu 
 * thee (JMehim) a GOD to Pharoah.' Would it not he 
 charging the Scriptures with absurdity to say, that (hey 
 teach us to believe that Jehovah made Moses a plurality 
 of Persons, when he sent him to speak unto Pharoah? 
 One would think that this application of the word Jl<>- 
 /thw, in this text alone, would be sufficient to convince 
 any one, that it doth not always denote a plurality of 
 persons or agents. But this is not the only text; it is 
 only one among many, in which the word Jllt'him hath a 
 singular signification. I shall here only add another.? 
 Psal. xlv. 6, 7. ' Thy throne, () GOD, is for ever and 
 4 ever: a sceptre of righteousness is the sceptre of thy 
 4 kingdom: thou lovest righteousness, and hatest wiek- 
 ' eduess: therefore GOD, thy GOD, hath anointed thee 
 * with the oil of gladness above thy fello\vs.' It is the 
 word JHchimtbmi is translated GOD in both these verses; 
 and it is the Son that is called Mehim in the one, and 
 the Father that is called JJlehim in the other. If there- 
 fore the word Mehim is always to be understood as sig- 
 nifying a plurality of persons, we must believe that there 
 is a plurality of persons in the -Son and also a plurality 
 of persons in the Father; that is, that at least the Father 
 and the Son consist of two persons each, and so must at 
 least make four persons betwixt them. To say that the 
 Scriptures of the Old Testament teach this, is surely a 
 saying that they teach gross absurdity; this being absur- 
 dity too gross to be named, were it not necessary to ex- 
 pose the absurdity of an idolized system. And since 
 in the New Testament the word Mchim is frequently 
 rendered singular, as Heb. i. 8, 9. where this passage is 
 quoted; and Mark xii. 29. where Dent. vi. 4. is quoted, 
 as was formerly observed: The sense of the word would 
 surely be perverted, if it meant a plurality in these texts 
 in the original Hebrew, quoted in these passages. 
 
256 APPENDIX. 
 
 But the word Alehim^ is not the only one in the He- 
 brew Scriptures that has a plural form, and yet appears 
 to have a singular signification. For \ve find rehirn^ 
 the nether mill-stone, Deut, xxiv. 6. Jierihim, the mill, 
 Exod. xi 5. and tzerim, or zs?.rim 9 noon-day, Psal. xci. 
 0. Even the word "jvw, which signifies a Lord or Mas- 
 ter, is used in a plural form, when applied to one person; 
 so Joseph is called the lord of the land, Gen xlii. 30.- 
 Those who know the Hebrew language, do know that 
 the final Q of a plural noun or name, is dropped when 
 in construction with another word; so that on, in this 
 text, is equal to OWM. And the translators of the Eng- 
 lish Bible have understood this name, even in the last 
 form of it. to have a singular signification, i Kings xxii. 
 17. 2 Chron. xviii. 16. Isa. xix. 4. Mai i. 6. 
 
 If we were fully acquainted with the Hebrew language, 
 we would likely see a peculiar beauty in applying plural 
 names to persons or things; not from these names deno- 
 ting a plurality of persons or agents; but from their de- 
 noting the various relations or properties, signified by 
 the root from which the name is formed, that centre in 
 the person, or thing, to which the name is applied. 
 
 And with respect to the name Jllehim, it appears ra- 
 ther to be the plurality of relations sustained by the 
 person or persons, to whom it is applied, than a plurali- 
 ty of persons, that is thereby pointed out. That the 
 name JHehim is a relative name, is abundantly evident 
 from the application of it in Scripture; and if the rela- 
 tion or relations expressed by this name be the same, 
 whether the person or persons be masculine or feminine; 
 there appears to be no impropriety in this name being 
 of the same form, in all these applications of it: Since 
 it is not used to point out the number or gender of the 
 person or persons to whom it is applied, but the rela- 
 tions which they sustain. Accordingly we find, that 
 
APPENDIX. 257 
 
 flip name fV/m, hath the same form, not only when sin- 
 gular and plural, hut also when masculine and feminine; 
 as 1 Kings xi. 4-. 33. where rfshtaroth, or Oshtarnt, is 
 called Mlchim, and rendered the poddcs* of the Zidoni- 
 ans. The singular and plu-al, or masculine and femi- 
 nine significations of this name, seem therefore to he de- 
 termined by the (e\t and context where it occurs. 
 
 And why should it appear any way strange, that a He- 
 brew name should he found that hath hut one form, in 
 all these different applications, since we find several of 
 the same kind in our own language. To instance only 
 one, the name sheep; tins namo is of the same form, whe- 
 ther we say one sheep or two sheep, a male sheep or a 
 female sheep. 
 
 From all which there seems to he very litle ground to 
 suppose that D?ut. vi. 1. will prove a plurality in the 
 unity of the essence. And those who presume to give 
 it a sense, so very different from the manner in which it 
 is quoted and expressed hy our Lord, Mark xii. 29. for- 
 merly taken notice of, contradict in express terms the 
 faithful witness; when they give a reading different in 
 sense, from that which is given hy him, who must know 
 infinitely hetter, what reading was most conducive to give 
 a just dicovery of the only true GOD, than the wisest 
 and most knowing of the sons of men. 
 
 2. It is argued, that the name Jllehim, being some- 
 times joined with plural verbs and pronouns, proves it 
 to be a plural name. 
 
 To this it might be answered, that the name dlehim, 
 being frequently joined with singular verbs and pronouns, 
 proves that it is a singular name. 
 
 Surely if its being only sometimes joined with plural 
 nouns and verbs be a proof that it is a plural noun, its 
 being frequently joined with singular nouns and verbs 
 must be a stronger proof that it is a singular noun. 
 
258 APPENDIX. 
 
 And certain it is, that all the instances that can be pro- 
 duced of the former, are quite inconsiderable, in compa" 
 rison of what might be produced of the latter. But 
 since it cannot have a singular and plural signification 
 at the same time, the text and context (as has been no- 
 ticed), must determine whether it is to be understood 
 singular or plural; for that it may have either of these 
 significations, in different places, is readily granted. 
 
 There are some texts, however, that have been made 
 use of to prove the name Mehim to be plural, which do 
 not appear any way to answer that end; such as, Gen. i. 
 26. ' And JHvhim said let us make man in our image, 
 4 after our likeness.' Gen. iii. 22. ' And Jehovah, Me- 
 * him, said, behold the man is become like one of us.' 
 And Gen. xi. 6, 7. ; And Jehovah said, let us go down,' 
 &c. One would think, if Mehim must be plural, because 
 joined with the expression let us make, then Jehovah must 
 also be a plural name, because joined with the expres- 
 sion let us 'o down. But this last they hold to be sin- 
 gular, though the same evidence appears here to prove 
 it to be plural, that is held out by them as sufficient to 
 prove Mehim to be plural. The name Mehim, however, 
 is as evidently joined with a singular verb in these 
 texts; for the word rendered said is a singular verb in the 
 original. And the form of expression used in these texts 
 intimates to us what the Scriptures at large do uniform- 
 ly teach; namely, that all divine purposes relative to 
 creature, originate from the Most High GOD, and are 
 carried into execution by Jesus Christ his only begotten 
 Son. And the Son being an intelligent agent subsisting 
 personally distinct from the Father, had these purposes 
 intimated to him before they were carried into execu- 
 tion. Our Lord himself who best knew these things, 
 hath informed us, that ' the Father loveth the Son and 
 <-showeth him all things tha) himself doth.' John v. 26- 
 
APPENDIX. 
 
 It appears, therefore, that (he same AMiim, (that is, the 
 Father,) who said to (he Sou, thy throne O GOD, is fur 
 m* find ever: said also to the Son, let us make man. 
 And the same Jehovah who said unto the Son, Sit thou 
 n my right hand; said also to him, //'/ its go doirn. 
 
 It is strange, how it should have entered into the mind 
 of any person to think that a name must he plural, or 
 that there must be a plurality in what it is applied to, 
 because it is joined with the expression, let us, &c 
 When nothing is more common, than for one single in- 
 dividual person to say, (when speaking to one or more, 
 about any thing they are mutually concerned in,) let us, 
 &e. So the Levites servant said, ' Let us turn into this 
 
 city,' Judges xix. 11. 'Jonathan said, let us go over 
 
 * unto the garrison of the Philistines,' 1 Sam. xiv. 6. 
 Nathan said, * And David our lord knoweth it not.' 1 
 Kings i. It. And Jehu said, ' Unto which of all us,* 
 2 Kings ix. 5. How ridiculous and absurd would it be, 
 to say that Jonathan, David, &c. are plural names* de- 
 noting that Jonathan, David, &c. were each of themplu- 
 ral beings: yet these names are as much joined with plu- 
 ral verbs and pronouns, as the name Jllehim in the texts 
 before taken notice of. But those who may lay so much 
 stress on the expression, LET US, and think it so con- 
 clusive, w hen spoken by Jehovah, to prove plurality in 
 the unity of the essence; may find creatures, even offen- 
 ding creatures, included in that expression, when spo- 
 ken to by Jehovah himself, Isa. i. 18. 4 Come now, and 
 
 * let us reason together, saith the Lord, (or Jehovah,) 
 
 * though your sins be as scarlet, &c.' Will they say 
 that this denotes plurality in unity? Surely not. 
 
 It has been said by way of reply to this; that the ex- 
 pression, Let us reason together* supposes their capacity 
 to reason, or ' implies their capacity for reasoning.' 
 And hence it seems to be inferred, that, when it is said, 
 
260 APPENDIX. 
 
 Let us make man, it implies a capacity to make man. 
 This is surely all very just. And it rnig.it also be in- 
 ferred, that as the expression, Let us reason l(-gether, im- 
 plies that the persons spoken to were endued with rea- 
 soning faculties distinct from him that speaks to them; 
 so the expression, Let us make man, implies that the 
 person spoken to, was endued with a capacity to make 
 man, distinct from him that speaks to him- It was sure- 
 ly as possible for the Father to give this capacity to the 
 Son, as to give him to have life in himself, even as he 
 hath life in himself. But though this capacity in the 
 Son to create, and his agency in the exertion oi this ca- 
 pacity, be represented as distinct from the Father's ca- 
 pacity and agency; yet there appears to be always a joint 
 operation of the Father and the Son, in every exertion 
 of divine agency in or upon our creatures, as has been 
 already observed. 
 
 There is indeed some appearance that the name Jlle- 
 him is plural in the two following texts, Gen. xx. 13. 
 ' Jllehim thy caused me to wander/ And Gen. xxv. 7. 
 * Jllehim were revealed unto him. But though this should 
 be the true reading of these texts, all that they prove is 
 that the Father and the Son were jointly concerned in 
 causing Abraham to leave his country and his kindred. 
 And that the Father revealed himself unto Jacob by a 
 manifestation of his only begotten Son. 
 
 There appears, therefore to be no evidence to believe 
 that the name JUlehim is ever intended to denote a plu- 
 rality in the unity of the essence, in any place in which 
 it occurs. 
 
 3. The doctrine of a plurality or trinity of persons in 
 the unity of the essence, is also supposed to be proved 
 from the figurative representation of the cherubim. 
 
 From this it is argued, that the different faces of the 
 cherubim represented the different persons in the es- 
 
APPENDIX. 261 
 
 sence. That tlie face of the ox was an emblem of fire, 
 and fire an emblem of the Father; that the face of the 
 lion was an emblem of light, and light an emblem of 
 the Son; that the face of a man was an emblem of the 
 human nature of the Son; that the lace of an eagle was 
 an emblem of air, and air an emblem of the Holy Spirit. 
 
 Now, suppose it should be granted that these faces 
 were emblems of the Father, and the Son, &c. (which 
 does not appear to be the case, when the matter is exam- 
 ined into,) it would remain to be shown, how these era- 
 blamatic faces prove, either proper personality, or equal- 
 ity. 
 
 The only argument that can be adduced for distinct 
 personality, seems to be, from the distinction of these 
 faces from one another. But according to this, it would 
 -follow, that there are four distinct persons; for the face 
 of the man is as distinct from the face of the lion, as the 
 face of the lion is distinct from the face of the ox. And 
 the argument for equality and unity of essence, can only 
 be deduced from the faces being all of one substance 
 namely, one mass of gold. This seems to be viewed as 
 a most clear and demonstrative evidence of the equality 
 of the persons, and the unity of their essence. But then* 
 like the other, it pro\es too much; for according to this 
 argument, the humanity is proved to be equal, and of 
 the same substance with the divinity: since the face of 
 the man was of the same substance and quality with the 
 other faces. These consequences being too inevitable, 
 and inadmissible; the arguments from which they flow 
 must be void of force, and altogether inconclusive. Since 
 therefore the cherubim or etierubims, even in this view, 
 fail to prove the doctrine of a trinity of persons in the 
 unity of the essence: it seems of small consequence to '*' 
 
 point in dispute, whether they be viewed as emlra 
 A a* 
 
262 APPENDIX. 
 
 the Father ami the Son, together with the humanity 
 and the Holy Spirit, or not. 
 
 But as the cherubim are frequently mentioned in 
 Scripture, a short view of what is said of them, may 
 help us in some measure to judge, whether they appeal- 
 to be a representation of Jehovah, or a representation of 
 the attendants of his throne. 
 
 We have the most full and particular account of the 
 cherubim in the 1st and lOlh chapters of Eze'kiel's pro- 
 phecy. It is said Ezek. i. 10. 26. < As for the likeness 
 
 * of their faces, they four had the face of a man, and the 
 'face of a lion on the right side, and they four had the 
 < face of an ox on the left side, and they four had the 
 'face of an eagle. And above the firmament that was 
 i over their heads was the likeness of a throne, as the 
 ; appearance of sapphire stone, and upon the likeness of 
 
 * the throne was the likeness as the appearance of a 
 man above upon it.' And, Ezek. x. 20. < This is the living 
 
 * creature that I saw under the GOD of Israel.' 
 Language can scarce be more descriptive of a distinc- 
 tion between the GOD of Israel and the cherubs or che- 
 rubim, than that which is here used. Vet it has been 
 alledged, that the cherubim are not to be considered as 
 being under the GOD of Israel, but that they were seen 
 Instead of the GOD of Israel; because the word rendered 
 under, often signifies instead of, as well as under. But 
 the whole representation seems strongly to forbid this 
 sense of the word here, and to confirm the reading quot- 
 ed above'fnoin the English Bible; for the firmament is 
 represented above the cherubim, the throne above the 
 firmament, and the GOD of Israel above the throne; the 
 cherubim called the living creature was therefore cer- 
 tainly seen under, not instead of the GOD of Israel, who 
 was seen in a figurative representation above the throne, 
 
APPENDIX. 263 
 
 encircled with a ruin-how, no! unsimilar to what is re- 
 corded, Rev. iv. 2. 4. 
 
 We have also a representation of the glory of .Jehovah 
 Isa. vi. 1, 2, 3. ' In the year that king U/.y.iuh died, 1 
 
 * saw also tlie Lord sitting upon a throne high and lift- 
 4 ed up, and his train tilled the temple. Above it stood 
 4 the seraphim, or seraphs, each one having six wings: 
 1 And one cried unto another, and said, holy, holy, holy, 
 4 is the Lord of Hosts, the whole earth is full of his glo- 
 < ry.' 
 
 So likewise, Rev. iv. 2. 8. * And immediately I was 
 
 * in the spirit: and behold, a throne was set in heaven, 
 ; and one sat upon the throne. And he that sat was to 
 ; look upon like a jasper and a sardine-stone; and there 
 4 was a rain-bow round about the throne, in sight like 
 4 unto an emerald. And in the midst of the throne, and 
 4 round about the throne, were four beasts, or rather <oa, 
 4 living ones, 4 full of eyes before and behind. And the 
 4 first living one was lilw a lion, and the second living 
 
 * one was like a calf, and the third living one had a face 
 4 as a man, and the fourth living one was like a flying 
 
 * eagle. And the four living ones had each of them six 
 4 wings, and they rest not day and night, saying, holy,. 
 4 holy, holy, Lord GOD Almighty.' 
 
 There is a very great similarity in all these visions. 
 And the last; namely, that which was seen by the Apos- 
 tle John, seems to include in the description of the 
 living ones, or living creatures, all that is said of 
 the cherubim and seraphim in former visions; fVr 
 their faces agree in number and kind with the cherubim 
 or cherubs; and the number of their wings and their ex- 
 ercise, agrees with what is said of the seraphim or se. 
 raphs. And hence, it appears, that whatever was re- 
 presented by the cherubim, the same or something siuii- 
 
264 APPENDIX. 
 
 Jar, behoves, to be represented by the four li VIMS* 
 This is allowed by those who hold the cherubim to be a 
 representation of a trinity in tbe unity. Now, it is evi- 
 dent, that the four living creatures represent beings that 
 worship; for Rev. 8. * The four living creatures, and the 
 : four and twenty elders, fell down before tbe Lamb.' 
 And say, verse 9. * Thou wast slain and hast redeemed 
 * us by thy blood.' 
 
 Since therefore the cherubim are said to be under the 
 GOO of Israel, and the living creatures say, they are 
 redeemed by the blood of the Lamb; it seems to be as 
 evident as any tiling can be, that they are not a repre- 
 sentation of a trinity of divine persons in one essence, 
 as some contend. 
 
 With respect to the cherubim that were placed in the 
 tabernacle and temple, it is said of them, that their fa- 
 ces were toward one another, toward the mercy seat, Ex- 
 od. xxv. 20. and xxxvii. 9. Predeaux observes, that their 
 faces being inward, denotes, that they were figures wor- 
 shipping, not to be worshipped. It might also be ob- 
 served tbat Jehovah is several times said to dwell be- 
 tween or inhabit the cherubim; but he is never, (so far 
 as I know,) said to be represented by them. From all 
 which it appears, that whatever these figures were in- 
 tended to represent, it was not that plurality in unity, 
 which some so warmly contend for. 
 
 Bui tbat something was figured out by the cherubim, 
 seems very certain^ and also that the thing figured out 
 by them did some way concern mankind; since they 
 were so constantly exhibited in those sanctuaries that 
 GOD placed among men. There was an exhibition of 
 t he cherubim immediately after the fall, with the rest 
 of the apparatus of the sanctuary. We know there had 
 been an altar, because there were sacrifices; and the 
 
APPENDIX. 265 
 
 wonls rendered Jfaming sirord, which might have been 
 rendered consuming flame, seem to denominate the sacred 
 fire. The whole exhibition being calculated by infinite 
 wisdom, to point out, and to keep the way to the true 
 tree of life in their mind. But if this should appear 
 dark or uncertain, there can be no doubt that the taber- 
 nacle and temple services were apppointed for this end, 
 neither have we any ground to doubt that the earthly 
 tabernacle and temple were figures of the heavenly. See 
 Heb. ix. 23, 24. 
 
 Now the entering of the High Priest into the holy of 
 holies once every year, appears to have been intended 
 to represent the entering of the Lord Jesus Christ into 
 the heaven itself, when he should have accomplished his 
 humiliation and sufferings. And this service of the High 
 Priest entering into the holy of holies, may be consi- 
 dered not only as representing to their faith this great 
 and interesting event; but also as giving them an assur- 
 ed token, or earnest of its accomplishment. That as 
 they saw, or were assured, that the High Priest entered 
 into the holy of holies, which were the figures of the true; 
 so the promised Messiah, would, in due time, most cer- 
 tainly, enter the heavens itself, or holy of holies above; 
 clothed with a body of the seed of the woman, there to 
 appear in the presence of GOD, in behalf of ail who are 
 to be blessed in him. Since therefore the sufferings of 
 Christ and his entrance into the higher sanctuary, were 
 figured out by the sacrifices and entrance of the High 
 Priest into the holy of holies; is it not at least probable, 
 that the fruits or effects that were to issue therefrom 
 should also be figured out, or represented, by something 
 in that figurative sanctuary? And if this ws the case, 
 the cherubim seem to be figures intended for (his purpose^ 
 The Son of GOD was manifested that he might destroy 
 the werks of the devil, 1 John iii.8, Tu take away ow 
 
266 APPENDIX. 
 
 sins, verse 5. He suffered without the gate, that he 
 might sanctify the people through his own blood, Heb- 
 xiii. 12. And when sin is destroyed, or taken away? 
 and sanctification effected; then is the image of GOD 
 restored; and the creature is then fit to be presented in 
 his presence, having neither spot nor wrinkle nor any 
 such thing. Creatures thus created again by Christ Je- 
 sus; may with propriety be called kerubim, that is, the 
 likenesses of the great ones, which the word rendered 
 cherubims, may signify. For being created into the 
 likeness of the Son, they are of consequence created in- 
 to the likeness of the Father also; or should the kerubim, 
 or great ones, signify angels; the children of the kingdom 
 of GOD, are also said to lie as the angels. The faces of 
 the cherubim being inward towards the mercy seat, the 
 place where the divine presence was manifested, and from 
 whence the will of GOD was intimated; might represent 
 the condition and exercise, of those who are brought in- 
 to the presence of GOD, in the sanctuary above; being 
 within the vail, might represent their being brought into 
 the heaven itself; looking to the mercy-seat, their atten- 
 tiveness to behold the glory of GOD shining forth through 
 Jesus Christ, and the wonders of mercy displayed 
 through him; and standing with outstretched wings,, 
 their readiness to fulfil his pleasure with the- greatest 
 speed. And the complication of faces, that were thus 
 deposited in tl>e holy of holies, might intimate GOD's 
 gracious purpose according tohis good pleasure; that in 
 fhe dispensation of the fulness of the times, he would ga- 
 ther together all things in Christ, deliver the creation 
 from the bondage of corruption, and bring every creature 
 iato the glorious liberty of the sons of GOD; so that eve- 
 ry creature in heaven and on earth, and under the earth, 
 and sueh as are in the sea; should harmoniously join in 
 ascribing bies*u, and glory, and feofceur, and power, ro 
 
APPEXIMX. 3 07 
 
 him (hat sitteth upon the Throne, and to the Lamb, fop 
 ever and ever. See Col. i. 20. Eph. i. 9, 10. Rom. viii. 
 31. Rev. v. 13. 
 
 4. The doctrine of a plurality or trinity of persons in 
 one essence, is supposed to be proved by analogy, taken 
 from three conditions of the material heavens; that is, 
 fire, light, and air. 
 
 It is alledged, if I mistake not, that the matter of the 
 heavens subsist in the condition of fire in the body of the 
 sun, from which there is a continual emanation of the 
 same matter in the condition of light; that this matter, 
 acquiring a grossness by distance from the sun, is chang- 
 ed into air; and so pushed back into the sun, where it is 
 changed into fire, and again into light. And that by 
 this continual egress and ingress, a perpetual motion is 
 produced, which, with an admirable regularity, carries 
 all the planets in the solar system round their proper 
 orbs. However just this may be, as a system of philo- 
 sophy, it seems no way suited to prove by analogy, that 
 there are three persons in one divine essence. 
 
 Those who make use of it for this purpose, suppose 
 that the Father is represented by the fire in the body of 
 the sun; because, as is also supposed, he is spoken of 
 under the notion of fire in Scriptqre; and that wrath, 
 signified by fire, is peculiarly exerted by him; for proof 
 of which, Deut. iv. 24. Heb xii. 29. are brought, with 
 erne other texts less direct to the purpose. 
 
 But, with respect to these things, it may be observed, 
 that no visible representation seems proper to represent 
 the invisible GOD, whom no one hath seen at any time. 
 And as to fire representing, or wrath being peculiar- 
 Jy exerted by the Father; the Scriptures quoted in proof 
 of it, will not serve that purpose, unless it can be prov- 
 ed, that the Father distinctly and absolutely considered, 
 the Lord GOD of Israel, Deul. iv. 21. and that when 
 
268 APPENDIX. 
 
 it is said, Heb. xii. 29. For our GOD Is a consuming 
 fire, the Father is meant, absolutely and distinctly con- 
 sidered. But this can never be proved from the Scrip- 
 tures of the Old and New Testaments, which uniformly 
 teach, that the GOD of believers, under both the Old 
 and New Testament dispensation, is the Father mani- 
 fested in and by his only begotten Son, who is the ex- 
 press image of his person, and the brightness, or shining 
 forth of his glory. 
 
 Since, therefore, this analogy fails in the leading and 
 chief article, it seems needless to trace it further in this 
 way of applying it. But if we may make use of analo- 
 gy, it will perhaps be found to illustrate the doctrine it 
 has been brought to oppose. 
 
 It seems to be the opinion of those who have applied 
 their minds to the study of nature, that a principle cal- 
 led fire, fills almost, if not altogether, the whole male- 
 rial system; yet it produces no sensible effects, nor is its 
 operations, or even its presence, known, till excited by 
 some proper means through some proper medium: but 
 when these concur, it will extend its operations in the 
 most tremendous manner, as far and wide as the com- 
 bustible matter in contact is extended. What we com- 
 monly call fire, appears therefore to be only a manifes- 
 tation of that invisible fire or active principle, through 
 the matter upon which it operates. When wood, coal, 
 or any other combustible matter is burning, we see its 
 colour and texture change, and its magnitude diminish 
 by that operation: and when we approach to a certain 
 nearness, we find a sensation excited in our bodies there- 
 by; but still the principle that produces all this remains 
 hid from our view. This invisible fire or principle that 
 proc lures such wonderful operations, when its activity is 
 exerted through a proper medium; seems to act most 
 powerfully, and constantly, in the body of the sun. , 
 
APPENDIX. 269 
 
 These thing* observed; if we may venture to speak of 
 the Father, the Son, and Holy Spirit, liy analogy from 
 Mings in nature; fire, light, and heat may be considered 
 as follows. 
 
 I. The invisible fire, which is so universally extend- 
 ed through the whole material creation, and yet is only 
 perceived in its operations through a proper medium, 
 may lead by analogy to a consideration of the invisible 
 GOD, who, though he fills heaven and earth, neither 
 producelh any effect upon his creatures, nor is perceiv- 
 ed by them, but by the manifestations he makes of him- 
 self through Christ Jesus, the Sun of righteousness, the 
 only mediator between GOD and men, and medium of ail 
 divine intercourse with creatures. 
 
 II. The visible fire of which the body of the sun is 
 composed, and from whence an energy is exerted through 
 the whole solar system, may lead to a consideration of 
 the Son of GOD, who is the brightness of the Father's 
 glory, and whose powerful energy is exerted through 
 the whole system of created nature. This is perfectly 
 agreeable to the Scriptures of truth; for these teach that 
 it is in the face of Jesus that the glory of GOD is be- 
 held, 2 Cor. iii. 18; that he is the image of the invisible 
 GOD, Col. i. 15. And it is the Son of GOD, through 
 whom all the perfections and operations of the invisible* 
 GOD, are manifested, who is represented in Scripture, 
 under the similitude of fire. It was surely GOD, thus 
 manifested, that was the GOD of Israel, and is also the 
 GOD of the New Testament Church, as before observed. 
 Some, indeed, through the unseriptural representations 
 that have been given of GOD, have used the expression, 
 ; GOD out of Christ is a consuming fire.' But this has 
 DO foundation in Scripture; for we are there taught, that 
 all GOD's dealings with men are through a mediator: 
 And with respect to the execution of judgment in parti- 
 
270 APPENDIX. 
 
 cular, our Lord says expressly. ' The Father judgeth no 
 
 * one; but hath committed all judgment to the Son: and 
 1 hath given hin, authority to execute judgment also, be- 
 
 * cause he is (he Son of Man,' John v. 22. 97. It is 
 therefore evident, that the execution of judgment, inflict- 
 ing of punishment, or the manifestation of fiery indigna- 
 tion, belongs properly to the Son: who is therefore re- 
 presented with the appearance of fire, in those glorious 
 representations of him, that are recorded in Scripture. 
 When the prophet Ezekiel saw the glory of the GOD 
 of Israel, the appearance of a man which he saw upon 
 the throne, was certainly a representation of Christ; and 
 this appearance of a man which he saw, had the appear- 
 ance of fire from his loins and upward, and from his loins 
 and downward: this was the appearance of fire through- 
 out. See Ezek. i. 27. When the apostle John also had 
 a vision of Christ, his eyes were as a flame of fire, and 
 his feet like fine brass, as if they burned in a furnace. 
 See Rev. i. 14, 15. And it is likewise declared concern- 
 ing Christ, Mai. iii. 2. He is like a refiner's fire. Mat. 
 iii. 12. He will burn up the chaff with unquenchable 
 fire. 2 Thess. i. 7, 8. He will be revealed from heav- 
 en, in flaming fire, &c. 
 
 All these considered, it will appear that the I ord Je- 
 sus Christ may be fitly represented by the fire of which 
 the body of the sun consists: and the analogy seems to 
 be very directly countenanced by divine inspiration, since 
 Christ the Son of GOD is called the Sun of riz'hteous- 
 ness, Mai. iv. 2. To enumerate a few particulars in 
 which there seems to be a kind of analogy, it may be ob- 
 served. 
 
 1. That as the Sun in the firmament is a visible man- 
 ifestation of an invisible principle; so Christ is the im* 
 age of the invisible GOD. 
 
 2. That as the properties of -the invisible principle 
 
APPENDIX. 271 
 
 are manifested in their operations through the sun in the 
 fmnuin_'iii,so the perfections of the invisible Father are 
 manifested in his operations through his only begotten 
 Son. It is by his works that GOD discovers to us his 
 perfections. For the invisible things of him from the 
 4 creation of the world an; clearly seen, being under- 
 4 stood by the things that are made.' Uom. i. 20. and 
 Eph. iii. 9. GOD created all things by Jesus Christ.' 
 
 3. That as animal ami vegetative life is quickened and 
 invigorated by the genial influences of the sun: so spiri- 
 tual and divine life is quickened and carried into per- 
 fection by the gracious influences of Christ, who is cal- 
 led a. quickening Spirit. 
 
 l. Thai as the influences of the sun extend through 
 the whole solar system, which perhaps includes the 
 whole material creation, as it is said Psal. xix. 6. 
 ' There is nothing hid from the heat thereof;' so the in- 
 fluences that flow from the. Lord Jesus Christ, extend 
 through the whole system of created nature; for All 
 ' things are delivered into his hand,' Mat. xi. 27. 'And 
 4 b\ him all things consist,' Col. i. 17. Even the sun, 
 whose glorious brightness is too intense for our mortal 
 eyes; is but the workmanship of his hand, and made 
 subservient by him, to dispense his bounty through the 
 material creation. And thus the outward creation, and 
 distribution of outward favours, seem admirably calcu- 
 lated to lead to a contemplation of uncreated excellency 
 and mniiitieeiice, as manifested in Christ Jesus; in \\hom 
 are all the promises, and who communicates all the pri- 
 vileges thai mankind enjoy, whether pertaining to life 
 or godliness. See Cor. i. 20. 2 Pet. i. 3. 
 
 111. The influence that proceeds from the sun, may 
 lead to aconsiclera(ion of the Holy Spirit. For, 
 
 i. As the influence t tat proceeds from the sun in the 
 firmament, has a twofold eiiieacy, namely, that of en- 
 
272 APPENDIX. 
 
 lightening and warming; so (he Holy Spirit, that influ- 
 ence that proceeds from the Father through the Son, 
 has a twofold efticaey, namely, that of enlightening the 
 mind in the knowledge of divine things, and warming 
 the heart with divine love. 
 
 2. As the effects of enlightening and wanning are 
 produced in unequal proportion, in different matter, or 
 the same matter differently disposed or arranged; tho' 
 the influence be uniform in itself, simply considered; so 
 the effects of enlightening the mind, and warming the 
 heart with love to divine things, are produced in une- 
 qual proportion in different persons, and perhaps the 
 same person under different circumstances. We shall 
 perhaps find, that the highest degree of love to GOD 
 and men, is no more necessarily connected, with a clear 
 understanding, than the highest degree of heat is con- 
 nected with a clear day. But as matter may be so mo- 
 dified as to receive both light and heat in a high de- 
 gree, and in equal proportion; so intelligent nature may 
 be so modified as to receive a high degree of divine light 
 and love, in equal proportion. Those represented by 
 the good ground in the parable, are described as ap- 
 p reaching toward it, for they not only undersland the 
 word, but received it into honest and good hearts. See 
 Mat. xiii. 23. and compare Luke viii. 13, 
 
 3. As this influence that proceeds from the sun, is 
 called by the same name with the sun from which it 
 proceeds, or the effects produced by it, are ascribed ei- 
 ther to it or the sun, often in common conversation; as 
 when a thing may be said to be warmed by the sun, or 
 by the heat of the sun; and in Scripture, as when things 
 are said to be put forth by the sun, Dent xxxiii. 14. and 
 when the sun is said not to fall upon persons, Rev. vii. 
 16. in these passages it is evident that the influence of 
 the sun is that which is properly meant; so in a very 
 
APPENDIX. 273 
 
 similar manner, things are said to be done by tbe Father 
 and the Son, that are properly effected by the Holy Spi- 
 rit, as the immediate agency by which they are done. 
 
 SECT. II. 
 
 Of the Arguments that are commonly used to prove the 
 Equality of the Father and the Son. 
 
 XT is argued 1. That the same names being applied 
 to the Son that are applied to the Father; therefore the 
 Son must be one substance, and equal with the Father, 
 in power and glory. 
 
 This argument has already been considered, and shown 
 to be false and inconclusive. But as it was promised that 
 an enquiry should be made, into the import or significa- 
 tion of these names that are supposed to prove the doc- 
 trine contended for in the objection: The following is 
 offered to the consideration of impartial enquirers. 
 
 The names by which the MOST HIGH hath most 
 commonly revealed himself in Scripture are Jehevuha 
 and .ilehim; the first, is generally rendered, Lord or Je- 
 hovah, and the last, GOD. There are other two He- 
 brew names I hat are commonly rendered LORD; name- 
 ly Adun, or Adui and Jihe. The first appear to be 
 frequently applied to the SON. and the last seem* to be 
 applied to the FATHER only. There are also, two He- 
 brew names besides that are rendered GOD, namely ^/, 
 and Jlluhe. I shall endeavour to enquire into the signi- 
 fication of these names, in (be* following order. 
 
 I. Of the name Jidun, r Jldnii Lord. 
 
 This name appears to be very properly rendered Lord, 
 it is frequently applied in Scripture to a Lord or master,. 
 or one who has authority or no'iiiiHu'i over others. It 
 
 is applied to Christ the Son of GOD, Psal. ex. i. < Jihe- 
 B B 
 
274 APPENDIX* 
 
 ' vulia} Jehovah said to (Jldni} the Lord, or my LOF<? ? 
 
 < sit thou on my right hand until I make thine enemies 
 6 thy footstool.' Ami Isa. vi. 1. 6 1 saw (Jldni) the Lord 
 
 < sitting upon a throne/ This name, when applied t& 
 Ch>ist Jesus, that is, the Jlnointed Saviour, fitly points 
 him out as the universal Lord of all created nature; but 
 when applied to the Father, it must be understood in a 
 still higher sense, since inspiration teaches that the Sott 
 is made both Lord and Christ by the Father. 
 
 II. Of the name Jihe, Jah. 
 
 The name Lord, however, seems not to express what 
 is the import of Jihe; for there seems to be sufficient 
 evidence to think, that is the root from whence the 
 verb, which signifies .to be,o? to be caused to be, is deriv- 
 ed. It being most natural, that the most simple form of 
 a word, should be the root, from whence all its augment- 
 ed forms do spring. The word then, will signify snn- 
 ple or absolute Being. It is therefore a most proper name 
 for that Being of Essence, that is the source, the root, and 
 first cause of all real and permanent existence; even the 
 one Most High invisible GOD the Father, of whom are 
 all things. This name is never used relatively, nor is 
 it ever applied to any being or person, but GOD the Fa- 
 ther, so far as I have observed. Some may perhaps 
 think this name is applied to Christ, Psal. Ixviii 18. It 
 occars twice in this Psalm, namely in the 4th and 18th 
 Verses, which in the Hebrew are the 5th and 19th. If 
 we may admit the transposition of the particle verse 4. 
 as in the English translation; then the former part of 
 the Psalm may be considered as an exhortation to praise 
 and extol the Most High GOD, for the manifestations of 
 his glorious power, and merciful providence. And in 
 the 17th verse, where mention is made of his host, men- 
 tion i* also made of the Lord Christ being in the midst 
 of theoij as their captain or leader, verse 17. ' Tke 
 
APPENDIX. 275 
 
 < cliariols of GOD are twenty thousand, even thousands 
 of angels, dditi the Lord is among them, as in Sinai 
 
 * the holy place.' The Lord who sits at the right hand 
 oi'.lihe, or Jah, being thus introduced, he appears to he 
 addressed in the 18th verse. * Thou has ascended on 
 4 high, thoii has led captivity captive, thon lias re- 
 
 * ceived gifts for men, yea, for the rebellious also: that 
 
 * the self-existing GOD might dwell among them.' This 
 agrees perfectly with what our Lord says, when Jie was 
 to go to his Father; that then he and the Father would 
 come to such as loved him, and make their abode with 
 him. See John xiv. 23. If the particle should not be 
 transposed in the 4th verse, then that verse will read 
 thus. 4 Sing ye to GOD, sing praises to his name, ex- 
 6 tol him that rideth upon the heavens in JAH, (in) his 
 
 * name, and rejoice before him.' Which also agrees 
 with what our Lord says, of his being in the Father, 
 and the Father in him; and his doing all things in his 
 Father's name. 
 
 III. Of the name Jehevuhe, Jehovah. 
 
 The import or signification of this NAME seems not to 
 be expressed by the word Lord; though what is signified 
 by Lord is included in it. This name appears to be 
 formed from, and the process of its derivation or for- 
 mation I take to be this; is the simple root, signifying 
 simple and absolute Being. But as no action can be 
 exerted to cause being of this kind, the word never oc- 
 curs as a verb in this simple form. The first step from 
 this simple form is the prefixing of the letter, which 
 forms that conjugation of a Hebrew verb which signifies 
 to cause a thing to be, or he done; and then it stands 
 thus, Hejihe; and this being the form of the verb which 
 expresses the existence of persons and things, there ap- 
 pears to be a peculiar simplicity, propriety, and preci- 
 sion iu the Hebrew language, in indicating that every 
 
276 APPENDIX. 
 
 creature and thing, caused to be, by the same word that 
 indicates their existence or being. The next step is the 
 prefixing the letter i, which forms several proper names, 
 and changing the * in the middle into 15 and then the 
 word is completely formed, which, according to this for- 
 mation, will signify, he that causeth to be, or is the 
 cause of being. 
 
 Several words of a similar construction might be pro- 
 duced to support the formation here proposed; I shall 
 only instance one, namely, Jihevu shong, read in the 
 Old Testament Joshua, in the New Jesus, and signifies 
 he that saves, or causeth salvation. 
 
 The name JUievuhe, read JEHOVAH, appears there- 
 fore not to be an absolute name, as severals have alledg- 
 ed; and that not only from the import of the word, as 
 noticed above, which has all the evidence of certainty 
 that the nature of the case can admit; but also from the 
 clear and undoubted application of it in Scripture; for 
 JVhovah is frequently used relatively with hosts. And 
 v, ' :tt relation can be supposed so likely as that which is 
 denote.! by the formation of the name Jihevuhe, or Je- 
 hovah, as already noticed. The expression Lord of 
 hosts, or Jehovah of hosts, appears therefore to signify the 
 same as to say, the cause of the being of hosts, or he who 
 is the cause of being to hosts. And this expression being 
 so frequently repeated when promises are made to the 
 faithful, when surrounded with powerful hosts, that are 
 likely to destroy them; seems intended to put them in 
 mind of his superintending providence, and absolute 
 power, that they may set their hope in him; by teaching 
 them, that though hosts spread terror and desolation 
 among those against whom their force is directed, and 
 the destruction of a defenceless people seems certain 
 when they set themselves against them; yet when they 
 are assured of protection, by him from whom hosts have 
 
APPENDIX. 277 
 
 their being, and on whom their being, of consequence, de- 
 pends, it may quiet their fears, and animate them with 
 courage to pursue their duty. These things, I think, 
 will appear very plain to any who consider the Scriptures 
 in general, and particularly the prophecies of Hagai and 
 Zechariah. Therefore the name JEHOVAH being a rela- 
 tive name, and there being no relations sustained by the 
 Father to his creatures, but what are sustained through 
 Jesus Christ his only begotten Son; every relative name 
 may be applied to the 8on that is applied to the Father, 
 and the name Jehovah among the rest. 
 
 But it will not follow of consequence, that because this 
 name is applied to the Son, that therefore he is equal 
 with the Father, unless it be proved that he is the cause 
 of being; in the same manner as the Father is; and this 
 cannot be done from the writings of the Prophets and 
 Apostle*, for they teaeh the reverse, a has been showed. 
 DurLord speaking of a miracle he had wrought, says. 
 *Vy Father worketh hitherto, and I work; we are not to 
 suppose, that this work was wrought by the Father and 
 the Son, as two men perform a piece of work between 
 them; that is, by each doing a part of it; surely not 
 For, in the sense in which any work is done by the Fa- 
 ther, it is wholly done by him; and in the sense in which 
 it is done by the Son, it is wholly done by him. Every 
 work performed by the Son of GOD, is wholly done by 
 him as the immediate agent by whom the energy is ex- 
 erted, by which it is effected; while at the same lime 
 it is wholly done by the Father, as he M ho communi- 
 cates the energy that is necessary for effecting it. Or, 
 it i done by the Father ag the first cause, from whom 
 the energy proceeds, by which the work is done; and it 
 is done by the Son, as he by whom that energy is mani- 
 fested, iu doing the work. So it is said-, Act*, ii. 2%. 
 
278 APPENDIX. 
 
 By miracles and wonders, and signs by which GOD did 
 by him. The same form of expression being used con- 
 cerning the creation of all things, namely, that GOD cre- 
 ated all things by Jesus Christ; it plainly shows, that 
 creating power flowed from GOD the Father as the 
 source of being, and first cause of existence: and thai it 
 \vas exerted by Jesus Christ his only begotten Son, as 
 the agent by or through whom it should operate. 
 
 Hence the name Jihevuhe or Jehovah, when applied to 
 the Father as distinct from the Son, points him out as 
 the cause of being in the highest sense of the word. 
 Aad when applied to the Son, it points him out as he 
 who is the cause of being in a secondary sense; he being 
 the cause of being, or Jehovah by an anointing immedi- 
 ately from the Father, even the fulness of Jah, the sim- 
 ple absolute essence, i. e. the invisible GOD dwelling in 
 him. If any shall ask, how things can be caused to be 
 in a secondary sense? It may be answered. That when 
 such as ask this question shall tell how GOD might have 
 created, or caused things to be without the interposition 
 of a begotten nature, that is, without his only begotten 
 Son, who bears the inferior character of Jfrssiah or Christ , 
 that is, the anointed; they may then expect to be told how 
 GOD created all things by Jesus Christ, or how the 
 Son of GOD is Jehovah, \ e. the cause of being in a se- 
 condary sense. But with what shadow of reason, can 
 any who profess to believe that GOD spake to mankind 
 by Jesus Christ, that he wrought miracles by him. and 
 that by him, as an inferior agent, he effects the new cre- 
 ation; with what shadow of reason I say, ran any be- 
 lieve that GOD effects all these by the agency of an in- 
 ferior nature, or that Jesus Christ is the cause of these 
 in a secondary sense, and deny that GOD created all 
 by Jesus Christ in the same sense, when this last 
 
APPENDIX. 279 
 
 if testified by the same authority, and in terms as ex- 
 plicit? 
 
 If we attend to the language.* of Scripture, we nil! 
 i'nd an uniformity in all the divine agency therein re- 
 corded. We are there taught, that GOD created all 
 things by .Te.-ii* Christ, that he upholds all things by 
 him, and that he governs all things by him: for it is said 
 the government shall be upon his shoulders. The Father 
 i>. aUo said to have spoken by him, that by him is he 
 reconciling the world nnto himself, and that by him he 
 will judge the world at last. 
 
 We have an account of a very-remarkable event, the 
 circumstances of which, as recorded in sacred history, 
 unions other useful purposes, seem very much to illus- 
 trate and confirm what has been said of the name Jeho- 
 .'s applied to the Father and the Son distinctly con- 
 sidered. It is the destruction of Sodom and Gomorrah, 
 and the neighbouring cities: concerning this it is said, 
 Gen. xix. '2. * And Jehovah caused it to rain upon Sodom 
 * and Gomorrah fire .and brimstone, from the Jehovah 
 ' out of Heaven.' Jehovah- who is first named, seems 
 to be the Son, and the Jchorah who is last named, seems 
 to be the Father. The last is not only distinguished 
 from the first, by being named separately, but also by 
 the article, or emphatic particle being put before the 
 name Jihcvuhe, or Jehovah. The Hebrews have two ar- 
 ticles, and liat winch is here used, is said to be the 
 most emphatic, and appears to be so from its applica- 
 tion in many places of Scripture. Now when the em- 
 phatic article i- put before the Jt'fi uvah who is last nam- 
 ed, and uo article put before the other, who is first 
 named, it strongly indicate, that the one is to be un- 
 ilerstod in v ii.se, denoting him who is the 
 
 m the jirst and kiphrrt sense: and the 
 other in a subordinate sense, denoting him who is tf^ 
 
280 APPENDIX. 
 
 cause of being in a secondary way. Some may perhaps 
 alledge. that since this article is used with Jehovah. 
 Gen. iv. 1. where that name is applied to the Son; its 
 being used with Jehovah, Gen. xix. 24. can be no indi- 
 cation of a distinction between the Father and the Son? 
 in that text. 
 
 Though it were granted, that the name Jehovah is 
 applied to the Son, Gen. iv. 1. the article may still be 
 a mark of distinction and supremacy, Gen. xix. 24< for 
 in the first text one Jehovah is only named, and whether 
 the Father or the Son be meant, there is no occasion 
 for distinction, nor can, either the use, or omission of 
 the article, be considered as making any distinction in 
 that case; but in the last text, where one Jehovah is 
 said to rain fire and brimstone, from another Jehovah, 
 the use of this article with (he one, and the omission of 
 it with the other, has at least a great appearance of 
 significance. The phrase, or form of speech used in 
 this text; is very similar to that used by Christ himself, 
 John x. 32. < Many good works have I showed you 
 from my FATHER.' And the Greek article is used in 
 a very similar manner, and lor a similar end, John i. 1. 
 * IB the beginning was the word, and the word was with 
 4 *w &ov the GOD; and the word was GODS Here also 
 the article being used with the name GOD, when appli- 
 ed to the Father, and omitted when that name is appli- 
 ed to the Son, seems also to indicate that the name GOO 
 is to be understood in the most supreme sense, when ap- 
 plied to the Father, but in a sense somewhat subordi- 
 nate, when applied to the Son. From the whole it ap- 
 pears, that the name Jehovah being applied to the Son, 
 is no proof of his being equal with the Father. 
 
 With respect to the name I am, recorded Exod. iii. 14-. 
 This is a translation of the Hebrew word, and seems to 
 be verj imperfect. The worite are also read, law tfiat I 
 
APPENDIX. 281 
 
 am; the Greek translation called the Septuagint read 
 them, lam h .' thut /s. Both .Jinsicwfh and Fool ob- 
 serve, that the words in the Hebrew are future; it is al- 
 so well known that the subjunctive mood is expressed 
 by the future form of the verb in Hebrew. Therefore 
 the reading I would propose, with all humility and de- 
 ference to better judgments, is this, 1 will be what I 
 should be. This is as literal a reading as any; and the 
 reason why I would prefer it to our common reading is, 
 that the expression I am that I am, expresses nothing 
 more than what may be said of any that is; for it m.iy 
 be said of the meanest and vilest person he is what he is, 
 or such a person might say, / am what I ?;i; besides, / 
 am that or -what I am, is not a just translation. The 
 words mi slit indeed be read, I shall be whnt I shall be. 
 But this, like the oilier, has nothing peculiar or distin- 
 guishing; for any one may say, / shall he. what f shall be. 
 But if the words are read, / icU' be u'hat I should be, 
 which is equally just and literal, they convey something 
 of importance, in several respects. 
 
 This seems to be an expression which no creature can 
 use; or affirm of himself, at least, as to every period of 
 existence: but used with great propriety by the Son of 
 GOD, who s!:all through all the ;;v.s (;fthe ages of his 
 mediatory kingdoai, and through endless duration, be in 
 every respect what he should be by acting fully up to 
 the high character he bears, and fulfilling most com- 
 pletely, all that belongs to the complicated oifices that 
 he sustains as Mediator. These do chiefly concern his 
 people in their present state, and to these, the words / 
 irill be ivhat I should be, may have a special respect. 
 These words may point out something very significant, 
 cither respecting the Israelites in particular, or the 
 world in general. With respect to the Israelites, it is 
 very plain that their deliverance should take place at 
 the proper time, not from any obligation that JI.HOVAH 
 
APPENDIX. 
 
 was under to deliver them, because of any thing 
 lat. (.one or could do; but because he had graciously 
 promised to do it. So the words I it- ill be ivhat I should 
 be, amounts to the same as if he had said, ' As I should 
 
 * be true to my promise made unto your fathers, so 1 will 
 'now manifest myself to be so, in accomplishing your de- 
 
 * liverance by the person 1 have now sent.' This sense 
 seems to agree very well with the next verse where he 
 immediately adds, 'Moreover, thus shalt thoii say to 
 4 the children of Israel, the GOD of Abraham, the GOD 
 
 * of Isaac, and the GOD of Jacob hath sent me unto jou: 
 
 * This is my name for ever, and this is my memorial 
 4 unto all generations.' 
 
 But though the deliverance of the Israelites from 
 their bondage in Egypt was included in that covenant 
 which GOD declared and confirmed unto Abraham, 
 Isaac, and Jacob; it was but a small part of the privile- 
 ges or good things that were contained therein. Deli- 
 verance from the bondage of corruption, was of much 
 greater importance, than deliverance from the bondage 
 of Egypt; and the promise made to Abraham, that in 
 his seed all the families of the earth should be blessed, 
 was much more extensive than that his seed, according 
 to the flesh, should come forth from under the hand of 
 their oppressors with great substance. But in order to 
 accomplish that great promise on which all the other 
 promises depended: namely, that of the Son of GOD 
 becoming the seed of Abraham, in whom all nations 
 were to be blessed, the seed of the woman who was to 
 bruise the serpent's head; in order to this, a change be- 
 hoved to take place upon the Son of GOD: that is, he 
 who w as rich behoved to become poor; he w ho had appear- 
 ed in the most glorious forms, possessing a fulness of pow- 
 er, and every other perfection, behove to empty himself, 
 and lay aside the glory which he had with the Father 
 
APPENDIX. 
 
 before the world was, and take upon him the form of a 
 servant. All which and much mure may be inelii led iu 
 those words, I will be irlint T &ninld /; . it seems as if 
 he had said, as by virtue of what is promised, and figu- 
 ratively represented in the ordinaces of the covenant, I 
 should be madeflesh, have my heel bruisedby the serpent 
 that I may bruise his head, or be exposed to sufferings 
 ami death, that I may destroy death, and him that hath 
 the power of death, that is, the devil; be made an of- 
 fering for sin, that I may spoil principalities and pow- 
 ers, triumph over them by the blood of the cross, and 
 enter the holy of holies with my own blood, as a glori- 
 ous Conqueror and Captain of Salvation, made perfect 
 through sufferings, in order to complete the salvation of 
 those committed to my government; so I will most certain* 
 ly be or be caused to be, all this, that 1 may free you from 
 the bondage of corruption, and bring you into the hea 
 venly inheritance, of which your temporal deliverance,, 
 and possession of Canaan, which I will now according 
 to promise effect, is but a shadow or type. 
 
 This appears, therefore, to be a designation of the 
 Son of GOD, not of the unbegotten essence that we have 
 expressed, by the words I will be what I should be. We 
 have the testimony of Stephen to the truth of this, who 
 was the first witness, under tlie New Testament dispen- 
 sation, that sealed the testimony of Jesus with his blood, 
 He not only calls the person who appeared to Moses in 
 the bush, an angel, but also, that GOD delivered the 
 people by his hand; thereby intimating, that the visible 
 GOD who appeared to Mose was the agent by whom 
 the invisible GOD effected these things. His words are 
 Acts vii. 35. ' The same (Moses) did GOD send to be a 
 ' ruler and a deliverer by the hand of the angel who ap- 
 c peared to him in the bush.' So instead of proving 
 equality, the words w* o'W D^DN, used as a designation 
 
284 APPENDIX. 
 
 of him who spoke, or by whom the Father spoke, do ra- 
 ther prove the reverse; for runs being the first person 
 singular from the verb rrn, \yhich, as before observed, 
 denotes caused being; it denotes something passive, 
 which can in no respect apply to the imbegolten es- 
 sence. 
 
 IV. Of the name M. 
 
 This word is used often as a proposition, and often 
 also as a noun or name. The following are a few ob- 
 servations and examples, relative to its use and general 
 signification. As a particle M frequently signifies to or 
 unto, when put before a name; when put before a 
 verb, it denotes prevention or hindering, and may 
 be read no or not; and as an adverb, it denotes a 
 doubtful state of the mind. As a name, it signi- 
 fies strength or might. See I>eut. xxviii. 33. Psal. Ixxxvii. 
 1.4. Mic. ii. 1, In the form, it is applied to what is the 
 strongest or principal of the kind: To the mighties of 
 Moab. Exod. xv. 15. To rams, Exod. xxix. 1. To harts 
 Lam. j. 6. And to the posts or pillars, which are the 
 strength and ornament of buildings, Ezek. xl. 14. 
 
 The leading idea o? the word seems, therefore, to be 
 that of strength and excellency. The word, as a name 
 may, therefore, be fitly applied to the Father in the 
 highest sense; he being the most mighiy and most excel- 
 lent one, and is called the Most High GOD, or the Most 
 High, Mighty and Excellent One. Gen. xiv. 1819, If 
 applied to the Son, it may point him out as one, who, 
 next to the Father, is the most mighty and powerful one; 
 he being possessed of excellency and strength, surpass- 
 ing that of all created nature, in an immeasurable de- 
 gree. 
 
 V. Of the name Jlluhe. 
 
 This name does not appear to be formed immediately 
 from M, but from Jile* This last has several significa- 
 
APPENDIX. 285 
 
 nans, but of all them seem to imply or refer to the radi- 
 cal moaning of the word Jll, from which it is formed by 
 ]M>S', fixing the letter n which in that position frequently 
 denotes towards what is expressed in the word. This 
 word Jlnhe, among other things, signifies an oath, or to 
 be brought under the bond of an oath; and in this appli- 
 cation, it very evidently implies* and refers to strength 
 and excellency; for the idea of strength is implied in an 
 oalh, as it binds the person who comes under it in the 
 strongest manner to fulfil what is engaged to; and it re- 
 fers to him who is Most Mighty and excellent, as it is 
 an appeal to the Most High for the fulfilling ef what i 
 engaged to. 
 
 The name Jllulie, then, being in the form of a partici- 
 ple passive, from Jlle, as a verb, it seems to denote a 
 sworn or covenanted one; and so is peculiarly, or in a 
 special manner, expressive of the character of the Son 
 of GOD, who in a special manner came under the bond 
 of the covenant established between the Father and him, 
 in behalf of perishing sinners. And this name, if ap- 
 plied tQ the Father, may point him out as sustaining a 
 covenant relation to his people through his Son Jesus 
 Christ. The name Jlluhe, occurs, I think, oftner in the 
 book of Job than in all the other books of the Bible be- 
 sides. And Job seems to express a firm belief, that he 
 whom he so often calls JHuhe, would become an object 
 ef sight in the flesh, Job 19. 25, 26. 
 
 VI. Of the name Alehim. 
 
 This name seems also to be formed from *flfe, and has 
 the form of an active plural participle; but as this word 
 occurs but seldom as a verb, we may be uncertain as to 
 the fall extent of its signification. As a noun, or name, 
 it frequently signifies an oath; by which a person or 
 persons, become bound to abstain from, or perform cer-- 
 C c 
 
286 APPENDIX. 
 
 tain things. Asa verb it signifies to adjure, or bind by 
 an oath; so as to oblige to the performance of certain 
 things. 1 Sam. 14. 24. ' Saul had adjured the people.' 
 2 Chron, vi. 22. le-halet-vu, ' to make him swear.' Hos. 
 x. 4. ' They have spoken words, Jllitt, swearing falsely 
 6 in making a covenant.' The name Alehirn seems there- 
 fore to imply a power to bring others into the bond, or 
 obligation of an oath or covenant. It is the A Ichiro, the 
 self -existing GOD, alone, who possesses this power ab- 
 solutely and of himself; and it is his only begotten Son 
 alone, who possesses this power immediately from him, 
 and through whom he manifests it over all the works of 
 his hands. That Jehovah brings his people under the 
 bond of his covenant, by virtue, and in pursuance of the 
 relation, expressed by the name Alehim, seems very 
 plainly intimated to us, Dent. xxix. 10 30. 4 Ye stand 
 
 * all of you this day before Jehovah your JlUliim; for to 
 
 * bring thee into the covenant of Jehovah thy Jllehim 9 
 and into (Met vu) his oath.' And the end for which he 
 brings them under his covenant is, that they may be 
 brought unto himself, who is their (Al) excellency and 
 strength, their all in all. The import of this name may 
 perhaps be further learned, from its application in other 
 places of Scripture. It is applied to angels, Psal. xcvii. 
 7. and viii. 5. and it is said of them, Heb. i. 14. < Are 
 4 they not all ministering spirits sent forth to minister 
 
 * for them that shall be heirs of salvation.' It is also 
 applied to judges among men, Exod. xxi. 6. and xxii. 9. 
 and to Moses, Exod. vii. 1. From these applications 
 of this name Mehim, in a subordinate sense, it appears 
 to denote a kind of superintendence or disposing power 
 in those to whom it is thus applied; what is signified by 
 the name, being conferred on them in a certain degree, 
 by the supreme JHekim; for effecting his gracious pur- 
 poses relative to those to whom they sustained, this char- 
 
APPENDIX. 287 
 
 aeter. This name, therefore, from its form, and Hie 
 known exercise of some of those to whom it is applied in 
 a subordinate sense, appears to he a fit name in its most 
 supreme sense, to denominate the Most High to be one 
 who has interposed his power, and is exerting a most 
 excellent providence in behalf of his creatures in gene- 
 ral, and the faithful in particular, through Jesus Christ 
 his only begotten Son, who is the great agent by whom 
 he effects all his purposes; to whom the name JMehim is 
 therefore also applicable, and that in a sense inconceiv- 
 ably higher than it can be applied to any creature what- 
 ever; for he is Mehim, the GOD of the whole earth, 
 @jo$, GOD over all, the Father excepted; whose exclu- 
 sive prerogative it is to be the Jllehiin, of Jesus Christ., 
 and who anointed him with the oil of gladness above 
 his fellows. 
 
 It might here be observed lhaf the Greek name e.-o-: 
 jf/ims, GOD, seems to preserve in general the idea <{' 
 the Hebrew name dlthim. There appears to be a con- 
 section between the word 3?oj as a name, and *-u> as a 
 
 verb. This last signifies t<t place, rtssi^r?, or appoint 
 
 jT/Jew, as a name, may therefore denote one who has 
 some special right and power to dispose of, or regulate 
 matters of high and general importance. It is also ca- 
 pable of being applied either in a supreme or subordi- 
 nate sense, as both the Scriptures and profane writings 
 of the Greeks do abundantly show. 
 
 This senst of the words, Jllehiin Mid 77/pos, seems 
 confirmed from several passages of Scripture; 1 shall 
 only quote one from the Old, and one from the New 
 Testament. 1 Kings xviii. 21. 24. 38, 39. < If the 
 
 Ljrd be GOD, follow him: but if Baal then follow him. 
 The GOD that answereth by fire, let him be GOD 
 
 Then the fire of the Lord fell, and consumed the burnt 
 
 sacrifice. And when all the people saw it. they fell on 
 
-288 APPENDIX. 
 
 d their faces; and they said, the Lord he is the GOD;t\ie 
 Lord, he is the GODS This was a direct proof, that 
 Jehovah was the supreme ruler, and sovereign disposer 
 of the highest power in nature, that men are acquainted 
 with, and therefore, undoubtedly the GOT), if JUlehim, or 
 GOD 9 signifies a supreme ruler, or sovereign disposer. 
 Heb. iii. 4. * He that built all things is GOD.' Build- 
 ing necessarily implies the idea of arranging and dis- 
 posing the materials into proper order, so as to form the 
 house, or whatever else is to be built. 
 
 The name Meliim, Theos, or GOD, appears therefore 
 to denote one who preserves, or brings into order, either 
 in a moral, or natural sense, or both; but seems general- 
 ly used in a moral sense. 
 
 T:>H plural form of the name Jlhhim Jias already- 
 been taken notice of. and shown to have but one form, 
 whether gmguiar or piurai, masculine or feminine; and 
 it was also observed, thai the piura! form seems rather 
 to denote the complicated relations included in that 
 name, than a plurality of persons. It may also denote 
 dignity ,as the Hebrews seem to have used a plural termi- 
 nation to express the superlative degree. Thus, tzeriin, 
 noon day, which is the highest degree of light or splen- 
 dor, is the plural of tzer 9 which signifies lighl or splen- 
 dor. So also zelut, the plural of zel 9 vile, Psal. xii. 8. 
 where it is read vilest in the English Bible; and the read- 
 ing seems well supported from its being joined with * 
 singular verb- Other instances might be given, but 
 these may suffice at present. 
 
 Thus far concerning the import or signification of the 
 names which are generally insisted on, as proving a plu- 
 rality of persons in one essence, and an equality among 
 these persons. And from the whole it appears, that in- 
 stead of proving any of these, they prove the very re- 
 
APPENDIX. 289 
 
 verse,,. if the Scripture sense, and application of them 
 be duly attended U>. 
 
 The doctrine of equality is argued from several texts 
 of Scripture; of which, the following, \vitli those before 
 taken notice of, seem to be considered as the elearrsu 
 and most decisive proofs. 
 
 1. The Apostles words, as translated Phil. ii. 6. 
 
 Who bein* in the form of GOD, thought, it no robbery 
 
 < to be equal with GOD;' arc supposed to be quite deci- 
 sive in this matter. 
 
 This sense is so inconsistent with the foregoing ami 
 following verses, that some of the most judicious an. I 
 learned on that side of the controversy have refused it. 
 A learned and judicious lexicographer on the word juoft? 
 takes particular notice of this text, and says, 4 The (>th 
 
 < verse refers not, I apprehend, to Chirist being reul and 
 
 < essential GOD, or JKHOVAH, (though that he is so, is 
 1 ths foundation of Christianity.) but to his glorious ap- 
 1 pearances, as GOD, before and under the Mosaic dis- 
 1 pensation.' The latter clause of the ver.se he reads, 
 
 < to ht as 6fOD.' And that as, is the true reading of the 
 word iia rendered equal, he refers to the LX X.*>, and quotes 
 several passages from the Greek classick*, where the 
 word ITU. is rendered as. Dr. \\hitby, u ho is also a strong 
 favourer of the AthanasUn doctrine of the trinity, and 
 
 * The following arc instances from the LXX Job v 14. ' They 
 ' grope lt t noon-Jay "* n the night,' Job x 10- Hast them not 
 ' cradled mj v* cheese.' Job xi. 12. ' Man is born like a wild ass's 
 1 colt.' Job xin. 12. Your remembrance is like unto ashes. Ver. 
 1 28. ensumeth as a rotten ihui-j-.' Job xv. 16. ' \hinclrinkttli 
 
 i,nf|ity us, &c.' Job xxiv. 20. ' Wicki-dnc-ss shall be broken as 
 
 a cree.'" Job xxvii. 16 ' He prepareth i-ai.nc-nt us cluy.' Job xxviij. 
 ?. ' iJiuss is molten as a stone.' Job xxix. 14. ' My judgment wai 
 
 as -\ robe.' Job xl. 15. ' lie e--.tetb yrass as an o x .' fs, li. ^ 
 
 1 'i hast laid thy body u? the ground.' .More instances might 
 1 be quoted, but these arc sufficient to siiow ibai il is no fvrp<,l 
 1 translation to read cs. L*!\il p ii. 6. 
 
 2 c C 
 
290 APPENDIX 
 
 likewise Dr. Doddridge, do both agree that the- word 
 rendered equal should be as. Now, if the text should 
 be read thus, ' Who being in the form of GOD, thought 
 
 * it no robbery to be as GOD.' It falls short even in 
 appearance, of being a proof of equality; for since the 
 Father judgeth no one, but hath committed all judgment 
 uiito the Son, and delivered all things into his hand in 
 a more full measure, and permanent manner, than Pha- 
 raoh committed the administration of the affairs of 
 Egypt to Joseph: May it not be said that the Son is as 
 GOD, though he be not equal with GOD the Father; as 
 well as it was said to Joseph, Ihou art even as Pharaoh 
 though he was not equal with him? The comparison is 
 infinitely disproportionate, but earthly things sometimes 
 serve to illustrate heavenly. 
 
 That the word iaa rendered equal in this text, may be 
 rendered as, is further evident from Luke xx. 36. <Nei- 
 ; ther can they die any more, for they are equal unto the 
 
 * angels.' Compared with Matth. xxii. 30. 'For in the 
 
 * resurrection they neither marry, nor are given in mar- 
 
 * riage; but are as the angels.' 
 
 Though -the above reading appears to be better than 
 that which we have in the English translation, yet it 
 does not correspond with the scope of the apostles rea- 
 soning in this place; which is to recommend humility, 
 ami a disinterested regard for the good of others. Verse 
 3. ' Let nothing be done through strife and vain glory; 
 
 * but in lowliness of mind, let each esteem others better 
 
 * than themselves. Verse 4. Look not every man on his 
 
 * own things, but every man also on the things of 
 
 * others. Verse 5 Let this mind be in you which \>as 
 
 * also in Christ Jesus.' Lowliness of mind is first re^ 
 oommended, then a looking to the good of others; and 
 Christ is proposed as an example in these things. But how 
 unsuitable is the example, if the words be, who thought 
 
291 
 
 ft no robfory to be equal irith GOD. or even as (1<)J). ]{' 
 flie Apostle had exhorted them to the very reverse of 
 what he does, it might have suited very well; that is, 
 had he said, be you high minded, ami let each of yon es- 
 t<em hims'lf equal with the highest, then lie might have 
 added with propriety, let this mind be hi you which was 
 clso in Christ .It-sin; icho being in the. fo m of GOD, 
 thought it no ruberry to be equal irith GOD. But this 
 reading is also inconsistent with what immediately fol- 
 lows; but made himself of no reputation, or emptied him- 
 self, &e. Now, allowing thai Christ is here said to he 
 equal with GOD the Father, could he in that capacity 
 be emptied, suffer and die? There is no transition to any 
 other person or substance; the very same individual be- 
 ing, spoken of in the 6th verse is spoken of in those that 
 follow. This reading being therefore pressed with such 
 difficulties, and involved in such inconsistencies before 
 and behind; it certainly deserves to be considered, whe- 
 ther or not the words might admit of a reading more con- 
 sistent. 
 
 There seems to be some difficulty among interpreters 
 about -the precise meaning of the word a^rayjuov, render- 
 ed robbery. Dr. Whitby is at some pains to show, that 
 it signifies a thing that is desirable. It is plain that it is 
 from a*a, a verb which signifies to match, or seize, as 
 a wild beast doth its prey; and it is also plain, that 
 what is so seized, appears desirable, or excites desire in 
 what seizes it. Though at first view this word may 
 seeqi harsh, or improper, yet upon a maturer considera- 
 tion, it may appear to be a most proper and well chosen 
 word. The name 0*0$, Theos, GOD, as has been notic- 
 ed, signifies one who has a right and power to dispose 
 and regulate persons and things, either in a supreme or 
 subordinate sense. And to be as GOD, even the most 
 high GOD, seems to have been the constant ambition of 
 
292 APPENDIX. 
 
 aspiring mortals; and in them it is a robbery, most wick- 
 ed and sacrilegious. What is said of the Babylonian 
 monarch, and the prince of Tyrus, seems applicable to 
 Ihe generality of the kings of the earth, Isa. xiv. 13. 
 Ttiou hast said in thine heart, I will ascend into heaven, I 
 H ill e.valt my throne above the stars of GOD; verse 11. 
 I-iciU ascend above the height of the clouds, I will be like 
 the Must High. Universal monarchy, and uncontrolled 
 despotism, seems to have been the general aim of every 
 ene of them, who have had the means of attempting it; 
 and the most deceitful, cruel, and unjust means, have 
 been made use of, to obtain the desired object. To be 
 as GOD, or the being as GOD, may then with propriety, 
 be called the desired thing, or even robbery, it be- 
 ing so universally and constantly usurped by the kings 
 of the earth But very different was the mind of 
 Christ, who being in the form of G D, .esteemed not for 
 himself that desir d thing, to be as GOD. Selfish views, 
 such as honour and profit, make men seek after a power 
 to dispose of the persons and goods of others; every man 
 being a poor indigent being of himself, the greatest mon- 
 arch that ever caused terror in the land of the living, de- 
 rived all his power, the grandeur of his person, and the 
 splendor of his court, from those that he had brought 
 under him. But Christ the true and universal king, re- 
 ceives not honour from men; the disposing power, or 
 universal administration that he is possessed of, is for 
 the good or benefit of those over whom he exercises it, 
 not his own; for he is altogether independent on .crea- 
 tures. The disposing power that he exercised as GOD, 
 being therefore not on his own account, but on the ac- 
 count of those delivered into his hand, he esteemed it not 
 for himself; but was ready to divest himself of all its 
 glory, whenever his doing so was necessary to effect 
 their good. It may also be observed, that the word ren- 
 
APPENDIX. 293 
 
 ctered he thought In the English translation, is, in \vhal 
 is called the middle voice, which denotes the doing of a 
 thing to or for one's self. The words of the text are, and 
 I apprehend, may he translated as follows. Phil. ii. 6. 
 
 * Who being in the form of GOD, he esteemed not for 
 1 himself, the coveted thing the being as GOD.' Let us 
 try then how this reading agrees with the context. 'Let 
 ; nothing be done through strife or vain glory, but in 
 ' lowliness of mind let each esteem each other better 
 
 < than themselves; look not every man on his own 
 i things, but every man also on (lie things of-others. Let 
 " this mind be in you which was also in Christ Jcsns; 
 
 * who being in the form of GOD, esteemed not for him- 
 
 * self, that coveted thing, to be as GOD; bnt made hini- 
 
 < self of no reputation, 9 &c. According to this reading, 
 the mind which is here said to be in Christ, is a most 
 proper pattern for believers; for if lie who wa in the form 
 of GOD, or appeared in the most glorious forms, invest- 
 ed with absolute and iiueontrolable poxver over all cre- 
 ated nature, having the disposal and management of all 
 things iu his hand, esteemed not the glory of these for 
 himself, or did not esteem his thus being as GOD on his 
 own account, so as not to lay aside all these glorious 
 forms when it was subservient to the good of those com- 
 mitted to his management; but emptied himself, &e. 
 Then surely, those who profits to be his followers, ought 
 not to esteem for themselves the honours or profit they 
 may enjoy, so as not to ->art with (hern when their do- 
 ing so may be subservient to the general good; but to 
 forego all these for his name's sake whenever the case 
 .may require it. The particle BUT also, in the begin- 
 ning of the 7th verse, concurs to confirm the reading 
 here proposed. Instances too numerous to be quoted 
 might be produced, to show when ibis particle is put be- 
 fore a positive proposition, tho foregoing, with which it i* 
 
294 APPENDIX. 
 
 connected, is negative; the two instances in the context 
 will, 1 think, be sufficient to illustrate this. ' Do no- 
 6 thing through strife and vain glory; BUT in lowliness 
 6 of naind, &c. Look not every man to his own things; 
 6 BUT every man also to the things of others.' Can 
 any thing then, be more agreeable to sense, and the 
 Apostles manner of expression, in the context, than 
 this; ; He esteemed not for himself the desired or covet- 
 
 < ed thing, to be as GOD; BUT emptied himself,' e. 
 This text appears therefore to afford no support to the 
 doctrine of jeqality, in any sense that it will bear; and 
 what appears to be the true literal reading, seems di- 
 rectly to contradict it in the plainest terms. 
 
 2. It is alledged by some, that because it is said, Isa. 
 xliv. 2i. < I am the Lord that maketh all things, that 
 
 < streteheth forth (he heavens alone, that spreadeth 
 * abroad the earth by myself.' Therefore there is a plu- 
 rality of persons in Jehovah. 
 
 An unbiassed reader of the Scriptures would be ready 
 to think, (hat it would require a strong pre-possession 
 to that opinion, before any one eould imagine that this 
 text affords any foundation for such an argument. Those 
 who argue thus, might however be asked. What idea 
 they have of this Jefuwaft? If they consider him as an 
 individual, they cannot, in a consistency with common 
 sense, consider him in the same respect as a plurality. 
 Or if they consider him as plural, they cannot in the 
 same respect consider him as one. How then is the ar- 
 gument formed? They will likely say, that Jehovah de- 
 notes the essence, in which there are three persons; the 
 plain and unavoidable consequence of which seems to 
 be, that when they speak of Jehovah as acting alone, 
 and by himself, they must have an idea of a person dis- 
 tinct from the Father, Son, and Spirit; or else they must 
 suppose that the essence most commonly speaks and 
 
APPENDIX. 
 
 acts without personality. Their plan necessarily loads 
 to abstract essence from persons, and persons from es- 
 sence, by turns; the absurdity of which has been suih'ci- 
 ently insisted on already. But it may be asked further, 
 Where they find a Mediator between this Jehovah and 
 mankind sinners? Or how is this Jehovah to be worship- 
 ped through a Mediator? For instance, should they pray 
 to Jehovah, they must surely, upon their plan, pray to 
 him as one individual Being, including the Father, the 
 Son, and the Holy Spirit; where then will they find a 
 Mediator? They will likely exclude the human nature 
 from the idea of Jehovah, and view that as the Media- 
 tor; and indeed it is all that can stand in the relation of 
 a Mediator according to their plan: And in that case 
 they make the Mediator less than a human person; for 
 they deny that the human nature of Christ is a person 
 considered by itself, and yet they can have an idea of no 
 more for the Mediator, unless they can have an idea of 
 the divine Being as divided, or mediating betwixt sinners 
 and himself. 
 
 There is no difficulty in the text, when we receive the 
 Scripture account of the Father and the Son; for from 
 thence we may learn (as has been noticed) that the 
 name Jehovah is applicable both to the Father and the 
 Son distinctly, considered, and that any one of them may 
 be said to make att things, stretch ant of the heavens, 
 and spread abroad the earth, alone,* as to the manner 
 in which their distinct agencies are exerted. For in- 
 stance, when it is said of the Father, that he created all 
 things by Jesus Christ, none else can be considered as a 
 eo-vvorker or co-partner in this; for he alone, and none 
 
 * The form of expression in the text here objected, and also the 
 expressions I am GOD, and there is none else, and besides me 
 there is no Saviour; are very similar to what Boaz said to Naomi's 
 friend, ttuth iv. 4. ' For there is none besides tliee to redeem it.' 
 The meaning 1 plainly is, that no other had the same right; for 
 Boaz did redeem it upon that friend's declining 1 to- do it. 
 
296 APPENDIX. 
 
 else besides him, can be said to have created all things 
 by Jesus Christ. A consideration of this, with what 
 was formerly observed relative to the distinct agencies 
 of the Father and the Son. may sufficiently account for 
 this expression in the text, here proposed as an objec- 
 tion, and all others of the same kind. 
 
 3. Heb. vi. 13. is by some alledged as a proof of equal- 
 ity, where it is said, * For when GOD conld swear by no- 
 * greater, he sware by himself.* 
 
 This text can he no proof of equality, nnless it can be 
 proved, that it is the Son who speaks, considered af 
 distinct from the Father. This, so far as I know, has 
 never been so much as attempted; and it would be an 
 attempt that I believe never will succeed. The Father 
 surely says some things that are revealed in Scripture; 
 or rather the generality of what is revealed in Scrip- 
 ture is spoken by him; for he who in times past spake 
 by the prophets, did in the last of those days speak by 
 his Son. Therefore what he speaks, though it be by 
 the mediation -of another, it is nevertheless his speech. 
 Psal. ex. l. is certainly the language of the Father, 
 where it is said, < Jehovah said to my Lord, sit thou our 
 6 my right hand.' And it is certainly the Father who 
 swears concerning the Son, verse 4. Thou art a priest 
 * for ever, after the order of Melchizedec.' And I 
 think no good reason can be given, why we are not to 
 understand the Father to be meant in this text, Heb e 
 vi. 13. 
 
 4. Zech. xiii. 7. 'Awake, sword, against my shep- 
 ' herd, and against the man that is my fellow,' &c. has 
 also been brought as a proof of equality. From this it 
 it is argued, that he that is GOD's fellow^ must be his 
 e^ual. 
 
 It might be a sufficient answer to this, only t observe, 
 that by the same mode of arguing believers may be pro- 
 
U'l'ENDlX 21)7 
 
 ved to be equal with the Son, and consequently equal 
 with the Father. For concerning the Sou it is said, 
 Psal. xlv. 7. Thou lovest righteousness, and hatest 
 
 wickedness; therefore GOD, even thy GOD, hath 
 
 * anointed thee with the oil of gladness above thy fel- 
 6 lows.* The argument for equality, appears equally as 
 clear and conclusive from this, as from the other; and 
 the absurdities that would follow upon either, forbid the 
 admission of both. If the person called GOD's fellow, 
 be the same being or essence with the Father, then the 
 same being or essence smites itself. But this is too ab- 
 surd to be insisted on. But further, the text says the 
 man that is my fellow. The word man is certainly ex- 
 pressive of human nature; will the objectors say, that 
 what they call the manhood, or human nature of Christ 
 is e<gial to the Father? 
 
( 298 ) 
 
 CONCLUSION. 
 
 H 
 
 AVING, in the foregoing pages endeavoured to 
 
 search the Scriptures, and attempted to show from that 
 Sacred depository of saving truth; what we are to be- 
 lieve concerning GOD the Father, Jesus Christ his only 
 begotten Son, and the Holy Spirit, which he gives to all, 
 that they may profit thereby; and also what \*e are to 
 believe concerning the nature and end of his dispensa- 
 tions to his creatures. I shall give a short sum of the 
 whole, and the evidence upon which it is to be believed, 
 as follows: 
 
 1. That the Father is the alone self-existing being, 
 who necessarily, and of himself possesses all perfection; 
 is the first cause of beiwg and perfection to others; is the 
 supreme object in whom all worship and trust should ul- 
 timately terminate; and yet is altogether unperceivcd 
 by creatures in any other way, but through Jesus Christ 
 his only begotten Son. 
 
 First, From several names* that are exclusively given 
 to him; some of which I shall set down, and translate! 
 as follows, because they are not translated in the Eng- 
 lish Bible. 
 
 . Jihe,oT Jah, The self-existing one. Exod. xv. 2. 
 Psal. Ixviii. 4. 
 
 2. Jihe, Jihevuhe, or Jah, Jehovah, The self existing 
 cause of being, Isa. xii. 2. and xxvi. 4. 
 
 3. Jihe, Jllehim, The self-existing GOD, or Supreme 
 Disposer, Psal. Ixviii. 18. 
 
 4. Alehim Gnolivun, The Most High GOD, or Su- 
 preme Disposer, Gen. xiv. 18, 19, 20. 
 
 5. The invisible GOD, or invisible Supreme Disposer, 
 Col. i. 15. 
 
 6. The Father of our Lord Jesus Christ, 2 Cor.j. 3. 
 
 7. The head of Christ, 1 Cor. xi. 3. 
 
 8. His GOD, Psal. xlv. 7. Heb. i. 9. Eph. i. 3. 1 Pet. 
 i. 3. 
 
 9. The one GOD and Father of all> who is above all, 
 Eph. iv. 6. 
 
 Second, From several things being attributed to him 
 in an exclusive manner. As, 
 
 * There is no occasion, here to refer to all the places where these 
 names occur; but for the ease of such as would wish to see the pas- 
 sages where they might be found, some of these pasages are quoted. 
 
 j- For the propriety of these translations, see page 273, 285. 
 
CONCLUSION. 299 
 
 1. Goodness, Matt. xix. 17. * There is none good but 
 
 < one, that is GOD.' 
 
 2. Truth, John xvii. 3. < This is life eternal, that, they 
 
 * might know thee, the only true GOD, anil Jesus Christ 
 
 * whom thou hast sent.' 
 
 a. Wisdom, Jude, verse 25. < To the only wise GOD 
 
 * our Saviour; be glory and majesty, dominion and pow- 
 
 * er, both now and for ever. Amen.' 
 
 4-. Power, Jolin x. 29. < My Father who gave them to 
 4 me is greater than all: and none is able to pluck them 
 
 * out of my Father's hand.' 
 
 5. The foreknowledge of future times and events, 
 Mark xiii. 32. 'But of that day, and that hour kuowcth 
 ' no mM, no, not the angels which are in Heaven, nei- 
 
 < ther the Son, but the father.' Acts i. 7. i It is riot for 
 
 * yon \nknow the times and the seasons which the Fa- 
 
 * ther hath put in hi^own power.' Rev. i. 1. ' The Re- 
 ' velation of Jesus Christ which GOD gave unto him.' 
 
 6. Electing, or choosing the saints according to this 
 foreknowledge, 1 Pet. i. 2. l Elect according to the fore- 
 4 knowledge of GOD the Father, through sanetitication 
 
 * of the Spirit unto obedience, and sprinkling of the 
 4 blood of Jesus. 7 Eph. i. 4. ' According as he hath 
 
 * chosen os in him before the foundation of the world.' 
 
 7. The predestination of believers to the adoption of 
 children, or a conformity to the image of Christ, Eph. 
 i. 5. * Having predestinated us to the adoption of chil- 
 ; dren by Jesus Christ to himself.' Rom. viii. 29. * For 
 ' whom he did foreknow, he also bid predestinate to be 
 conformed unto the image of his Son, that he might be 
 
 * the first born among many brethren.' 
 
 8. The purpose of gathering ail things together in 
 Christ, Eph. i. 9, 10. 
 
 Third, The supremacy of the Father appears still 
 further, from the relations that he, and the Son. sustain 
 to each other; and the power that the Father hath over 
 his only begotten Son. who is over all, GOD, blessed for 
 ever. Amen. There are several relations, that necessa- 
 rily imply others. As 
 
 1. The self-existing GOD, being the Father of the 
 Lord Jesus Christ, implies that Christ is his Son; and 
 so he is called, Psal. ii. 7. 
 
 2. The Son being the Father's servant, as Isa. xiii. i. 
 4 Behold ipy servatd whom I uphold, mine elect in whom. 
 
30Q CONCLUSION. 
 
 * my soul delighteth.' The Father must be his Lord and 
 Master, as well as his GOD and Father. 
 
 Accordingly the Father's propriety in, and supremacy 
 over his Son, is manifested in several particulars. As 
 
 1. In the Son's being brought forth, or begotten by 
 the Father, Prov. viii. 25. Before the mountains were 
 ' settled, before the hills was I brought forthS Heh. i. 6. 
 4 Again when he bringeth in the First begotten into the 
 
 * world, he saith, And let all the angels of GOD wor- 
 
 * ship him.' 
 
 2. His being taught of the Father, and all his doc- 
 trines and works being according to the commandment 
 he received from him, ISA. ix, 2, 3. * The Spirit of the 
 
 Lord shall rest upon him, the spirit of wisdom and un- 
 derstanding, the spirit of counsel and wight, the spirit 
 of knowledge, and the fear of the Lord; and shall 
 make him of juick understanding in the fear of the 
 Lord.' John viii. 28. ' I do nothing of myself; but as 
 my Father hath taught me, I speak these things,' John 
 vii. 16. * My doctrine is not mine, but his that sent me.' 
 John xii. 49,* 50. * For I have not spoken of myself; but 
 the Father who sent me, he gave me a commandment, 
 
 < what I should say and what I should speak. And I 
 
 * know that his commandment is eternal life; whatso- 
 
 < ever I speak therefore, even as the Father said to me 
 ' I speak.' John xiv. 81. ' And as the Father gave me 
 4 commandment, even so I do.' 
 
 3. In his being made both Lord and Christ by the 
 Father, Acts ii. $6. ' Therefore let all the house of Is- 
 
 * raelknow assuredly, that GOD hath made that same 
 
 * Jesus both Lord and Christ.' Acts x. 28. ' GOD anoint- 
 
 * cd Jesus of Nazareth with the holy spirit and with pow- 
 ( er.' Psal- xlv. 6, 7. Thy throne GOD, is for ever 
 
 * and ever; the sceptre of thy kingdom is a right scep- 
 
 * tre. Thou lovest righteousness and hatest wickedness, 
 
 * therefore GOD, even thy- GOD, hath anointed thee 
 with the oil of gladness above thy fellows ' 
 
 4. In his being sent into the world by the Father, and 
 delivered into the hands of sinners, 1 John iv. 14. '"We 
 ' have seen and do testify that the Father sent the Son 
 
 * to be the Saviour of the world.' Rom. viii. 32 ' He 
 
 * spared not his own Son, but delivered him up for us all.' 
 Mark ix. 31. 4 The Son of Man is delivered into the 
 
 * hands of men, and they shall kill him.' 
 
 5. In his coming into the world, not to do his own 
 
CONCLUSION. 301 
 
 will, but the Father's, John v. 30. < I seek not mine 
 own will, but the will of (he Father who hath sent me.' 
 John vi. 38. i For 1 came down from Heaven, not to do 
 4 mine own will, but the will of him that sent me.' Luke 
 xxii. 42 * Father if thou be willing, remove this cup from 
 k me: nevertheless, not my will, but thine be done.' 
 
 6. In his having all things given to him of the Father, 
 John iii. 35. 'The Father loveth the Son and hath de- 
 4 livered all things into his hand.' See also Mat xi. 27* 
 and John xiii. 3. 
 
 7. In its beiiJK given to the Son, of the Father, to have 
 life in himself. John v. 26. As the Father hath life m 
 himself, so hath he given to the Son to have life in 
 4 himself.' 
 
 8. In that all authority to judge, and execute judg- 
 ment, even all power in Heaven arid on earth is given to 
 him of the Father, John v. 22. 27. The Father judgeth 
 
 no man, but hath committed all judgment unto the Son: 
 And hath given him authority to execute judgment al- 
 so, because he is Son of man.' Mat. xxviii. 18. And 
 Jesus came and spake unto them, saying, All power is 
 given unto me in Heaven and on earth.' 
 
 9. In that the Son is exalted by the Father, to the 
 right hand of the Majesty on High, Philip ii. 9. < GOD 
 4 also hath highly exalted him, and given him a name 
 4 which is above every name. See also Acts ii. 33. and 
 v. 31. 
 
 10. In that the Son shall be subject to the Father, 
 when the Father hath subjected all things to him, 1 Cor. 
 xv. 28. ' And when all shall be subdued unto him, then 
 
 * shall the Son also himself be subject to him that put 
 
 * all things under him, that GOD may be all in all.' 
 
 Fourth, That the Father is the snpreme object of 
 worship, in whom all confidence bhould ultimately rfcst, 
 appears not only from the Scripture testimonies, that 
 have been quoted, expressive of his supremacy over Je- 
 sus Christ, who is the head of all principality and pow- 
 er, but from other direct precepts and examples. As, 
 
 1. From our being required to direct oar prayers and 
 thanksgiving to the Father through Christ, 1 Pet. i. 17. 
 4 Call on the Father.' John xvi. 23, 24. 4 \Vhatsoever 
 < ye shall ask, the Father in my name, he will give it 
 '" you. Ask, and ye shall receive, that your joy may he 
 4 i'ulL* Eph. i. 18. 4 For through him we boik have a(r- 
 
 2 J> d 
 
302 CONCLUSION. 
 
 4 eess by one spirit unto the Father.' Eph. v. 20. < Giv- 
 * ing thanks always for all things unto GOD, even the 
 4 Father, in the name of our Lord Jesus Christ.' 
 
 2. From the example of Christ, Heb. v. 7. < Who in. 
 the days of his flesh, when he had offered up prayers and 
 supplications, with strong crying and tears, unto him 
 that was able to save him from death, and was heard, in 
 that he feared.' Mat. xi. 25. < At that time Jesus an- 
 swered and said, I thank thee, O Father, Lord of Hea- 
 ven and earth ' 
 
 3. From our being required to trust in the Father, 
 Isa. xxvi. 4. ' Trust ye in the Lori 1 for ever; for in 
 the Lord Jehovah (Heb. Jah Jehovahy is everlasting 
 strength.' 1 Pet. i. 21. ' God raised him up from the 
 dead, and gave him glory, that your faith and hope 
 might be in GOD.' Luke xii. 32. ' Fear not little flock 
 it is your Father's good pleasure to give you the king- 
 dom.' John x. 29. ' My Father who gave them me is 
 greater than all; and none is able to pluck them out of 
 my Father's hand.' John xiv. 28. ' If ye loved me, ye 
 would rejoice, because 1 said I go unte the Father; for 
 my Father is greater than 1.' 
 
 Fifth, That the Father is altogether unperceived by 
 creatures; but only as he is manifested in and by Jesus 
 Christ. Appears, 
 
 From his being called the invisible GOD, whom no 
 one hath seen; Col. i. 15. * Who is the image of the 
 invisible GOD.' John i. 18. ' No man (Gr. no one) hath 
 seen GOD at any time, the only begotten Son, who is in 
 the bosom of the Father, he hath declared him.' 
 
 II. That the Lord Jesus Christ was brought forth be- 
 fore any created existed; is the image of the Father's 
 j rson, and brightness of his glory; the revealer of his 
 will, and the executer of all his purposes. Appears, 
 from the following testimonies. 
 
 Col. i. 15. 4 Who is, the first born of every crea- 
 ture.' Rev. iii. 14. ' The beginning of the creation of 
 GOD.' Col. i. 18. < He is before all things, and by him 
 all things consist' Eph. iii. 9. i GOD create'd all 
 things by Jesus Christ.' Heb. i. 2. < By whom also he 
 made the worlds.' 
 
 Heb. i. 3. Who is the express image of his (the 
 Father's) person, and the brightness of his glory.' 
 
 John viii. 2. ' Then spake Jesus aga.\n unto them., 
 
I'OXCLUSIOX. 303 
 
 saying, I am the light of the world.' John viii. Jfi. Ho 
 that sent me, is true; and I speak to the world those 
 things which I have heard of him.' 
 
 Rev. v. 5. 'The Lion of the tribe of Judah, the root 
 of David hath prevailed, to open the book, and to 
 loose the seven seals thereof.' 
 
 III. That the Holy Spirit is the energy or effective 
 power of the Father, manifested through the Son to 
 creatures in their creation, preservation, and govern- 
 ment. Appears, 
 
 1. From the Spirit being always spoken of as a thing 
 in Scripture, not a person, unless when personified in 
 order to agree with an assumed character; Rom. viii. 16. 
 4 The Spirit itself beareth witness with o^r spirits.' 
 verse*26 ' The spirit itself helpeth our infirmities.' 
 
 2. Frem the hand, the finger, and the power of GOD 
 being used as synonymous, or signifying the same as 
 the spirit of GOD. Job xxxiii. 4. ' The spirit of GOD 
 1 hath made me.' Job xxvi. 13. ' By his spirit he hath 
 6 garnished the heavens.' Psal. cxix. 73. 'Thy hands 
 6 have made me.' Psal. cii. 25. * The heavens are the 
 
 < work of thy hands.' Matth. xii. 28. < If I cast out de- 
 6 vils by the spirit of GOD.' Luke xi. 20. If 1 with the 
 
 < finger of GOD cast out devils.' Acts i. 5. Ye shall 
 " be baptized with the Holy Spirit.' Luke xxiv. 49. 
 4 But tarry ye in Jerusalem, until ye be endued with 
 
 * power from on high.' 
 
 3. From the spirit being said to be poured out upon 
 persons; so that thay are anointed therewith. Isa. xliv. 
 3. 4 1 will pour my spirit upon thy seed.' Joel ii. 28. 4 1 
 
 * will pour out my spirit upon all flesh.' Acts x. 38. 
 4 GOD anointed Jesus of Nazareth with the Holy Spirit.' 
 1 John ii. 20. 4 Ye have an unction from the Holy One.' 
 
 4. From the Spirit being represented as given in dif- 
 ferent portions or degrees, Num. xi. 25. k And the Lord 
 ' came down in a cloud, and spake unto him, and took 
 
 * of the Spirit that was upon him, and gave it unto the 
 4 seventy elders.' 2 Kings ii. 9. 4 And Elisha said, I 
 
 * pray thee let a double portion of thy spirit be upon me.' 
 Acts ii 17, 18. 4 And it shall come'to pass in the last 
 6 days, saithGOD, I will pour out of my spirit upon all 
 1 flesh: And on my servants, and on my handmaidens, 
 
 * I will pour out in those days of my spirit, and they 
 
 * shall prophecy.' 
 
S64 CONCLUSION. 
 
 When Elisha prayed for a double portion of the spi- 
 rit of Elijah, he plainly alludes to the double portion of 
 the inheritance which was to be given to the first born, 
 \dien the inheritance was divided among all the sons of 
 a family; and what he prayed for, was certainly a por- 
 tion of the Holy Spirit, or spirit of GOD, which Elijah 
 enjoyed in a very abundant mea-ure. And when GOD 
 is said to take of his Spirit, and promised to pour out of 
 his Spirit, the expression of, natively supposes a certain 
 portion or measure of his Spirit; and that form of ex- 
 pression does not apply to a person. 
 
 IV. That the only begotten Sou of GOD, is the alone 
 Mediator between the Holy Father, and sinful creatures; 
 the medium fHf intercourse between the self-existing Je- 
 hovah, and created beings; the wonderful Existence, 
 who, in the scale of beings, reaches from finite to infinite. 
 Appears, 
 
 1. From the express testimony of Scripture, 1 Tim* 
 ii. v. ' For there is one GOD, and one Mediator be- 
 
 < tween GOD and men. Matth. xi. 27. ' Neither know- 
 
 * eth any man (Gr. any one) the Father but the Son, 
 ' and he to whomsoever the Son will reveal him.' 
 
 2. From his being represented as the medium, or agent 
 by whom the Father performs all things that relate to 
 creatures. For 1 Cor viii. 6. ' There is one GOD the 
 
 * Father of whom are all things, and one Lord Jesus 
 
 * Christ by whom are all things.' By him the Father 
 created all things, Eph. iii. 9. < Who created all things 
 
 * by Jesus Christ.' And Col. i. 17. 4 By him all things 
 ' consist. By him the Father appoints rulers over liis 
 ' people,' Acts vii. 35. ' This Moses whom they refused 
 
 * saying, Who made thee a ruler and a judge? The 
 
 < same did GOD send to be a ruler and a deliverer, % 
 'thehands of the angel, who appeared to him in the 
 
 * bush. By him the Father is reconciling the world,' 2 
 Cor. v. 19, 4 GOD was in Christ reconciling the world 
 
 * to himself.' Col. i. 20. 4 By him to reconcile all things 
 4 unto himself. By him he will judge the world,' Rom. 
 ' ii. 46. In the day when GOD shall judge the secrets 
 
 * of men by Jesus Christ.' Acts xvii. 31 4 Because he 
 
 * hath appointed a day, in the which he will judge the 
 
 * world iu righteouuss, by that man whom he hath or- 
 4 dained.' 
 
 & From his being represented as bearing the samte 
 
CONCLUSION. . 305 
 
 proportion, or relation to creatures that the Father doth 
 to him. John vi. 57. As the living Father hath sent 
 4 me, and I live by the Father; so he that eateth me, even 
 'he shall live by me.' John xvii. 22, 23. The 
 4 glory which thou (Father) hast given me, I have given 
 ' them; that they may be one even as we are one. I in 
 1 them, and thou in me; that they may be made perfect in 
 4 one.' 1 Cor xi. 3. * 1 would have you to know that 
 
 * the head of every man is Christ, and the head of 
 
 * Christ is GOD The Father is his GOD,' Psal. xlv. 
 7. ' Therefore GOD, thy GOD hath anointed thee.' 
 And he is GOD over all created nature, Rom. ix. 5. < Of 
 ' whom as concerning the flesh Christ came, who is 
 
 * overall, GOO blessed for ever.' John xvii. 8. 'I have 
 ' given unto them the words which thou gavest to me.' 
 Verse 18. l As thou hast sent me into the world; even so 
 4 send I them into the world.' John xv. 9, 10. As the 
 
 * Father hath loved me; so have I loved you. Continue 
 4 ye in may love. If ye keep my commandments, ye 
 
 shall abide in my love; even as I have kept my Fathers 
 commandments, and abide in his love.' Rev. iii. 21. 
 To him that overcometh, will I grant to sit with me 
 on my throne; even as I also overcame, and am set 
 down with my Father on his Throne.' 
 V. That the Father is now administering by Jesus 
 Christ, a dispensation of grace and mercy, justice and 
 truth; for the sanetitication, and salv ation of mankind 
 sinners. Appears, 
 
 From the general scope, and particular testimony of 
 Scripture. John iii. 16, 17. < For GOD so loved the 
 world that he sent his only begotten Son, that whoso- 
 ever believeth in him, should not perish but have 
 everlasting life. For GOD sent not his Son into the 
 world, to condemn the world; but that the world through 
 him might be saved.' John i. 17. * Grace and truth 
 came by Jesus Christ.' Psal. Ixxxv. 13. * Righteous- 
 ness (or justice) shall go before him, and shall set us in 
 the way of his steps. 1 Cor. xii. 7. 'The manifesta- 
 tion of the spirit is given to every man to profit withall.' 
 Eph. v. 9. ' For the fruit of the spirit is in all, goodness, 
 and righteousness, and truth.' John xv. 3. Now ye 
 are clean through the word which I have spoken unto 
 you.' John xvii. 17. ' Sanctify them through thy truth; 
 thy word is truth.' Tit. ii. 11, 12, The grace of GOD 
 
306 CONCLUSION. 
 
 that hringeth salvation, hath appeared unto all men; 
 teaching us, that denying ungodliness, and worldly lusts, 
 \ve should live soberly, righteously, and Godly, in this 
 present world.' i Titn. ii. 3, 4. For this is good and 
 acceptable, in the sight of GOD our Saviour; who will 
 have all men to be saved, and come to the knowledge 
 of the truth' 1 Pet iii. 9. 'The Lord is not slack 
 concerning his promise, as some men count slackness, 
 but is long suffering to us ward, not willing that any 
 should perish, but that all should come to repentance.' 
 Ezek. xviii. 32. ' For I have no pleasure in the death 
 of him that dieth, saith the Lord GOD.' Ezek xxxiii. 
 11. As I live saith the Lord GOD, I have no plea- 
 sure in the death of the wicked, but that the wicked turn 
 from his way and live.' 
 
 VI. That* as the Father hath delivered all things to 
 Christ, given him all power in heaven and on earth, 
 made him head of all principality and power, and re- 
 quired all men to honour and obey him; so all lawful 
 authority must be derived from him, and those who re- 
 ject fiis law, either in the constitution, or administration 
 of government, having rejected his yoke, can have no 
 fellowship with him. Is evident, 
 
 1. From the institution of government, Deut. xvi. 18. 
 * Judges and officers shalt thou make thee in all thy 
 gates.' I Cor. vi. 4. ' If then ye have judgments of 
 things pertaining to this life, (rather) set them to judge 
 who are least esteemed in the church.' 
 
 2. From the qualifications of rulers, 2 Sam. xxiii. 3. 
 ' He that ruleth over men must be just, ruling in the 
 fear of GOD ' Deut. i 13. 'Take ye wise men, and 
 understanding, and known among your tribes, and I will 
 make them rulers over you.' 1 Cor. vi, 5. < I speak to 
 your shame; is it so that there is not a wise man among 
 you. no, not one that shall be able to judge between 
 his brethren.' 
 
 3. From the rule which the Apostle Paul gives to 
 know the power that is of GOD, to which every soul 
 should be subject; which is that those who exercised it 
 be ordained or appointed of GOD, Rom. xiii. 1 ' For 
 there is no power but of GOD, and the powers that be 
 are ordained of GOD.' And therefore such as resist the 
 power administered as GOD hath ordained, and appoint- 
 ed in his word, must, as verse 2. < Resist the ordinance 
 oi GOD.' 
 
CONCLUSION 307 
 
 4. From the nature and end of their administra- 
 tion, Deut. xvi. IS. ' They shall judge the people with 
 just judgment' Rom. xiii. 3. * For rulers are not a 
 terror to good works, but to the evil.' And that the peo- 
 ple are the guardians of justice, in all the administra- 
 tions of the judges and officers, appears not only from 
 all their decisions being eonfirmed by a jury or assem- 
 bly of ill* people as before observed; but also, from Deut. 
 xvi. 19. 'Thou shalt not wrest judgment,' &c. Which 
 is as evidently addressed to the people; as the command, 
 
 < Thou shalt not kill.' fror it is added, verse 20. That 
 which is altogether just shall thou follow, that thou 
 mayest live, and inherit the laud which the ^<ord thy 
 GODgiveththee.' 
 
 5. From the character and work of the ruler who ex- 
 ercises the power which is of GOD, Rom xiii 4. 'He 
 is the minister of GOD to thee for good; but if thou do 
 that which is evil, be afraid; for he beareth not the 
 sword in vain: For he is the minister of GOD, a reven- 
 ger to execute wrath upon him that doth evil.' 
 
 6. From what the Scriptures testify concerning the 
 rulers of the world; the king who exercises the power 
 of the world, and whose armies are often like lo- 
 custs, devouring the substance of the people, is called 
 the angel of the bottomless pit, Rev. ix. 11. 4 And they 
 had a king over them which is the angel of the bottom- 
 less pit, whose name in the Hebrew tongue is Abaddon, 
 but in the Greek tongue he hath his name Appollyon ' Ps. 
 ii. 2. The kings of the earth sei themselves, and the ru- 
 lers take counsel together, against the Lord and against 
 his anointed.' These it is said. Rev. xvii. 14. ^Shall 
 make war with the Lamb.' And Rev. xix. '19. * 1 saw 
 the beast and the Kings of the earth, and their armies 
 gathered together to make war against him that sat on 
 the horse, and against his arm.' The authority of these 
 cannot, therefore, be of GOD; nor can they have fellow- 
 ship with him, or concord with Christ; for Psal. xcv. 20. 
 
 < Shall the throne of iniquity have fellowship with thee., 
 which frameth mischief into a law.' And 2 Cor. vi. i5. 
 4 What concord hath Christ with Belial? Or, What part 
 hath he that believeth with an infidel,' Accordingly the 
 Corinthians are charged with a fault in the most express 
 terms, and pathetic language, for going to law before 
 llje judges who acted by authority derived from thepow- 
 
30a CONCLUSION. 
 
 erg of the world, that, then were in the Roman Empire, 
 1 Cor vi. 6, 7. ' Brother goeth to law with brother, and 
 that before unbelievers.' Now therefore, there is utter- 
 ly -a fault among you, becaust ye go to law with one 
 a'nother.' This, to me, is a decisive evidence, that the 
 imperial power was not of GOD, nor were the rulers in 
 the Roman Empirethose rulers or his ministers; describ- 
 ed by the same Apostle, Rom. xiii. 1 6. For he sure- 
 ly would never have found fault with the Corinthians 
 for applying to an ordinance of GOD, and taking the 
 benefit of law from ministers of GOD, appointed by him 
 for their good. The princes of this world, instead of 
 ruling for GOD. or being his ministers, are destitute of 
 the leading qualification; that is, divine wisdom; we 
 speak the wisdom of GOD, says the Apostle Paul, 1 
 Cor. ii. 8. * Which none of the princes of this world 
 knew; for had they known it, they would not have cru- 
 cified the Lord of glory.' And thus the rule and 
 government, administered by the kings and princes of 
 this world, either collectively, or separately considered, 
 stand condemned, and cast out, or rejected, not only by 
 the doctrine of Moses and the Prophets, but more espe- 
 cially by the doctrine of Christ and his Apostles, as ap- 
 pears, further, from, John xii. 31. 'Now is the judg- 
 ment of this world, now shall, (or should) the prince of 
 this world be cast out,' John xiv. 30. ' For the prince 
 of this world cometh, and hath nothing in me.' John xvi. 
 8 11. * And when he (the comforter) is come, he will 
 reprove the world of sin, and of righteousness, and of 
 judgment. Of sin, because they believe not on me; of 
 righteousness because 1 go to my Father, and ye see me 
 no more; of judgment, because the prince of this world 
 is judged.' If any shall alledge that by the prince of 
 this u-orld, in these texts, is not meant, any human go- 
 vernment; but Satan, who is called the prince of the 
 power of the air. 
 
 It must follow, that if Satan be the prince of this 
 world, the rulers thereof must be his ministers; and 
 consequently they cannot be the ministers of GOD. That 
 Satan may have ministers in the religious dpartment of 
 the worldj is evident, 2 Cor. xi. 13, 14, 13. * For such 
 are false apostles, deceitful workers, transforming them- 
 selves unto the apostles of Christ. And no marvel; for 
 -Satan himself is transformed into an angel of light. 
 
CONCLUSION. 
 
 Therefore it is no great tiling, if his ministers also hr u. r. 1 Wined 
 
 as the ministers of righteousiu ss ; whose <.ml shull he accord 'u-g to 
 
 the ir works.' And that he h:is h:.d, and still has. ministers in ti r 
 
 department, their woiks he:.r \\itiu s too evidently to aclin.t 
 
 of a doubt. But if any doubt remains as to this, we may turn to 
 the testimony of the Apostle Paul, who lists the walking accord- 
 ing to the course of this world, and walking according to the prince 
 of tiie power of the ;;lr as synonimous terms, Kph. ii 2. ' Accord- 
 ing to the course of this world, according to the prince of the pow- 
 er of the air, the spirit that now worketh in the children of dis- 
 obedience.' 
 
 VII. That it is the will of the Father, that of all that he hath 
 given to Christ, he should lose nothing, but th.it all should be 
 quickened, renewed, reconciled, and delivered from the bondage 
 of corruption; and that the will and purpose of COD the Fa- 
 ther, shall be fully accomplished at last, by the administration of 
 Christ; so that sin" and death shall be .utterly destroyed, and all 
 things subjected to Christ, that every creature in heavt n, aud on 
 earth, and under the earth, shall confess that Jesus is Lord to the 
 glory of GOD the Bather; and that Jehovah shall rejoice in all his 
 works, and be the all in all. Appears, 
 
 1. From the will of the Father, I Tim.ii. 4. ' Who will have all 
 men to be saved.' 2 I'et, ii. 9. * Not willing that any should per- 
 ish.' John iii. 35. The Father loveth the Son, and hath given 
 all thirds into his hand.' And John vi. 39. ' Tins is the Father's 
 will that hath sent me, that of all which he hath given me, 1 should 
 lo.>e nothing, but should raise it up at the last day.' 
 
 2. From the design of Christ's coming, Mat. xviii. 11. For the 
 Son of Man came to save thai which was lost.' 
 
 3. From the purpose of the Father, Eph. i. 9, 10. ' Which he 
 purposed in himself; that in the dispensation of the fulness of the 
 times, he might gather together in one, all things in Christ, both 
 which are in heaven, and which are on earth, even in him.' And 
 the Father's pleasure, Col. i. 20. ' By him to reconcile all things 
 to himself.' 
 
 4- From the efficacy and universal extent of the quickening 
 power of GOD, 1 Tim. vi. 13. ' \Vho rjuickencth all things.' 1 Cor. 
 xv. 22. ' As m Adam all die, even so in Christ, shall all be made 
 alive.' For, verse 45. ' The last Aclam was made a quickening spi. 
 rit.' And he that sits upon the throne, Rev xxi. 5. Says, 'Behold 
 I in ike all things new.' 
 
 5. From the desire of the faithful, and the declaration of Scrip- 
 ture; concerning the destruction of sin, which is the work of the 
 iKvil and wicked men, Psal. vii. 9. ' O let the wickedness of the 
 wicked come to an end.' 1 John iii. 8. ' F ir this purpose the Son 
 of GOD \va>i manifested, that he might destroy the works of the 
 devil.' Mat. xv. lj. Every plant which my heavenlv Father 
 hath not planted, shall be rooted up.' Sin is ccituinly the most 
 eminent plant of this kind, and therefore must surely be rooted up 
 most effectually; so that the smallest loot, or most latent seed 
 shall no more remain. And when there shall be no more sin, 
 there will be no more death, for 1 Cor. xv. 26. The last enemy 
 that shall be destroyed is death.' 
 
 'i. From the assurance we have that all things shall be subject 
 
 E e 
 
310 CONCLUSION. 
 
 to Christ, Heb ii, 8. ' Thou hast put all things in subjection 
 under his feet, for in that he put all things in subjection under 
 him, he left nothing that is not put under him. But now we see 
 not yet all things put under him.' This is a quotation from the 
 eighth Psalm, and there the Psalmist mentions all, both sheep, and 
 oxen, yea, and the beasts of the field, the fowl of the air, and the 
 fish of the sea; Snd whatsoever passeth through the path of the 
 sea: Which shows that the subjection is to be universal; so uni. 
 versal that no, person or thing is excepted, but GOD the Father, 
 1 Cor. xv. 27, 28. ' But when he saith all things are put under 
 him, it is manifest he is excepted, who did put ail things under 
 him. And when all things shall be subdued unto him, then shall 
 the Son also himself be subject to him that put all things under 
 him, that GOD may be all in all.' All the subjects of Christ, 
 must be the servants of righteousness, and being the servants of 
 righteousness, they must be free from sin.* And since all are to 
 be finally subject to Christ, all must be finally free from sin. Is 
 there such an honour in being the head, or king, of free subjects; 
 that the kings of the earth, who frequently enslave all they can 
 bring under their power, glory in being thought the rulers of free 
 subjects? And shall this honour be denied to Christ, the king- of 
 righteousness and peace; who in truth and reality, makes all his 
 subjects free indeed? Reason forbids it; and a true knowledge of 
 the Mediator's character, and zeal for his honour, rejects the idea; 
 for the Scriptures expressly inform us, that * The creature itself 
 shall be delivered from the bondage of corruption, into the glori- 
 ous liberty of the children of GOD.' Rom. viii. 21. And that eve- 
 ry knee shall submissively bow to his authority, and every tongue 
 cheerfully confess his dominion, Philip ii. 10, 11. ' That at the 
 name of Jesus every knee should bow, of things in heaven, and things 
 on earth, and things under the earth; and that every tongue should 
 confess that Jesus Christ is Lord, to the glory of GOD the leather.' 
 Rev. v. 13. * And every creature which is in heaven, and on earth, 
 and under the earth, and such as are in the sea, and .ill that is in 
 them, heard I, saying, Blessing, and honour, and glory, and power, 
 be unto him that sitteth upon the throne, and unto the Lamb, for 
 ever and ever.' 
 
 7. Fi om the appointment of Christ to be the heir of all things, 
 Heb. i. 1, 2. ' GOD who at sundry times, and in divers manners 
 spake in times past unto the Fathers, haih in these last days spo- 
 ken unto us by his Son, whom he hath appointed heir of all things.' 
 For he cannot be said to be the heir of any thing., that is to be eter- 
 nally seperated from him, to a state of sin and misery; nor can he 
 be the heir of any thing 1 , that is to be eternally destroyed, or reduc- 
 ed to perpetual non-existenceT If therefore, Christ be the heir of 
 ail things; and if he shall certainly inherit all things, according to 
 the Father's appointment, and promise; then all things must cer- 
 tainly, be brought into a state of holiness and happiness at last. 
 In the view of this he exults, Psal. xvi. 6. ' The lines are fallen 
 unto me. in pleasant places; yea I have a goodly heritage.' But 
 bow must the glory of this inheritance be sullied, or the extent 
 of it diminished; if all but the church of the first born, and the 
 angels who kept their first estate, are for ever to remain in thepoilu- 
 of sin, and the extreme wretched state of damnation in hell; 
 
 * Ropi. vi. 18. 22. 
 
CONCLUSION. 311 
 
 or cease to exist? Or how in that case will Jehovah ivjooice in all 
 iiis works; s;ncc he has sworn he has no plaasure in the death of 
 the wicked? Let therefore the friend- or religion give up that char- 
 acter, in the object of their worship, that would disgrace the most 
 despotic tyrant in the east; which lias perhaps contributed not u 
 little to make many desert their assemblies, who might have been 
 ornaments to, and able supporters of true religion. How amiable. 
 is the Scripture character of the Most High.' He is love, and his 
 tender mercies are over all his works; he afflicts not willingly, nor 
 grieves the children of men, nor has he any delight in the death 
 of sinners; he therefore never will inHict unavailing misery on any 
 of his creatures. He is infinitely holy, powerful,' and wise; and 
 his faithfulness is engaged, for the full accomplishment of all his 
 revealed purposes. He will therefore, most certainly, by the 
 means that are most fit, exterminate sin from all the works of his 
 hand; so that at last, no stain, not the smallest spot, shall sully 
 any part of the creation. We have also our Lord's express testi- 
 mony, that as certainly as he was lifted up upon the cross; so cer- 
 tainly, he will draw all men unto him, John xii. 32. ' And I, if I be 
 lifted up from the earth, will draw all men unto me.' The origi- 
 nal text does not restrain this to men; for it is affirmed absolutely, 
 I will draw all to myself. And some Greek copies have it, attthtngt. 
 
 This unspeakably, glorious, and unexpressibly desirable, though 
 distant, event; appears therefore most certain. The Lord Jesus 
 Christ must fall short of inheriting all things*; the love of GOD, 
 and his tender mercies, must be limited, or impotent}"; his por- 
 pose to gather all things together, by Christ, must be defeated^; 
 the declaration of Christ himself, that he makes all things new; 
 and will draw all to himself, must be false$; the will of GOD that 
 all should come to the knowledge of the truth and be saved, and 
 prayer of the faithful, that the wickedness of the wicked may come 
 to an end, can never be fulfilled U; and charity must fail from ma- 
 ny of its objects^; if that glorious and desirable EVENT; the SUB- 
 JECTION, RECONCILIATION, and RESTORATION, of ALL 
 THING" to the LOVE of GOD; shall fail of its full accomplish- 
 ment. 
 
 But dreadful will the wrath and fiery indignation be, that many 
 will experience, in that state of aionian punishment, to which all 
 thitt are ungodly, will be consigned at the general judgment, b<. - 
 fore this blessed event shall take "place The distress of mariners 
 in stormy wind upon the face of the deep, though a fit similitude, 
 can but faintly represent the horror, and despair, of those who go 
 down into the depths of aionion misery; then will their soul melt 
 with trouble; thtM will they reel to and fro, and stagger like a drunk- 
 en man, and be at iheir wits end; till they cry unto the Lord in 
 their trouble, and hearing them out of their distresses. See Psal. 
 cvii. 23. 30. 
 
 What reverential fear, and confidential love, ought to fill the 
 hesj-ts of all to whom the Great ui,j \ (ost High GOD, hath made 
 known his perfections and gracious purpo,...^ through his only be- 
 gotten Son? Before him the nations are as a u^ O fthe bucket; 
 they are counted by him, as the small dust of the b;u_,. e: am j m 
 him it is condescension, to behold the things that are in 
 an- 1 earth. But though he be high, yet hath he respect to uie 
 
 i 2 6. t Pssl. cix. 'i8. andcxlv. 9. t K|>h- ' ">> 10 - ! 
 
 _ , . . , T i : ,-. m , , 
 
 Hcb. i 
 
 . i Tim. ii 
 
312 CONCLUSION. 
 
 lowly, and hath sent forth his word for the gracious purpose of 
 healing diseased souls; by eniightning, purifying-, and exalting 
 their nature; making them fit for an incorruptible inheritance, even 
 heirs of himself, and joint heirs with Christ. By which he also 
 discloses 'he boundless resources he hath in reserve, for overcom- 
 ing' the disobedience of the most obstinate, and commanding- the 
 attention of the most inconsiderate. 
 
 So that all men, even all the kings of the earth, that description, 
 of men, who, of all others have most opposed Jehovah and his 
 anointed; they, even all oftht m, shall hear his word, approve his 
 ways, and sing praise to his name. For, says the Psalmist, 
 All the. kings of the earth shall praise thee, O Jehovah, 
 When then they hear the words of thy mouth; 
 Yea they shall sinj* in the ways of Jehovah; 
 For great is the glory of Jehovah. 
 
 By this gracious revelation, he makes known to the children of 
 men, the duties, and the importance of every act'.on, belonging to 
 the present life; assuring every one of us, that as we sow in this 
 life, so will we reap in the next. How awakening then is the con- 
 side ration? And, What watchfulness ought it to excite over all our 
 actions? Since the actions of this transitory life, will determine the 
 state of every one in the life to come; for every one shall be judg- 
 ed according to his works, and receive according to the deeds 
 done in the body, whether they be good or bad. 
 
 We have the strongest grounds of encouragement, to exert eve- 
 ry faculty of the mind, and employ every member of the body in 
 the service of our Lord Jesus Christ; for though we are assured, 
 that without him we can do nothing; we are also assured, of every 
 assistance from him that our case- may require. 
 
 Let us therefore come boldly unto the throne of grace, that we 
 may obtain mercy, and find grace to help in time of need. For 
 since he hath said, I will never leave thee nor forsake thee, and my 
 grace shall be sufficient for thee, for my strength is made perfect 
 in weakness; every true believer may boldly say, The Lord is my 
 helper, I will not fear what man shall do unto me- 
 
 May the Son of righteousness arise soon, with healing in his 
 wings; before whose presence, the darkness of superstition, and 
 sterility of oppression will vanish, like the darkness of night, and 
 barrenness of winter, before the bright and genial influences of the 
 vernal Sun. And may the Father of our Lord Jesus Christ, of 
 whom the* whole family of heaven and earth is named; grant us ac- 
 cording to the riches of his glory, to be strengthened with might 
 by his Spirit in the inner man; that Christ may dwell in our hearts 
 by faith, that we being rooted and grounded in love, may be able 
 to comprehend witk all saints, what is the breadth, and length, 
 and depth, and heighth, even to know the J* v e of Christ, which 
 passeth knowledge, that we may be fil^ tf w > tn all the fulness of 
 GOD. Now unto him that is ah*' to do exceeding abundantly 
 above all that we ask or thii;>- According to the power that work- 
 eth in us, unto him be n-'-y in tlle church by Christ Jesus, through- 
 out all ages, worl^ *'ithout end. Amen. 
 
 FINIS. 
 
huj_ 
 
 e and d*f*nd 
 
 scripture 
 
 doctrine 
 
 UNIVEB'