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OF THE
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THE
DIVINE theory;
A SYSTEM OF /^'"
D I V I N I
FOUNDED WHOLLY UPON CHRIST;
WHICH,
By one Principle, offers an ExpirANATiorl
OF ALL THE
WORKS OF GOD.
By JOSHUA SPALDING,SALEM,MAS3ACHUSETTS;
Minister of the Gospel of Jefus Christ.
IN TWO VOLUMES.— rOZ. /.
** I aopHcd mirve Heart to knaw, and to search, and to seek ou>
IVudom, and the Reafon of Things.**
The Preacher,
** Eternity lies open to my view;
•* Here the beginninp; and the end of all
** I can discover; Christ the End of all,
** And Christ the great Beginning; he my Head,
** My GoiJ, my Glory, and my All in All."
Watts.
ELIZABETH-IOWN, (N. J.)
^fcllNTED BY SHEPARD KOLLOCK, NEARIY OPl>OSIT£
~ THE ACADEJ^y. 1808.
District of Massachusetts, td icit
■'■'I
Id E IT REMEMBERED, that on the thirteenth
•^^ day of January, in the thirty-second year of the
Independence of the United States of America,
Joshua Spalding^ of the said district, has deposited
in this office, the Title of a Book, the right whereof
he claims as Author, in tKc \rordb folio Tving, 'to ^vit:
'' The DIVINE THEORY; A System of Divinity ^
*' founded wholly upon Christ; which, by one Prin-
'^ ciple, offers an Explanation of all the Works of God.
" By Joshua Spalding^ Salem, Massachusetts, Min-
'' istcr of the Gospel of Jesus. — In two volumes. —
^" Vol. I,
** r applied mine Heart to know, and to search, and to seek
oat Wisdomt and the Reason of Things.**
The Preacher.
** Eternity lies open to my view;
** Here the beginninj? and the end of all
** I can difcover; 6V;r/V/ the End of alii
*' And Christ the great Beginning; he my Head,
** My God> my glory, and my aU in All."
Watts.
In conformity to the Act of the Congress of the
United States, intitled, " An Act for the Encourage-^
ment of Learning, by securing the Copies of Maps,
Charts and Books, to the Authors and Proprietors of
such Copies, during the Times therein mentioned;"
andalsoto an Act intitled, " An Act supplementary to
an Act, ilititled, An Act for the Encouragement of
Learning, by securing the Copies of Maps, Charts
and Books, to the Authors and Proprietors of such
Copies, during the Times therein mentioned ; and
extending the Benefits thereof to the Arts of Design-
ing, Engraving and Etching Historical and other
Prints.
WILLIAM S. SHAW,
Clerk of the District of Mussachuse^^
DEDICATION.
f
TO THK
PEOPLE,
XITHO ARE
SPRINKLED
WJTEi; THE
BLOOD OF JESUS,
BY THE
CONFESSION
OF THE
TRUTH OF HIS KINGDOMj
AND THROUGH
THE PA TIE NT WA ITING
FOR HIS
GLORY,
SOON TO B^ REVEALED;
IS THIS WORK DEDICATED,
3Y THEIR BROTHER,
AND COMPANION,
THE AUTHOR,
Digitized by tine Internet Archive
in 2008 witii funding from
IVIicrosoft Corporation
http://www.archive.org7details/divinetheorysyst00spalrich
CONTENTS,
PAGE,
Preface, - • • - - 9
Jntroditction, ftating and defining the
Divine Principle.
Statement, - • •• -r - 25
Pefinition, - - - - - 27
Proofs in Support of the Statement, - 31
Proofs in Support of the Definition, - - Z^
Objedions to the Statement and Defini-
tion confidered, - - - 54
particular Remarks relative to the State-
ment and Definition, - - - ^S
The Statement and Definition in a Sum-
mary, ,,-;.- 69,
The Divine Theory, giving a View
thereof, together with its Divifipns and
general Illuftrations.
A View of the Theory, - - * 7 3
The Iheory divided into three Parts,
diftinguifhed by three Names, - ^77
The Beginning, - - - - 78
The Archangel, • . - - - 79
The Son, - - - - - 81
General Illuftrations of the Theory, - 84
^art I. — The Beginning, illuftrating
the Truth of Chrift as being the Head,
, of the Creation.
Chapter I. Of eternal Things.
Sedion I, The Pre-exiftence and elTen-
tial Glory of Chnft, - - ' ^4S
CONTENTS,
Pagi;.
Spa:Ion 2. The Form of God, ^ 157
Se6lion 3. The Archetype of the Crea*
tion, - ^ - - - xee,
Chapter II. Of the Unfolding of the
Truth of Chrifl: in the firfl Creation.
Sgflion I, The Work of Creation, - 170,
Se6lion 2. The original F^rfetlion of the
Creation, - - - - 190
Sedion 3. The Nature and State of the
Angels, - - - - 193
Section 4. Man created in the Image of
God, - - - - - 207
Se6lion 5. The Sabbath, - - 216.
Se6lion 6. Man crowned with Glory and
Honor,
- - - 2^1
Seclicn 7. The Covenant with Adam, 234
Sedion 8. The Tree of Life, - - 236^
Seftion 9. The Tree of Knowledge of
of Good and Evil, - - - 2 3&
Sedion 1 o. Conclufion of the Chapter on
Creation, - - • « 240
Chapter III.- — Of the Apoftacy.
Sedion 1. The Fall of Angels, - 242
Secliori 2. The Fall of Man, -. - 244
Se6lion 3. Depravity, - - - 2.^^
Fa^'t IL — The Archangel, Illuflrat-
ing the Truth of Chrifl as being the
Head of the Redemption- World.
Chapter I. Of the ele6t Eftablifhmenfc.
Section 1. The Union of the ele6l World
with the Beginning, - - - 250
Scftion 2. The Divmity of the Archan-
g^J. 251,
Sedition 3. Eleclicn,- - - - ^54
CONTENTS.
Page,
Seftlon 4 A View of the mediate State
and Covenant- Work, - - 258
Chapter II. Of Faith and Juftification.
Se6lion 1. Faith the Subftance of Things
hoped for, - - . - 264
SeQion 2. Faith the Evidence of Things
not feen, - - - - 270
Sedlion 3. Faith the Anticipation of Fu-
ture Things, - - - - 285
Seclion 4; Judication by FaUh, 298
Sedion 5. Grace fovereign thro' Faith, 316
Chapter III. Of the Kighteoufnefs of
Faith revealed,
Se6tion 1. Fallen Man vifited, - 329
Se6lion 2. Cherubim and flaming Sword, 331
Sc6tion 3. Sacrifice, - - - 333
SeQ:ion 4. The Blood of Abel, - - 334
Se6lion 5. Men calling upon God, 340
Se6lion 6. Men of Renown, - 342
Sedlion 7. Enoch Prophecying, - 343
Se6lion 8. Righteoufnefs preached, 345
Se6licn 9. The Deluge, - - 347
Se6lion 10. The Waters afTwaged, j5 2
Se£lion 11. The Covenant with Noah, 359
Setlion 12. The, Rainbow, - - 362
Seftion 13. The Ordinances of the Co-
venant, - - -' ' - 374
Chatter IV. Of Babel, Zion, and Ba-
bylon, the Glory of Kingdoms.
Se6lion i. The Confufion of i ongues, 388
Sedion 2. The ScttlcmcDtofihe Narions, 393
Seel ion 3. The Overthrow of Sodom, 393
Sc6lion 4. The Rifing of the Wails of
Zion, - - - - -411
oe6lion 5. Babylon the City of Kingdoms. ' ' -^
fiiMSJVjaa»mMima H ui»Mm < m'iuumm m !tmmn i nit i\ ■■■■■■■■■■■BB«MMBiBMiiMBwawB«aiiB| |^
P R E F A C £•
.::4.:m
^T^IIOUGH the following work, as a Syjfem of
•^ Divinity, has the appearance of being new^
yet certainly it propofes no new foundation : for
other foundation can no man lay than that is laid^
•which is Jefiis Chrif: — If we fpeak not accord-
ing to this word (Chrifl) it is becaufe there is no
li^ht in us; — but if we are led by this light, J^ftft
Chrift, the fame yeflerday, to-day and for eve"
much darknefs is discovered in our moll approved
modern fyflems ; and it will appear that ouv maft-
ier-builders, if any may be called fuch befides ihe
I^rophets and Apoftles, have, in a great meafure,
builded afide from the foundation, and mufl there-
fore fuffer lofs.
It is certain that the work not framed accord-
ing to the true and only foundation, though the
iludy and labour of ages will not profit men ;
and the torch of divine revelation cannot be loo
foon applied to the vafl pile which fhall fet it all
on flame: and though the hand or inflrument to
do this mud expedt to be treated by many as a
vile incendiary, yet he will deferve well of the
world of mankind; for let the hay, wood and
Hubble be coniumed, and the light of the divme
foundation, and the gold, filver and piedou»
8
3C PREFACE.
flones, builded thereon, will break forth as the
lightning, and fhine through the earth.
Many Syftems of Divinity, though called
Chrijlian, bear no character of truth — they do
not ieipe6l the foundation in one effential point
of view. With thefe we have no concern — they
are not obje6ls of our attention — God will judge
them and their authors, and blot their name and
remembrance from the city of God : But there are
others which do, in fome effential view, regard the
glorious foundation ; and though greatly faulty,
in not oblerving its full meafure, yet deferve our
fljk ferious attention — we are afliired they will
t wholly fail, though tried by fire ; and their
authors will be faved in the day of the Lord,
Among thefe, the works founded on the bafis
of pure benevolence^ and unfolding in what are call-
ed the Doclrines of Grace, have the preference.-—
A line of truth has been drawn from this divine
dodrine, with the demonftration of the fpirit, for
which, in the American world, we have been great-
ly indebted to the labours of Preiident Edwards
and D,o6lpr Hopkins. But t}ie works of thefe
divines, the -latter efpecially*, being brought for-
ward as whole fyftems, too apparently miftake one
chara6ter of the divine principle for the whole
body of light;? confequently the propofed foun-
dation, not being fufficiently broad to fupport the
whole fabrick, a great part of it falls into a pile ;
* Prefident Edwards did not offer his works as a fyftem, but
by many they have been confidered as fuch* and expiefsiy aj
having tlie do(5l^:ine of benevolence for their foundation.
PREFACE. xi
and, under, examination, the mind becomiis op-
preffed, and is overwhelmed with the detail of
principles and arguments, which duller every
where like the liars; whereas the true fyllem can
afford but one principle and one argument. —
Divine benevolence is all important ; it can never
be too much contemplated or admired — it may be
confidered, in the divine fyllem, what the natural
light is in the fyllem of nature; but as much as
natural light is the glory of the world, any attempt
to found the fyllem ot nature upon its light, in-
Head of the combined Jlrength of all its elemenis^
would be weak and fruitiefs. Thefe works contain
great and precious treafures, and fliould be con-
fidered as excellent tra6ls of divinity, rather thj^H
fyllems. ^w
But this is not the grcatell evil attending the
error of mi flaking a chara6ler of the divine prin-
ciple, for the principle itfelf ; for as btnevolence,
which is apparently offered as the foundation of
thefe works, is underflood to be a moral charac-
ter, of a mere moral nature, the attempt to found
the divine fyllem upon it, has given the whole too
much the afpetl of a mere moral fyllem — this is
an evil of great magnitude. I am, indeed, fenfi-
ble that fome divines, who have taken this ground,
have alfo acknowledged, that the divine fyflem is
fomething more than moral, and have attempted
to fliew it. Mr. Edwards fuppofes that Chrifl
aded in the world under two or three diflin6l
laws. Thefe attempts have all been complicated
and afide from the general argument, which ap«
p€?ars every where of a moral nature, and have
therefore mfadc little or no imprelhon.
•f
xii PREFACE.
This has long been obfeived with great grie^
by many lovers of Jefus Chrift's righteoulnefs; and
the influence of this miUake in diverting the mind
from the infinitely glorious fubje6t of Jefus Chni^
and him crucified, to mere moral principles, and
the merit or demerit of creature exercifes, has been
very apparent and alarming. It is not conceived,
hovvevei, that cur theory will oppofe and fupprefs
the fpirit and genius of thefe works; on the con-
tnjry it will efpoufe and fupport their defign and
end, by laying open to view a broader foundation*
And it, in this iyftem, kfs attention is paid to the
fubjed, which, ior more than two centuries, under
«. feveral heads commonly called the Five Points,
pchiefly employed the ablell divines; it is not
caufe the fubje6t is thought to be of fmall moment^
but fcr the rcafon, that it has been fo generally
and fully inveftigated. Being folicitous to honor
thofe works, in vindication of thefe much difput-
ed articles of grace, I repeat it, that they do re-
fpedl the true and only foundation, Chrift the
Lord, in their apparent defign and end; and if
we but touch the hem of his garment we fliall re-
ceive viitue, and fhall be faved; and fo far our
woiks have glory and praife.
There are many things which relate to thegof-
pel, and which, indifpenfably, mull be brought for-
ward in connexion with it, which, however, are not
the gofpel itfe J : Such are the articles referred to
above, and fuch is the chnftian morality. — jefus
Chnil was brought before the Jewifh court, and
Roman governor, and accufed of many things, to
which, as tranfient matters, he made no reply ; but
F R £ I A C E. xiii
to one accufation he replied, and confeflcd the
charge; and, upon which, he fu tiered upon the
crofs; he laid down his own life, for he fufFered
upon his own confrj/ion; which charge and con-
feflion was thi?, that he declared himfelf to be a
king, and that, in a future day, upoii the ancienc
throne of Judah and Ifrael, he fl:iouId veign over
and judge the world.' — And in his reply to this
quellion, before Pontius Pilate- — '* Art thou a king
•• then?" he faid, To this end zuas I born, andjor
this cauje came I into the worlds that I Jhould bear
witnefs unto the truth : this matter then of his corn-
ing kingdom ii. the truth, the gofpei it fell; hence
our Lord called his doctrine, the word of ikekin^^
dom, and the gofptl of the kingdom, ^^
Before the Jewifh court, the high pricfl fffi
l^nto him, / adjure thee by the living God^ that thou
Hll us whether thou he the Chrifl, the Sou of God.-—-^
The Jews undei flood by tiie name Chriii, Sec. one
who was to reign and judge upon the throne of
David. — To this he immediately anfwercd, for it
was his bufinefs in the world, to " bear witnefs
*.' unto the truth:" J ejus faith unto him, — Thou
hajl faid ; which was his manner of giving his af-
firmation, as we fliouid fay, yes; and he added,
** Heresiitei'" fhall ye fee the Son of Man fitting on
ike right hand of power, and coining in the clouds of
heaven; in which manner, according to the pro-
phets, it was expeded that the king of Ifraei would
|:ake to himfelf his great power, and come and reign.
•^—Upon this contelTion, the high priejt rent his
elothes, faying, He hath fpokeji blafphemy ; what
further need have we of witnefes ? Behold, now yc
xW PREFACE.
have heard his hlafphemy. — What think ye ? They
anfwcrcd and /aid, He is guiliy of death.
And before Pontius Pilate the queftion was the
fame, Art thou the king of the JewsF — J^fo^ ^^-
fwered. My kingdom is not of this world. — 'Jfmy
kingdom were of this world, then would my fervanis
fight, that I JJiould not he delivered to the Jews : — •
but nozo is my kingdom not from hence. Pilate there*
fore faid unto him. Art thou a king then? Jefus
anfwered, Thou fay ejl that I am a king: which, as
obferved, was his yea to the queftion, and his con-
feffion to the accufation laid in againft him to take
his life. — Here, alfo, as before the Sanhedrim, and
U|^ourt of Herod, when he was queftioned in
^Bm words, or concerning various matters, he an^
fwcred nothing : but as foon as this point is brought
up, and this queftion is put to him, in tvtry in-
ftance he made an immediate reply and confeflion ;
for his errand into the world was to bear witnefs
unto the truth.
Pilate was determined to let him go; for, tho'
he found the matter of his accufation to be a facl^
that Jefus did claim, by the higheft authority, to
l>c the rightful fovereign of that ancient kingdom^
and therefore, as by (he charter given to David,
i^falm Ixxii. 8. he was the prince of ail the king-
doms of the earth; yet he knew that for envy the
people had delivered him, and he had alfo fom.e
apprehenfion of the divine afpe6l of the thing:
But the Jews cried out, faying, If thou let this man
go, thou art not Cefars friend: whofcever ynaketh
himfelf ^ king, fpcakcth againfl Cejar, — And the
PREFACE. XV
Evangelifls note that it was this faying that detei-
mined Pilate to give judgment in the cafe.
That this was the matter for which Jefus Chrill
was condemned to the crofs is evident from his
written accufation, which, according to the Roman
Guftom, in cafes of capital punifhment, was fuf-
pended over the fufFerer, and therefore called a
fuperfcription, and which was this — The king ej
the Jews. And, doubtlefs, the truth for which Je-
fus Chrift bled upon the crofs is fimply the gof-
pel. This is '* that thing," that ^t/2i/z^ thing, con-
fefled by Peter, in two words,* Luke ix. 20, 2 1«
as it was revealed to him in the words and wQm||
of Jefus, which he fpake and wrought from tire
Father, and for which this difciple, Peter, was
pronounced blejfed.
Hence the Apoftle, in giving the gofpcl charge
to Timothy, which is the commandment given to
every minifler of Jefus, fays I give thee charge in
the Jight of God J zuho quickeneth all things, and ht-
/ore Jefus Chrijl, who, before Pontius Pilate, xviU
nejfed a good confejjion; that thou keep this com-
mmdment without fpot, unrchukahle, until the ap-
pearing of our Lord Jefus Chrift ; which in his
tjmes he fliall JJiew^ who is the blejfed and only pO"
ientate, the King of kings, and Lord of lords, ^
Here, then, the folemn charge of the miniftei: of
God is laid down in the very article which Chrift,
as a witnefs to the truth, confelfed before Pontius
Pilate, and which in a future day, called his timei,
• ThcChrillofGod.-
«yi PREFACE,
he will fliexv in the adlual exhibition. And, furely,
this commandment, fo given in charge to the m^n-
ifters of Jefas, i< the gofpel merely.
It is evident that good difcouries may be made
upon the fubjefls of religion, virtue and morality;
particularly, upon the divine perfe6lions, human
depravity, the decrees of God, dependence upon
divine iniluenceSi the nature of exercifes, the fhort-
•nefs of time, vanity of the world, moral obliga-
tions, fubmiflTion to adverfe difpenfations, and a
future flate of rewards and punifliments, and nu-
merous other ferious fubje6ls, without embracing
the gofpel. The Greeks and other improved na-
jj^p s, poflelTcid many very valuable in(lru6lions
lathis nature, long before the gofpel came among
them. I fay that excellent difcourfes may be
made upon thefe and fuch like important fubje£ls;
and that kingdomznA glory w^hich lies at the foun-
dation of the doclrine of Chrifl, and which will
foon be revealed, to crown the whole divine exhi-
bition, be left out of view ; and they may be very
ufeful, provided they be not fubllituted for the
gofpel. But this is another thing; the gofpel is
diflinQly the kings matter* as really a 7natter of
[late, as was the fubje6l of the contefl between
the Houfe of Saul and the Houfe of David,
I mean not, however, to admit that it is proper
for a minifter of Chrill, in any difcourfe, to leave
the great lubjed: of his embafTage out of prominent
view : Paul could not do this. It m^Y be hoped
that, in this dark day, the lamentable filence \yhich
• Pfalm Ixv. I,
PREFACE, xvii
prevails refpeQing the teftimony of Jefus, in fome
mftances, is to be imputed to mere miftake and
ignorance of what is truth ; and this is bad enough,
that men fhould run and not be fent ; that they
Ihould take upon them the infinite refponfibility of
this miniflry, without knowing what is their com-^
mijfion, and charge. But it is greatly to be feared
that, in mofl inftances, the latent caufe of the evil
is that mofl malignant one which blinded the
Jews, and made their elders and chief priefls,
whilfl fitting in Mofes' feat, and holding the law
and the prophets in the highefl veneration, pro-
nounce the glorious truth of Jefus Chrifl's king-
dom, blafphcmy ; of which truth Alofes and the
prophets had fo clearly written. '" ,
Alas ! How is it, that men who are charged
with this commandment, to keep it pure, under
the foiemnity of a confecrating vow, fhould preach
whole years about the gofpel, and never fo di-
ftintlly as to be underflood, preach the gofpel
itfeif ? And alfo write volumes of truths, and
fcarcely give one broad hint o^tht truth.
But notwithftanding this apparent miflakc
of the moral charadler of the divine principle for
the principle itfeif; or, to fay the leaft, notwith-
ftanding the great obfcnrity refpe6ting the height,
and depth, and length, and breadth of the divine
foundation; the many clear philofophical dc-
monflrations of truth, from the propofed founda-
tion, in the works particularly referred to, afford
convincing evidence that there cxifls in the divine
fyftem, fome one difcoverable principle, which
conflitutes and governs the whole, as really
and demonllrably as the power called attra
vincing as the internal evidence, or the difcovery
of the truth in the fa6ls themfelves.
The moft material points of the theory I had
dbferved and arranged before entering into the mi-^
niftry, and they were advanced in my firft fermons;
but fuch difficulties appeared in the way of their
coming to the public through my hands, that, till
lately, it has not been remotely contemplated, and
therefore no provifion had been made for its being
done; and, at prefent, the flendereft natural coi>.
flitution, and daily growing weaknefles, and the
paftoral charge of a large people, leave no prof-
peQ of my finifliing the work. All I am encour-
aged I fhall be able to offer, is a compcnd cf the
divine theory ^"^ a ftatement of the principle, and a
* Some remarkable changes in the circumfUnccs of th-e, '
author, which took place fooa aftsr fctung about ihi^ work-j
5:xir'
Preface:
brief ftatcmeiit of fome leading known fads in the!
creation, in order to iliufirate it, and mew how it
theorizes in the works of God. — ^What remains of
the work more than this muft be lefc to other
hands, and them God will provide. — The Lord
gave the word; great was the company of thofc that
fiihlijhed it,
his being: dirirjiiTed from his charge, and, in fome meafure
gaining his health by craveliing, enabled him very confidera-
bly to enlarge his plan ; but the fame being accompanied
with oppoiitions from various quarters, threw difcouragements
in the way, and retarded the publication ; and, at laft, he
confiders the objed v^iy imperfec^tly accompIiHied.
Salem, (Massachusetts,)
November, a, d. 1798.
. ■ * ' :^ ; ^ ' afc »y Buni/>iiw M L i aii
INTRODUCTION,
STATING AND DEFINING
THE
.DIVINE PRINCIPLE.
STATEMENT.
1. npHE divine principle, which may be fla-
-^ ted and defined, muftbe the difcover^
able divine Being. — To offer a difcuflion of
what is undifcoverable would be abfurd. No
flatement or definition can be rationally giv-
en of the invifibility of God. It mufl, there-
fore, be underjtood (for no more can be ra-
tionally meant) that our principle is merely
the vihbility of God, or the principle of di-
vine knowledge.
2- As to the invifibility of God we make
no enquiry. For as this' bears no letters or
charafters, to angels and to men, both in
time and eternity, it muft be equally un-
known* But there is a legible divine charac-
ter — an alphabet which may be read and un*-
derftood. This belongs to us. Here is an Al-
pha with which we may begin, and an Ome-
ga with which we mull end. And what is
©ffcred to us in this Uttered name, we are
D
qG Divine Theor^.
warranted to call the divine Being, God fiint-
felf — / ain Alpha and Omega — ^faith the Al-
mighty.
3.. The principle of divine knowledge
then, or difcoverable divine Being, is his
purpofe or will ; in which purpofe is in-
eluded the idea of aftion, for purpofing and
doing cannot be two things with God ; far-
ther than his purpofe, or voluntary aflion,
nothing is or can be known of God ; and,-
indeed, relative to light and knowledge no-
thing farther than this exifls. — Our enquiry
concerning the divine Being will go no far-
ther than, as according to the ancient He-
brew i fin, God is his own workma.nJhip.
4. In^ a fenfe unlimited, God is invifible,«
and his toorks are unfearchable ; for as no ap-
proach has been made, nor ever will be made
to the difcovery of God, farther than his pur-
pofe, fo neither is, or will there be made any
difcovery of his works farther than their flate
or difpofition, which anfwers to his purpofe r^
and every attempt or defire to know more of
God than his counfel or decree is fruit lefs
and criminal. — But the purpofe or will of
God is difcoverable, and is the fubj'e6l of all
divine manifeltation, and all rational enquiry
and refleClion. — This is the true godhead — ■
the intelleftual fun, or principle of divine re-
velation and knowledge. — It is eternal life,
the foul-fatrsfying objett of the wife in heart.
The man, who, through defire of this, hav-
ingfcparaUd hivifclf, findeth treafurcs; but
he who defireth and feeketh it not, wrongr
eth his own foul.
Introduction. 27
Definition. *
1. The divine principle or purpofe^ftated
to be the vifibility of God, is a matter of fa6l,
and exills in voluntary aftion. — If the pur-
pofe or will of God be not a faft, and found
in voluntary aftion, it is all unknown, and
has been miftaken for the principle of know-
ledge: for it is certain that our fphere of
knowledge does not extend in the leaft be-
yond matters of faft. This particular of the
definition of the divine principle, with thofe
alfo following, will be fupported by the whole
illuflration of the theory.
2. The divine purpofe or will is the fub-
je6l of all the divine charafters. — It is im-
menfe, eternal, unchangeable, almighty, fov-
ereign, wife, holy, juft and good. — This has
been univerfally acknowledged; and it will
not be denied, that this is the only known
fubjeft of thefe characters.
3. The divine principle or purpofe is of
the nature of a covenant, or a matter of re-
cord between parties. This has been acknow-
ledged as fully, perhaps, as any dodlrine of
divine revelation.
4. The divine purpofe or will bears the
perfonal charafters, and exhibits voluntary
agency. Being of the covenant nature, or a
fatt of record, the divine principle cannot
be contemplated otherwife than in contem-
plating intelligent agency, and the full exer-.
cife of the perfonal capacities.
5. The divine priac-iple or purpofe pre-
fents a trinity, and it cannot be conceived of
qB Divine Theory.
Otherwife than in conceiving of a trinity. It
is fo far from being true, that it is hard to
conceive of a trinity in the ^^odhead, tliat no
conception can be formed ot the eternal truth
offered in the purpofe of God, and a trinity
not to be contemplated, and with the fame
clearnefs of light.
The difficuky in the minds of men of
difcovering the Holy Trinity, is nothing
more or lefs than the difficulty of difcover-
ing the truth in a falfe principle. But, let the
true principle be difcovered and the trinity
cannot be hid, for it belongs to the body of
the godhead, and is infeparable from the dif-
covery of the Divine Being, and is the light
itfelf. With the men of Athens we may kno\\r
merely that there is a God, but without the
knowledge of the divine will, which, in its
nature prefents neceffarily a trinity of per-
fons, we, like them, know not what God is.
Whatever darkncfs there be in our minds
concerning the Trinity, there mufl neceffari-
ly be the lame concerning the whole purpofe
of God ; and we can no farther conceive of
the divine principle than we conceive of a
trinity. In a covenant there is a covenanter,
one who makes the covenant; a covenantee,
one brought into the covenant; and a mu-
tual mtercjf: contrafcled for. And, in the pur-
pofe of God each of thefe bear all the divine
and perfonal charafiert, which it will be a
part of this work clearly to illuflrate.
In this place jt will not be expefted that
we clear the fubjeft, but only that we ffate
and define the principle of divine knowledge*
Introduction. fg
And when an illuftration of this principle is
fpoken of in the work before us, it fliould
not be underitood to mean that there is any
obfcurity in the fubjeftitfelf. This is as lum-
inous as the body of heaven; but that there
is a neceffity of difpelling, by particular ap-
plication of the true principle, the otherwife
impenetrable darknefs of falfe principles, fo
that if any man have eyes to fee he may fee.
The arduous tafk before us is not fo much
to form as to throw away notions. The
opinion that the Trinity is not fo elfentially
the principle of revelation, but \sJomething
of God, more didant, myfterious, and ob-
fcure, in its nature, dillin6l from that divine
body of light which, like the natural fun,
fhines with one indivijihle blaze, is the moft
egregious and fatal error, and never could
have exifted and been propagated, had not
fome men allowed themfelves to talk and
write of the Divine Being with their eyes (hut,
and others Ihut their eyes in order to follow
them.
6. The divine principle or purpofe is ove%
and though it confifts of certain d.iflinft
parts; yet it is apparent, when the fubjeft is
in view, that a fa6t of fuch a nature cannot
cxift without fuch parts being united toge-
ther; and that the parts and the whole have
a neceflary dependance on each other. The
diverjity and unity o\ the will of God is art
acknowledged truth — that there are divifi-
ons in the word or will of God is well un-
derflood. 2 Tim. ii. 15, Whilft the divine
charafctcrs it fudains, immenfity, eternity.
g0 Divine Theory,
&c. fully dernonftrate its unity, Thefe €ha-
rafters can belong only to one principle.
The definition of the divine principle, as
being an aftion or operation, requires a morq
particular ftatement:—
1. Though with deference to the human
mind, ever habituated to make the diftinc-
tion, and the common ufe of words ; and
alfo on account of the nature of the fubjetT:,.
it is requifite to ftate the divine principle
both as a purpofe and a work. It muft {till*
be remembered that the divine operation i*.
effentially one with the divine purpofe ; that
it is contained in the definition given of the
fubjeft; and that no true definition can be
given of the purpofe of God, which does
not contain the primary operation; for it is
mod evident that, in God, willing and doing
iare infeparable.
2. The works of God are manifold; where^
ever we look, we behold operation fucceedn
ing operation in numberlels progrelfions ;
but they who attentively confider the works
of God, obferve one firft operation through
which all others proceed- This, in the di-
Tine fyftem, is the fubjeft which we are at-f
tempting to flate and define.
3. As the thoufands of fucceffive undula-.
lions of the earth or water, from a (hock or
explofion, do all exift in the power of the
fhockor explofion ; foabfolutely does all the
immenfity or' the univerfe exilt in one divuie
operation.
4. The firR divine operation being neces-
faniy comprized in the divine purpolc, in
iNtRODUCTIOJT. ^^^ ^l
t\k^ manner it mud be immcnfe, eternal, and
fuftaining all the divine chara£ters, and none
but the divine.
This is the grand principle called The
Word of God, by which the worlds were
framed ; and The Law, through which every
operation, exifting through ages of ages,
muft proceed, until the progreffion of divine
operation, returning as a circle and uniting
in the principle, that fhall be all in all. —
The notion of an endlefs progreffion is a
chimera — there is nothing in nature to fup-
port it. We know that whatever progreffes
moves in a circle, and muil return and final-*
ly terminate*
J^ROOFS IN SUPPORT OF THE STATEMENT,
The foregoing (latement of the divine
principle, takes a ground the mofl: univer-
fally acknowledged, viz. That the holy
eompaft, commonly called the Covenant of
Redemption, is of ^/^m^/exiftence ; and as
this faft is the grand principle in the divine
fyfiem, the knowledge of it is brought for-
ward in every beam of divine light that
fhineth in the world. For infiance :
1. The very name of God, which doubtlefs
imports his eternal godhead, is evidently
exprefiive of this truth. The Hebrew word
God, ALcivi or Eloliim, may be interpreted,
thcfweartrs, or the covmaniers^ or contra^lors
gs Divine Theory.
by oath. If then this name be eternal, that
covenant a6l which gives it, muft be eternah
Mofes writes of the creation, In 'the begin-
ning God, AUim, created the heaven and
the earth. As therefore God bare this name
at the creation of the world, that fafl from
which it is taken muff have pre-exilled all
lime.
2. The Father, the Son, and the Holy Gho/l^
we underfland to be an eternal name of the
Lord our God ; but it is demonitrable, that
thefe terms have their origin in this divine
tranfa61ion refpefting redemption; which
covenant tranfaction, therefore, muft be e-
qually eternal w^ith this name of our Lord
Jehovah,
3. Holinefs may well be confidered the
eternal attribute of God; but holinefs relates
to a confecraiion. In the Itrifl fcnfe of the
word, to be holy is to be let apart ; and it is to
this divine tranfa6iion which, in its nature,
is a confecration — that we trace, as to its
origin, every thing that is properly exprefled
or underflood, by a term of this import as*
applied to God. That atlion, therefore,
in which God took upon him the vow of
holinels, muft be eternal.
4. This is the record^ that God hath given
tons' eternal life ; and this life is in his Son.
\ John V, 11. And it is further declared,
as in 2 Tim. i. g. that this g'^'ace zvas giveyi
us in Chrijl Jefus, before the ivorld began. — >
A gift is a transfer of fome property ; it is a
real deed. The mere purpofe to g ve, is not
giving or bellowing a gift ; but God gave ut
Introduction. 33
eternal life before the world was. This was
done in that covenant tranfaftion under con-
fideration. It appears, therefore, from the
gofpel record, that there has exifted a tranf-
attion which is of the nature of a contrail
between parties, refpefting fome great inte-
red, wherein their obligations are folemnly
confirmed and left on record ; and that this
cne real fail bears the eternal date.
5. It is faid in the fcriptures, and often
repeated, that our Lord was made an High
Prieft, His Prieilhood then, is a matter of
fa6l ; for fuch we confider every thing which
is made or done. But it is alfo faid, that
this was done after the pozcer of an endlcfs
life, Heb. vii. 16. The levitical priefthood
was made after the law of a carnal covimand-
ment. In both cafes, the law and the prieii-
hood are joined and fubfiil together, bear
date and run parallel with each other.. —
The temporal law has a priefthood anfwer-
able to its nature — the eternal law alfo, has
one anfwerable to its nature. As, therefore,
the prieilhood of Aaron, according to the
nature of its law% which was carnal, mud
have begun and ended in time ; fo likewife,
the prieilhood 6f Chrill:, according to the
powx^r of an endlefs life, which is life and
immortality, mult be from eternity to eterni-
ty. Such was the reafoning of the apoflle
upon this very point, and demonftrates that
the priefthood which has the power of aa
endlefs life, i, e, the life of God, for its law^
muft be co-exillent with that life; and, like
God himfelf, have no beginning of days,
E
34 Divine Theory.
6, The word Clirijl, relates to the aft of
inauguration, or the ordaining or fetting up
of one, as the head of a body. It fignifies one
anointed, as the priefts and kings of Ifrael
were ordained or fet up in thefe relations,
over the people, by the tranfafiion of anoint-
ing them with oil. Such a tranfaftion is a
real fa6l, and capable of being explored and
underftood in all its parts. And this word
kads us alfo to the fanae eternal principle,
which is the fubjeti before us ; for Chrift, the
anointed one ot God, is faid to be the begin-
ning^, Col. i. 18. And, faith Wildom, I
was fet up, or ordained, from evertajlingy
from the beginning, or ever the earth was.
From the above, and fuch like reafons, we
have the greateft certainty, that a fa£l of this e-
ternal nature does exift; and as there appears
afufificient warrant for taking this anointing,
or fetting up of Chrift for our principle, or
the bafis of the divine fyftem, we begin,
therefore, with Chrift — ^he is our alpha, the
firft, the beginning. Tracing the dodrine of
Chrifl to this aft of inauguration before the
world was, we come up to the higheft point
of the univerfe, into which every line of di-
vine truth runs and terminates ; or, at leaft,
if all truth does not terminate here, v/e pre«
fume this is certain, that at this point termi-
nates our capacity of tracing out and of com-
ing to the knowledge of any thing whatever.
And as before this, nothing has exifted in
* This word in Latin n principium ; from whence is the
word Principle; and that adi which conftituicd a beginning,
may, with propriety, be termed tht; principle.
Introduction, 55
fa£l, we may neither form to ourfelves any
conceptions, nor make ufe of any terms as
denoting the exigence of fome things ante-
cedent to this eternal beginning ; for fuch
conceptions muftbe mere imaginations, and
fuch terms all idle.
A fyftem implies harmony, and muft con-
lift of parts. To begin a fyftem therefore,
upon the Unitarian principle, of one fome-
tiling, called by whatever name, fuppofed to
exift alone, without parts or harmony, or a,ny
thing which conftitutes fuch a fubjeft, is to
begin before the beginning, and is an abfur-
diiy in the idea of fyftem. Thofe profeffed
Trmitarians, alfo, who begin their fyftem
upon the principle of three fomethings, or a
certain fomething which, inconceivably, of-
fers three, arbitrarily called perfons, and
who, in their effential exiftence, are fuppo-
fed to be juft alike, and to bear no difiin-
guifhing charafters, fuch as are imported by
the names of Father, Son and Holy Ghoft;
and, therefore, exifting without any thing
which conftitutes the idea of method and
fyftem ; they, we fay, in like manner, begirt
befo^-e the alpha; and they are involved in^
the fame, or, if poffible, in a worfe abfurdity
than the Unitarians, and are not worthy of
the name of divines.
Whatever is fairly chara£lered may be
read — all 1 propofe in the theory, is to lludy
the divine alphabet. This, by the grace of
God, we may learn — we i^'afy begin at A and
read down ; and taking this ground of the
open field of divinity, opened froni eternity
q6 Divine Theory.
to eternity in the doftrine of Jefus Chrift
and him crucified, we may be employed in
a ftudy worthy either of chriRian fcholars or
of angelic maflers.
That fo many men of talent and influence;
fhould be ferioiifly employed in preaching
things which, they confefs, are in their na-
ture inconceiveable, is trulv lamentable. No
wonder a trinity, to many, Ihould appear ob-
fcure and inexplicable, v/hen it is fuppofed to
exift in fomething unlettered, a perfeti enig-
ma, wrapped up in a blank leaf, antecedent
to page firjl of the book of God's kingdom,
taken and opened by the lzo7i of the tribe of
Jiidah, and to the alpha of the doctrine of
Chrift; a matter beyond the voluntary union
of Father, Son and Holy Ghoft; a certain
fomething beyond that almighty a£t of fetting
up the Lord Chrift, which, itfelf, engrolfes
eternity. This mull l3e obfcure indeed!
PROOFS IN SUPPORT OF THE DEFINITION.
From the fubjefi under confideration, the
old chriiUan article of eternal generation ;,
though of late it has been much exploded,
and by fome called eternal nonfenle, is yet
maintained, and appears agreeable to found
doctrine, and is indn'penfably an article of the
chriilian faith, Ai^d it appears from our de-
finition, that fucH a' thing is in no wife obfcure
and inexplicable, but, on the contrary, that
Introduction. jy
ft is held forth clearly in the mofl: manifeft
and undeniable facis, relative to the know-
ledge of God the Father, and of our Lord
Jefus Chrift — To difcover this truth, it is
only necefl'^ry to attend carefully to the im-
port of the terms Father and Son.
The word father, as applied to God, and
fo abftraded in fen fe from every thing of a
bodily nature, refpeds merely what beiongs
to the will, and imports two things,
1, That command and government which
is necelfary to form the obedient fvlial cha-
ratler.
2. That favor and blefTmg, which is the
proper reward of filial obedience.
The word Son juft anfvvers in fenfe to that
of Father, and imports, fimply, a mind or
will, as the fubjeft of fuch ^uihoniy, yielding
this cheerful obedience: and, as the objeci of
fuch pleafure, enjoying this blcjjcd reivard.
Thefe terms, like many others, are ufed
commonly, and, doubtiefs, fometimes in the
fcriptures, in a variety of fenfes ; but the fenfe
here given, relative to the will, is ever to
be confidered their higheft and moil com-
manding knih, both in the fcriptures and in
common converfation, — As when a man ne-
glects his offspring, and appears to be deiii-
Kite of a parental difpofition; takes no heed
either to govern, educate, or m^akeprovifion
to let them up in the world; we fay, he is
riot a father, but a brute. — Alfo, when we fee
a child obftinately rebellious and prodigal,
reliliing parental authority, or rudely walling
his patnmony ; we fay, he is not a ion, but a
38 Divine Theory.
monfler. — On the other hand, a man who
takes a child under his government and dif-
cipline, and makes him his heir, though he
be not his by blood, will be called the father
of that child; and the child (hewing obedi-
ence in fuch a relation, and receiving in ^
proper manner his inheritance, will be called
hisfon. And thus, in the fcriptures, Solomon
faith, He that delicately bringeth up his {er?
vant from a child, [liall have him become his
ion at length', and hence, the father in the
parable of the prodigal, faith. This iny Jon
was dead, and is alive again. — -And though
God is the author of our bodies as really as
of our minds, yet the Apoftle to the flebrews^
fpeaking of God as our Father, and of our
highefl obligations to him, on account of this
high and commanding fenfe of the word, he
nfes it diftinftly in relation to the will, as
Mofes before hadufed the term God, Numb,
xvi, 22. and, as it were, confines it to this
fenfe, whilfl he exhorts us to be in fubjc£lion
unto the Father of Spirits, — This, by way of
diltinftion, I (hall term the voluntary fenfe.
That relations, fuch as are above itated, do
fubfid between God the Feather and our Lord
Jefus Chrift, no one will difpute ; but thefe
relaiions refult from the nature of our prin-
ciple, which we have proved to be eternal. —
A covenant tranfaclion always implies a duty
impofcd, and a compenfation proffered. —
The gift of eternal life, made to us in Chri(t
Jefus, as our lurety or truRee, impofed upon
him an obligation no lefs than that of layinj|
dovvn his liie Cor us; v/hiHt, at the fame time^
Introduction. gg
it fet before him a reward no lefs than the
inheritance of God, which is his people. —
The aft of inauguration alfo, whilft it gave
the anointed one the mod folemn charge, and
laid him under the deepeft obligations ; at
cnce it beftowed upon him the higheft re-
ward, by fetting him up, and conllituting
him the head of the church as his body. — In
this fame at! the commander and rewarder
was made a father, and him who was com-
manded and rewarded was made a fon. And
as this deed, which gives being to the relation
of father and Ton, and is therefore an aft of
generation in the fenfe the word is now ufed,
exifted before the world was; the truth of
an eternal generation is eflablifhed upon the
ftrongeft grounds, being found in the nature
of the divme principle.
And what is there obfcure or peculiarly
inexplicable in this doftrine? which matter
is all comprifed in four fimple ideas relative
to the will ; and which are acknowledged,
on all hands, to exift in the bleffed will of
the Father, and of his Son Jefus Chrift, viz.
parental command and parental favor; ac-
quiefcence in fuch authority, and enjoyment
of fuch bleffing. — What can be named more
within the fphere of human knowledge than
this? If poflible, it is lefs obfcure than the
exigence of light and heat in the fun.
That the Lord Jefus Chrift laid down his
life in a way of obedience to the divine will,
we have his exprefs declaration. John x.
1 tS. Tliis commandment have I received ofniy
Father. This will of the Father, Is it rcfpeft-
40 Divine Theory^
ed the unworthy and juftly cdndemiled crea-
ture, is called grace, as in Heb. ii. g. That
he, by the grace of God, fhould taftc death
for every man. . But this grace was given ui
in Chrifi Jcfus before the world was. WhicH
implies his yielding confent and filial duty
to the comm.and ; and, in efieft, his being a
ia.mb Jlain from the foundation of the world.
So evident it is, that this charafter of pater-
nity, and this of fonfhip, which is the fruit of
it, have exilied together, in and with God,
from everlafHng. — — And as to the other
branch of the divine will, its exiilence, and
that alfo from eternity, is as plainly exprefs-
ed bv Wifdom, Pro. viii. '' I \^^2iS Jet up front
everlajling, from the beginning, or ever the
earth zvas. When there were no depths, /
was brought forth : when there were no fhun-^
tains abounding with water. Before the moun-
taijis were fettled; before the hills was I brought
forth : While as yet he had not made the earthy
nor the fields, nor the highcfl part of the dufl
of the world. When he prepared the heavens,
I teas there : when he fet a compafs upon the
face of the depth : When he eflabliflied the clouds
above : zchen he jlrengthened the foundations
of the deep: When he gave to thefeahisde-
cret, that the waters fhould not pafs his com--
mandment : zohen he appointed the foundati-
ons of the earth. Then I was by him, as one
brought up with him ; and I was daily his
delight, rejoicing always before him." — To
which we may alfo add, the declarations of
our Lord, that he had^/(??7 with the Father
before the liorld zvas : and that the Father
Introduction. 41
loved him before the foundation cfthe worlds
John xvii, — As therefore, the great idea of
JeCus Chrift being tke Son of the Father, is
this of his being brought forth ^ ox brought up ^
m fihal duty, and glorified in parental love ;
and as this was done from everlading, or
before the world exifted ; his eternal gene*
ration is indifputable.
But to afcertain, clearly, the nature of the
divine relation of Father and Son, is of fuch
confequence to the knowledge of the chrift-
ian fyftem, particularly, whether it is to be
understood, as we have taken it, in the vo-
luntary fenfe ; that it may be proper, in this
place, to offer fome further confiderations
of the fubjetl.
1, Our Lord commonly, if not always, in
his doftrine, ufed the terms Father, Son, &c»
in this high fenfe; it was one of the peculi-
arities of his manner of fpeaking, as in the
following inftances:
There came then his brethren^ and his mo-
ther, and, Jianding without, fent unto him,
calling him. And the multitude fat about him,
and they faid unto him. Behold, thy mother
and thy brethren xdthout feekfor thee. — And
he anfivered them, faying. Who is my mother,
or my brethren P — And he looked round about
on them which fat about him, and faid, Be-
holdj my mother and my brethren. For who*
focver Jliall do the will of God, the fame is my
brother, and my filler, an^i mother, Mark iii.
When he was found by his parents, fitting
in the temple, hearing and converfing with
the dotlors ; his mother faid U7ito him, Son^
42
Divine Theory.
why hajl thou thus dealt with us? Behold, thy
father and I have fought thee farrowing. And
he [aid unto them, How is it that ye fought
mc? Wifl ye not that I mufl be about my Fa-
ther's bujinefs? Luke ii. — In this reply he
appears to let afide the fenle in which Mary
had ufed the words fonand father: but that
he confidered them in the relation of par-
ents, in his own fenfe of the word, it is im-
mediately added, that he went down with
them, and came to Nazareth, and -poasfub^
jecl unto them,
*' I fpeak that which I have feen with my
** Father; and ye do that which ye have feen
** with your father/' — Theyanfwered and f aid
unto him, Abrahamis cur father, Jefus faith
unto tkem, If ye were Abraham's children, ye
vsould do the works of Abraham, But now ye
feck to kill me, a man that hath told you the
truth which I have heard of God ; this did
not Abraham.-^Ye do the deeds of your father.
Then faid they unto htm, We be not born of
fornication; we have one Father, even God^
Jefus faid unto them, If God were your Fa-
ther, ye would love me; for I proceeded forth,
and came from God : neither came I of my-
feif, but he fent me.^ — Why do ye not un-
derfland my fpeech? even becaufe ye can-
ftot hear my word. — Ye are of your father,
the Devil, and the lufis of your father ye will
* In the on^iaal, the ia^l fentence of this verfc is cvi-
dcflt'y escpiicrdvc, iht {Gr^^k gar,) for, which gives it this
Conft]udion is onitt d in the tr,in{Iation : For 1 prccadedforlhy
and came J torn Gsd i tor asiihtr came i oj mjJ<:Jft but tbcfcime
fsai me.
Introductioi^. 43
do. He was a murderer from the beginntn^}i^^
and abode not in the truth, becaufe there is no ' v*"
truth in him. — " When he fpeaketh a lie, he
fpeaketh of his own ; for he is a liar, and the
father of it." John viii. — It may be obferved
of this paffage, that the Jews underftood, or
affefted to underftand the \word Jather in a
phyfical fenfe, as importing merely a natur-
al relation; or, if they ufed it fpeaking of
God, and called him their Father, they flill
would mean fomething befides an union of
will as confiituting the relation. But, againll
all their cavils, the Lord Jefus adhered to his
voluntary fenfe, which gives this import of
the word great authority. — It may alfo be
obferved of this quotation, that our Lord
blamed the Jews for not underjlanduig his
fpeech, and imputed it to a wrong temper,
as well he might, for it certainly feems very
plain language. — But, upon the fuppofition
that he called God his Father, and fpake of
himfelf as proceeding forth from him, and be-
ing his Son, in fome myfterious and inexpli-
cable fenfe, how could they be blamed for
not underltanding his fpeech.f^ or how was
this evidence of a wicked difpofuion? efpe-
cially, as in the fame difcourfe, he applied
the fame terms to them, molt indifputably,
in the plain voluntary fenfe.
Now there flood by the crofs of Jefas, his
mother, and his mother's fifter. Mary, the wife
of Cleophas, and Mary Magdalene. When Je-
fus, therefore, faw his mother, and the difciple
flanding by, zchom he loved, he faith unto his
mother, Woman, behold thy Son. Then faith
44 Divine Theory.
he to the difciple, Behold thy mother. And
from that hour that difciple took her to his
own home. John xix. — Might not this tender
inftance of the ufe of thefe terms make an
impreffion upon the mind of this difciple,
which Jed him fo remarkably to the fame ufe
of them, as we (hall prefently notice ? A mul-
titude of inftances of the fame manner might
be pointed out, but thofe above may elta-
blifh the juftnefs of the remark, that Jefus
Chrift commonly ufed thefe relative terms
in the voluntary fenfe, and that this was one
of the peculiarities of his exprefiion. Hence
the Apoftle lays down this fentiment, that if
we be not challifed, and brought up before
God, as in a way of obedience to parental
government, then are we bajlards and not Jons,
2. A doftrine, in the common acceptation
of the word, is a rule; it is fomething the
nature of which may be opened, conceived
of, and improved; and fo capable of being
applied to fome cafe as a rule. — If then, the
divine union of Father and Son, as many
have fuppofed, be a myftery,or a thing which,
in its nature, is incapable of being opened
and explained — a relation peculiar to the Di-
vine Being, and, therefore, not in the leaft af-
fording a rule or inflruftion in any of the re-
lations of creatures; with what propriety is
it confidered or called a do6lrine?~-How
much this difficulty has been felt bv many
minds the moft (erious and humbly devoted
to the truth of God, is well known.
But our Lord brought forv/ardthis divine
relation as a doftrine; he dwelt upon it — it
Introduction. 45
was the text of his fermons — the burthen of
^Imoft all his difcourfes; and he difcovered
the greateft earneftnefs, not merely that the
truth might be believed, but alfo that it might
be underftood. — It is evident that this mat-
ter is laid down in the New Teftament as the
great rule of the gofpel. The manner of St.
John, particularly, throughout his Evange-
lifl: and Epidles, appears fludied to make this
impreffion. — L,et the following paflages be
obferved;
Jefiis cried and /aid, He that helieveth on
me, believeth not on me, but on him that fent
me. — And he that feeth me, feeth him that
feni me,—/ am come a light into the world,
that whofoever believeth on mejlioidd not abide
in darkncfs, — And if any man hear mywords,
and believe not, I judge him not; for I came
not to judge the world, but tofave the world*
He that rejccleth and receiveth not my words,
hath one that judgeth him. — The zvord that I
have fpokcn, the fame fiall judge him in the
lajlday. — " Fori have notfpokenof myfelf;
but the Father which fent me, he gave me a
commandment, what I (hould fay, and what
I (hould fpeak. And I know that his com-
mandment is life cverlalling." John xii. — By
the union of Chrill with the Father exprefied
here; his being fo one with the Father, that
he that believeth on him believeth on the Fa-
ther, and he that feeth him feeth the Father;
the truth of his FV.thers wiil being in him, is
plainly intended, viz. that he was aQing
wholly by his commandment, and was inwie-
diately fpeaking his words; which will, com-
46 Divine Theory.
mandment, or words of the Father^ given to
us by Chrift, is our prefent rule, and an au-
thority which, in the laft day, will judge the
world, and decide the eternal ftate of all men.
— In this paffagc an explanation is direflly
offered of this divine union and onenefs, the
fame, in other words, with that noticed in
chap. viii. — For I have notfpoken of myfelf;
but the Father which fent vie, he gave me a
commandment, zehat IJhouldfay, and what I
fhould fpeak, — It is not eafy to conceive of
words being put together to communicate
more precifely the idea of the union hy pa-
rental authority and filial duty, than what
lies before us in the whole paffage.
If ye had knoxon me^yeJJiould have known,
my Father alfo ; and from henceforth ye know
him, and have feen him. — Pliilip faith unto
him. Lord, flew us the Father, and itfujficeih
us. Jrf us faith unto him, Have I been Jo long
time ivith you, and yet haft thou not known me,
Philip? He that hath feen me hath feen the
Father ; and hoxv fayejl thou then,fliew us the.
Father? Be.lieveji thou not^ that I am in the
Father, and the Father in me? — The words
that 1 fpeak unto you, I fpeak not of myfelf,
but the Father that dwelleth -in me, he doth
the works. John xiv. — Here again is an ap-
parent explanation of the union ofChnll
and the Father, the fame for fubllance with
ihole already noticed. — Shexo us the Father,
fays Philip: He is anfwered : He that hath
feen me hath f^cen the Father. — *' llie words
*• ihat I fpeak unio you. I fpeak not of my-
"■' fclf but the Father that dwelleihio rnche
Introduction. 47
^* doth the works ;" both in word and deed,
he cxpreffed the will of the Father, and was
thus his ixprefs image.
Had it not been afferted, long and obfti-
nately afferted by many, that no true expla-
nation is offered, or can be offered, of the di-
vine union of Father and Son, I (hould have
thought that it could not be denied, that our
Lord meant to explain the fenfe in which the
Father was in him, in his reply to Philip, as
being all comprifed in the two ideas of his
zvords, to which he was obedient, and the
works of his power, which were expreffions
of his glory; which explanation is fimpiy
the truth of his generation, or of his being
the Son of God, in the voluntary fenfe,
" Abide in me, and I in you." — As the
branch cannot bear fruit of itjelf, except it a^
bide in the vine; no more can ye^ except ye a-
bide in me, I am the vine, ye are the branch^
es. He that abideth in me, and I in him^ tlu
fame bringeth forth much fruit; for -without
me ye can do nothing. — ff any man abide not
in 7ne, he is cajl forth as a branch, and is with-*
ered; and men gather them, and cafl them iyi-
to the fire, and they are burned, — If ye abide
in me, and my words abide in you, ye fiall
afk what ye will and it fiall be done unto you.
— Herein is my Father glorified, that ye bear
much fruit, fo fiall ye be my difciples. As the
Father hath loved me, fo have 1 loved you:
continue ye in my love. If ye keep my com-
mandments, ye (hall abide in my love; even
as I have kept my Father's commandments,
and abide in his love. John xv. — It may be
48 Divine Theory*.
remarked of this pafTage, that the word to d-
bide, fo often ufed here to exprefs the union
of believers with ChriR, is the fame in theo-
riginal which is ufed in /^/z^^/^ic^laft quoted, to
exprefs his union with the Father, and tranf^
lated to dzoelL the Father that dzoelleth in me.
And not only is the fame word ufed, but the
comparifon and whole defcription reprefents
the union to be in its nature the fame« — The
Father's abiding or dwelling in Chrilt is ex^
plained of his Father's words, &c.' in like
manner their abiding or dwelling in him, and
he in them, is explained oUiis words; ** Ye
'* abide in me, and my words abide in you. — '
'* As the Father hath loved me, fo have 1 lov-
** ed you." — If ye keep my commandments, ye
Jhall abide in my love ; even as I have kept my
Father s commandments, and abide in his love^
Is this very obfcure? But thefe are among
the paffages vvhich have been fet down as
pointing to an inexplicable dodrine.
And this is life eternal, that they might
knozo thee the only true God, and Jefus Chrifl
zvhom thou hajl fent, John xvii. — Our Lord
had faid, that his Father s ** commandment
'' is life everlading;" and had often explain-
ed this to be the truth intended by his dwell-
ing in him. — This, emphatically he called
his doclrine. *'' My do6irine is not mine, but
'•' his that fent me. If any man will do his
will he jhall knozo of the dotlrine, " whether
" it be of God, or whether! fpeak of myfelf.'*
John vii. — That the Father had committed
his word to him, the fame which he fpake,
and which he faid^, John xii. ihoiild judge the
Introduction. 49
world in the laft day, is affigned as the rea-
ion " that all men fhould honor the Son, e-
" ven as they honor the Father." John v, —
And it is added, '' Verily, verily, I fay unto you.
He that hearetli my xoord, and believeth on him
that fent me, hath everlafting life."
If this relation, as has been fuppofed, be
in its nature peculiar to the Divine Being,
how is it thus brought forward in connexion
with our obedience, abiding in Chrift, keep-
ing his words or commandments, and enjoy-
ing his love and blciTednefs, Vv^hich is eternal
life? — Taking the common hypothefis of
myRery, all'i^ inexplicable; the difcourfes of
our Lord, appear without connexion, peace-
meal ; and his manner of fpeech broken, and
very myfterious. In this track myftery crouds
upon myftery, arid the mind is enclofed with
darknels. — But, on the other hand, under-
Handing this divine principle in the volun-
tary fenfe, we perceive at once that it is a
doclrine, a rule or precept, which lays the
foundation of a blejfcd fociety; and that, in
its nature, it is the eternal law of the gofpcl
Icingdom.
This word, or commandment, received
from the Father, our Lord gave to his peo-
ple, and they, receiving it, are faid to know
the Father and Jefus Chrilt; to be mthe Fa-
ther and Jefus Chrid; or, as it is fometimcs
exprelTed, to Aai/-^ the Father and the Son. —
Whofoever tranfgreffeth, and abideth not in
the doclrine of Chrift, hath not God. — He
that abideth in the doclrine of Chrift, he hath
both the Father and the Son. 2 Epift. John.
50 l)iviNE Theory,
— -And this do61rine abiding or remaining iii
them, they are faid to continue in the Son and
in the Father, i John ii- — This command-
ment was given him, to fpeak to us, before
the world exifted; and thus eternal life was
given us in Chrifl Jcfus before the world
was ; " and he that keepeth his commandments
dwellethinhiGi,andheinhim." i John iii. 24,
Hence it is faid, 1 John i, — Our hands have
handled the word of life ; for the life was ma-
nfejied, and we havefeen it, and bear witnefs^
and fliew unto you thai eternal life zchich was
with the Toother, and was manifejled unto us.
That ichich zee havefeen and heard declare we
unto you, that ye alfo may have fellowjhip with
us; and truly ourfellonffiip is with the la-
ther, and with his Son Jefus Chrifl,
The fcope of this firft epiftle of John may be
comprifed in three particulars, viz. What this
doSrine or commandment confifts in; that
it was in the beginning from the Father ta
the Son; andthat, through him, it is given to
us. — This matter, together with its evidence,
and a variety of plain inferences from the
premifes, with an exhortation to keep the
commandment, or to abide in the do6lrine^
and the reafons of his writing, which is all
but the fame thing; this, I fay, appears to be
fi//that is intended by this divine epiftle. —
And this, indeed, is the fum of the gofpel;
it is the faith which was once delivered 10 the
faints; and it is declared with light and evi-
dence fufhcient to confirm our fouls, and
make us perfeB^ jlahUficd,flrengthened, and
fettled in the knowledge o{ him, whom to
Introduction. 51
knew filially, or in a way of obedience, is life
eternal. — Thefc things have I written unto
you that believe on the name of the Son of God;
that ye may know that ye have eternal life,
and that ye may believe on the name of the
Son of God. 1 John v.
So amply this matter of the divine union
of Father and Son is laid down in the fcrip*
tures of truth, as tho. doEtrine of God our Sa-
yiour, the grand rule of the gofpel, and eter->
nal life.
3, I (hall conclude thefe confidcrations of
the evidence, that the union of Father and
Son, fo much infifted on in the New Tefta-
ment, is of a voluntary nature, by fetting
down two or threepafTagesof fcripture, with
very little comment.
If peak tliat which I have fecn with my Fa-
iher; and ye do that which ye have feen with
your father. John viii. — It cannot be doubt-
ed that the Devil is here called the Father of
Sinners, on account of the union of will ; but
there is fuch a clofc connexion between the
two fentences, that it feems neceffary to un.
derftand^ that God is called the Father of
Chrift in the fame voluntary fenfe. — If in one
verfe, framed together in tiie clofeft manner,
the fame word be ufcd in v/idcly duTerent fen-
fcs, no certain idea is conveyed; we can on-
ly gucfs at the meaning; and, in a difpuie
which feemed to hinge upon the meaning of
the word, is it poffible that this teacher
{hculd ufe the v/ord Father in different kn-
its, in one breath, and give his enemies fuch
occafion tolfay, as they did, that his fpecca
was uninicliif^ibie?
52 Divine Theory.
WhofoeverJJiall confefs that Jefus is the Son
of God, God dwelleth in him, and he in God.
And we have known and believed the love that
God hath to us. — God is love, and he that
dwelleth in love, dwelleth in God, and God
in him. i John iv. — This oncnefs of God
and believers is certainly an unity of will;
but this is precifely the language which Je-
fus Chrift ufed to exprcfs the unity, or one-
nefs of himfclf and his Father. — And not on-
ly the ftiie, but the argument fhews that the
union is the fame in its nature and principle.
— This is the love of God, that we keep his
covim&ndvients \ this is believing, that Je-
fus is the Chrift; and this is confeJJing\nmi
But, as this commandment conftituted the
eternal generation, and the ineffably blcGed
union of Father and Son; the following in-
ferences are plain: — Whofoever heLieveih that
Jefus is the Chriji is born of God; for the
fame which conftituted him the Son of God,
will alfo conftitute us children.— iiW?;)/ one
that loveth is born of God; for the fame
which gave the filial chara6ier to the firft-
born, will give the charafler of fons to all
w^ho poffefs It. — He that kecpeth his command-
ments dwelleth in him, and he in him, — Vxho-
foever Jliall confejs that Jefus is the Son of
God, God dwelleth in hwi, and he, in God, —
And he that dwelleth in love dwelleth in God,
and God in him; for the fame which confti-
tuted the Father and the Son one, will alfo
conftitute God and the believer one, Under-
ftanding this divine relation in the voluntary
fenfc, ihefc inferences, and numberlefs others
Introductjont. 53
in the New Teftament, appear to be drawn,
in a direft line, from one all-commanding
point, emphatically called Truth; as in 2
John — I rejoiced greatly that I found of thy
children -walking in truth, as we have re-
ceived a commandment from the Father. — •
But, if it be not fo underflood, I am not dif-
fident to fay, that many of thefe inferences,
fo important to our inftruQion, appear to
{land without any clear premifes, and with-
out connexion or relation ; and, therefore,
greatly expofed to be mifapprehended, or,
at leaft, they do not poflefs their proper
Itrengih to make an impreffion Hpon the
mind.
That they all may he one, as thou, Father,
art in me, and I in thee; that they alfo may
be one in us; that the world may believe
that thou haft fent me. And the glory which
thou gaveft rac I have given them; that they
may be one, even as we arc one, I in them,
and thou in me, that they may be perfe£l in
one, and that the world may know that thou
haft fent me, and haft loved them, as thou
haft loved me. John xvii. 1 have often
thought that this paffage alone was more
than enough to determine the fenfe of this
moft intereftmg article of divine revelation,
againft all the authorities of tlie world. It is
wonderful how many proofs are here croud-
ed together. Were they fully laid down, ihey
would out-number the words! — There is an
argument upon the face oi this paftage, which
is irrefragable, that the onenefs of believers
js of the Tame nature with the onenefs of the
54 Divine Theory.
Father and Son. — But, the ftrength of the
evidence lies in the matter oF fa6t ; for as Je-
fus Chrift was made a Son, and one v/ith the
Father, by that commandment which fent.
him into the world, and by that love and
flory which was given to him ; fo Chrift
ere fpeaks of his people, as being in like
manner fent into the vjorld, verfe 18. and
prays that they may be glorified with him;
v;hich, of courfe, makes them fons of God,
one with each other, and one with him and
the Father, even as the Father and Son are
one.
OBJECTIONS TO THE STATEMENT AND,
DEFINITION CONSIDERED,
It is neceifary, in this place, to attend to.
fome objedions which may arifc to the fore-
going Statement and Definition,
1. It may be obiefted, that, although in
the paffages quoted, an union of will, fuch
as fubfifts between Chrift and believers, be
clearly intended; yet an union of another na-
ture, as fubfifting between Chrift and God, is
alfo taught in the fcriptures, 1 o which I re-
ply — if ihefe, and fuch like pafiages be giv-
en up, where are the texts upon which the
fentiment of a myfterious union is to be foun-
ded? "Fhefe are the texts which have gener-
ally been ufed to fupport the fentiment; and
if ihey be found to mean no more than a re-
ladoii of wil!, the mvflerious kiut of the di-.
Introduction. 55
vine union of Father and Son mufl be relin-
quilhed, as having no fupport from the fcrip-
lures.
2. If the divine relation of Father and Son
be the fame in its nature with that which fub-
fifts between God and believers, why is Je-
fus Chrift called the only begotten of the Fa-
ther? The fcriptures furnim us with a clear
anfwer to this queftion ; for though the rela-
tions be the fame in their nature, they differ
effentially in refpeft of their being mediate
or immediate. — Believers come to God me-
diately through Chrift; and, therefore, are
children and united to the Father fecondari-
ly, and only as they are united to Chrift;
but the Lord Jefus Chrift is the immediate
fubjcft of the divine v/ill; and, therefore, a-
lone the Son of the Father, in a firft and im-
mediate union; this may be feen inthefol-
lowing paffages.
No man hath feen God at any time; the on-
ly begotten Son, which is in the bofom o/the
rather, he hath declared him^ John i. — He
that believeth on me, believeth not on me, but
on him thatfent me. John xii. — lam the way,
and the truth, and tJie life. No man cometh
unto the Father but by me, John xiv. — If ye
keep my commandments, ycjhall abide in my
love; even as I have kept my Father^s com-*
mandments, and abide in his love. John xvii.
— Whcfoever denieth the Son, the fame hath
not the Father; but he that acknowledgeth the
Son hath the Father afo. — If that zohichye
have heard from the begi7iningfiall remain in
you ye alfofiall continue in the Son, and in
56 Divine Theory.
the Father. 1 John ii. — And this is the record
that God hath given to us eternal life, and
this life is in his Son. — He that hath the Son
of God hath life; and he that hath not the Son
of God hath not life. 1 John v, — Whofoever
tranfgreffeth, and abideth not in the doctrine of
Chrifty hath not God; he that abideth in the
dodrme ofChriJl^ he hath both the Father and
the Son, 2 John. •
Inafmuch, therefore, as Jefus Chrifl is iri
the bofom of the Father, united to him by
his commandment and \ovq, immediately ;
which divine will being eternal, implies, as
has been (hewn, that this generation, which
is the immediate fruit of it, is alfo eternal,
or before the world was; and, as believers
come to the Father only through Jefus Chrift,
receive the commandment in him, and are
beloved for his fake ; for the Father himfelf
lovdhyou, becaufe jy
^4 Divine Theory,
ias a matter in the dark, and incapable of be-
ing opened and illuftrated: for the ApoRle,
at the fame time, he called it a myfiery, faid
it was " revealed" and '^ made known," and
he was defirous that his brethern mis^ht " uh-
*^ derlland' his knowledge of it: but, as be-
ing One of the great branches of the myftery
of the divine will; and, becaufe, for long
ages, it was undifcoverrd, even by the holy
faints and angels; and alfo becaufe of th.e
greatnefs of the wifdom and power therein
contained, and the riches of the grace and
mercy therein manifcfled.
The faith, z, e. the gofpel iifelf, in like
manner, is called a myflery. — i Tim. iii. 9,
7^he vi)Jlcry of the faith; but the gofpel, equal
with any other fubjeft, is certainly capable
of ample illufl ration.
The refurreftion of the dead, and change
of the living faints, at the found of the laft
trumpet, is, moreover, called a myflery. — -
1 Cor. XV. Behold, IJliew you a viy fiery: We
Jliallnot alljlecp, bilt weJJiall all be changed^
in a moment, in the twinkling of an eye, at the
lajl triLinp; for the tyuvipetfiiall founds and
me deadpiall be raifcd incorruptable, and roe
JJiall be changed. — The Apoitle appears to
call this a myftery, on account of its being
given t(» him, fo particularly, bv immediate
revelation, and the glorious nature of the
fubjeft, and not as being beyond the reach
of our conception ; for there is nothing more
inconceivable in a ftate of incorruptable ex-
iftence, than there is in our ])refent corrupt^
able ftatc.-— -Why Ihould it leem a thing ob-
Introduction. 65
fcure, or perplexing to the mind, that God
fhould raife the dead, or change the ftate and
condition of his people? — That the Apoftle
did not confider his fubjeft as being a mat-
ter inconceivable, or incapable of bemg well
underftood, is ev/dent from his flyle — " Be^
" hold, IJhew you a myftery."
Thefe indances are enough to fhew how
the word Myltcry is ufed in the fcriptures. — •
And no place in the infpired volume can be
found, where it is ufed in the fenfe in which
it is commonly applied to the Trinity. And
it mud be viewed as a matter unbecoming
and very difhonorable, that men who would
appear as divines, and lovers of truth, fhould
take advantage of the mere found of a bible-
word, and make ufe of it, in the moft importr
ant relation, as the one we have been confid-
ering, in a fenfe fo foreign from its meaning
and ufe in the bible,
6. Incomprehenjible ! Whilftthewordmyf-
tery has been ufed as a blinder for the eyes,
this word has been ufed as a muzzle for the
mouth. — It is wonderful what power there is
in myjlery to bedim the fight! and what au-
thority there is in incomprchenfible to com-
mand filence ; efpecially when it is advanced
by v;ay of queflion ! — And do you think. Sir,
that you can comprehend the do£lrine of the
Trinity?— Why, Sir, I do not know that I
can fully comprehend anything; but, not-
withftanding, I have undertaken to explain
and illuftrate fome things. And, as to the di-
vine will, I do not think that I can compre-
hend it ; llillj I iDuft efleem it to be lightfome
€6 ' DiriNE TMEont.
and enlightening; it is a plain path to wallc
in, and a perfcft rule to walk by; it maketh
wife the fimple, and giveth underftanding to
babes ; it is the bread which came down from
heaven, and the water of eternal hfe; it is a
field full of all hid treafurcs, in which the foul
Can take an eternal range, and never find one
vacant or fruitlefs fpot; it is more to be de-
fired ^haii gold, yea, than much fine goldy
Jweeier oljo than honey, and the honey-comb.
But, if the enquiry be after fomething be-
yond the divine will, it is a jeft to talk of not
Gomprehending it ; for there, no doftrine, no-
trinity, nothing whatever can be found; it is-
in vain to look for things v/here nothing does-
in faft exift — 'where nothing is which bears-
a charaBer or name, — And, fuppofe, a trin-
ity does exift in fomething beyond the divine
will, and- we, in fome way, could know that
fuch a thing exifted, it is plain that it could
be of no ufe to us ; for it is demonfhable,
that wifdom is all conipnfed in the divine will^
and all that is valuable to men, riches and
konor, and long life are with her..
#ARTrCULAR REMARKS RELATIVE TO THE
STATEMENT AND DEFINITION.
A man, whofe way lies through a thick
crowd, whiUt he is preffing out, one on the"^
one hand, and another on the other, makes
but flow progrefs ; but having avtended to
llic above objettions, I fhall offer fome few"
iNTRODUCTlOfr* €7
j)artieulars farther, relative to the Statement
and Definition under confidcration,
1. The divine principle, as already defin-
ed, necefTarily fuppofes an order of divine
perfons, viz. a covenant maker, or mover,
which gives the idea of a firft perfon ; a co-
veyiantf abject, or one brought into the cove-
nant, which gives, the idea of a fecond per-
fon; and a covenant intercjt, which, in a juft
cftimation oF the divine principle, it being of
the nature of marriage, and giving in marri-
age, wherein the intereft is the bride, gives
■the idea of a third perfon.
2. Though in the divine will, the cove-
planting parties muft co-ex ift, as the felf fame
a6i which conilituted the fon,conftitutes alfo
the character of father; ftill there is a plain
reafon for confidering the father, as to the
method, firft, or greater than the fon ; for, m
the divine will, the covenant fubjefl; is both
commanded and blejjed of the covenant ma^
Jier; and without all contradiElion the lefs is
bleljed of the better^ Heb. vii, 7. — This ex-
plains the word of Chrift. John xiv, 28.—
My father is greater than L The connexiori
Ihews that this is the true meaning of the
word, for Chriil was here fpeaking of his go-
ing to. the Father to receive the bleffing of
\i\^ glory, — Yet, as this blefhng fets him up,
as a Son by inheritance, completely in the ef-
tate of the Father; we behold him, in this re-
fult of the divine principle, as he zoas i?i the
beginnings is now, and ever will be, one with
the Father; and as thus reigning and judg-
ing upon his throne ; he is God with Godj co
68 Divine Theory.
cxiftent and co-eternal with the Father, and
his equal in power and in glory. It is evident,
however, that there is a glory of the parental
chara6ler, which will ever diftinftly remain
to the Father, and a diftinft glory of the fili-
al charafter, which will ever be contempla-
ted in the Son, as his own glory; and fo, al-
fo, there is a diftinft charatler, which will
ever be adored in the Holy Ghoft.
3* The party brought into covenant in the
divine will, being made the Chriji of God, is
therefore the eternal Word — the Rock of
Ages — the foundation and head of all worlds,
. and is the fubje6l of tiie record in heaven. —
Again, the fecond perlon in the Godhead,
performing the covenant fervice, and confe-
quently being crowned with the reward, the
drfplay of the divine principle will be in him ;
he will declare God — in him God will be ma-
nifefted; he will, therefore, be the fubjeft of
the divine witnefs on earth, and in a peculiar
fenfe, be called the Word of God, as being the
report or expreflion of the divine will. Such
appellations as the Word of God, Rock of
Ages, Foundation, &c. belong undoubtedly
to the Divine Being or Godhead ; but, as the
divine theory^ or whole exhibition of the di-
vine will, devolves necefiarily upon the fe-
cond perfon, they are particularly applied to
Chrift, and, for the fame reafon, he is fo
particularly called the Wifdom of God, and
the Poiver of God, which are alfo names of
the divine principle.
4. Moreover, we obferve, that this divine
exhibition andmanifedationof God inClirilt,
Introduction, 69
pr his being the Word and Wifdom of God,
imphes a vifible form, which refpefts the
whole creation ; and, therefore, the light and
truth of the whole creation mufl: be merely
the light and truth of Chrift, or the difplay
of the divine will in him. — The argument of
the divine theory, therefore', is the adual con-
formity of the works of God to the divine
principle, or the adual exhibition of Chrift
in the whole creation; and the work before
us is fimply the illuftration of the truth that
Chrift is all in alk
The foregoing Statement and Definition
of the divine principle, may be fummed up
in the following theorems.
1. The principle of divine knowledge,
which is the difcoverable Divine Being, is of
the voluntary nature, or of the nature of a
purpofe or will ; and the divine fubftance be-
ing fimple and uncompounded, it is wholly
of this nature.
2. The Alpha and Omega, the beginning
and the end, the firjl and the lajl of the di-
vine fyftem, is comprifed in the purpofe or
will of God.
3. The divine purpofe or will is a matter
of real faft.
4 The divine will is infinite, eternal and
unchangeable; holy, juft and good ; and the
fubjeft of ail the divine characters.
5. The divine w\\\ is difcoverable, and ca-
pable of ample illuftration.
yo Divine Theory.
6, The divine will {hews a trinity in uni-
ty; it Ihews a Father, a Son, and a Holy
Ghoft; and that thefc three diftinft perfons
iare immediately one in will.
7, The divine will prefents the doftrineof
<]:hrill; and the truth to which he bare wit*
nefs in the world, is traced, as to its origin,
in this aft of his inauguration; and which
is of the nature of a covenant tranfatiion, or
a matter of record between parties.
8, The divine will con fills of a precept,
and a promife, or a requirement and a re-
ward ; it is a commandment, rule, &c. v;hich
embraces eternal life.
g. The requirement of the divine will is,
that of the Jetting up and full exhibition of
the authority and glory of the Father; the
reward is, that oi being fet up, and exhibited
in this authority and glory.
10, The divine will is the truth laid dowa
in the teftimony of Jefus, which was the mat-
ter of his accufation, and which he confeffed
before Pontius Pilate, and for which he dif-
fered upon the crofs; that he is Lord and
Chrifi ; and, in the approaching day, upon the
throne of David, at the head 0/' his church and
people, he piiall rtign over the world, — And
this is the mere gofpel itfelf.
11. Tliie divine will, comprifing the doc^
trine of thrift, unfolds the lelaiion of Father
and Son, the union of Chrill and believers,
the law and adminiftration ofthe church, the
duty and bleffcdnefs of the faints, and the
wiiole evei lading glory of the kingdom oi-
God*
iNTRODUCTIONi yt
12. The divine will embraces the gtory
which Chrift had with the Father, before the
world was — the wonderful fcene of his hu-
miliation — the prefent and future glory of
his exaltation, and the whole divine exhibi-
tion in all the works of God, — And being a
matter of faft, and difcoverable, it lies before
us as the perfe6l pattern, type, or map of the
whole univerfe.
The divine THEORY,
GIVING A
VIEW THEREOF^
TOGETHER WITH ITS
D I V I S I O N S»
AND
GENERAL ILLUSTRATIONS.
A VIEW OF THE THEORY.
JN the unfolding and full difplay of the di-
vine principle, we fhall behold Chrift, the
Suji of the umverfe, exhibited firfl: in his an-
tecedent, or primitive ftate, as a bridegroom
coming out of his chamber : — We fhall then
behold him in his intermediate or covenant
fervice ftate, as ajlrong man, with cheerful
zeal, running a race: Finally, we fhall behold
him in his confummate or glorified ftate, as
the fun, full orbited, Jrom whofe heat nothing
is hid; or, as the bridegroom rejoicing in his
bride.
Nozu that he afcended, what is it but that
he alfo dffcended firfl into the lower parts
. of the earth? He thai defcended is the fame al-
fo that afcended up far above all heavens, that
he might fill all things, Eph. iv, — This, his
defcending, implies, that, in a primitive ftate,
he was high; and thus we have his glorious
K
24 Divine TiTEORr,
hiftory, Philp. ii. Who being in the form of
God, thought it not robbery to be equal with
God: But made himfelfof no reputation, and
took upon him the form of a Jervant, and was
made in the likencfs of men. And being found
in fafliion as a man, he humbled himfeif, and
became obedient unto death, even the death of
the crofs, — Wherefore God alfo hath highly
exalted him-, and given him a name which is
above every name ; That o.t the name of Jefus
every kneeJlioiUd bow, of things in heaven, and
things in earth, and things under the earth, —
And that every tongue fhould confefs that Je-
fus Chrift is Lord, to the glory of God the Fa^
ther.
A view, therefore, of the whole do6lrine^
of Chrift may be given in three words, high^
humbled, and exalted. This threefold glory of*
our Lord Jefus Chrift forms the all-comprir.
ing circuit of the Sun of Righteoufnefs ; and
it manifeftly unfolds from the divine will;
for^ his hlial character was \\\t deh.ght oi i\\Q
Fatlier, and he was blejfed as a Son from^
everlalling; but, the manifeftation of this fi-
lial charaQer, which neceifarily implies the
manifeftation of the Father's authority, re-
quired; that he {houidjioop in obedience — and
to make fuch a ftoop, as would anfwerto,
and exprefs the infinite autiiority of the Ma-
jefty of Heaven, required that he fnould de^
fcend to the lowed poftible ftate of humilia- '
tion : and a reward, fuch as the infinite me-
rit of a work giving birth to a manifeftation*
ofthegioryofGod requires,could be nothing
lefs than his exaltation above all luavens^
Divine Theory, 75
As we have fiated, the flipulations of the
covenant which Chrift was brought into by
the Father, were for fubflance thefe, that he
fliould come into the world and pertbrm a
work of filial duty, which fliould give a full
difplay of the authority and glory of the Fa-
ther; and, as a reward, he fhould be exalred
and exhibited in all the fplendour of that
difplay.
Alfo, in the full exhibition of the divine
principle, we fhal! behold three fiates of the
creation, in perfeft conformity to thefe three
ftates of Chrifl as the Head and Lord of alL
One all dreffed out in the habiliments of in-
nocence and primitive glory — bright and joy-
ful as the morning: another, fhrouded in a
cloud and baptifmal waters, groaning and
travelHng in pain; and the other fhining,
glowing and fruftifying under the beams of
the Sun of Righteoufnefs, or by the light,
heat^ and bleflednefs of the Delire of all Na-
tions.
This theory, arifingVieceffarily from the di-
vine principle, is the argument exhibited by
the apoitle Peter, in his iecond EpifHe, chap-
ter third, againfc them who deny a future
Itate, faying. Where is th e promife of his covi^
ing ? or, where is the evidence of a world to
come? for all things continue as they were
from the beginning of the creation. — But the
ApoUle replied, 7 Azj, this fundamental prin-
ciple they willingly are ignorant of\ that the
heavens^ fnch as were atfrjl, and the earth be-
tng conJlrvMed of water and by water, by the
word of God ; whereby the world that then
^6 Divine Theory.
was, Being overjlowed of water, perijfied. But
the heavens and the earth which are now, by
the fame word are kept injiore, referved unto
Jire againji the day of judgment and perdition
of ungodly men.
Ntvertheltfs we, according to his promife,
look for new heavens and a nezo earth, where-
in dwelleth righteoufnefs.
It is moft evident that the Apoflle fpeaks
here of fome one principle, called the word
oj God and promife, which muft be known to
men not willingly ignorant ; which both con-
ftituted and deftroyed the old world; which
fame principle conftitutes this world, and
keeps it, in ftore, referved unto fire againd
the day of judgment and perdition of ungod-
ly men; and, according to which alio, we
look with certainty for a new world — new
heavens, and a new earth, wherein dwelleth
righteoufnefs.
This divine theory is contemplated in the
fcripture expreffions of the heaven of heavens,
and the third heavens; implying three ftates
of the creation, as the firft or natural heavens
— ^the middle or angelic heavens — and the
glorified ftate, or heaven of Chrifl:. — The
word heaven thus ufed, whether Angular or
plural, means the fame thing, and evidently
intends a whole world. The holy temple of
the Lord being made according to the pattern
fliewed Mofes in the mount, exhibited the fame
divine fcheme; Firft, the porch, or court of^
the people; fecondly, thefanftuary, or court*
of the priefts ; and, thirdly, the oracle, or ho-
ly of holies. — To thefe three ftates of Cbritt
Divine Theory, 77
and the creation^ diftinftly marked out in the
xix'th Pfalm, we have already alluded; and
there can be no doubt of this being the true
explanation of the three covenants, or cove-
nant ftates of man; and that the whole re-
fpeQs one eternal truth, pattern, or principle
of divine knowledge.
Moreover, according to the principle of the
divine theory, vv^e fhall behold Chrift exhibit-
ed in three perfonal forms, anfwerable to the
nature of the whole exhibition, viz. the di-
vine form, or form of God, the angelic form,
or form of a fervant, and the hum.an form,
or faftiion of a man, in which form he is glo-
rified. — And thus in the day of judgment,
when all his glory will be exhibited in one
view, he will appear in the glory of the Fa-
ther, and in the glory of the holy angels, and
in his own glory.
And, in like manner, in this exhibition,
Chrift bears three moft diftinguifhing names,
viz. The Beginning — TheArcIiangel.^nd The
Son of God; which names properly diftin-
guifh the three heads of the Divme Theory;
gnd for this purpofe we ihall ule them.
THE DIVISIONS OF THE THEORY.
THE divifion of this all-comprehenfivc
fubjeft into three heads, diflinguilhed by the
three names, as mentioned above, and the
chara6iers belonging to them, arifei clearly
from the nature of the divine will; and this
y8 Divine Theory,
is the ground of thofe three different exhibi-
tions of Chrift^ each forming a wor-d, which,
diltinftly, it will be the object of the three
parts of this work to illuftrate, — Birc, before
we proceed to the more full and conclufive
illuitrations in the exhibitions themfelves,
fome particular examination of thefe names,
in order to familiarize to the mind the cha-
ra6ters belonging to the feveral glorious dif-
plays under them, together with fome gene-
ral illullrations of the theory, may be foun4
10 be of advantage.
The Beginning.
THE word Beginning is a nameof Chrift,
and one of the moft remarkable of all the
names given to him by the Holy Spirit. It
begins and, excepting the atteilation and be-
nediftion, it ends theinfpired volume. This
word, ufed in the fcriptures as a name of
Chrill^ fignifies at lead, a head, chief, prince,
or principal one.
With this word, Mofes introduced his ac-
count of the creation of God, and thereby
fignified as infpired writers after him under-
ilood, that Chrift was the beginning, the
principal one, and glorious head of the cre-
ation. Solomon, in a view which evidently
includes the. work both of creation ""and re-
demption, ufes fhe word, and repeats it, fo
as therein to place Chrilt in one view, at the
head of both words.* It is placed in the
» Prov. viii. 22, 25*
Divine Theory. 7^
Introduftion of three of the Evangelifts, and
firft epiftle of John. In this word, Chrift is
alfo revealed to us as the head of the holy-
angels,* and the prince of the kings of the
carth.t
• Hence, writes the apoflle. Col. i. 15 — 18.
Who is the image of the invijible God, the firft
born of every creatuye : For, by him were all
things created, that are in heaven, and that
are in earth, vifble and invijible, 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, o.nd by
him all things confjl. And he is the head of
the body, the church : who is the beginning,
the firft born from the dead, that in all things
he might have the pre-eminence.
From the truth, or doctrine contained in
this name, which is above every name, let us
then take our departure, in launching out
into the boundlefs myfteries of God, that we
fnay (hape a true courfe for the haven of
light and bieffednefs, and not concerning faith
'makefhipwrccL
ARCHANGEL*
The word Angel, compounded of the
words me (fenger and God, and which fignf-
fies a mejjenger—fervant — or onefent of God,
h another moft remarkable name given to^
•f Rev. i. ^. O i4|;x'a> iwv ^as-i>.ivi Tni yvii
8o Divine Theory.
Chrift. This name^ and the name beginnings
have a peculiar relation to each other; — *
the one fignifying the fame thing in relation
to the work of redemption, or the world of
grace, that the other does in relation to the
work of creation, or the natural world.
That the name beginning, given to Chrift,
has a fpecial relation to the natural world,
and fignifies that the whole creation is con-
ftituted and confijls in him ; — and the name
angely given to Chrift, has a fpecial relation
to the work of redemption, and fignifies that
the world of ^^race, particularly, is conftitut-
ed and confilts in him, will appear by exa-
mining how they ftand connefted in the
fcriptures, which will be found generally the
fame as in the following paflages: —
In the beginning God created the heaven
and the earth. Gen. i, i. — The Lord pojfefs"
ed me, the beginning, his way, before his works
of old. Prob, viii, 22. — In the beginning was
the word, and the word was with God, and
the word, zvas God; the fame was in the be^
ginning with God. All things were made by
him. John i. 1 — 3 — And thou. Lord, in the
beginning, haft laid the foundation of the earthy
and the heavens are the works of thine hands,
Heb. i. lo.
And the angel of the Lord called to him out
of heaven, and faid Abraham, Abraham. Gen.
xxii. 1 1 . — 7 he angel tohich redeemed me from
all evil, blefs the lads. Gen. xlviii. i6~ — Be-
hold I fend an angel before thee. Exod..xxiii.
20. — And the angel of his prefencc faved them.
Ifai. Ixi i. g, — It may be ooferved, that the
Divine THEORt* 81
Wotid of grace, or church-flate, began iii
Abraham's family ; and that, till then, no
mention is made of the Angel of God.
Thefe names of Chrift, each one To figni-
ficant, are joined together in the name arch-
angel.*
And, thus combined, they have the moft
peculiar force. In this word, we behold the
world of nature, and the church Jlate of the
gofpel, or world of grace combined together,
and upheld and governed by one hand — -
We behold Chrift clothed with a cloudy and
a rainbow upon his head; (landing upon two
worlds, y^a and earth, which, for a time, un-
der his authority, fubfifts together ; and then,
by the fame authority, together pafs away.
In this view of Chrilt, given in this hiji
glorious name, we have an explanation of
the great myjlery of God in the frame or con-
ftitution of all temporary things ; and carl
eafily difcover why the government of them,
,even in the New-Tellament, is afcribed to
the Archangel, and that, with his voice, the
whole fcene muft be clofed.
THE SON.
BUT there is another world, the tcorld to
tome, to which belongs the refurretlion and
the holy city, Ncw-Jerufalevi; in relation to
whiv-^h, Chrid bears the name of Son — this
\^ov\d IS p lit in fiibjeLlion \xnto \ixm, in thi*^
* A'^xvT-) 7WV Ayio.zr-j, So is the word written <)«tj
L
S2f t)lVlNE THEORf,
name, the fame as the worlds of nature and
grace are put under him, as the Archangel ^
and, becaufe this world is the moll glorious,
the v/orld of glory, this new name is his moll
glorious name.
That the name Son, given to Chrid, ref-
lates principally to his kingdom, power and
glory, appears from the following paffages,^^
and many others ; — Thou art my Son, this
day have I begotten thee. Ajk ofrae, and I
Jhall give thee the heathen for thine inherit-
a.nce, and the uttermojt parts ofths earth for
thy pojpjfwn. Thou Pialt break them with
a rod of iron ; thoii jhalt daffi them in pie*
ees like a potters vefJeL PfaL ii. 7 — 9*
He jhall be great, and fJiall be called the Son
cf the Highcjt. : and the Lord God Jhall give
unto him the throne of his father David ; and
he fiall reign over the houfe of Jacob for ever^
and of his kingdom there Jhall be no end,
Luke i. 32', 3.3. — And declared to be the Son
ef God -with pozoer, according to the fpirit cf
holinefs, by the r e fur retlien from the dead,.
Rom. i. 4. — Who^ hath delivered us from the
pozver ofdarknef, and hath traijlated us in-
to the kingdom qj his dear Son. Col, i, 13. — »
The frji- born from the dead, that in all things
he might have the pre-tmintnce. Col. i. 18. —
But^ unto the Son he faiths Ihy throne, God^
is Jor ever and ever ; a fceptre of righteous-
nef^s is the fceptre of thy kingdom. Heb. i. 8,r
Thus, in relation to the world of glory,,
^'hereof the fcriptures here fpeak, we behold
Chrift as a Son over his own houfe,: crowned
with glory and honour.
Divine Theory* S3
All this theory opens, moft apparently,
from the divine will, Thefe feveral dates
of Chrift, the worlds themfelves, and the
names which are expreffive of his relation to
them, are all borne upon the face of the di-
vine principle : As being the foundation,
and at the head of the firfl creation, how ex-
preffive is the name Beginning? Taking the
form of a fervant, and appearing at the head
of a militant church, how clear is the import
of the name Archangel ? But, having per-
formed a work of filial duty, in which he
was humbled to the loweft date ; and being
jaifed up, according to the fpirit of holinefs,
or according to the promife, and feated up-
on his Father's throne, v;ith what power is
he declared to be the Son of God?
Thefe three names, Beginnings Servant^
and Son, are the grand pillars cf revelation,
whereon may be found infcribed the whole
counfel of God — ^in them we have complet*
<*d the knowledge of our Lord Jefus Chrill,
who is, and who was, and who is to come ;
the fame j'^^r^^^, and to day,2kX\dL /or ever.
It may be proper here to notice, refpeciing
the names given to Christ, generally, that
fome of them rank distinftly m the fame re-
lations as thofe given above: as with the
Beginning, the Creator, God Almighty, and
God of Glory ; with the Archangel, Jeho-
vah, Lord of Hofts, and Michael ; and, with
the Son, the Lamb, the Rcfurreflion, and
Prince of the Kings of the Earth. Some of
them refpeft two of thefe relations, as Jefus,
Sedecmer, and Shepherd ; and fome arc
84 Divine Theory;
common names, and refpeft them all, ajs
Lord, Christ, and Foundation. The end of
the whole is, to reveal Christ as being the
head of all worlds.
As the worlds of nature, grace, and glory,
are diftinft ; and, in their divers frames and
conftitutions, they exhibit the diftinfl: parts
of the divine will ; — and as Chrift, in relation
to each one, bears a name cxpreffive of its
pecniiar ftate, the work before us is naturally
divided into three parts, which we fhall pro-
fecute under the names and diftinft charac-
ters of the Beginning, Archavgel, and Son of
God, as expreffing, naturally, the dillintt
heads of the Divine Theory,
GENERAL ILLUSTRATIONS OF THE
, THEORY.
BEFORE we proceed to an illuflration
of the glory of Chrift, as being the head of
all worlds, in the aftual exhibitions, it wiH
be proper to prcmife (ome things which may
lead us to contemplate more clearly the foun-
dation or principle of this Theory; for, the
more clearly we view the principle, the more
fenfibly we fliall feel its demonltration.
The divine eternal faS, in which is found-
ed the truth of Chrift, and which is the prin-
ciple of the divine theory, is illufirated in
the fcriptures, by the nature of fix things,
with w4iich men_are converfant, viz. A co-
venant, the beUowment of a gift, generate
Divine Theory, 85
»n, fellowfliip, inauguration, and a record ;
and they, feverally, require particular notice.
1. Of this divine tranfaftion, confidered
as a covenant, fo much has already been
laid, refpefling the illuftration it gives of
the truth of the trinity and unity of the di-
vine will, and the nature of the theory re-
fulting from this principle, that it is prefum-
ed little more need be added. It is m view,
however, in the prefent illuftrations, 10 pay
more particular attention than has yet been
given, to the party and engagement of the
Holy Ghoft, in this adorable compaft.
The Divine Spirit, as has been obferved,
is the interell mutually regarded in this co-
venant-engagement ; for, as the Holy Spirit,
or Spirit of Hotinefs, is one and the fame
with that of the parental authority and love,
and the filial duty and joy, it is xXiq glory of
both the Father and the Son, and can be
no other than the fole intereft of both par-
ties ; and it is evident, that this was not only
the concern of the engagement, but alfo,
that it was the authority and power in which
it exifted, and fo was the third party in the
agreement.
A covenant receives its virtue and ftrength
from the confideraiion of fome witnefs and
authority, to prove it and give it effeft. It is
always underilood of parties contratiingwith
each other, and making folemn promifes,
that in cafe of a failure, they become liable
to fome forfeiture ; and that fome authority,
which is able to enforce the obligation, is
apoealed to, which, therefore, becomes a
86 Divine THEonri
party in the tranfaftion, and is itfelf bound
to fee it fulfilled by all the weight of its fanc-
tion. And it is this circumftance in the na-
ture of a covenant, which gives it its folemn
and reverential (lamp.
In matters of a civil nature, the magiftrate
is appealed to in all lawful contrafts, to fee
that they are performed according to pro-
mife, or to punifh the delinquent; ana in
the nature of the cafe, he is fo bound to do
this, that guilt is incurred on his part, if the
duty be not faithfully difcharged. And in
all matters, belv.^cen party and party, taKen
in a religious view, the fearcher of hearts is
appealed to, who, as the final and righteous
judge, will not fuffer the gaihy to go unpu-
niflied ; fo, alfo, in the matter of the divine
will, the Holy Ghoft was the witnels and
power engaged to enforce the fulfilment of
the Itipulations, by a fanflion every way e-
qual to the weight of the high obligations.
Hence, in that^V/? name of God, which im-
ports the Covenanters by oath, the idea of a
curfe"^ is clearly intimated; and this eternal
covenant is ever prefented in a manner to
give us affu ranee that it was made, and was
accompanied with every poffible circum*
ftanee of folcmnity*
* •' Aleim: a Noun mafc. plur. 2^.^ denouncers cf a eon"
*' ditional curfe. A name ufually given in the Hebrew fcrip-
•* lures to ihe e'ver bhjj'^d 2'rinityy by which they reprefenc
** themiVives as under the obligation of an oath to perform
**. certain coHditions, and as having denounced a cu^fe on all^
•' n.fcnatiii devils, v»ho do not confornr to them.
** What ihoie terms or conditions weie tov/hich the Aleira
**/iMfitrea feeiai evivieivc from Pf. zx, uaniely, that the Mail
Divine TflEORr. By
*o this it may be objefted, that God could
tiot fail in his engagement ; and, therefore,
in this matter^ it was not neceflary that the
••' Chriji Jefusy in confequence of his humiliation andy^/j^r*
** ingsy (ver. 7, coznp. Phij. ii. 6— ic,) Ihould be exalted t9
^' th: right hand of God till all his enemies Kverd made his foot-
*' Jiooly (corrjp. I Cor. xv. 25.) that the rod of his firengtb {\i\%-
** gofpei,) jhoiild befent out of Sion; and that by this heJhouLi
*' rule e, that Chrift was n:.ade a Prieil, /.^.
«' after the order of Melchifedec by this very oath, Heb. vii.,
*' 21. But his inauguration to the Priefihccd and Kingdom 'W2i^,
** prior to the creation of the nvorldy Prov. viii. 23, aud feq.—
•' Therefore this very oathy recorded in Pf. ex. ^2Ji prior tv-
«* the creation. Accordiagiy Jehovah is at the beginning of
♦' creation called AUimy Gen. i. i, which joplies, that the
•' divine ^^x^'lorx^ hid fworn ivhen they created. It is evident
*• alfa from Gen. iii. 4, 5:, th;it both the feipent and the wo-
•* ra:in knew Jehovah by this name, Aleim, bsf ore the fall r-
*' and, to cit'.' but i^vo paflliges out of many tha: might be.
** produced from the JV^av Tejiainent to this purpofe, '^i, Peter
*■* is cxprrfs Eph. i. i§ — ;q, that Cririll: \\"a^ for 2 -ordained 10
** reti?eiri us, before the foundation of the ivorld ; and St. Patil^
*-■ a/iirins, E^h. i. 4, tiiat God, even the Father of our Lord j'c^
'^ fus ChriJI , hath ehcfan us in him^ befire th-e Joaudatian of th^^
88 DnMNE Theory*
party of an authority (liould be concerned;
but why then covenant ? Why fvv^ear at all ?
Why any of this formality ? What meaning
could there be in the whole bufinefs, unlefs
there were a third party engaged thereby, as
in the nature of things fuch a tranfafiion
implies, to enforce the folemn obligation ?
Were there po magiftrate, no God, no party
*' By virtue of this antemwidane oath, the Man Chrijl Jefu.t
** was enabled to overcome the Devil and all the enemies of
** man, and perfect his redemption, and from this oadi it vi^as
** that the ever-biefled THREE were pleafed to take that ^/o-
*' rio'us ^Xi^ fearful name, (Deut. xxviii. 58.) Jehonjah Jleim ^
*'' gloricuSi in as much as the tranfadlion, to which it refersi
** displays, in the moil ^/onoaj manner, the attributes of God
*^ to men and angels ; znd fearful, in as much as, by one part
** of the oath, eternal and in^nna p ewer, Jeho'vah himfelf, is
*' <£^^g^g^^ ^O make the enemies of Chrif his foot fool, Pf. ex. j«
** Let thofe who, in thefe days of Avian, Socinian and.Ral;-'
«' hinical blafphemy, have any doubt whether Aleim, when
** meaning the true God, Jeho-xiah, is plural or not; confult the
** following pafTages, where they will find it joined with ad-
*' jeclives, pronouns and vcrhsplural. Gen. i. 26. — iii. 22. —
** xi. 7 — XX. 13. — xxxi. 53. — XXXV. 7. Deut. iv. 7. — v. ^3.
*' or 26. Jofh. xxiv. 19. i Sam. iv. 8. 2 Sam. vii. 23* Pfi
*' Iviii. 12. Ha. vi. 8. Jer. x. 10. Dan. iv. 5, 6, 15, or
*' 8, 9, 18. See alfo Prov. ix. 10. — xxx. 3. Pfal. cxlix. 2,
** Eccief. V. 7. — xii. I. Job v. i. Ifa. vi. 3. — liv. ^. Hof,
** xi. 12. or xii. i. Mai. i, 6. Dan. vii. 18, 22, 25.
*' O that the children of Abraham , according to the fief j.,
** would attentively confiderand compare the texts above cit-
Ted from their o-ivn fcriptures ! Could they then help owning
*' a plurality of Aleira in Jehovah? — When they read, for in-
•* fiance. Gen. i. 26, that the Aleijn faid. Let us, or we atv7/>
•* make ?nan in our i?nage, according to our likenefs — and ver.
<* z-j.—So the Aleim created 7nan, Sec. and compared thefe
** words with Eccief. xii. i. Andrememher thy Creators, could
** they doubt whether Aleim, as applied by Mcfes, in the hif-
" lory of the creation, denoted a plurality of agents ? Anti yet
♦^ furely, as faiih the prophet Ifaiah. chap. xliv. 24, Jehovak
** f retched forth the hcanjens zlona^ and fpread abroad the earth
** by himieif, without the aid or concurrence of any creature,
*' how exalted focver. Gomp. chap, xlii. 9. — xiv. iz."
FariihurJPs IhLre'-M Li:xicor,»
Divine THEour, Sg
Handing by to enforce the engagement, it is
plain, that the tranfa6iion of covenanting
and fvvearing would be without folemnity
and v/ithout meaning. And if it be further
obje6led, that it is given in the divine record,
that God fware by himfelf, it may be anfwer-
ed, that by this, we are not to underftand
that he fware by his own perWn, but that
the authority appealed to, was a party in the
Godhead ; and fo was himfelf, for this is the
evident truth ; and the contrary would im*
ply an abfurdity.
But it is not proper to fay, in eivery point
of view, that there could be no failure in this
cafe ; for, on the part of Chrift, the engage-
ment was not merely pcrfonal, but as a fu-
rety for a fallible creature; and, on the part
of the father, that was engaged which, of all
things, was the mod improbable to take
place, viz. Thsit death {hou\dy\t\d life; and
that a people, whofe name was The Rebelli-
ous, fliould be willing \ and the truth of this
matter was proved in the fafl: ; for a failure
did fo take place that, by the party of the
furetifhip, the forfeiture was incurred, and
the dreadful Ilroke was infliftcdby {.hcfword
of the Lord, which was that power, or third
party, appealed to in this moft folemn con-
tra£t.
^ Again, a queftion may arife refpeQing the
Holf- GhoR being confidered as the great
irtterefl: refpefled in this covenant, from the
c/rcumftance that the fcriptures often allude
to the church, or the redeemed people of
Chriil^ as being the interell contemplated in
M
€p ' DfviNE Theory.
this divine trnnraflion? The anfwer to this
quellion, is found in the confideration that
the church is the vehicle or temple of the Ho-
lyGhoJl\ and therefore is, properly and ne-
ceffarily, confidered in the fame view ; hence
this great iniereft of the glory of God is fa
often exhibited in the name of The Bride ^
The Lamb's Wife ; — and the Lord calls Ifrael
his Glojy. And when we refleft, that the
church, fird, by the fpirit of obedience ; and
f^condlv, by the fpirit of gJory, {hall be fill-
ed vrith all the fullnefs of God; completely
fiHed bath with the fpirit of the Father and
of the Son , we perceive that this eleft body
cannot be fepa rated from a view of this eter-
nally defired intereff ; and that, as it refpefls
the mariifeliaiian:, it wHI be in the churchy
that the Holy Ghoff , which is the objc6l and
end of^all, will be fully embraced, both by
the Father and the Son,
The intereit in a covenant may, or may
not, be a perfon ; but, in the cafe before us,
it being of the nature iiated, as that of mar-
ry irrg and giving in: marriage, in which the
intereft' is the Bf ide, it is necefiary fo to con-
fide r it. Alfo, in the view we have taken
of covenant tranfafctions, as in their nature
requiring a third party as the witnefs and
authority, the Holy Ghoft muft of necefTity
be confidered a perfon ; and indeed, fbr the
fame reafon that the firft and fecond parties
are called perfons, the third party mufl be
confidered alfo as being a perfon ; for, in this
relation, all that is meant by the term, is one
who is concerned^ and is acling a part, im-
.Divine Theory. §i
H^ediately, in the matter of the divine will.
In this view, therefore, of ihe divine princi-
ple, we have a ftriking illuttration of the
truth of a trinity in unity; as three perfons
afting together, are neeeffarily contemplated
jn this divine economy.
2. To this divine tranfaSion, confidered
^s the beftowment of a gift, we have already
briefly alluded. It is proved, that this real
fa6l exifted in the eternal divine will, and
that grac/; teas given us in Chrijl J'Jus, be-
fore the world began; which grace was the
'eternal life, H^re alfo we have the knowledge
x)f three things, which exifted eternally and
neeeffarily in the divine will, viz. a^zra% a
receiver, and the gift bellowed and received ;
^nd in the giver, we here contemplate the
xrharafter or truth of the Father; and in the
leceiver, the truth of Chrid • anr(; Chrift, ?ii\Ax\\^ pow-
er of his rejurreUion,hQ\ngmad.e conformable
unto his death: in the view of a fervice, which
would make him poor, very poor; and a re-
ward, which would make him rich, very rich ;
he faid, Here am I; fend me! this, in reality,
was faying, Give me both poverty and rich-
es! And, like the Lord of Glory, for the joy
that was let before him, at the right hand of
the throne of God, he would gladly endure
the crofs and defpife the fliame. — Bleffed are
the Sons of God ! — Yea, faith the Spirit, /
knozo thy poverty ; but thou aH rich.
It any of thefe obfervations are fuppofed
to be fomewhat afide from the fubjetl: it
will, however, be acknowledged, that the paf-
fages which have di reeled them, are among
the molt remarkable relative to the doctrine
of the Father and the Son, and afford the
beft illuftrations of the truth of the divine ge-
Divi>^E Theory.
•eration, which are to be found in tKe anci*
«nt fcripturcs.
4. A fellovvfhip, wherein two or more par*
ties become united in one common intereft,
is another thing by which the divine princi-
ple is much illuftrated in the fcriptures : two
parties may compofe a fellowfliip, but an in*
lereft, common to both, is neceffarily fuppof-
«d in fuch a community; which, as has bpen
fhewn, may alfo be a party: in this cafe, as
already illuftrated, the intereft is the Holy
Ghoft; and it will be kept in mind, that this
is the fame thing which has been pointed
out, as the intereft in the eternal covenant —
the gift which God has beftowed upon us, or
that commandment of the Father which em-
braces the divine favor, by which is the eter-
nal generation of the Son of God, and the
regeneration of his people.
Whatever be the concern ; whether in fomc
bufinefs of manufacture, of farming, or of
trade, a fellowfhip is ufually denominated
and diftinguiftied by the nature of the inter-
eft ; fo this matter of the divine glory is ftyl-
cd the jellowjhip of the Spirit, or the comviu*
nion of the Holy Gkojl, — The confolation ia
Chrift, which is the gift of love, or the; com-
fort of love, from the Father, is ftyled the/^/-
loio/hip of the Spirit ; and, therefore, in this
one thing, 7 he grace of the Lord Jefus Chrift,
and the love of God, and the communion af
the Holy Ghoft, is fummed up the gpfpel be-
3aedi£iion.
The Father is known in this fellowftiip, if
I may be allowed the ufe of the common ex^
11^ Divine Theory.
preffion, by his advancing the capital : The
Son is known in it, by his taking charge of
the invaluable proper ty^ to occupy it, im-
prove and dilpenfe it, to the greaieit advan-
tage; fo that it fhould yield a vad profit,
and produce an immenfe income and reve-
nue: and the Holy Spirit is in it by his pro-
ceeding freely from the Father to the Son, to
be appropriated under his hand, and difpen-
fed abroad for the common mterejf., (i. e.) for
the glory of the Father, and of the Son,
which is infeparable from his own glory ; and,
as this matter has been laid down, it may be
feen that this, in its nature, is a common in-
tereft; for, the glory of the Father cannot be
feparated from the glory of the Son, and the
glory of the Son cannot be feparated from
that of the Father, and the glory of the Holy
Gholl cannot be feparated from either. This
fellowfhip, then, confitls of both the inherit-
ance and the family of God; it is compofed
of the Giver of the eternal life, of the inheri-
tance itfelf, and of the inheritors of the eter-
nal kingdom.
But, how are men brought into this holy
and blefied fellowfhip? Here is the manifold
wifdomofGod! Here are the riches of his
glory- — the exceeding riches of his grace! —
That which zve have feen and heard declare xve
unto you, that ye alfo may have ^eiiowjhp rotth
us; and truly ourjellowjhip is xdth the Father^
and xoith his Son Jefus Chrijt i John i, 3. —
The fellowfhip of the faints generally is here
carried up to the highefl fource; for, they
have received the word of lije. which has
Divine Theory. 113
een delivered unto them by the particular*
difciples ofChrid-; who have declared and
witnefled unto them this truth; and fo, com-
ing into fellovv{hip with them, all believers
have fellowfhip one xoith another : And thefe
difciples, receiving the commandment, which
is eternal life, as it was manifefted and wit-
nefled unto them by the Lord himfelf, came
into the holy fellowfliip with him; and as
this is '' that eternal life whick was vjith the
Father;'' even his kingdom, his power, and
hi? glory, in which the fellowihip of the Fa-
ther and Son confifts; it may be faid, that
truly our felioxvfhip is loith the Father^ and idth
his Son jfefus Chrijt.
This diflinQion among the faints;, of par-
ticular and general, is founded in the cove-
nant made w^ith Abraham: He was taken
into this bleflx^d and holy fellowihip, bv an
explicit covenant, wherein God promifed to
be a God unto him and to his feed ; by which
he became intitled to this eternal inheritance^
and was made the heir of the world. But, by
an article inferted in this ancient charter of
the inheritance of the faints, given to Abra-
ham and his feed, viz. That in him, &c,
(hould all the families of the earth be blejfcd^
the door was opened for the poor Gentiles,
who were far off, to come in and partake of
the infinite bleffing: Wherefore, in or by
Jefus Chriil, who was of the feed of Abraham^
the word of life was fent to the Gentiles ; He
diretled, he commanded, that the Gofpel, the
unfearchable riches of his grace, fhould be
preached unto u>, that we alfo might know
P
%,
114 Divine Theory.
the Father, and his Son Jeftis Chrift, and he
faved, — But this, agreeably to the ancient
compaft with Abrahain, who, by this cove-
nant, was made the Father of all them that be-^
lieve; — this, I fay, mud all be done inftru-
mentally, by Abraham and his feed; there-
fore, the Apoilles of Jefus Chrift, even the
Apoftle to the Gentiles, were all of the feed
of Abraham; hence the Apoftle John, in his
epiftle general, makes a diftinflion,^ and ufes
the flyle o^ us dLudyou; That which we have
Jeen and heard declare we unto you, that ye
alfo may have fellowjliip with us : and truly
our fellowjlup is with the Father, and with hi&
Son Jefus Chrifl.
A diftinftion, fomewhat of the fame na-^
ture, exifted in the ancient church, between
the tribe of Levi, who had the charge of the
law and miniftrations of the altar, and the
people of Ifrael; and alfo, in the matters of
the kingdom, between Judah and Ephraim^
or the body of the nation ; and fome thing of
this nature ever exills between them who mi-
nifter in holy things, and them who are mi*
nillered unto, who may ever efteem it both
their duty and privilege to make fome fuiia-
ble return; as they Apoftle faid in commen-
dation of the Philippians, chap. iv. verfe 15*
That in the beginning ofthegofpel, they only
communicated, or had fellowlhip with him,.
as concerniiig; giving and receiving.
Bur in what manner fnould we fpeak of
this difpenfaiion of ihe grace of God toward
us; that the Gentiles Jliould be fellow-heirs
xvith the holy Apojtlcs and Prophets, and oj the
Divine Theory. 115
fame body, and partakers of his promife in
Ckrijl by the GofpeL — Wherof Paul was made
a minijter, according to the gift of the grace of
God, by the effedual working of his power, —
to make all men fee what is the fellowfhip of
the myftery, which, from the beginning 0/ the
toorld had been hid in God, who created atl
things by Jefus Chrift : To the intent that now
unto principalities and powers, in heavenly pla-
ces, might be known by the church the manifold
wifdom of God, according to ^/z(? eternal pur-
pofe which he purpofed in Chrift Jefus our
Lord. — This is a fubjefi furnifhed amply to
fill the mind with wonder, and to make the
foul exult for ever, and cry with the Apoftle,
O the depth of thx riches, both of the zoifdom
and knowledge of God! — Oh, the unfearcha-
ble riches of Chrift!
But there is another view of this fubjeft
which muft not be pafled over, viz. The J el-
low flip of the fujferings ofChrif, — This, a-
gain, will lead to the contemplation of the
divine principle, and afford an illuftration of
the truth of the holy Trinity, and of the part
taken by each divine perfon in this glorious
matter of the purpofe and grace of God. —
The folemn and altoniftiing fcene is defcrib-
ed, Zech. xiii. 7. Awake, Of word, againjl my
fiepherd, and againf the man that is my fellow,
faith the Lord of Hafts: fmite the Jhcpherd^
.ayid ihejh:epftiallbe fcattered: and / xvill turn
mine hand upon the little ones, — Here we con-
template the three perfons in the Godhead, in
their diftin6l relations: — Firft, Ihe Lord, as
fuftaining an authority aad the rights of gov-
ti6 Divine Theory.
ernment : Secondly, His Shepherd, who is his
Fellow; and. Thirdly, The Sword, which is
addreffed as a perfon, and which a61s the pari
pi an executor in the divine will.
In confidering the nature of a covcnant-
tranfatlion, it has been noticed, that a third
party is requifite in order to witnefs and en-
force the obligations: — Thus, The elders of
Gileadfaid unto Jephthah, The Lord be wit-
nefs, or hearer, between us, if we do not fo ac-
cording to ^A)' c6'6>?'^i"r Judges xi. lo. — And
our Lord proved, againR the Scribes and
Pharilees, the binding nature of an oath, ta-
ken even by the akar, by the temple, or by
heaven; becaufe, Whofo'fiallfvear by the al^
tar,fweareth by it, and by all things thereon :■
and vjhofo f mil f wear by the temple, five areth
by it, and by him that dwelleth therein: and
he that (hall pwcar by heaven, fweareth by the
throne of God, and by him thatfitteth thereon.
All which fliews the neceffity ofa third par-
ty being engaged in luch folemn tranfatlions,
who is able to enforce the fulfilment of the
llipulations, or, in a way of public judice, to
avenge the wrong.
It has alfo been noticed that, in the eter-
nal covenant, the Lord ChriR Hood engaged
as a furety or iruflee for his people; all of
whom, like loft (heep, liad gone alt ray ; and,
therefore, he became liable to that dreadinl
curfe by which the covenant was folemniz-
ed, and, under the infinite weight of which,
he iiood bound. And this covenant relati-
on of Chrilt to his people, is exprefied in
this paffage by his name^ the Shepherd ; which
Divine Theory.
IJ7
name is u fed and repeated in a manner that
feems intended to import the ground of his
being fmitten, i. e, becaufe he is the Shep-
herd, and is at the head of the flock, and is
their furety or fponfor. He is alfo called by
the Lord his Fel/ozo, by which name he is
pointed out as Itanding fingly and alone as
furety in the covenant, and as being wholly
refponfible as the contraftor with him ; —
and it evidently imports that there was an
immediate fellowfhip between them in the
high concern. And as in this moft folemn
matter, the holy fpirit was the power engag-
ed to perform the part of the witnefs between
the parties, according to the tenor of the
oath, he is here called upon to awake, which
is the word commonly ufed in the fcriptures
when the magillrate, even God himfelf, is
addrelfed, in moving for judgment; and he
is called upon by the name oi Sword, as fig-
nifying the nature of the work, which, on his
part vids engaged^ and he was nqw moved to
perform. ■
Here, then, we have a view of the part of
the Father, in the fellow(hip of the fufferings
of Chrill, in his offering up, in relaton to us,
his only begotten and dearly beloved Son;
together, with the part of the Son himfelf, in
being by his free confent, the offering, or the
Lanib of facrince: and alfo, of the part of
the Holy Ghoff, in being the Swo^d to per-
form this mod holy fervice of the altar, and
fo, to execute a deed in which every idea of
love and truth were united, and every cir-
cumRance of tcndcrnefs and faithfulncfs were
minolcd.
ii8 IfiviNE Theory.
And, faith the Lord of Hofts, I mil turn
mine hand upon the Little ones. Does not this
found harfh, and favour of hardnefs ? / will
fniite the Shepherd, and the Jlieep of the Jlock
Jliallhe Jcattered abroad ; and I will turn mine
hand upon the little ones. Does not this feem
forbidding? No, not to them who are fane-
tified by God the Father, and by the fprink-
ling of the blood of Jefus ChriR ! for they
have been taught effetlually, that the crofs
and the crown ; the cup of wormwood and
gall, and the wine of the kingdom ;. the
wounded broken fpirit, and the oil of confo-
laxion ; the baptifm of Chrift's burial, and
the Ipaptifm of iiis fpirit poured from on high;
the fellowfliip of his fufferings, and the fel*
lowfhip of his glory ; are things infeparable
in the divine will, and indifpenfably neccHary
in forming and making perfe6l the. fons of
' the living God,
Wherefore, the apoftle took pleafure in>
infirmities, .and gloried in tribulations ; yea
doubtlefs, faid he, / count all things hut lofs,
J or the excellency of the knowledge of Chrijl
Jefus my Lord; for whom I have fuffered the
lofs of all things, and do count them but dung
that I m.ay win Chrift — That I may know him,
and the pozver of Jus refurredion and the fel^
lowfhip of his fufferings , being w.ade conform-
able unto his death ; if by any means I might
attain unto the refurrcEiion of the dead,
g. The aft of inauguration, or of fetting
up one at the head of the people, as it was
anciently performed among the tribes of Is^
rael by the fign of anointing, or pouring up-
\ Divine Theory. 119
on him oil ; from which is taken the name
o( Chrijl; as it fo fully accords with the na-
ture of this eternal fa6l, may be expefled to
afford one of the higheft illuftrations of the
divine principle. And here, again, a Trini-
ty is neceffarily contemplated. Firft, the inau-
gurator, or one who anoints or pours the oil
. — Secondly, the inaugurcded, or one who is
anointed or receives the oil — And, thirdly,
the oi/ which the anointer pours and the a-
nointed receives.
That the holy anointing oil, which was
ufed among the people of Ifrael in the inau-
guration of both their high pried and king,
was an emblem to fignify the Ho/y Ghoft, is fo
plain from the fcriptures, that it needs no il-
luftration — both thefe offices were united in
the Lord Jefus Chrill ; and, by his anointing,
he was fet up as a Priejl upon his Throne.
In this view of the great tranfaftion^ it is
obferved that Chrift, the anointed one, re-
ceives the oil as the head, and in behalf of
the people. This is the fame thing which
has already been illuftrated, as in the view
of a covenant, he receives the intereft as our
furety ; or in that of the beflowment oF eter-
nal life, he receives the gift as our truftee,
&c. Thus the precious ointment upon the
head, ran down upon the beard, even Aaron\^
beard, and went doxun to thejkirts oj his gar-
ments:, upon which holy garments were writ-
ten the names of the tribes, and which were
wonderfully emblematical of the body of the
people, for whom he was fet up, and to
whom he minillered : And, fays Jolm, Ys
have an un£iion from ihz Holy One.,
120 Divine Theory, i
The Lord Jefus Chrift received the H'olf
Ghofl, that ointment moft precious, imme-
diately from the Father ; and from him it is
{bed forth upon his people; O how deep^
how divine is this counfel ! that the?7c/zt'jand
bleffednefs of the church, Ihould be conltitut-
ed, by this one aEl, together wiui the name
and the ever lafting glory of Chrift.
The appointment and the anointing of
David to be king over Ifrael, is often alluded
to in the fcriptu'es, to illuftrate this great
truth of the inauguration oF Chrift, particu-
larly in the Ixxxix Pfalm, ver, 20. I have
found David myjervant; w't/i my holy oi/ have
I anointed him. It has been fhewn that, in
the divine principle, Chrift was conftituted
a fervant and a Son by one fingle aft.
The fame a£t v/hich fent him into the worlds
and laid him fo low, fet the crown upon hh
head, and exalted him upon the throne of
glory ; but as thefe diftincl parts of the dr^
vine will unfold feparately, in the humiliati-
on and exaltation of Chrift, the confecrating
acl is fpoken of as being connected, fome-
times, with the one and fometimesvvith the
other. 1 bus, in John x. 35. this holy con-
fecrating dit\ is cpnnefled, particularly, with
his liumiiiation. Say ye of him, zvhoni the
Father hathfinclifLed, and fent into the worlds
thou blnfphcnuft ; becavfe If aid, I am the Son
of Cid<^ And in Heb. i. 9, it is connefled;
ffpcaally, with his glory. 1 hou hofi loved
rtpjiicoifiefs, and hated iniguity ; therefore
God, even thy Cod, hath anointed ihce xviik
the oil if gludnels aiove lliy Je!loxc3.
Divine Theory. 121
Clirift was ^rHJanSlifted 2ind fent into the
world, whereby, in his obedience as a fer*
Vant, he magnified the Idzv and made it ho-
tiorable; and he was then anointed, and
divinely rewarded, with the oil of joy and
gladnefs : fo alfo, David was firft proved as
a fervant, and being found faithful, he was
leflablifhed in the throne of the kingdom : — •
I have found David my fervant ; with my holy
oil have I anointed him. And all this took
place with David, according to the nature of
the divine principle, in a covenant-way, as
may be obferved in the third verfe of this
Pfalm. — I have made a covenant with my cho-
fen — I have fworn unto David my fervant: —
Alfo verfe 28. My mercy will I keep for him
for evermore^ and my covenant fhalljlandfajl
with him : — And again, verfe 34. My cove-
nant will I not break, nor alter the thing
that is gone out of my lips. But fo long and
fo deep were his trials and humiliations, that
in his agonies he exclaimed, Thou haft made
void the covenant of thy fervant ; thou haft
profaned his crozvn by cajling it to the ground:
My God, my God, why hafi thou forfaken me.
As therefore, the divine will in Chrift un-
folds in feparate parts, according to the great
diftinftion of a requirement and a reward,
or of the law and the promife; o? a fervant
in receiving the commandment, and a fon
in receiving the inheritance ; — the reafon is
apparent, why the holy anointing is conne61-
ed with his humiliation and exaltation di-
ftinftly ; and, in the exhibition, is repeated:
Thus in Pfalm xcii. The Holv One faith. My
Q
T22 EflVlNE TKEORr*
horn Jlialt thow exalt like the horn of an uni-
corn; I f mil he anointed with ixt^h oiL \{t
was once anointed in relation to the grea^
zoork of redemption ; in' which, under every
circumflance of trial and temptation, he was
fent forth to labour as a fervant ; and having:
fhewn the mod perfeft fidelity to the caufe
of truth ; having proved that he loved righte--
oufnefs, and hated iniquity, he is anointed a-
frejh with the oil of joy and gladnefs.
In like manner^ David was anointed twice;
firll by Samuel, which was followed with a*
fcene of warfare and fufferings ; but, ailing,
as a fervant, he was found faithful— through
all the long and complicated fcene, he was
proved worthy of the kingdom — witnefs the
confeffion of the men of ifrael, 2 Sam. v. 2,
Alfo in thmepajl, when Saul zms king over us^
thou wajl he that leddejl out and brcughtejl in
IfraeL Wherefore, he was again anointed'
king in Hebron, which was followed gene-
rally with a fcene of royal- grandeur and-
felicity.
Agrf eably to this diftinflion, which arifes
from the nature of the divine will, it may be
obferved, that the people of Chrift receive
from him a twofold application of the fpirit;
firft, in regeneration, or in being fubjefted to
the law of God ; fecondly, in being fealed
and confirmed by the Holy Comforter: for
unlefs v/e have the fpirit of Chrift, we are
none of his, j>^e cannot be the fons of God ;
but, fays the apoftle, becauje ye are fons, God
hath fent forth the fpirit of his Son into your
hearts^ crying, Abba father: — And again.
^ Divine Theory. 125^
After that ye believed^ ye zoere fealed with that
holy Jpirit t)f proinife. And the fame is fpok-
cn of by Ifaiah Ixi. 3. To appoint unto them
that mourn in Zion, to give unto them beauty
for ajhes, the oil of joy /or mourning, the gar-
ment oj praifefor thefpirit oj heavinefs, that
they might be called tree^ ofrighteoulnefs, the
planting of the Lord, that he might be glorifi-
ed. Thev who are in ajkes in Zion, are the
fubjefls of grace; ih^Jpirit of keavinefsih^vt^
is a fanftifying fpirit ; and the promifes are
anade to her mourners : — Blejfed are they thaf
mourn, for they fhall be comjort>ed\ they [hall
have beauty for alhes, the oil of joy for mourn-
ing, the garment of praife for -the fpirit of
heavinefs. This agrees with the beautiful
defcription of the rifing of the church from
iier low and deeply humbled (late — Pfalm
ixviii. 13. Though ye have lien among the
pots, yet fliall ye be as the wings of a dove covers
€d with fiver, and her feathers with yeiloio
gold.
As the diftinSron of the law and the pro-
inife, forms two of the three great divifaons
of the word of God, which two refpeti the
work of redemption, eveiy thing in the work
of grace, will be found to conform to fuch a
view of the divine principle ; hence, in the
operations of the fpirit, there exilts the work
of the law, and the comforting work; — the
work of killing by the commandment, and
of making alive by the promife: — and hence,
Jefus Chrift employed in the work of the
miniftry, Boanerges, fans of thunder-, and
Barnabas, thj fori of corfo!a::jn -, yea, Chrifl
124 Divine iHEORr.
Jefus the Lord, who through the Eternal Spt'
rit offered up himfelfy was quickened by the
fame, and liveth by the power of God.
This will lead to an explanation of the
remark of Chrift upon the good work of the
bleffed Mary : She is come, laid he, aforehand
to anoint fny body to the burying : and alfo, it
will explain thediflinfclion which appears in
the fcriptures relative to baptifitt ; which is
an emblem to fignify the operations of the
Spirit, viz. the baptifm of a burial, which
imports the fervice work of Chrift, according
to the law; and the bapiifm by effujion, which
imports the miniftration of the Spirit by
Chrift, according to the promife. Were the
nature, the connexion, and agreement of
thefe things underftood, there would not ex-
ift that difputing and fchifm among the peo-
ple which, in this day of fcattering and dif-
perfion, is every where witnefted ; and that
painful, finful and deftru6tive fcene of exhi-
biting one part of the work of grace in opr
pofition to the other.
The great end of the law-work, which is
to bring to fubmiftion and under fubjedion
to the law of God, is ordinarily accomplifhed
by the means of parental government ; and
it has frequently been obferved, that when
the gracious work takes place in this way, it
is, in moft inftances, effefted more infenfi-
bly ; and the fword of the fpirit performs
the deep operation, with a much lefs tre-
mendous ftiock, than when it is done by fome
other more extraordinary means. It is
a nierciful providence towards people, to
Divine: Theory, 125
be brought up from their childhood in the
nurture and admonition of the Lord ; for
though fuch lubjefts of the work of grace,
be not ordinarily, rent ?nd torn by the earth-
quake, the tempeft, the lightning and thund-
er of the law, as many others are ; yet it is
found, that the operations of the command*
ment and prom^fe upon their minds and
hearts, are as clearly diRinguifhed by the ef-
fefts and fruits produced in them ; and they
have ufually as firmly adhered to the caule
and interefl of truth, as have thofe who have
been brought in by the moff fudden and fur-
prizing difplays of divine power.
The divine unftion is a teaching, it is truth,
John ii. 27, It conhfts fimply in ihe do£lri?ie
o/'Chri/t, and in a teaching to abide in him:
but though it be fo plain a matter as is the
doflrine of Father and Son, the parental com-
mandment, and the. filial duty; yet this di-
vinely taught truth is as hard, and, in fome
fenfe, infinitely harder to be underftood by
unhumbled,unfan6fified fouls, than it was for
the Philiflines to find out where lay Samp-
Jon's great Itrength.
Pradical remarks are not digrcfTions in an
illuftration of the divine theory ; it is all cal-
culated for praftice. Mary's being employed
in anointing Chrifl for his burial, accords
with many inftances given in the fcriptures,
of the agency of women in what relates to the
precept of the divine will, and which may fre-
quently be noticed in the Lord's houfe. Tlie
initiating of the Sons of Zion into \\\^ fccret
C)f their Nazaritefhip, has ufually been the
126 Divine Theory.
good work of the Lord's hand-maids. Many
a Mary has been fuccefsfully employed in
the honorable and blefled work of training
them to duty ; of teaching them the holy art
of fervice and fuffering, of faith and patience ;
and in giving them, as it were, their y^Vy? a-
iiointing with the oil of the fanftuary.
Thus David, in relation to this part of thie
divine will, confidered himfelf the woman's
fon, Pfalm Ixxxvi. 16. Give thy Jlr en gtli un-
to iky fervant, and favethc fon of thine hand-
maid. Again, Pfalm cxvi. Oh, Lord, truly I
UTfi thy fervant, / avi thy fervant, and the fon
of thy hand-maid: And fo, king Lemuel ac-
knowledged, that he was trained to the fear
of God, and taught tQ know his vows by his;
mother. The words of king Leviuel, the pro-
phecy that his mother taught him ; What, my
Ton? and what, the fon of my womb? and
what, the fon of my vows? But when Mary
had come to the fepulchre, prepared to anoint
the dear body of her Lord there, and met with
him rifen, and was about to embrace him, as
often before fhc had held his bleffed feet, it
was rcfufed, as it was not meet fhe fhould do
this, whilft he had not afcended to his Fa-
ther; {ox his fecond anointing, as it related
to his glo-^y, niuR be given in the eternal em-:
brace of his Father,
By tbiis anointing, in the firft inflance, the
power of God is laid upon his elect' people,
10 fiibjecl them to his law; to give them re-
pentance, and to work faith in them; and in
the fecond, they are invefled with the pre-
rogatives, empo',vered with the gifts, and
Divine Theort. 127
^ade partakers of the inheritance of the king-
dom of God, as faith the Evangelift, But
as many as received him, to them gave he pow-
er to become the Sons of God, even to them
that believed on his name. John i. 12. — And
again, But this/pake he of the Spirit, which
they that believe on himjliould receive: for the
Holy Ghoft was not yet given, hecaufe that Je-
fas was nai^ jy^^ glorified. John vii. 35. — For
the law was given by Mofes, but grace and
truth came by ]q.{u^ Chrift: And the church,
to which Mofes miniflered, is therefore cha-
racterized as a woman : — And flie being with
child, cried, travelling in birth, and pained to
he delivered — and (lie brought fort k a m^xi-
child; and the remnant of her feed are alfo
eharaflerized as being men. Rev. xii.
Fa6ts may be fo great as to overfill and
fwallow up the created mind ; yet they may
fee invelligated, they can be known ; and thus^
fays the apoftle. That ye being rooted and
grounded in love-, maybe able to comprehend
with all faints, what is the breadth, and lengthy
and depth, and height ■ and to know the love of
Chrifi, which paffeth knoidedge^ Eph. iii. And
when we trace up this grace to its eternal
fource, it is found to exift in a matter of fa£l ;
in the view of which, v/iih wonder and ador-
ation, ^//y^mi^i may contemplate, may I be al-
lowed to fay, comprehend, the breadth, and
length,
The record is borne in heaven by the Fa-
ther, the Word, and the Holy GhoIL— The
Divine Theory^ 129
tatTier beareth it by conftituting the Lord
Chrill, in that covenant of his, which, in ef-
Feft, exhibits him as the foundation and head
ofallw^fids: This is done by his bringing
him into the world, and Taying, Let all the
ange'sy or fervants of God worjbip him; par-
ticularly, this is done in the world of nature
Ijy declaring him tob^ the Beginning — in the
world of grace, declaring him to be the an-
gel, or fervant iphmi he will uphold y becaufe
his nam^^ is in him — and in the world of glory,
ifaying, Tim is my beloved Son in ijohom I am
well pleafed, hear ye him: — The Word bear-
eth it in that free confent of Chrift to the di-
vine covenant or will, which, in efFeft, mani-
fefteth the comniandment, eternal life or glo-
ry of the Father — This is done by his per-
forming the covenant work, and receiving
the promifed reward; — And the Holy Gholl
beareth it by being the agent in confecrating
Chrift to the divine altar, and in being given
unto him as the Holy Spirit of promife,
which, in effeft, bare him through his molt
arduous work as a fervant, and rewardeth
and glorifieth him as the Son of God — This
is done by his defcending and remaining upon
him, and operating under him.
Some have objefted againft the authority
of this textj and would confider it as an in-
terpolation in the fcriptures, as it is not found
in fome copies of the New Teflament; but
it is ufclefs to make this obje6iion, whilft the
declaration is found to be in fuch perfefl a-
greement with the whole body of the word
of God, and the fa6ls fet forth are feen to be
R
13^ Divine ThEo-ry; .
true. — A matter of record is plainly on^ of
thofe tranfaflions between parties, the nature
of which, as we have fully illuftrated necef-
farilyfuppofes a Trinity: and certainly the
parties concerned iti fuch a matter, may be
one in will. — It is (aid of a man andhis wife^
that for the caufe of marriage, they twcdn fhall
be ovejlcfi; t4iis, doubtlefs, may be undcr-
ftood: Again, k is faid, that /zr that is joined
unto the Lord is one Spirit, i. e. he is one
with the Lord; the meaning of this isplaiii;
And here, it is faid, that thefe three are one;
the fcp/e of which is equally obvious. It is a
known faQ, that the Father, the Word, and
the Holy Ghott, do hear record to the truth
of Chrirt; it is known, alfo, that this is the
matter of the divine will, and that thefe thres
are one in this great concern. Therefore,
whether the text be ati iiaterpolation or not^
we know it is the truth.
And there are three that hear zdtnefs in
earth, the Spirit, the Water, and the Blood:
and thefe three agree in one. i John v. 8. It
will be obferved, that this witneifing in earth
is merely the effetl;, or unfolding of the di-
vine principle, or record in heaven ; and is
the theory we have alr^adv contemplated.—
Different views are offered of the fame fub-
jeft, in order to render it more familiar,
'1 his w^itneffing in earth, which compre-
heftds the whole divine exhibition, agrees in
one, i. e. the Spirit, the Water, and the
Blood, which are the exprefhons of the di-
vine will, in the three ftates of the creation;
agree in witnefftng, or proving, that the re-
Divine Theory, 131
^ c©rd of God is true.— Thofe divine names,
I which, as recording the truth of Chrilt in
heaven, or thefe as witnefTmg it in earth, are
fet up in the fcriptures., for our way-marks
in exploring the heights and depths of the
wifdom and knowledge of God.
And, whatever view we take of the fubje61^
it will appear, that the difcovery of the Trini-
ty isas nece{farily included in the difcovery.of
.the Divine Being, as the knowledge of JigUt
and heat is included in feeing.and feeling the
•fun. Tliis is the.principle of divine knowledge;
from this fource is all v>?e know, and all that
can be known; and, doubtlcfs, all that^does
exid of divine truth. — ^But the fource is am-
ple, for the record is full; thene are three
ihat bear it in heaven, and tJwt^e that witnefs
it in earth. From the beginning ii was infcrib-
-ed in the natural world throiighout, — Long
iincc it was fully witneffed m the world of
-grace ; and now, at length, it is borne up on
ihe ground and pillar of the world :of gtory.
The true doftrine of the Trinity is cilablilh-
/ed by the tedimony of. every revelation from
iieaven, and of every work of creation and
.providence dilcoverahle on earth.
The opinion which, with fo much allur-
ance, has been every where propagated, that
the Trmity in the Godhead, and mode of di-
vine exiltence, is a myUry, or inexplicable
mvijibiUiy ox God, which is not capable of
:bemg delbribed, explained, and illaitrated,
as are other divine fubjetls, is taking away
-irom men the key of knowledge, and leaving
^-heir miadvlocktd up in darkxiefs, ignorance.
532 Divine Theory^
and delufion. — This divine doftrine is gr^dj:
and wonderful, as every thing elfe rcfpefting
God; and, being the principle of all divine
things, it is moji great and wonderful. In this
fenfe the Trinity, or the relation of Father,
Son, and Holy Ghofl, is indeed b. myltery ;
but in no other fenfe.
J he divine principle, or this matter of re-
cord in heaven, is the high fource of divini-
ty; and the Father bearing it, (by bearing it,
I mean afting in it.) is the divinity of the
Feather; the Word, or covenant- fubjeft, bear-
ing it, is the divinity of the Word; and the
Holy Spirit of Promife bearing it, is the di-
vinity of the Holy Ghoft.
Refpefting the divinity of Chrifl particu-
larly, it will be obferved, that this, with the
doftrine of the Trinity, is of courfe demon-
ftrated in the Divine Theory ; it is as necef-
farily and apparently included in its princi-
pie, and evidenced in every unfolding opera-
tion, as light and heat are included in the
fun, and conveyed in his beams.
Our Lord faid, / and wy Father are one,
John X. 30. this he explained by faying, —
J he Father is in vie, and I in him, verfe 38.
the meaning of which he clearly explained to
be this, That the Father was in him by his
ctmiinandment and hlcffing; and tjiat he was
in the Father by obedience to his will we have the teftimony of both
the Word and the atlual exhibition---we may
believe this doftrine on the credit of the
fcriptures reporting the faft; and we may
believe it upon the evidence of the very faft
exhibited to our eyes.
The Father, is Chrid's word or expreffion
—the name is given by him — He jhall cry
unto me, thou art my Father. Pfal. Ixxxix.
26.— ^ And the word Son, is the expreffion of
the Father — ^^he gives his name — His name
Jhall be fonned, or called Son. Pfal, Ixxii.
ij. Or, as we have the defires and expres-
fions of each one in conneftion. Pfal. Ixxxix*
26\ 27. HeJ/i'all cry unto me, thou art my Fa^
iher ; alfo I will make him my firji-born. Th«
charafter and work of Chrifl is fully cxpres-
fed in his crying Abba, Father; — and the
charafter and work of the Father is wholltr
comprifcd m Ym fanning, or making Chrift
his firlt-born ; — and the charafter and work
ef the Holy Ghod is alfo comprifed in the
fame idea. I'he eulogizing * of the Soat
i3'6 i3lVINE TuEORfC
is the fpirit of the Father ; and crying Ab-
ba Father, is the fpirit of the Son ; — the Ho-
ly Gholt is therefore the fpirit of the Father
and of the Son. The Trinity and Unity of
the Godhead is moll clearly demondrable.
It appears by the matter of fact offered in
the divine will, that the Father, the Son, and
the Holy GhoR, are infeparablein exittence ;
one God, the fame in fiibRance ; for that
will, commandment and bi faffing, in which they
are one, is the divine fubitance; and, there-
fore, as afting together, primarily and effen-
tially, in that will, they are equal in powef
and in glory.
And as the divine principle, will, or re»
cord is eternal, each perfon a6ting in it, or
bearing it, is neceffarily eternal. In the dis-
play of the divine principle, however, the
charafters of the Father, the Son, and the
Holy GhoR, do neceflarily bear the date of
time, and appear in an order: — Here there
is a day of the exhibition of the Son, and
therefore a day of the manifeftation of the
Father ; and alfo, there is here a day of thq
Ihedding forth of the //c^ Ghojl, which is the
day of God!s power.
The idea entertained by lome, of the ex-
iRence of a Father before the Son, is evident*
ly the imagination of the exiRence of fome
being before the Godhead, or the Alpha, the
i'irR and Beginning ; or before that difco-
verable Divme Being, whole exiRence can
he conceived of only as a Trinity.
It is eRcntially requifite to the natuffe and
exiRence of a firR principle, that it be felf*
Divine Theory. 337
dependent: and whatever is felf-dependent
iiiult be a firll principle; biit the divine will
is acknowledged tobefuch, Howgrofsly ab-
furd is it, therefore, to conceive and talk of
lomething's exifting, upon which this ac-
knowledged felf-dependent principle is fup-
pofed to depend, befides itfelf ?
But as we know that this principle, the di-
vine purpofe or will, is itfelf eternal, and bears
CiU the divine charafters; we (hall leave the
fuppofition of any pre-exiiting being or thing
to the fancy of dreamers.- — 'Fhe eternity of
God's purpofe is unfolded in the Divine
Theory; and the fubjetl of this eternity will
fully fatiijfy the children of wifdom; but the
gazing empty eyes of the fool will not be fa-
tisfied with roving to theutmofl limits of the
univerfe*
An objeSion may arife toour confidering
a principLe^ of the voluntary nature, as the
Divine Being. — But God is a Spirit; and
what other idea may be formed of a fpirit,
than that of a voluntary principle? A good
ipirit is a good prmciple, and an evil fpirit
an evil principle.— And, why Ihould it be
thought objeftionable that mere principlCjOf
a voluntary nature, (hould be defined as an
aftive rational being — May we entertain any
other idea of a good fpirit than that of a vo*.
Juntary harmonious principle, and of an evil
fpirit but the contrary ? The fcriptures teach
that God is light, truth, love, &c. which is
merely the idea of good principle; and that
the iJievil is the oppofite; falfe principle,
darkrrefs, error, enmity, ike. — The apolilc
S
i^W Divine Theory*
Jbhn faith, Believe not every Spirit, but try'
ihe Spirits, xohether they are of God. Hereby
know ye the Spirit of God, Every Spirit that
confejfeth Jefus Chrijl in the Jlejk- is come, is
of God, And every Spirit that confej/eth not
Jefus Chrijf in thejlefh is c erne, is not of God f
and this is that of AntichrifL — Here, by fpirit,
h certainly meant principle: — And of the
Word of Life, xvhich vie have heard, which we
ha.vefeen with: our eyes, . which we have looked
upon, and our hands have handled; which is
lb evidently the principle we have illuRrated
as a covenant^ a record, &c. he faith, 77iis is-
the true God, and eternal life.
But there is^ another view of the divine
fubjcft, which it may be necefl'ary farther to^
illuftrate, in order to fliew the argumen^t of
the Theory ; which is, that the truth of ^.hrift
is all and in all ; all eflfentially and all dccla-
ratively. The divine principle has been dat-
ed and illuftrated as being of the nature of a
covenant traniaflion, or a matter of record
between parties; and it has been fhewn,that
the idea cf the divinity of the Father, of the
Word, and of the Holy Ghoft confifts in their
being immediately concerned, and their ac-
ting together in this eternal compaft. It has-
been fliewn, moreover, that the matter tranfi
a£led, or what was fo done, was the inftitu-
tron of a Chrift, or the fetting up of one as
the foundation and head of the world; fo,.
that in the truth imported by this name,
Chrift Jefus the Lord, is comprifed the whole
body of divini-ty, and in him all fulhiefs^
dtodls,.
Divine Theory. 139
Here, in the parts effentially a6ied in the
^compacl concerning this inftitution of the
Lord Ghriit, we view the divinity of the Fa-
rther, and of the Word, and of the Holy
Ghoft: Here we are diretled, as to the eter-
nal fource of all, by the declaratiue divinity
-of the heaven and the earth, the fcriptures,
ordinances, angels and faints; all which con-
;filts in their witneffing this: truth. — -Here we
-contemplate that all efficient aiiionand fa£i,
which in effcft framed the worlds: And here
■we behold not only the mere efficient caufe,
butalfo the virtual foundation and head, the
life and the Light of the world.
The divine record relates v/holly to the
;truth which .is in Chrifl: Jefus: This is the re^
xord, that God hath given to us eternal life:
and this life is in his 5^?2,— The Father and
rthe Holy Ghoft bear record to Ghrid; but
ithc Word beareth record of himfeif: J am
dke way, and the truth, and the life. John xiv»
'6. — Here then we muft look alone for effen-
xtial divinity: Hereis the difcoverable Divine
JSeing; the Source of light and life, and of
^every divine manifeftation ; Here we are di-
al of a third one ahcve another y do confiture one en-
** tire harmony, -ivhicb gonjerns an.i comprifes all the founds which,
** hy art or imagination, can, at once, be joined together in mu^
** fical concordance ; this I cannot but thinka fgjuficant emblem
" of that fupr erne and incomprehe.nfble THREE in ONE, go-
** •^erningy comprifng, and difprfn^ the '-Mhole machine of the
*' Ivor Id, ivith all its including parts, in a nwfi peyfed andfu^
'* pendous harmony.
" This phyiical Trinity, as an abfolute fad in mufic, muH;
«* be evident to every beginner in the fcience ; and it-is a Trin-
*f ity in Unity; but it is a mirror in which many eyes will dif-
** cern no image: Wiih me it is a matter of imall concern,
" how an allufion would be reliftied by a Middlcton, a Bayle,
*: or H Voltaire, whofe minds were poifojied by a difailedion
i44* Divine Tkeory.
and of numberlefs movements and afTocia-
tions in the natural, moral, and divine worlds^
which have often been confidered, as ftrong-
Jy corroborating the do6irine of a Trinity ia
relation to the great Firit Caufe, — 'i his rea^
Can conftitutes our Theory. The Divine Be-
ing is a rational being; and his works, which
are defigned to manifeil bis eternal power
and Godhead, mufl: be rational works, and
fuch mod apparent^ly they are ; and the dif-
covery of the truth of the Divine Bemg ia.
his works or in his word, is ^11 the reafofi
4hat exifis in the mind,; and a man has no
«jnore rcaron than he has knowledge of God»'
— That is a truly enlightened and rational
i>ian, who may fay of the j/5^^r/^^ will of God,
1 Ins IS my reafon- and who embraces and
liohls v\^hat .agrees with this, as agreeing witi^
-his reafon, and no .more.
*' to truth. Certain it is, whatever ufe we may make of the prk-
*' ciple, t.'iat thecGmpafs of all harmony can a|Ford us no more
*' than three founds in concord, however they may be multi-
"' plied by repetitions; and that if they are perfedly in tune^
"'* they coiillitute one founcJ, which an unpradlifed ear would
''^ find it extremely difficult to dccompofe. — In the harmonies,
*' we have them included within the fyllem of a fingie note^
^' and in the z^iiA confonancc, two concordant notes will gen-
■^' erate a thirJ to complete the triplicity of the harmony. So
** aprofite is this picture when compared with the original,
-»' tnat I ihould be forry to take the refemblance for the work
*' of chance. And where is the wonder, if nature and revela-
** tion, v^hich have the fame author^ fhoald fpeak thefamelan-
'•' gu.ige? It would r.ither be wonderful if they did not.
** If Mr Symfjn's allufun is juft, and founded in the na-
<' ture of ihirgs-, it tedches us this important truth, thatwhe^
" the praifesof the Creator are offered up by the church, with
'^* founds of harmony, we pay our tribute to him in that coin
** which be^rs hij image znd fu^erfcription i and thus we ren-
"H dcr unto God that ---Mhich is properly his OT.vn,**
.? il !'• r :i i O il j.O :» £ 5 ' 3 £ G S X Y Q .V S U N D A N D M JJ S J C ♦
Divine The ok t. 14^
And it is not ftrange, that the attempts of
Pnen to reafon together, or to come together
by reafoning, as they call it — laborious, mul-
tiplied, and long continued attempts — when^
tlie principle and theory of reafon is not ac-
knowledged^ not only prove fruitlefs, btrt
prove controverfies, Widening the differences,,-
exciting hatreds, and often ending in w^ar. —
This, however, is ftrange indeed^ that thefe
reafoners and difputers never get difcoura-
ged, fufpeft their falfe ground, and give over
their fruitlefs and criminal attempts!'
The fcriptures are confidercd as the hif-
Ibry and-revelaticn of fa6fe;, attefledby every
poilible authority; but reafon diftinguilhedb
from revelation, is confidered as the evidence-
r^fulting from the confiflency, agreement^
and harmony of the fafts themfelves. — Ther
fcriptures inform us that God; Aleim, made-
the world, and the works of creation declare-
plainly the fame thing. The fcriptures teaclr
ttiat God^ exercifes a car€ and government^
»ver his works, and the events of Providence
clearly manifeft the fame truth; and the fcrip-
tnires witnefs that the Father and Son are
©ne^— -that the Son is in the Father, and the
Father in him ; which is the great gofpel doc-
trine ; and the works of filial obedience, and
tiie power which accompanied the Lord Je*
&s Chrift in the worlds and which ftill attends
his do61?rine, fully prove their teiHmony. So'
that^ according to the vrords of ChriR, we
may believe either the declarations of divine-
truth, or the facts themfelves, which are there*
by aitefted. Believe me that I dim in the Fo^
3144 Divine Theory;
iher, and the Father in ms? or elfc believe me
Jot the very work's fake,
A Rranger, vifiting at Salem, is told bv his
friend, that the town is ahiioll encircled by-
two rivers, or arms of the fea; one extend^
ing on the north fi'^e, the other on the Touth.
He believes his friend; bat he may go out
and fnrvey the lunation of the town, and be-
lieve his own eyes. — A man may believe the'
icriptures of divine truth, and rationally ex-
ercife his mind in their divinity; and he is?
criminal if he does not ; but he may alio fur-
X'ey the operation of divine truth, exercife his
mind in, and give credit to the divinity of the
work itfelf; and if he does not do this^ he is
no lefs criminal.
Inferences from fa6is have generally beenr,
Gcnlidered as being within the province of
reafon; and, doubtlels, in many inftances,
one faft may be clearly inferred fr( m ano-
ther; but, on this ground, there is more room
for conjetiure and doubt. 1 confider this traft
as hazardous, and Ihall attempt it with cau-
tion. The reader is already apprized that the
demonitration of the Divine 1 heory confiits
in the divine operation; and that our ihuf*
t rations w^ill be chiefly made, by bringing m^
to View the works ot God as they are knowa-
to us by the fcnpiures, and what we fee ani
experience.
THE
DIVINE THEORY.
P A R T I.
THE BEGINNING:
Illustrating the truth of christ as being the
HEAD OF the CREATION.
CHAPTER L
OF ETERNAL THINGS,
Setlion 1 , The Prc-exijlence^ and ejfential
Glory qfChriJt^
i. /^FIRIST is from everlafting.
^^ The eternity of Chrift is included in
tvhat has been fhewn of his divinity, or of his
bearing an eflential part in the matter of the
divine will; but the truth of his eternal ex-
iftence is fo important to the argument be^
fore us, that I wifli to bring it particularly in-
to view.
According to the Theory, the divine es fays, Blejfed. is the man that enduretk
temptation : jor tohen he is tried he Jliall rF God, didintlly, and as being threefold: — '
Firft, his garment was white as fnow, and the
hair of his head like the pure wool, — It is ob-
ferved, that the difciples allude to this de-
fcription, in Tpeaking of the glory of Chrift
in the mount of transfiguration, that his rai^
merit bccdiiie /hining, exceeding white as fnow ;
fo as no fuller on earth can zvhite them: Se-
condly, his throne was like the fiery Jlame :
and, thirdly, his wheels as burning fire. — •
The order of the defcription here is reverfed.
It appears, therefore, both from the divine
theory, and the teftimony of the fcriptures,
that in our heavenly Fathers houfe are many
manfions,
4, The heaven of God is a realm and do*
minion.
The inflitution of Chrift, or the fettingup
of a king, implies a throne and kingdom;
and as, according to theory, the Lord Chrift
was fet up from everlafting, we are led to
contemplate a realm and government of ^/eories of crea-
ture-cxceilence and merit, fuggelled by the
'fx\^ qf man, the theory ofCknJl., or tlia't of a
17? Divine Theory.
conftitution, divinely framed, uniting thecr^a-
tures with the Creator, ashy a foundation or
bead, or crown of glory and honor, can on-
ly explain the poilibility of God's fuftaining
the relation of Creator. Without the know-
ledge of Chrift, man is in utter darknefs ; and^^
if he attempts to explain his own exiflence,
or to tak^ one flep in moral philofophy, he
Tnuflneceflarilyltumble upon the dark moun-
tains of atheifm or idolatry. But we are now
entering upon that part of the work, which is
to confill: chiefly of a flatementof fafts, and,
at prefent, we mean only to (late this re-
vealed fad concerning the creation of the
world.
The truth of Chrift, as being the head of
ail things that are in heaven and that are in
earth, vihble and invifible, is clearly exprefs-
ed by the names in which he appears in the
work of creation: Here he is called iJie Be-
ginning, — In the beginning God created the
heaven and the earthy Gen. i. i. This name,
jRev. iii. 14. is written out at full length, viz.
2\e Beginning of the creation of God.'—The
Lord, by \si\k\om,haih founded (he earth; by
under Handing hath he ejldhlified the heavens^
Proy. iii. iq, — By him all things confift, Col.
i. 17. — Who, being the brightncfs of his glory,
and the exjbrefs image of his perjon, and up-
holding all things by the zvord of his power,
Heb. i. 3. — Chriil is ohen referred to in the
peculiar fcripture exprefhon, which, perhaps,
may alfo be conlidered as one ot his glorious'
names, ///^ Foiuulation of the World, In many,
fuch pafH^gcs Chrift is clearly revealed, as the^
Creation. 173J
Head, Inftitute, or Foundation of the Crea-
tion.
l^he many plain paffages of fcripture, at-j
tributing the work of creation equally and
dire6lly to the Father, the Word, and the
Holy Spirit, leave no room for the fuppvofi.
tion that Chrift was ufed as an inflriiment in
that work, othcrtcife than as a conftituted
Head, or an Archetype, may be called an in-
ftrument. The idea ot ^ fecond.ary agency, or
efficiency, is unwarranted and irreconcilable
both whh the fcripturesand reafon. The re-
pealed divine declarations therefore, that all
things were created in Chrift, and by Chrili,
teach us, that he is the medium, foundation,
or conftituted head of the creation.
The Apoftle to the Ephefians, chapter iii.
unfolding the myjloy and unfearchabk rich-
es of Chrift, i\rd\^ the Gentiles Ihould h^tfelloio
heirs, and of the fame bodyt ^x\A partakers of
thcpromife in Chrift; Of xvhoin the tvhole fa-
viity in heaven and earth is named; ^ goes back
to this foundation of the whole creation, and
obferves, that this divine myftery, or deep
counfel of Godj of the whole family in hea-
ven and earth being named of Chrift, was
from the beginning of the world hid in God,
who created all things by J ejus Chrijl: By
which it is plainly intimated, that m this
truth of God's creating all things by Jefus
Chrift, is the grand difclofure of the divine
fcheme. — O, what manifold wildom of God
might be known, and (hall be made known
by the church, according to the eternal pur-
pofe which he purpoled in Chrift Jefus our;
1^4 Divine Theory.
Lord! For of him, and to him, and througla
him, are all things^ to whom be glory lojr
^vcr. — Amen.
THE fubjeft of natural philofophy,thoug}|
it refults from the divine theory, an^d affords
vail profpefts and entertainments to the
niind, as far as podible, mult be difpenled
with in this work: for it has not been fo
much the objefcl of my enquiry ; and numer-
ous principal fa6ts, relative to the difpofition
of natural things, arc beyond tlie reach of my
means of knowledge.
I am fenfible thai it is reverfing the com?>
mon obfervation, yet there is reaion to fup-
pole, that we may come to the knowledge of
iht truth of divine things with much greater
certainty, than ^e can to the knowledge of
natural tilings; for the Bible was written to
inilruft us, not fo much in the philofophy of
nature, as in the knowledge of God; we can
depend upon the Scriptures, as a general re-
cord of faCts of a divine nature; but w^e have
no hiltory that will give us the fame advan-
tage on natural ground. The great objeft to
engage our attention in learching for truth,
in all cafes, is to iind the facis; when they
are known, it is nut fo difficuk to apply a
principle.
But It appears neceffary to our defign, to
offer fome view of the natural frame of the
world; fo far^ at lead, as this is done in
Creatiokt'. 17^
Mofes^s account of the creation. -I {hall,
' therefore, in this place exhibit, very briefly,
that view of this fubjefl: which appears to re-
fult from the theory, and tobe offered in the
fcriptures, and likewife to comport with the
bell obfervations and experiments wc are ca-
pable of making apon things of this nature.
At the fame time I would haveitunderftood,
that I do not confider this as being properly
a part, but only as an appendage to the Du
vine Theory.
Mofes evidently c6nne£lsf the frame of na<*
ture with the beginning; and his account
contains, undoubtedly, a conncfting link be-
tween things invifible, and of an eternal frame,
and that difpofition o-f falhiion of things,
^hich is vifible and temporal.
The work of the four firft days of crea-
tion completed the frame of the world, which
is the fubj^ti now in view; And it may be
obferved, that Mofes defcribes thivS as four
diftinft and fucceffive operations of the di-
vine will; and that the fird prepared and
Cpenea the way for the fecond, and th^ fe-
eond for the third, &c. and that the work ok-
«*:ach fucceffive day was wrought in continu-^
ance of the fir ft operation, and was, as h
were, a new movementy^7^rt'^r^ of that powd-
er which commenced this glorious fcene oi
divine aftion.
From the grounds of the remark made in
^he fiatement of the divine principle, that all
we can know of the works of God is theif
cifpofition anfwerable to his purpofe or will :
a&d from the obfervatiorir tnade in the £rlt
ij6 tyivihE TheoAy,
chapter, refpecling the form of God, and the
divine prefence in ihc/kekinah or fupernatur-
al cKond ; we may conclude, that the firji
difjiqftlion of the creation, anfwerable to a
principle^ fuch as that we have alhided to as
being moft apparent in the cloud, or thc/tate
of the eleracuts, firjl r/fuing from the foun-
tain of the divine \viil; muft be that which
w^e term fluid. And, to an attentive bbferver
elf the forms of the Various! materials which
compofe this g'obe, it would feem apparent,
that the fdlids were formed originally of flu-
ids.— Thi.^ certainly is agreeable to the viev^
given of the firft ftate of the creation, in the
firft chapter of Geneiis ; and the elements iri
ilich a ftate, unfeparated, would be, as there
defcribed, a great deep, zvitliout form arid
void, and the face of it would be covered
with darknefs.
The frame of the creation, according to
the principle in view, muft exift by a rela-
tive moiioii of the elements, which, /imply,
h the idea of a feparation in the fluid: I fhall,
iherefo re, call t \\ i s fcparating motion,
'Vo an attentive obferver of the operations
of nature, particularly of thofe which are fd
i^ppvireiu in the forming and difj)laying of
the clouds; it nvay be oblerved, that among
1 he confiituent elements, tliere is one which
appears to lake the command, a5i the govern-
ing agent in thole rdovements. The element
or party moving, according to this natural
view, is that wonderful agent in nature, nam-
ed EktlncaL Fluid; and the party moverf
which this rch^tes in motion, iti
Creation, 177
"the ftate in which we now contemplate it,
may be properly denominated waters, or va-
pours, ibch as, together with the eleftrical
fluid compole a cloud.
The primary relation of the eleftrical flu-
id to waters or moifturcs, may be traced in
its every motion. — lo ufe the original word
refpetling the agency of the Spirit of God in
creation, Gen. i. 2. brooding, or hovering upr
on the waters is the natural or firll flate of
this great agent in nature, which we may call
the vital fpirit of the creation. It is known
of this mofl fubtile and active power, that it
will never reft or be tranquilized, until it moft
perfectly embraces this obje6L
Again, one fluid moving in or upon ano-
ther, mult produce 'a mutual undulatory or
vibratory motion. This is the known philo-
fophy of light.
Here then we have our theory complete;
a party moving, a party complying with the
motion, and a glorious refult, viz. the light
of the natural world. Moreover, this move-
ment of the fluid, when completed, will form
a fphere, or circle; for it is a given point in
this theory, that whatever moves, moves in a
circle; which firft rotation, illuminating the
whole fphere, forms one day.
'Ihtjphere being thus formed, according
to the nature of this mofl: aclive power, a fe-
cond movement will exift in another direc-
tion; for it is well known of tl:is moving flu-
id, that, formed into any particular fphere, it
yill powerfully attraft what is within a cer-
tain line, (call it a central line) and repel
Z
ij^ DivYne Theory.
tvhat is without it, which is evidently owing-
to a movement commencing at that line irl
every direction ; and which, we may natur-
ly Tuppofe, is but the progrcffion of thefam^
moving body: Wherefore, from that line
there muft open a firmament, and the waters
w^ithin or underneath would be formed into
an orb, and thofe w^ithout into a concave a-
bove the firmament.
This movement has been called by various
names, fuch as attraftion and rcpulfion, or
pofitive and negative; but, in order to give
the idea familiarly, let it be called here ex-
panding motion. — This fecond relative mo-
tion, according to the principle, nruftalfo be
circular, but in a direQion fomewhat wide
or tranlverfe from that firft defcribed. — It is
evident, that in continuance of motion, a
movement of the fluid muit take place in this
direthon ; for we are to conceive of the chan-
nel of the firlt direQion being full, and thd
fluid (till afting, iffuingand progreHing from
its fifft fburce, it mud diverge from this
courfe and take the dirieftion we call ex-
panding. — Thefe two m.ovements conftitute
the idea ofdimenfion, height and depth, and
length and breadth. — Moreover, we obferve,
that the motion of the waters here defcribed^
and the pofitions they aflume, is merely from
theif yielding to the commanding fluid.
Here, again, we vie'w our theory ; a fluid
expanding, a fluid vielding every way to the
expanding power, and a refult, 'djirmament^
or the wide expanfe of heaven. And w.ill it
be thought irrational and imaginary, that/
-•
Creation, • 379
tht work of creation (hould aflFord emblems
of the Divine Being? This operation, when
.carried through the fphere, filling the whole
expanfe with light, as it is a fecond progref-
fion in the courfe of the tirll movement, im-
plies a fecond day.
This expanding movement of the fluid
meeting with refiilence from the water, or
^'apour, now every way encircled an-d com-
jDrefled, a third movement will be produced^
which I fliall name, from the general appcar-
^nc^,fprangling motion. This motion, from
the expandmg or tranfverfe direQion of the
^commanding fluid being refifled, and there-
fore terminating, is the philofophy of the
folids. — From this movement, which will be
in direftions inconceivably various, may be
traced out the multiform of the folids. — in
fome direfclions it will move in ftreams, and
more in lines. — In thefe will be formed the
minerals more or lefs perfcft, ashilolbphy of the
earth is confirmed by the Icriptures in their
mod literal fcnfe.
Moreover, as in this flate of the fluid is
the termination of its motion, in this ex-
panding direcHon; to be, as confidered, flill
prog re fling, it will, from hence, commence
its reiurn to the grand point of motion, which
may be called the centre of the fyllem ; — ■
which return wilt be, in a hk<^ manner, rt.-
veru d, as it reached and entered the waters,
i, e, fiiff dired, and then in the lower region
of the atmosphere, fj)rangnng and circling;
md^ as it rifes, circling and vibrating until it
Creation. i8i
leaves the atmosphere. This motion re«
turning, beyond all doubt, is the philofophy
oi vegetation : It may be traced in the tree,
root, trunk, and branch ; — hence, the root
fpranglcs more than the branch ; and a trunk
is formed by the ftrength with which it firft
enters the atmofphere; — the fame returning
or rifing movement, may be traced in the
herb, and in every leaf of the forefl and
fpire of the field.
In thefe motions, and in their effi 6ls and
fruits, ue again contemplate our theory: —
And this circle of movement being com-
pleted, whiHt the fluid is ftill preffcd forward
m the other directions, by nev/ and equal
fuppiies from the feparating creative fource,
it muii, in its firll courfe, have tracked a
third day.-
Thefe obfervations upon the expanding
mo 'ion, &c. refpe6i: the movements and ef-
fe61s of the fluid within or below the cir-
cumference of the line of the firft movement.
Refpetling its courfe and effe6ls without or
above this line of the great fp here of creation,
it may be obferved that, according to cur
principle, it muft fomewhere terminate — ■
i:''rom \\\q. pofitions of this fluid, rehuing to a
fphere, which are q^lW^A pojitive and negative,
it may be concluded, that whenever it is put
into fuch a Itate oFa6lion, there is a certain
line from which it is preffing each way,
which is the very thing w^e have called ex-
panding motion; and it may alfo be con-
cluded, that as the circumllance of its iofing
its expanding power, and terminating in one
1^:2 Divine Theory.
^ireftion, is the degree of its comprefTioi?!^
io the circumflance of lofing it, and termi<-
nating in the other direSion, is the degree
of its expanfion:— And as its terminatioia
within, forms a world below, fo its termina-
tion without, may form a world above, aa
vaft as the circle of the whole firmament.—^
]t may likewife be concluded, frarn this cir-
cumflance, that thefe higheft heavens, thd*
formed of the fame original elem< nt, are, ia
difpofnion, the mod oppofite to the earth,
4ind the mod inconceivably .powerful an(^
The courfe of the commanding fluid be-
coming tranfverfe, and thus returning and
reacliing in every diretiion, that pomt in
the fphere, from wlieace the feparating and
alfo expanding motion commenced, which
is in the middie of the firmament, and is the
•centre of the fyliem, a fourth motion will
then take place — I will call it imrning mo-
tion — I mean that motion which is called a
focus. — This maybe fuppofed to be the phi-
lofophy of the fun, and being emitted from
thence, and traverfing fpheres, fuch as have
-been defcribed, it will have its counterpoints
.and angles, in which will take place, in fome
degree, like operations, that will form alli>
luminous bodies.
Thefe foci v/ill be at unequal, though re-
gular, diiiance's, as the according notes iri
inufic — ail which again will have their cir-
cles ?nd interfering points; and, therefore.,
tl":eir foci innumerable, which may be fup-
pofed to be the pliilofophy of the fixed ftars;
Creation, i8^
but which progreflions mutt, all finally return
to the pnrae channel, and become a fecon-
dary fource of the fluid to the creation.
It is evident, that the progrelTioH from xh6
fun, completes the round of nature, and is
the uniting link of the chain of movements
which bind together the creation ; and, there-
fore, with this circle, which is formed by a
fourth rotation in the firll courfe of move-
ment, and is the rotation of a fourth day,
the frame of the hieavenS and the earth, n
finifhed.
Thofe who have attentively obferved the
phenomina of circles round the fun, in which
are bright fpots, (parhelia) commonly called
SiLii'Dogs, which alfo are inclofed in circles^,
having in them, when-^^ver they mion^tSi, fpots
6t dogs niore or lefs bright, according to the*
feriffhtnefs of thofe enclofed ; but one ever
diftinguilhed in briglunefs from all the reft:
llay, perfons who have confidered this faci,
refpeQing luminous circles interfering eaclj
other, will not fnppofe that the do6irine of
the luminaries of heaven being foci of the
cleftric fluid, is irrational or without founda-
tion. Obfervations may be found upon thi.^r
opinion, concerning the heavenly bodies, ia
Encycloped. Briianuica, and other v^ritings
referred to in the not€, page 21, andvvhiclT
ought to be, in fome meafure, ariginaUy^;
al'cnbt:d to Mr. J. Tytler,
As the movement' of the fluid, which' we
ha've.tcrrhed feparating motion, is a progres-
fion in one diFcffion, it lias been fpoken of
as ibrming one circle: but tliis nuill be u\\-
i84 Divine Theory,
derflood to be a circle of circles or globes •
which accounts for the planets, and explains
the fituation and motion of the earth and
other planets, with refpetl to the fun ; and
this appears to be the cafe with the other pro-
greffions, that they arc circles of circles, as
linally there is a circle of the whole. 1 hefe
particular circles or fpheres, formed in the
leparating motion, muft be the number of
the planets, whatever it be; of which the
one half will be formed by the fluid proceed-
ing from the point v»'here this movement
began, which I confider to be nigh to the
place of the fun, and the other half by its re-
turning; confequently, every other one will
be on oppofite fides of the general circle. —
This may, perhaps, account for their ap-
pearance, which has been fo much wondered
at, that every other onefliould look more or
lefs red or fiery.
This general circle w^ill, doubtlefs, be el-
jiptical ; and it may be demonRrated, by ex-
])eriments, that the fluid moving in this man-
lier, the fpheres or globes fo formed, v^^ill be
generally flatted at the points where they
communicate with each other; and thofd
•which are in the middle of the general circle,
will be the largeR. And thoie who are ac-
quainted wiih the movements of this fluid,
will not conceive of its pafTing from globe
to globe, in a itcady motion, but as having
an interrupted, fuccedive or pulfive motion.
Indeed this may be confidered as the pulfe'
of the creation.
An idea of the firll movement of the fluid.
Creation. 185
Vliich wc call feparating, being in this glob-
ing form, and of its thus embracing the va-
pours, feems to be fuggefted by the hollow
and rumbling found of thunder in a cloudy
which nothing can imitate but the agitation
of large hollow bodies. This is certainly-
agreeable to that appearance in a thunder
cloud, commonly called Thunder Heads; —
and that the eye is not wholly deceived in
this appearance is evident, from the circum-
ftance that when two of thefe globulous
forms approach each other, and come near
in contact, there is, ufually, a flafli of light-
ning: and, it is obferved that, in the fame
degree, as thefe appear agitated, crowded
together and condenfed, the thunder will be
frequent and heavy. But, if I miftake not^
the mod common experiments, by an eleftri-
cal machine, may demonftrate that this fe-
parating movement of the fluid, is ever in
this globing manner.
Such being the movement of the fluid,
forming the globes, at certain required did-
ances of aftion ; and the fluid paffing from
globe to globe in this form, it will not tend
to move them forward in this direftion, i, e.
m the direction of their poles ; but thefe
fpheres or globes being formed, and the ex-
panding or tranfverfe movement taking place
and operating upon their circumference, it
niuft caufe them, in this direction, to roll as
a wheel under the operation of a itreara of
water. Hence, their diurnal motion — and
being carried forward by a daily progrefs,
which is probably made by each one as far
A a
i8S Divine Theory*
nearly as the rReafure of its whole circumfe-^
rence, they go round the fun, and defcribe
an annual circle. In this manner, the line
of the firft circle is continually changing; —
but, it appears that, on the whole, it will
fieither enlarge nor diminifh.
Ancient aftronomers were of the opinion,
that the planets nunually governed the earth,.
&c. and when their change of relative fitua-
tion is confidered, in the view of their being
eonduftors to each other of the vital fpint
of the creation, this opinion will not be
thought undeferving of attention.
And, from the analogy of the cafe, we
may conclude that an operation takes place
in each of thefe fpberes or globes, from the
expanding motion, fimilar to that defcrihed
of the earth ; and that the defcription of the
formation of the earth given by Mofes, ap-
plies, for fubilance, to all the planets; and
therefore it is,' that he fo evidently intends
the great circle of all ihefe fpheres, as the
line from whence the w^aters divided from
the waters, and the firmament expanded.
Though the frame of the world was finifh-
ed by thefe four creative operations, ftill w^e
look for refuhs ;^ — for as the firft operation'
led to a fecond, and thefe together produced
a third, and thefe al fo a fourth, each one in
glory rifing above the other, fome peculiar
refult mufl be ex-petted from the w^hole, un-
folding more expresfiy the great dcfign of
the Creator, in the exhibition of the glory of
Chrift ; — this will be the formation of the
inhabiiants of the fea and air, and of the
Creation* 1-87
earrli ; all which operation will, naturally,
terminate in one moll perfefl: work ; and
which, according to the divine theory, is that
of forming a head to the body, or one capa-
citated to have dominion over the fifli of the
fai, and over the fowl of the air, and over the
cattle, and over all the -earth, and over every
creeping thing that creepeth upon the earth.
Movements of the ele6iric fluid are pro-
perly called winds — they are doubtlefs the
philofophy of winds; and the four diftincl
movements we have defcribed, are thought
to be meant by xXiq four winds, named in Fie-
brew kadim, tzaphon, darom, and rouach-ha»
jam, which, in the fcripture, are reprefented
to be principal agents throughout the world,
both in the work of creation and providence.
Daniel defcribes the unnatural creatures,
the monflers of the earth, as being raifed up
by the four winds, flriving together. May
it not then be concluded, that th€ natural
creatures, Vvnth man at their head, in all their
perfection and moll beautiful order were
raifed up, according to the divine will, by
four winds harmonizing together. May
this be doubted, when, \w the new creation
or refurreftion from the dead, as defcribed,
Ezek. xxxvii. g. this moil wonderful opera-
tion is afcribed to fuch an agency ? Come
from the four winds, breath, and breedht
upon thefe /lain, that they may live.
Our ears witnefs to the faft, that a pecu-
liar effecl is produced by four particular
winds — for fuch are the four parts of mulic.
A difcord of four diftinft founds, which we
iS8 Divine Theory.
know are winds or motions of the air, h
horrible to the fenfes ; but an accord is a
deHcious entertainment. This, if 1 may ex-
prefs my own fenfation, is an harmony of
harmony ; for, as from two according founds
there refults an harmony, which is a diflinft
found, and may be called an harmony of ac-
cord or agreement ; fo, from four, there is a
fecondary refult, which may be perceived to
be the fame in ratio, or the progrefs of the
fame theory, and may be called a fecondliar-
mony, or an harmony of harmony.
That this fecond harmony exifls in the
fame theory, or triple ratio, we have all a-
long contemplated, is evident ; for the har-
mony of the perfe6l accord, is the firfl note
of another ottave, to which, let the accord-
ing note be added, which makes the four
parts, and the harmony will again refalt. —
This therefore^ all this, is in nature the moH:
wonderful divine emblem; and, undoubted-
ly, for this reafon, making melody or ac-
cording founds, is an instituted fervice of
God.
By the grofs corruptions and perverfions
which, at the prefent time, are prevalent in
pfalmody, both in the com portions and per-
formances, but chiefly in the latter, this re-
fuit of an harmony m founds, with all its
v»ronderful effetts, is in a great meafure loft;
for by the numerous and unnatui^al tranfiti-
ons of the notes, the rapid and cluflering
numbers of the movement, and the fiequeni
fugeing of the parts, befides numerous other
faults in the compofuions of tunes, very life-
CllEATION. i8g
tie room is found for the admifiion cf har^
mony ; and in the perforriiances of mufic, by
not giving a proper weight and command to
the firll and governing part, by ovei (training
the chords, and by not having the voices ei-
ther agreeably toned, or properly tuned ; and
to comolete the mifchief, by filling and even
oppreifing the ear with found, which is called
fiihng the houfe, no fuch thing as harmony'
can exift, and if it could, there is no room
in the ear for it to be perceived. — Such, at
preient, is the common flare of pfalmody
that, thereby it might be confidered a fortot
accident for even an attentive perfon to dif-
cover that harmony is a property of founds.
Thus, an inilitution, defigned for an emblem
of the world of truth and harmony, is per-
verted into an emblem of folly anddifcord.
I am fenfible that many quefhons relative
to this view^ of the frame of the creation, are
here left unanfwered. — It was only here de-
figned to point out in what general direfiions,
it is conceived, that the whole might be tra-
ced out to be formed bv the various progref-
fions of one moving fluid; as reallv as the
various courfes and windings of a river may
be traced out to be formed by one flream of
. waters. When I fay the zohole might be traced,
out, I muft be underftoodto mean ih^. frame
of the world; for what the creation is, more
than its difpofition anlwerable to the will of
God, I prefume not to enquire.
My only objefcl in fuggeiiing this tlieory
of nature, is to bring into view the frame of
the heavens and earth, as being originally
igo Divine Theory.
condituted o^ water and by water, according
to the fcriptures ; and what may be the pow-
ers of that wonderful agent in nature, which
is fo often alluded to in the fcriptures, as being
the voice of the Lord, 'dnAJgnal of the divine
prefence, which hfuUqfmajeJty, and which,
to us, is moR apparent in the clouds.
Seftion 2. The original Perfedion of tht
Creation,
Whatever is properly built upon a foun-
tlation mull necelfarily harmonize with it;
«nd whatever property- belongs to a head
mull: neceffarily agree to it. — Ihat which
does not harmonize and agree cannot pro-
perly be confidered as belonging to a foun-
dation and head ; the doctrine, therefore, of
the original reflitudc and perfection of all
worlds, rcfults neceflkrily from the truth of
ChriU, confidered in the preceding Seftion,
viz. that he is the perfetl Foundation and
Head of the whole Creation.
But this dotirine of ChrifFs being confti-
tuted the Foundation and Head of the whole
created Univerfe, is fup ported m the fulleft
manner by the divine record, — In the begin*
ning God created the heavens and the earthy
Gen. i. i. — Ail things zuere made by him, and
without kim was not amy thing made that was
made, John i, 3. — By him were all things ere-
ntcd that are in hearuen, and that are in earthy
mfiblc and invifible ; whether they be thrones.
Original Perfection, &c. igi
&r dominions, or principalities, or powers; alL
things were created by him, and for him. Col.
i. 16. — And it has been {hewn that fuch de-
clarations as thefe, that all things were crea-
ted in Chrift, and that they are by him, and
of him, and through him, &c. intend that he
is the Foundation and Head ofthe Creation;
for, through faith we underltand that the
worlds were framed by the Word of God,
and that the things which are {(tta were
made of things which do not appear.
And having this Revelation'of ( hrift, as
being the perfeft Foundation and Head, we
come to the certain knowledge of the origin-
al uprightnefs and perfeftion of all created
beings and things; and this fa6l of the crea*
tion has been ever perceived and confeiFed
by all men who have faith; but as this ftate
of the creation refults wholly from the truth
of Chrifl, we may come to the knowledge of
it only by the revelation or knowledge of Je-
fus Chrifi; for, through faith, and that only,
-we underjiand that the worlds werefrariied by
the Word of God.
And it is not ftrange that men, zvilhout
faith — men who reject the truth of Chrill —
great and learned men ! have difputed much,
whether it be inconfifient wiih the divine
perfeftion for creatures to have originally
cxifled imperfeti-, and fahjed to fuffenng;
for v/ithout the knowledge of Chriil, as be-
ing the Foundation and Head of all Worlds,
we are in utier darknefs v^itli re(pe£t to tlie
divine fyfiem, and can determine nothing re-
fpeding the confiflency or inconMency of
ig^ DiviNt: THEOft.V.
anv flate oF the creation with the divine pdb
fetlions. — So far from being able to deter-
mine what relations may or may not befup-
pofed to fabfiit, confiltently v/ith the divine
perfections, between God and creatures;
what can we determine without the know-
ledge of Chrid, even with refpeft to the di-
vine attributes themfelves, or one pofTible
relation wdiich God can fuRain towards crea-
tures, or thev towards him?— Reje61:ing this
ground of divine revelation, that the whole
creation was made under a covenant, or fram-
ed by a conltitution of union with Chrift;
and takmg the ground of Deifm, we cannot
Ihew the rmpollibility of creatures exifting
originally imperfeft, nor, if innocent, why
they might not fuffer; nor can w^e, upon this
ground, clear any fubjeft of inquiry concern-
Kig God^ and the relations of creatures to
hun, which things belong wholly to the fyf-
tem of faith.
But, in the liglit of divine truth it is de-
tnonflrable, that no creation could have ex-
iiled but through a divine medium, and in
perfeCc agreement with a divine foundation
utkI head; and that, exiUing thus, all worlds
Vv'cre necedariiy in ihe mod exa6l harmony^
and all things continuing in this original glo*
rious (late, no evil, no fuffering, could poihbly
cxid in the nniverie.
The exatt agreement of the whole fuper-
ilruCture with us foundation — the perfect
union of all worlds, terreilrial and angelic,
vviii. ihcir Divine Head, was ihe Jingk objt(^
Gf ilic divine pleafuie, when God Jaw every
Angels. 193
ihirig "that he had viade, and behold, it was vc^
ry good. By this union to the creation, Chrift
Was then, as he now is, the excellence, the
Hches, and the beauty of heaven and earth I
Seftibn 3. The Nature and State of the
Angels,
We underftand that the Angels are Spi-
rits, bat from this it is not neceifarily infer-
red that they are immaterial beings; forma-
lly material fubftances, which arc very pow-
erful and fubtile, fuch as winds and finer
juices, on account of their aftive and pene-
trating natures, are called Spirits. It may be
concluded that the angels were made on the
fifth and fixth days of the creation, by the
fame operations which produced the fifh of
the fea, and the fowl of the air, and the beall
and cattle and creeping thing of the earth.
And from many circumftances it appears,
that there was a certain analogy in this work
of peopling both worlds. 1 his indeed feems
plainly to be inferred from the defign of the
Creator refpefting this world; for as Ada m^
as to a realm and dominion \yhich fiiould be
given to him, was to be the figure of Chrifl,
it was neceifary that his realm and fubjefls
ihould be a figure of, or analogous to the
world of the angels, where Chrift, iii thcbe-
ginning,ere6led his throne, and among whom
-he reigned in his own perfon, as in his xiatu*'
B b '
ig4 Divine Theory^
ral hereditary dominion, and over his pro-*
per fubjetls.
But material fubRances are inconceivably
diverfe from each other. — All tlefli is not the
famejlejh : but there is one kind offiejli of men,
another jlejh of beajis, another ofjijhes, and, an'-
other of birds. There are alfo ceiejlial bodies,
and bodies terrejlrial : but the glory of the ce^
leflial is one, and the glory of the terrejlrial is
another.
We look for the faints to come in the re-
furreftion with a real human body; chang-
ed indeed it will be ; for this corruptible muji
pat on mcorruption, and this mortal mujt put
on immortality. Andthe faying fiall be brought
to pafs that is written, Death is fwallowed up
in vidory ? Still it will be abody, and be poi-
feffed of the powers and capacities which di-
llinguilh the human body, as really as in the
prelent iiate. And a reference to the angels,
in order to give an idea of the ftate of the
faints in the refurretiion; fuchas that of our
Lord in his reply to the qucflion of the Sad^
ducees, would fuppofe that the angels have
bodies which arc, however, of the moft pure
and celeitial nature.
That aftive and powerful ftate of the air
and other fubflances, which we call fpirit, is
known to exift from a degree of ex panfion
of the element; how free, then, from every
thing grofs and heavy—how exceedingly
pure and fpiritual, qiiick and commanding,
muft the powers of that world be, which took
its frame from a ftate of the elements juft the
oppofue to that which formed the earth, and
Angels. 195
was conflituted by the fulleft and freeft ac-
tion of that moft wonderful power, which
may be properly called iYitJ^rength of na-
ture?
The doftrine of Chrifl:, or of one having
authority, implies fabje£ts and fervants; the
natural fubjett.5 and fervants of God were
the angels; this is imported, as has been
fhewn by the name of angel. — And the Hate
of fubjefts and fervants implies a law, which
3s that glorious inftitution commonly called
the Moral Law; but which, in the fcriptures,
is fimply called the law, and is comprehend-
ed in the ten commandments, and the blef-
fmgs and curfes given at Mount Sinai. — By
the law being ordained by angels, andr^r^zt;-
ed by the difpofition of angels, it feems to be
imported that it was a fyftem derived from
them, a ftate Of things properly their own,
or an economy conformable to their natural
condition.
The law is holy, juft and good; it points
OHt precifely the relation which fubfills be-
tween the Prince and his fubie6h, the Lord
and his fervants; it is molt perfeft in all
things. It gives to God the throne, for it is
his right to reign; it exalts the Lord as the
King and rightful Sovereign over all, and
places the fubje6l univerfe at the abfolutc
difpofal of his will. The creature it claims as
a fervant, and requires of him all his hearty
and all hhfoul, and all'his mind, and all his
Jtrength, to be given toth(*Lord God — all
that he is, and all that he has, ^nd all that he
ean do^ to be devoted to him unrefervedly,
igS Divine Theory.
centinually, and without the leaft failure for
ever. It points out alfo the relations which
fubfift between the creatures and their fellow
fubjefts, and the duties which they feverally
owe to each other, viz. that each one (hould
love his neighbor as hirnfelf.
This ftate, as being uader the law, is a glo-
rious ftate; the angel, or mere fervant oC
God, is highly privileged: for a law fo per-
feft, fo holy, juli and good, to a mind that is
ereft and pure, mull afford an ample field of
divine entertainment; and in keepingit, there
muft be great reward; for it cannot fail to.
enlighten, expand and feed the rational ex-
illence. Such a ftate of aftion mufl be incon-
ceivably improving. This is intimated in the
word, Pfalm civ. 4. Who malieth his angels
Jpirits. — To ferve a God fo great and glori-
ous, and to be conftantly employed accord-
ing to a law fo exceeding broad, muft great-
ly elevate, honor and dignify a creature. —
How did the face of Mofes Ihine, when, but
a few days, he was employed in this angelic
miniflry.
A creature exilling in fuch a Rate has in-
terefis and rights ; fupport, of courfe, becomes
his due; he has a claim to his living, yea, he
has a claim to prote6lion from his Lord and
MaRer. Moreover, a good fervant or fubjeft
is entitled to the approbation and favor of his
prince and fovereign, Thefe are high privi-
leges! rich intereils! a fupport, fuch as the
proper world of the ani^els will afford them,
mull be bountiful. The hire9 fervants in the
houfe of our heavenly Father, have breed c-
Angels. tgj
plough and to/pare ; proteftion they are afTured
of, and the fmiles of the good Lord upon them
niuft be a felicity the mod completely fatisfy-
ing to their nature, and perfecting to all their
heavenly powers; a felicity, which only they
who have experienced the favor of Godcaa
know. The righteoufnefs of the law isaglo-
, rious righteoufnefs, and will endure and be
renowned /^r ever, — Heaven and earth fliall
pafs away, whilil the law fliall be eitablifhed
and honored, and not one jot or tittle of this
divine inftitution Ihall fail.
But, wiih all this felicity and glory, the
righteoiifn fs of the law could only give to the
angels the place, the privileges and the dif-
poiitions of fervants. The fpirit of adoption,
tite privileges of children, and the inherit-
ance of fons, could never refult from the mod
perfeft righteoufnefs of the law; yea, the
moil excellent being in the univerfe, who
fhould do all that the law requires, and re-
peat the deeds of the whole lyilem without
the lead fault, milHons of times, and for mil-
lions of ages, would be flill from this fource
of perfetiion, at an infinite and unapproach-
able didance froin the righteoufnefs of God —
that righteoufnefs which is upon all them that
believe, and which entitles this pofleiTor to* an
inheritance in the kingdom of Chriil and of
God, and yields the fruits of the Spirit. —
Moreover, the law can never make the com-
ers thereunto perfed, or give them more than
a precarious edablifhment. For Mojes defer ib*
etJi the rig^hteoitfnefs which is of the laxo, That
the man which doth thofe things fJiaU live by
tgZ Divine Theory*
ihem. And alfo it is written, Curfed is every
one that continuetli not in all things which arc
zvriiten in the book of tfie law to do them.-—
This is, therefore, in the highed flate of the
comer thereunto, a mount that might be touch^
^d, and that burneth with fire, — Hence the
fpirit of the law, in a greater or lefs degree,
is that of bondage, and mull neceffarily af-
fe8: the minds of thofe who are under it with
the bondage of fear; and, therefore, it nu-ft
for ever remain diflinft from, and in iurne
refpetts oppoftd to the fpirit of the gofpel, by
which we cry Abba, Father.
The fervant, under the law, has no inhc-
ritance; — he has no righteoufnefs laid up for
him; — no fund in referve; — no provifion ia
{lore; — he earns well his penny a day ; but
God is never found in his debt, for he re*
ceives his v/ages every day in fiill, before the
fun goes down : and after he has done all
thofe things which are ccmrnanded him, he
is poor, and has nothing but his hands for his
fupport; and he rauit fay, I am an unprofit-
able fervant : I have done that which was my
duty to do. And if he turn away from his
righteoufnefs, and commit iniquity, ail his
righteoufnefs that he hath done fiall not be
mentioned: In his trefpafs that he hath tref
pafcd, and in the fin that he hath finned ^ m
ihem fhall he die.
By thefe obfervations, I would not be un-
deriiood to mean thai this is the prefent Itate
of the angels; on the contrary, the holy an-
gels are undoubtedly now confirmed, and
have a raifed {landing in the family of God,
Angels. ig^
l>ri account of the redemption work of our
Lord Jefus Chrift ; but they are intended to
fuggeil merely, what was their original and
natural condition.
The world of the arigcls appears to be di-
vided into four provinces, which are often
pointed out in the epiftolary writings, by
four diftinfi names ; and, in the prophetical^
by four emblematical things. The apoftle,
fpeaking of the glory of Chrift, fays, that he
is exalted in the heavenly places, /ar above
ii// principality, and power, dnd mighty and
dominion. Eph. i. 21. Again, Whether they
be thrones, or dominions, or principalities,
or powers : ail things were created by him, and
for him. CoL i. 16. And though thefe names
of honour and high diftinftion, may be fup-
pofed to be given them on account of their
prefent advanced flate, yet they feem evi-
dently to refer to fome natural diftinQions
that exifted among them. Agreeably to
this, the apoftle pointing out the enemies
againft which we have to contend, befides
thofe of flelh and blood, or thofe in our own
nature, named four grand divifions: — -For
we wrtjlle not againjl jle.fii and blood, but
againft principalities, againlt powers, againll
the rulers of the darknefs of this world, a-
gainll fpiritual wickednefs in high places..
Eph. vi. 12,
And when the angels are referrecf to un-
der certain figns and figures, fuch a divihon
inay ever be noticed, lizekiel calls the liv-
ing creatures, or rather living beings, which
fee faw in his vifion, Cherubim, vvhich is a
^bo Divine Theory.
name *of the angels. And if it bethought
that this was a vifion of uncreated things,
flill it is agreeable to our theory and to the
fcriptures, to conceive of the worlds as being
framed according to thofe eternal things — -
one of which worlds^ is this of the angels. — •
Thefe cherubim were four in number, and
every one had four faces, each one differ-
ing ; and every one had Jour v/ings ; and
there w^yc four wheels by their fides round
about them four; and their poGtions were
fuch as formed a fquare, or four fides. Ze-
chariah's vifion of the chariots, with its in-
terpretation, greatly confirms this point. — •
He looked, and behold, there came four chart -
CIS out from between tzvo mountains, and the
mountains were mountains of brafs. In the
Jirjt chariot, were red horfes ; and in the fo-
cond chariot, black horfos ; and in the third
chariot, white horfes ; and in the fourth cha*
riot, grifled and hay horfes. Then 1 anfwered
and Jd'id unto the angel that talked with me,
xvhat are thefe my Lord? And the angel an^^
fwered, and faid unto me, Thefe are the four
fpirits of the heavens, xvhich go forth front
Jlanding before the Lord of all the earth. It
is evident, the angels are here intended; and
they appear in four fquadrons, which bear
dillinft marks : and that this is a natural
diftiniiion, appears by the anfwer of the
angel Lord^ that they are the four fpirits of
heaven.
In the fame manner, are the angels repre*
Tented in their miniftry in the New Tefla-
iTient. In the vifion of John, there were
Angels, 2ox
faur h^^a^ round about the throne; which
bare the fame didinguifliing marks as the
four faces of the cherubim, in the vifion of
Ezekiel. — And in the opening of the feals,
there were ktn four horfes, with their riders;
one whiiCj another red, the third black, and
the fourth pale — thcfe were miniltering fpi-
rits, and the agents of divine providence in
the earth, and fuch are the angels. Again,
when the fervants of God were to be fealed,
John faw four angels ftanding at the /our
corners of the earth, holding the four winds
of the earth ; and when the flaying of the
men which have not the feal of God, was about
to take place, he hears a voice from the four
horns of the golden altar, which is before God,
faying to thefixth angel which had the trum^
pet^ loofe the four angels which are bound in
the great river Euphrates. And the Jour an^
gels were loofed which were prepared jor an
hour, and a day, and a month, and ^year.
It may alfo be noticed refpefling this army,
which^ in the ftritieft fenfe, mull be under-
stood to be angels — that they wrought the
destru6f ion by four powers, viz. by fire, and
by fnioke, and by brimjlone, and by head^
which wTre in their tails; for their tails were
like unto ferpents.
The church, under the law, being in a fub-
jeS (tate, every thing in the camp of Ifrael
was ordained at Mount Sinai, according to
the angelic form. The altar w^sfour fquare,
"with four horns, one at each corner ; and it
was fet up facing to the four winds. A great
variety of things in the tabernacle, fhewed
C c
<^a2 Divine Theory.
t?lie fame device; around which this hoft of
God encamped, in four divifions, one on
each fide, diltinguinied by four Itandards,
and moving, nwd^^x Jour heads or command-
ers at diltmil founds of the trumpet. It
would be lengthy to enter into the particu-
lars of this angelic conllitution. The things
which belong to men and to angels, are num-
bered by two, by four and by fix; as thofe
which belong to the kingdom of righteous-
nefs, are numbered by three, by five and by
feven.
Again, the angels, in refpe£l to their call-
ings in the different departments of the di-
vine government, appear to be divided into
two orders, which fome have fuppofed are
defignated by the names of Cherubim and
Seraphim ; one of which orders are employ-
ed where ftrength and prowefs is requifitc;
and the other, in matters of miniftry, that
require intelligence and difpatch. Thus we
have repeated instances of Michael being
engaged in arms; as alfo of Gabriel being,
employed on meffages. And when the an-
gels are referred to in their employments,
two words are always ufed,. which give them
a distinft defcription, as in PfaKciv. Who mak-
eili the clouds his chariot — who zvalketh upon
the wings of the wind. Who maketh his angels
fpirits; his ministers ajlcbmingfire : both which-
words are understood by the Apostle to the
Hebrews, as referring to the angels — Of the
angels he faith, Who viaketk his ciu gels /pir its,.
and his mmisitvi a Jlame of fire. — Daniel^,
fpeakingof the glory of the Ancient ot Days,
Angels, 205
lays, Thoiifand thoiifands ministered untnhim.^
and ten thoiifand times ten thoiifand^ stood be-
fore him. And (imilar to this, we have gene-
rally two enumerations given of the angels, as
in Pfal. Ixviii. The chariots of God are twenty
thovS'dnd,even thouiknds of angels; and, Rev.
V. 1 1, And the number of them was ten thou-
land times ten thoufand, and thoufands of
thoufands. — 1 his idea of tlierebeincr two or-
ders of angels is corroborated by the two or-
ders of itanding officers which were appoint-
ed in the Jewifh Rate, which whally accorded
with the difpofitioa of angels.
All this is agreeable to tlie Rate of Adam,
in the day that God created man : — Male
and female created he them; and bie/Jed them^
and ca led their ncmie Adam. Gen. v. 2. —
And the government of the world was, at
firit, c-omnaitted to an united head: And God
[aid, let us make 7nan in our image, after our
Ukenefs , and let them have donnnion, &c. —
The adminifiration of government requires
counfel, which cannot be had by one alone;
and throughout the whole fphere of human
life, there exills Rich feparate departments,
as require at leaR two, in order to maintain
the economy. And thus, fays the Preacher,
Two are better than one; becaufe they have a
good reward for their labour. For if they
fall, th". one will lift up his fellow : but wo to
him that is alone when he falkth; for he hath
not another to help him up. Again, if two
lie togetJvn\ then they have heal: bat how can
:one be zvarm a'oae? And 1/ one prevail agavffi
him, izvi /hail zvitbflund him; aiid a ihr.ce-
JoM cord is not quickly broke.]
'p\i
204 Divine Theory.
A](o, the dominion of man, by the divine
charter, confiRed of four provinces; — And
let them have domznio7i o\/er the Ji/Ji of the fea^
and over the fowl oj the air, and over the cat-
tie, and over every creeping thing that creep-
eth upon the earth. Thus was Adam a figure
of Chrift. And it may be obfervcd, that an-
gels are reprefented by the diilinguilhing
properties of thefe four kinds of creatures;
as by the leviathan, which is the monfter of
the deep; — by the eagle, which is the king
of birds; — by the ox, w^hich is difiinguilhed
among cattle; — and by the ferpcnt^ which
is the hrfl of the creeping things.
Mofes, in his account of the creation, dis-
covers evidently a defign to connt;6i thefe
four provinces of creatures with the four firfl:
creative operations : — Hence, thofe of the
waters, he makes the firfl. province; — thofe
of the air the fecond ; — of the earth, the third;
— and tlie creeping things, the laft — It has
been obferved of the work of creation, that
there was a progreffion in the operations,
and that the light of the unfolding divine
will brightened each day ; and the refult of
each fuccelhve movement was flill more and
more perfeci. So, in this view, the fi(h, un-
doubtedlv, are to be confidercd as the Joweli
fpecies c^f the animal creation ; — the birds are
a higher fpecies ; — the cattle are ftill more
perfect; — and the ferpent is defcribed to
have pcllllfed powers orinielligence nearly
allied to thofe of the rational worlds; and
being the laft formed, may be fuppo{ied the
moft perfefl: of the animal natures, a.ndta
Angels, i^o^
have been the next link in the cliain of be-
ings, to thofe who were capable of moral
government. The fame remark may be made
upon the great fiicceffive difpenfations of
divine providence, which, in the fcriptures,
are called days, that they fliine with increas-
ing brightnefs unto the perfect day.
In the pafl'ages which have been quoted,
and there are many others in the fame ftyle,
it may be feen that the angelic powers, which
are the fubjefts of the throne of heaven, are
in a fimilar maaner connc6led with the four
w^inds; the idea of which, as has been nc*
liced, feems to have originated in thofe cre-
ative operations which framed the w^orlds. —
To recite only two inftances is fufficient : —
Tliefe are the J ou7' J pints, or winds of the hea-
vens, which go forth from /landing before the
Lord of all the earth. Zech. vi. 5. — And af-
ter thefe things, Ifaw four angels Jianding cm
the four corners of the earth, holding the Jour
winds of the earth, that the windjhould not
blow on the earth, nor on the fea, 7ior on any
tree. Rev. vii. 1. And by being thus con-
nected, the angels are placed in a fhong
point of analogy with thefe lower fubjetts
of Adam's empire.
It may alfo be obferved, that, with the
v;inds, the courfes of the waters in the world
before the ffood, appear to have conformed
to the fame fysteni; for a river went out of
Eden, and having watered the paradife of A-
dam, it w^as parted into four heads, exteiid-
ing to the four quarters of the earth ; dividing
thofe realms into fourgranddepanmcnts^uiici
2oS Divine Theory.
forminganatural communication throughout
the whole dominion. And it may be natur-
ally inferred, that the grand divifions and
progreffions in thofe divine operations con-
ilituting the world, which are traced in the
courfes of the winds and waters, and in the
animal natures, and angelic economies, are
alfo the grounds of the di vifion of this v/orId*s
empire into four great kingdoms in fuccef-
lion ; which kingdoms are reprefenied in pro-
phecy by didinti kinds of beads, and are or-
dained of God, and limited by the fame laws
that govern the heavens, and control xXi^fgns
i^xxAfeafons, and the days -andi years.
It appears, moreover, that the angels are
confecrated beings, and that theconfecrating
vow of holinefs was laid upon them foon af-
ter their creation; their Hate as being under
the law implies this, and that the altar of
God was fet up among them ; for the idea
of confecration relates to the altar; alfo, this
is. imported by their common name. Angel;
for wherever the word el is taken into a name,
it fignifies that the perfon or thing is either
a confecrator, or is confecrated under the
vows and oath of God. The ground of the
Handing of the angela, being made facred
under the law, was the fearful circumiiance
that rendered tlie fin of thofe who fell fo ex-
ceedingly finful, and gave it fuch hrengih to
their condeirmation ; and their Handing fin-
gly and alone on this holy ground, lelt liiem
in. a fallen (late, hopeiefs and irrecoveiab-e;
for, Vvo to iiiiu th'it is alone tvhcn lu falldk;
f(/r h: kat-k not anoikcr to hclh knn vb.
Man in the Lmage of God. 207
SeHion 4, Man created in the Image of
God,
The ftate of man v/hen firfl created, was
widely different from that of the angels; for
inftead of being made with the frame, and
placed in the condition of afervant, God
gave him a portion of his own fpirit, and
thereby capacitated him for dominion ; and
he was aflbciated with the Lord himfelf in
the glory of his majefty, and fet up in flate
with his Maker over the works of his hands.
Chrift is the image of God; and as man
was created in union with Chrift as the Be-
ginning, or as the Head and Lord of the Cre-
ation, he was made in the image of God; in
his being capacitated with wifdom and know-
ledge to hold the dominion ©f the world,
and being aftually invefted with this fove-*
reign authority; man was viade after theji-
miUtude of God— -fearfully and wonderfully
made! His firft ftate was nothing lefs than a
partnerfliip with Chrift in the glory of hi.i
dominion, as far as it refpefted the firft crea-
tion! Vv^ith fuch an imprefs of majefty he
was fearfully made, and it is all a matter tru-
ly wonderful !
As Chrift was united with the Father by
the everlafting covenant, fo Adam was affo-
ciated in a covenant with Chrift; and as
Chrift was with the Father a fellow in the
glory of the eternal world, fo was Adam a.
6bS Divi^^E Theory;
partner \nth Chrifl: in the glory of the crca*
tion. Hence, as Chrilt, in having by the Spi-
rit oFthe Father all the treafures of wifdom
and knowledge; and in betng fet up in the
ancient dominion of heaven, was the image
of God, and the brightnefs of his glory; fo
Adam, being capacitated by the Spirit of the
Lord the Creator for the dominion of the
Vw'orld, and fet up in this glory, was in the
image of God, and was the figure and like-
nefs of Chrift. In like manner, ( hrift having
become the Head of the New Creation, and
being declared the Son of God with power,
according to- the Spirit oj Holincfs, by the re-
/urreSiion from the dead; and the penitent
finner being brought into union with him by
the grace of the new covenant, and receiving
from him the Holy Ghofl, which is the Spi-
rit of the new world, he becomes a new crea»
lure, and puts on the new man, which is re^
nezved in knowledge, after the image of his new
Creator. In what clear light does the divine
theory here open to view!
The fuppofition that mere creature excel-
lence could be the image of God, or that
creatures could be faid, with propriety, to be
in the image of God on account of their own
moral righteoufnefs, or on any account other
than their being by an ad of fovereign be-
neficence united with the divine Word, the
true and only image of God, is grofs folly
and idolatry; and it is truly aftonifhingthat
this [liould ever be fuppofed by ferious per-
fons, who have bibles in their hands. When
God was about to create man, he called his
Man in fiiE Image o-f God. 209
icouncil, faying, Let us make man in our
image, after our likenefs, &c. And in this be-
ginning of the unfolding of eternal love, may-
be traced the manifold wifdom of God con-
cerning the revelation of his ^on in the world,
and the manifeftation of hinifelf in the human
tiature,— We hav€ no evidence that the an-
gels, however perfe6l, were created in the
image of God; on the contrary, by the em-,
phaiis that is laid in the fcriptures upon
man's being created in the image of God, the
idea that this glory belonged originally to
both natures, is ftrongly objefted.
Four things appear to be intended In the
fcriptures relative to the image of God, in
which man was created, viz. his capacity for
marriage union; his infpiration with the
breath of life; his being crowned with glory
iand honor, and his being a covenant fubjeft.
Of which things, the two firft, as belonging
to his creation, will be briefly noticed under
this head; the two- laft confifting in a6ls of
Providence, will be noticed in feparate fec-
tions.
1 , It is faid, So God created man in his own
image, in the image of God created he him^
male and female created he them, Gen, i. 27.
Again, In the likenefs of God made he him t
male and female created he them, chap v, 1,
2. — By thefe words being fo connefted, it haj5
been underRood that fomething was thereby
intended relative to the image of God, in
this circumftance of the formation of the hu-
man nature; not merely, however, that mart
was created male and female, which does noc
Dd
i^ia Divine TheorV.
diftinguifli him from other creatures, but in
his capacity for marriage union, which di-
ftinguilhes him from all other created beings.
The Apoftie, fpeaking of this fubjeft, illuf-
trates the relation of huiband and wife, by
the. union ^that fubfifts between Chrift and
the church. — Eph, v. Wives, fubmityourf elves
unto your own hvjbands, as unto the Lord: —
For the hvjband is the head of the W7fe, even as
Chrift is the head of the church: And he is
the Saviour of the body. Therefore, as the
church is fitbjed unto Chrijl^ fo let the wives
be icnto their own hufbands tn every thing. —
Hufbands, love yaur wives even as Chrijl alfo
loved the church, and gave himfelffor it; That
he might fan^fy and clear fe it, by the wafhing
of loateroy the Word, That he might prefent it
to himfelf a glorious church, not having f pot
or wrinkle, or any fuch thing; but that it
fiould be holy and without blemifli. So ought
men to love their wives, as their own bodies/
he that lovtth his wife loveth himfef .For na
man ever yet hated his ownflfh; tut nourijli-
eth and cheriflieth it, even as the Lord the
church. For we are members of his body, of his
fefti, and of his bones. Far this caufe fia.l a
man leave his father and rnother, and jhall be
joined to his wife, and they two Jhall be one
Jltfli. This is a great myjiery ; but I fpeak of
Chrift and the church. -r-^The jmarriagc un-
ion, therefore, is fuch as that which fubfifts
between Chrift and the church; and it has
been (hewn, that the union of Chrilt and be-
hevers, is of the fame nature with tha't fub-
filling, between the Father and the Son^ and
Man IN THE Image or God. 21%
is often ufed in the fcriptures to illuftratc
that glory of the divine nature; in each cafe
the twain are one. It is then apparcni that
this endowment in the formation of man re-
fpetts the great divine myftery of Chrilt, who
is the mage of God.
Hence it may be inferred, that the bond of
marriage is of the most facred nature, far fu-
perior to that of a merely civil institution;
and, relating fo particularly to the image of
God, the violation of it must be criminal in
the^ighest degree. The purity of marriage
is called the holinefs of the Lord tohich heloV*
ed, Mai. ii. 1 1. And the arguments to enforce
it are fuch as thefe. Have we not one Father?
Hath not one God created us ? And did he not
make one? Yet had he the rejidue of the Spirit :
end wherefore one ? That he might feek a god^
ly feed: therefore take heed to your Spirit ^ and
let none deal treacheroufly againfl the wife of
his youth, Jeremiah clofely conneSs this fin
with that of murder. Why trimmeji thou thy
way to feek love, Aifo in thy Jkirts is found the
blood of the fouls of the poor innocents ^ chap. ii.
— Under the law, all profanations of facred
things were punifhablc with death; and as
marriage was of a facred nature, adultery was
to be fo punifhed ; this matter related to God's
altar; hence, it was charged upon the viola-
tors of the ilTarriage covenant, that they had
profaned iht holinefs of the Lord; and this
have ye dme again ^ covering the altar of the
Lord with tears.
But, though it be known what is the just
judgment of God in this cafe, it may not be
^12. Divine Theory.
inferred, that civil magistrates ought there-
fore to punifh the crime with fuch feverity;
for a punifliment according to the peculiar
defert of the fin, in this, and fome other caf-
es, feems to have been particularly referved
to the divine province. Whoremongers and a^
dulterers God will judge. — My objeft in this
remark is merely to state the nature of the
fin, and not hov/ it is to be punifiied.
The reafon afligned for the divine law,
Whofo Jheddeth mans bloody by tnan Jhall his
blood be Jhedy is only this; J or in the image of
Cod made he man. --^W hat therefore God hath
joined together, let not man put a/under.
2. It is aho faid, when the Lord God had
formed man of the dust of the ground, that
he breathed into his nojiriU the hreiith cf lije -,
and he beca?ne a living fouL Thus man receiv-
ed immediately from his Maker the vital fpirit
of the creation; by which breath, fomething
more is intended than merely animal life. It
was this that endowed Adam with his vast
understanding, and distinguifhed him from-
all the other creatures, and gave him a capa-
city to hold the dominion over them. — Sa
that in this refpe£l alfo, man was created in
the image of God, and Adam was the figure
of the Lord Christ.
This endowment was nothing lefs than an
infpiiation of the Divine Spirit, the power of
which was (hewn in the (kill wi-th which A-
dam gave the name of every creature; for the
Lord brought them unto him, to fee what he
would call them ; and whatfoever AdaincalUd
eroery living creature^ that was the name there-.
Man in the Image of God. 215
oF. Names were originally ufed to fignify the
chara6iers or natures of beings and things;
and, doubtlefs, in Adam's giving a name to
every creature, he defignated its nature, and
this he could do with perfeft precifion, and
without the least mistake; for whatfoever A-
dam called every living creature, that was
the name thereof.
It appears, therefore, that Adam poffeffed
a certain divine infpiration, by which he could
look intuitively into the natures of the crea*
tures, and difcern at once, even before he had
ufed or improved them, what were their pow-
ers, and their uk and defign. — Indeed, this
infpiration fo unfolded the reafon of things,
as led him to Xdk.^ prophetic views of the na-
tural Hate of the creation; this appears by
his faying, when the woman was brought un-
to him, 'ihis is now bone of my bones, and
Jlffli ojmyjlejh : SheJIiall be called Woman, be^
cauje Jlie was taken out of Man. — Therefore
Jliall a man leave his father and his mother^ and
cleave unto his wife: and they fliall be one
jijh.
Thus was Adam capacitated for the domi-
nion of the world. It was evidence that Jefus
was the Chrift, that he knew ail men, and need-
ed not that anyfiould teflify of man: J or he
knew what was in man: for in this appeared
his ability to govern and judge the world — •
So Adam needed not to be told what was the
name or nature of any creature; for at one
glance be could difcover it, and in this was
manifefled his ability to (land where he was v
placed by his Maker, in the image of God at;
the head of the creatiou.
214 Divine Theory.
And it is evident that the divine breath or
fpirit given to Adam, was the Spirit of ( hriil;
for, In him loas life^ and the life was the Light
of men. — The true lights which lighteth every
man that cometh into the world; or, the illii-
inination which didinguilhes men from the
irrational creatures, confiding in the breath
ofhfe which was breathed into Adam, is thus
to be traced to the eternal fource of the di-
vine word: Accordingly it is (aid, Job xxxii.
8. But there is a fpirit in man: and the in--
Jpiration of the Almighty giveth them under'
Jlanding,
It mufi, however, be carefully obfervcd,
that the fpirit of knowledge with which A-
dam was animated and lightened, was not
the Spirit of Holinefs ; it vv^as merely the
light of nature, or a teaching of natural
things: the felf-denial, and the confolation
< — the teaching to know the Father in duty,
and to abide in the love of Chrift, given by
the Holy Ghofl, are things which belong to
the other world, and conne6t only with the
humiliation and exaltation of Chrift. Thefe
are the humble portions of the poor in Spi-
rit — the tranfcendently rich legacies of babes !
Adam, though he had a mind that could un-
ravel the whole fecret of nature, and com-
mand the fea, the air, and the earth, of thcfe
things fiill he knew nothing!
The knowledge of the true God is the life
of rational creatures; this is the only proper
idea which may be formed of a living Joul,
or of rational intelligent life. Of this know-
.ledge the Lord Jefus Chrili is the only trea-
"^ Man in the Image of God. 215
fury, the fole medium, the beginning and the
end. This life was given to man, being.
Created in the image of God, and by the divine
Spirit endowed with wifdom and knowledge^
he became a living foul. — But, accordinir to
the divine theory, in the knowledge of God
there exifts a great diltinfiion, viz. Firrt, the
knowledge of ChriR as the Beginning, or the
truth and glory of God unfolded in the crea-
tion ; and. Secondly, the knowledge of Chrifl:
as the Servant and Son, or the truth and glo-
ry of God unfolded in the work of redemp-
tion and in the kingdom of heaven ; and it
will be underftood that the knowledge and
life of Adam, related merely to the beginning,
or to this firft manifedation of God in the
light and felicity of nature.
The happinefs and glory of Adam, though
infinitely fhort of the bleflednefs of the faints
in the kingdom of heaven, was, neverthelefs,
truly the enjoyment of God; and when the
immenfity of the works of creation are con-
fidered, and how perfeQ: and harmonious
were all things in their original flatc, and
that the whole fyftem was full of God; and
alfo, how man was capacitated to look into
and furvey every part of the wonderful ttruc-
turCj and was, as it were, filled with the light
and glory of the whole; I fay, when thefe
things are confidered, it is readily perceived,
that his enjoyment was inconceivably great,
and that the Iburce of the happinefs of man,
in his innocency, was boundlefs.
Moreover, it will from hence be diflin-
{uilbed, that the life of Adam, though it con-
!2i6 DiviKE Theory.
fifted in the knowledge and enjoyment of the^
ever blelFed God, was not however eternal
life; but, in its nature, was different from
that unfpeakabk gift which, through grace, is
beflowed upon believers ; which truth, it has
been thought, was intimated by the circum-
llance of this life of man being breathed in*
to his noflrils. 'The eternal life is clearly de-
fined in the fcriptures to confiflin that com-
mandment of the Father which fent his Son
Jefus Chrifl into the world, including the re-
ward of his fil ial obedience. This is life eternal^
that they might knoio thee the only true God^
and jefiis Chrijl whom thou hajlfent: and this
knowledge certainly Adara did not poffefs.
But, being united to God by that divine
medium of light and knowledge, which is the
breath of life ^ man became a living foul, en-
joying the glory and felicity of his Maker^
and thereby illuflrating the excellency and
bleiTednefs of the Lord Chrifl; and alfo the
divine benevolence in the appointment of
him to be the head of the world, and in thus
raifing up his creatures to a communion with
hira in his glory.
Se£lion 5. The Sabbath.
The Ordinance of the Sabbath refpeSs the
whole doftrine of Chrifl; it embraces amply
the threefold gloj:y of the Beginning, the Ser-
vant, and the Son, and offers the moft clear
and perfect illuRiation of the divine theory.
Sabbath, 217
*riie ApoRlc fpeakingof the Sabbaths enjoin-
ed by the law, fays, they areafliadoio of things
to come; but the body is ofChriJt, CoL ii. 17.
The Sabbath was inftituted by the Creator,
tipon his finifhing the heavens and the earth,
and all the hod of them, afier fix days; And
on the f event h day God ended the zoork zohich ht
'had made: and he re fled on the feventh day
from all his work zdhich he had made. And God
blejfed the feventh day, andfanElified it : becaufe
that in it he had rejtcdfrom all his loork, which
God created and made.
The firji Sabbath refpeQed merely the fin*
ifhing of the work of creation, and the divine
pleafure, in the glory of his eternal purpofe,
unfolded in the v/orld of nature; and this
reafon only was then affigned for the fanfli-
fication of the feventh day, that in it God re/l-
ed from all his work. But as this work of cre-
ation was the broad foundation, and every
way exafl: beginning of the ^z/^/^jyof Chri{t>
we muR conceive of the divine mind as con-
templating therein the whole glorious exhi-
bition; and that this was, indeed, the holy-
end hXeSa^di reft of God— the perfect day , which
opened, as it were, upon all his fini[hed work*
y\nd though no mention is made of the
obfervance of this day being at firfl: enjoined
lipon men, yet, the knowledge of its being fo
fanftified and blefled of God, w^as a fufficient
reafon for its being regarded as an holy and
bleffed day; and there are fome notices of
its being obferved, in thedivifions of time by
feven days, before the giving of the law, fuch
AS the following: The Lord f aid unto Noah,
£ e
il'S DlVTNE The'ory.
Come thou and all thy houfe into the ark : For
yet feven days, and I toiU cavfe it to rain up^-
on the earth. Gen. vu.—Alfo Noah fent forth
a dove from him, to fee if the zoaters were a-
hated from off the face of the ground. But the
dove found no rejlfor thefole of her foot. And
he fayed yet other leven days, and again he
fent forth the dove out of the ark. And the dove
came in to him in the evening, and lo, in her
mouth was an olive leaf plucked off: fo Noah
knew that the waters were abated from off the
earth. And he fayed yet other feven days, arid
fait forth the dove, which returned no} again
unto him anymore, chap viii. — Jofepli made
a mourning for his father in the borders of
C^naanfeven days.. There is alfo the mention
of weeks before the law; and fome have fup-
pofed there was a reference to the Sabbath in
the account of the offerings ofCain and Abel,
which are, faid to have b^en made at the end
of days. Many events took place in this dif-
penfation of time, which clearly pointed ta
a Sabbath, and- to a Sabbath of Sabbaths;
fuch as the clean beads and fowls going into-
the ark by fevens, the terms of Jacob's fervi-
ces in Syria, and the feveu pientifui years^.
and the leven years of famine in Egypt.
The Jcwifti Sabbath refpefted, not only the
Snilhing of the .work of creation, but a Ho the
linifhing of the fervice>v/ork of the law, and'
the releafe of God's people from the bondage
of a fervice ilate; and, therefore, in addition
to the reafon of God'i> having relied from
liis works of creation, which is introduced-
mtathefburrh commandment, tliis is alfoex--
ABBATH. tn§
Iprefsly given, Keep ihefabbath day tofanclify
tt, as the Lord, thy God hath commanded thee.
And reviember that thou wsjl a fervant m E*
gypt, and. that the Lord thy God 'brougH thee
out thence, through a -mighty hand, and by a,
Jlrctch'd out arm: therefore the Lord thy God
commanded thee to keep the fabbaih day.
The fervice of Ifrael in Egypt is often ufed
as a reprefentatFon of the fervice- work under
the bondage of the law ; as alfo, their deliver-
ance from that bondage is ufed to reprefent
the great redemption from fin and wrath, by
eur Lord Jefus Chrift. The works of the law
are properly called our oxon works, as the
jighteoufnefs of the law is fitly ftyled ourozon
rigliteoufncfs ; for the deeds of the law which
compole this righteoufnefs, naturally belong
to the (late of creatures, and are indifpenla-
.b!y requifite in the fubjeSs of moral govern-
ment; and, therefore, the Apofile to the He-
brews, fpeaking of the emancipation of be-
lievers from the fervice-work of the law, fays^
He that IS entered into his rejt, he alfo hath
ceafcd/romhis own works, as God did from
bis.
The Chriflian Sabbath, together with botk
the forenamed things, refpetls alfo the ac-
complifhment of the Church's warfare, and
cl'jfe of the militant Hate, by a final viciory
over Sin and Death and all the powers of
Earth and Hell. ' This gofpel red is the per-
fciiday, the Sabbath of Sabbaths; concern-
ing whu:h it is laid in Ifaiah.; Yet a very little
-U'hile, and the indignalionfkati ceafc, and mine
opiger in ihcir dcjirii^iion, HeJhaUfviite the
$2o Divine Theory.
earth -with the rod of his mouthy and with the-
breath of his lips p^ all he Jlay the ivicked. And
in that day there jhall be a root of JeJJ'e, which
Jhallftand for an enfgn of the people ; to itjJoall
the Gentiles feek, and lis reiU or fabbath y7j^/(
i?e glorious.
In the fourth chapter of Hebrews, the troth
of the Sabbath is eftablKhed and illullrated
in thefe three diftinft relations ; once by a re-
ference to the reft which fucceeded the work
of creation ; again, by the proniife which was
made to the people going out of Egypt; and
again by the tribes of Ifrael fitting down in
Canaan, at the conclufion of the wars of
Jodiua; all which Sabbaths, it is fhewn, were
clearly fignificant of another dajy and look-
ed forward, and pointed to a future reft. See
ver, 4. For he Jpake in a certain place (J the
f event h day on this wife^ and God did rejl on
the feventh day from all his works: and ver. 5.
A gain y If they ji. all enter into f?iy rcjl ; which
manner of expreftion implies that the reft was
future. And 7th and 8th verfes. Again he li-
mit eth a certain day, faying in David, To-day
if ye will hear lis voice, harden not your hearts.
For f Jefus had given them rejl^ ihen would he
net afterward have fpoken of a'noiher day.
There rejnaineth tlierefore a refi to the peo-
ple of God, And though the obfervance of the
Chriflian Sabbath be not exprefsly enjoined^
as were ail things under the law ; for it was a-
greeable to the nature of that difpenfation,
M'hich was the fervant ilate, that all things
fhould be laid down by precept, and by line;
yet there is no room to doubt of the obliga-
Sabbath. 221
tion upon us to remember and keep holy the
Sabbath Day ; for each reafoa which was giv-
en in the law, remains to us in full force;
and a new one is alfo added, which is the
greaieft and moft binding of all, viz, the tri-
umph of our Lord Jefus Chrift over all his
and our enemies, by his refurretlion from
the dead. If an obligation to obftrve the fe-
venth day might have been inferred with fuf-
ficient clearnefs, from God's refting from his
works, and his bleffing and fantiifying that
day, our obligation to obferve weekly the
day of the refurrcftion of Chrift, which more
than probable w^as the fame day, and is pro-
perly called the Lord's Day, may be inferred
with double evidence.
The fcripture chronologies, and the bell: af-
tronomical calculations, together wiih a great
variety of circumdances relative to the feventh
day, have combined to raife a Hrong fuppo-
fition, that the Jewifh Sabbath was not the
feventh day from the beginning of the crea-
tion. — If not a full demondration, evidence
very fatisfaftorily has been fhewn, that the
Jewifh Sabbath w^as put back one day, and,
confequently, that the Chriflian Sabbath is
that feventh day which, from the beginning,
WdiS bleJ/cddiwA hallowed, [_See Bedford's ^Sct?/)-
titre Chronology, demonjii aied by ajlronomical
calculations, \
As the Sabbath, in thefe feveral difpenfa-
tions, has had certain dilHncl relations, being
connected more or lefs immediately wiih the
unfolding of the divine will, as m the Be-
ginning, in the Servant, or in the Son; and,
222 Divine Theory.
therefore, has diftinfl reafons annexed to it,,
Hnfwerable to the nature of thefe feveral ex-
hibitions; like other inftituted ordinances,
and figns, and emblems of divine truth, it
may, in certain rcfpefts, be changed and al-
tered ; we fhould, therefore, confider the a-
greement between the fign and what at differ-
ent times is particularly fignified, and look
to thefe feveral relations and reafons of the
inilitution of the Sabbath, to govern our
views refpecting the time to be obferve-d, and
the manner of obfervance.
The queftion when the Sabbath does he-
gin, whether at fundown or at midnight^
has'arifcn -chiefly from the fame fource with
numerous other difputes, which is that of
blending fubjeSs belonging to th^ law with
thofe which belong, diltin6Hy, to the gofpei.
I'hat the Jewilh Sabbath began at iun.
down, or at fix ocloc^^, P, M, is clearly as-
certained, both by their law and their prac-
tice. They were exprefsly reqiiired to cele-
brate their Sabbath /r^^m even unto even. Lev,
xxiii. 32. And their bringing their fick to
Chrilf, to be healed, when ihe.fun did fet,
Mark i. 32. whilil they fuppafed it was for-
bidden on the Sabbath, fhews that they be-
gan and ended their day at the going down
of the iuw, and the jews do fo practice to
this time.
This ir.ditntion and praflice accorded, ia
time, with the particular relation and reafon
of the Jevviih Sabbath, which, as has been
(hewn, was their ceafing from their labours,
under ihe Egyptian bondage; and this as a
Sabbath, 22^
type of the great emancipation of the peo-
ple of God from the fervice-work of the
law; for it is evident, they ended their fer-
vice to the Egyptians at eveny when they
retired to their houfes, and (hut themfelvej^
within doors, to keep the paffover. And the
fervice-work of the law was alfohniflhed at the
eventide, when the bond itfelf was cancelled,
being nailed to the crofs by the death of
Chrilt, which took place after three o'clock,
P. M. which was the time ot the offering o£
the evening facrifice, and the time when tha
pafcal lam^ was killed. It was at this lime
of the day, that the angel Gabriel delivered
to Daniel the glorious preditlion of the fe-
venty weeks, Chrift our pafsover, was fa-
crificed for us, and offered himfclf a fweet-
fmelling favour to God, in th-e cool of the
day, and in the evening of the world.
But though there be evidence, that the
Jewilli Sabbath commenced m the evening;,
and ihould it be aUb admitted, that the firlh
fabbath began at the evening — that this is the
natural order of time — and that the evening
or night has preceded tlie day in the ufual
reckoning of terre — all this will not deter-
mine the q.ueflion refpeding the Chriiiian
Sabbath; for this has diftinE relations; and
if the reafon of the refurreftion of Chriii ha.^
changed the day, it may be fuppofed fuifici-
cnt alfo to alter the time of its beginning and
ending; and, indeed, the Jewiih Sabbath, c&e.
conforming in time to its great reafon, and
commencing when the work to which it re-
.kced was done, inUcadof its being a^n ^rgu-
£24 DiviN£ Theory.
ment againfl: the beginning of the Chrifliart
Sabbath at the time of the refurreftion, when
the glorious viftory was completed, it is
really an argument in its favour; for cer-
tainly, the great renfon of our Sabbath, the
refurretlion of our Lord, which is the evi-»>
dence and earned of therefurre61ion of the
juft, is one as weighty and commanding as
thofe which diflinguidied the Jewifh Sabbath,
or that which from the beginning rendered
the feventh day memorable and facred.
Every circumflance related by the Evan-
gelifts, concerning the refurreftion of Chrift,
lead us to underRand, that it was in the dead
of the night, at lead pad the middle, and
drawing towards the morning w^atch ; — tho*
the fervice of Ifrael in Egypt was finifhed in
the evening, yet it was not until midnight
that the deftroying angel went forth, and
dealt the blow, which made their enemies
exclaim, we be all dead men. It was in the
morning, though, it feems, before the cur*
tains of the night were withdrawn, that they
erefted the dandard of Jehovah, aflembled
together, and began to move forward in tri-
umph. When our hoxA had overcome thejliarp^
nefs of deatli^ upon the crofs, he undoubted-
ly became the affailant^ entered the domini*
ens' of him who had the power of death, pur-
fued and approached the foe in his own dark
citadel; and it may be readily apprehended,
that the earthquake, accompanying the re-
furrcclion, was from the (hock of that deadly
* This very exprcflive phrafe was tsken from an ancient
Chrilli.ia hymn.
Sabbath. 225
blow given ^o the head of the ferpent, by all
the im'^nortal ftrength with which our Lord
rofe from the dead. Like v>arnpfon, when
he arofe at midnight and went out of Gaza,
carrying away the doors of the gate of the
city, and the two polls and the bar, fo the
Lord of Glory arofe, and burfl: afunder the
bars of death, and led captivity captive.
The attei^ipt made by Dr. Hopkins, to
ftiewthat " it is as probable, and perhaps more
*•' fo," that the refurretlion of Chriit was irx
the evening, foon dihcx funfetting^ as at the
time ufuatly taken, can never fucceed. — •
There is not a fingle circumitancc in the
hidory of the whole fcene, which does in the
leait favour fuch a conjedure. And in re-
ply to his query, '" Is it not prefumption,
•*' and wiil-worihip, to begin the Sabbath at
*^ any other time of the day'' than fundown?
It may be faid, let no man judge us in refpeft
of the new-vioon-, or of the Jezoijh Sabbath
days, which were indeed a fhadow of good
things to come, but the fubflance is of Chriit,
With this great reafon of the Chrifliaii
Sabbath in view, to fuch as acknowledge the
refurreftion of Chrift to be a fufficient ground
for the change of the Sabbaih, from the fe-
venth to the firfl day of the week, there is
one paffage v/hich, alone, may be thought
decifive of the prefcnt queflion, and places
it beyond all controverfy, that the evening
following the firlt day of the week, in rela-
tion to our Sabbath, is to be coniidered as
the evening of that day — ihe text in view is
John XX. 19. Then the fame dtiy at evenings
F f
2l6 Divine Theory.
being thejirji day of the week, when the doors
were Jliut, where the difciples were ajfembled
for fear of the Jews, came Jcfus and food in
the midjl, and [aid unto them, peace be unta
ycu. According to the view of thofe who
begin the Sabbath at funfet, the time here
jiotedj which was the evening fucceeding the
fird day of the week, ought to have been
called the next day at evening, being the
ftcond day of the week. This interview of
our blefled Lord with his difciples, muft
have been at a late hour, long after fundown;
for that fame evening he had turned in, as
a traveller for the night, with two of his dis-
cipies at Emmaus, feven or eight nailes difl-
ant from Jerufalem; and, at fupper, was
known unto them in breaking of bread, and
immediately difappeared; when thefe two
difciples rofe up, and came to the city, and
found their brethren and rehearfed to them
this event, before the interview took place
here mentioned by John ; which is faid to be
on the evening of the fame day with his re-
furreftion, being the firft day of the week.
Many circumliances might be given from
the New Teftament, greatly corroborating
this evidence; but as this, together with the
relation of our Sabbath to the refurreiiion,;
which wehave confidered, has been thought;?
fufficilj^^R^etefwri'ne the queftion in favour
of itsi^mroencing in the morning, and has
uniformly governed the pra6tice of the Chfi-
flian Church down to the prefent time, ex-
cepting a very modern and fmall fe6l, it is
deemed unneccflary to enlarge. The con-
Sabbath. 2?7
cern which fome have exprefTed, that unlcfs
we begin the Sabbath at Ibndown, v/e may
not certainly know of its beginning, may be
fafely waved; for the herald trumpet will be
waking loud. Doubt it not ! We fhall all
hear the midnight cry.* I have here parti-
cularly noticed Dr. Hopkins, becaufe he
was, perhaps, the firft who introduced, in fo
formal a manner, the obfervance of Saturday
evening, or the evening preceding the Sab-
bath, as an article of Chriftian praftice.
The Hebrews obferved a week of days,
and a week of weeks, and a week of years,
and a week of feven times feven years. Re-
markable events alfo, refpe6ting the king-
dom of Chrift, arc noticed to take place m
the feventh generation. Thus Enoch, who
firfl prophefied of the coming of the Lord
with ten thoiifand of kis faints io exGcutcjudg^
ment upon the ungodly, was ih^ feventh from
Adam; — Eber, who gave the name to the
holy people, was ih^ feventh from Enoch;
•— Ifaac^'fs^^ho was devoted upon the altar,
w^as the feventh from Eber. And from A-
braham, who was, as it were, the father of a
new world,, in the fevmth generation, his feed
went out of Egypt ; — and tkere were agam
feven generations to David. Matthew com-
puted the time from David to the captivity
into Babylon, to be fourteen generations ; and
again fourteen generations, after the captivity
to Chrill, A computation by fevens,feventies,
* The commencing and ending of the Jevvilh Sabbath, wai
aotiijed by the ugnal oi" blowing a trumpet.
2?^ Divine Theory.
&c. appears to govern the annals of the holy
people; as that of fixes, tens, &c. does the
times of the Gentiles. And the perfuafion has
long exifted, even before the Chriflian era,
that the feventh thoufand years of the world,
were dedined tobe theperfetl day, the jubilee,
and the great fabbatical year of the creation.
But though this be the divine counfel, the
approach of the great day cannot from hence
be precifely known ; for fuch is the (late of
all ancient chronologies, that it cannot, with
certainty, be determined how long the world
has already exiRed. — The Septuagint Bible,
which appears to have been ufcd generally
by the writers of the New Tefiament, greatly
exceeds, in its numbers, the common com-
putations; infomuch, that they could not,
with judgment, be generally followed. — In
fome mflances, however, circumftances af-
ford the flronger probability in favor of its
enlarged periods. Jofephus, whofe means of
information refpetting ancient chronology,
greatly exceeded what any man can now
have, and whofe induflry and integrity, as a
hiftorian, cannot be doubted, favs, that '' from
** the generation of Adam until the deflruc^
*' tion of the firft temple, there were three
" thoufand five hundred and thirteen years,
*' fix months, and ten days;" and he alfo
computed the time from this event to the
birth of Chriil to be fix hundred and thir-
ty years. According to wdiich numbers, we
are now confiderablv advanced upon the lafl
century of the fix thoufand years. — Dating
the de!lru6tionof Jerufalem/by the Romans^
Sabbath. 229
Jofephus fets down the time fo as to make
the birth of Chrifl a. m. 4145, i. e. fuppoi-
ing this deflruflion to be a. d. 70.
That Jofephus was accurate in the lafl: pe.
riod is clear from the prophecy in Daniel of
feventy weeks; one week and half a week,
fucceeding the end of the captivity to the death
of Chrifl; half a week, thirty five years, was
the time from the birth of our Saviom' to his
death ; feventy years elapfed from this vifion
to the time Ezra was commilfioned by Ar-
taxerxes; and the remaining time was juil fe-
ven fevennes. Add to thefe the feventy years
of the cap- ivity, and the time agrees precife-
ly with Jofephus, viz. fix hundred and thirty
years from the deflrutiion of the firfl: temple
to the birth of ChriR. And Matthev/ divid-
ing the number of the generations from Da-
vid to Chritt equally, at the time of the cap-
tivity, favors much the enlarged numbers giv-
en by Jofephus to this firit period, 'which
make the two periods m.ore equal. And al-
fo, the Apoftle to the Galatians, having quo-
ted the promife made to Abraham when he
left Haran, at which time he was (eventy-five
years old, and then faying, that this covenant
of promife w^as made four hundred and thvr-
ty years be; ore tlugivincr oj the lazo,\s/h\c\\ e::-
aftly agrees with, Jofephus, greatly Rrength-
ens this part of his chronology ; indeed there
feems to be no room to doubt of Jofephus
being right as to this period.
Thefe obfervations, however, are not made
to fix an era, but to fhev/ rather that the age
of the world cannot now, with certainty be
2^o Divine Theory,
determined, and the greater probability ex-
ifts that the common computation is fome-
what fhort of the true time. They who follow
the direftions of their Lord, and are watchful
concerning his appearing, may come to an
jnftruftive knowledge of the approach of this
ixioft folemn event, upon much furer grounds
than the beft calculations of the age of the
world ; even were it certain that the great
Sabbath would commence exaftly with the
feven thoufand years.
In the firfl world, one day in feven was ho-
ly ; and the holinefs of God, the truth of the
eternal confecration, w^as there fignified by a
few other articles, particularly, that com-
mandment of the Lord God, which interdic-
ted the tree of knowledge to be uftd or even
to be touched; and this was enough to fo-
lemnize the creation. — But, what! O what
will be the purity and folemnity of the com-
ing world! there, every day will be holy; it
will be all one Sabbath ; every article in that
world will bear the (lamp of Mount Zion,
and every creature be clad in the veflments
of the Lord s retinue. In that dayjhall there
he upon the bells of the horfes, m o l i n e s s u n •
TO THE LORD: aud the pots in the Lord's
haufe Jhall be like the boxols before the altar. -^
And m that day there fiall be no more the Ca^
naanite in the houfe of the Lord of Hojls.
Man CROWNED WITH Glory, &c. 23I'
Seftion 6. Man crowned with Glory and
Honor.
As Chrifl is called the Image of God on
account of the expreffion of the divine will
in him, one part of which is expreffed in his
being fet up in the glory of the eternal Ma-
jefty ; fo, according to the ftate of Chrift, man
being made in the image of God, he was
crowned with glory and honor.
All rational union in the fcriptures is con-
lidcred as covenant union more or lefs ex-
plicit; and the principle of covenant union
between men and Chrifl being uniformly the
fame as that of a fellowfhip, partnerfhip, or
marriage, which places the parties, as to in-
terefls, upon an equality; confequently, the
union of Adam with Chrift, as Lord of Cre-
ation, which is properly called the covenant
of life, rpade man the lord of the creation;
the fame as the union with the Lord our righ-
teoufnefs, called the covenant of grace, en-
titles- believers to all the immunities of the
holy city, new Jerufalem, and makes the
chnrch the Lor d our righteoiifnefs, Jer. xxxiii*
16. and by which union all the faithful have a
right to the diitinguifliing glories of the Head,
aiid Lord of the new world, fuch as the re-
farredion, and the life ^ which, in its nature, is
eternal; divA power, as lords, to triumph o-
Ver death, w[\Alive and reign in that world
in which he liveth and reiq^neth bv his owa
232
Divine Theory.
and his Father's righteoufnefs, in the execu-
tion of the glorious eternal covenant.
It appears, therefore, that the exaltation,
glory and honor of Adam was a matter of
mere bounty beftowed upon him in the con-
ilitution of his creation, uniting him with the
all glorious, all-meritorious Lord of Crea-
tion, and confided no more in any inherent
virtue and merit of his, than the exaltation
and glory of the redeemed faints in the king-
dom of God, confiUs in any holinef and me-
rit of theirs ; and that without this union he
could not have enjoyed the honors of a crown
and the riches of a dominion. Thus we find
that all glory is of Chrilt ; he was, and is, and
is to come, the alone fource of riches, and
honor, and glory, and bleffing.
Had man been created in a form anfwera-
ble to the other creatures of God, and had
he been placed in the condition of a fubje6l
^merely, and made a fellow-fervant with the
angels under the dominion of the Lord of
heaven and earth, his Rate would have been
natural; his formation then, together with the
whole franie of the univerfe, would only have
mani felted the power, fl^ill and benevolence
of the Creator; and there would have been
nothing in the human nature myflerious and
calculated to excite wonder, more than in
the nature of the angels. But that man, yef-
terday the dufl: of the ground, (hould be made
in the image of God, and be capacitated for
dominion ; that he lliould be clothed with
the robes of majefly, have a crown fet upon
)iis head, aiid be placed over worlds! this
Man CROWNED WITH Glory, &c. 233
has been a wonder from the beginning, it is
novvr, and through the endlefs ages of eterni-
ty it will never ceafe to be a wonder.
This is the wonderful fubjeft which is in-
troduced with fuch pathos and folemnity in
the eighth Pfalm. What is man, that thou art
mindful of him ? and the fan of man, that thou
vijitejl him? For thou hajl made him a little
lower than the angels, and hajl crowned him
with g 'ory and honor. Thou madtjl him to
have dominion over the works of thy hands.;
thou hajl put all things under his feet : AIL
Jheep and oxen,yea^ and the beajls of the field:
The fowl of the air, and the fijii of the fea, and
xohatfoever paffeth through the paths of the pas.
This indeed is a deep myftery, a hard quef-
tion; but it is opened in the fame Pfalm, at
leaft, a clue appears to be given to the inte-
reding anfwer in the words of the fird verfe, ^
which are repeated in the lafl:, where the Ho-.,
ly Ghoil fignifies, that this glory and honor
of Adam arofe from his being, by the fove-
reign pleafure of his Maker, united to and fet
up in the glory of Chrift ; who is here fpoken
of, as in many other places, under the appel-
lation of the Lord's name, from whofe merit
and excellency all this honor and glory was,
and is llill to be derived to man ; to whom,
therefore, our whole attention is called, and
all muft be afcribed. Lord our Lord, how
excellent is thy name in all the earth!
Gg
23i Divine Theory,
Seflion 7. The Covenant xoith Adam,
The divine tranfaftion of the explicit co-
venant with Adam, was calculated merely to
fhew and perfe6l his true flate by creation.
It was the exprefs declaration of the truth of
his exiftence as a living foul, viz. that he liv-
ed in union with the Divine Word, on that
medium his life abfolutely depended; and
fhould he leave that for any other fuppofed
medium of knowledge or life, death muft in-
evitably enfue. — It will be remembered, that
when we now fpeak of an union of Adam
with Chrid, the view refpe6is merely that flate
of Chrift which is unfolded in the creation, and
the life here intended, is that which he thus
received by the breath of his Creator.
As Chrifl: was fet up in covenant union
with the Father, and was the Chrill of God,
and his name, glory and bleffedncfs fubfifted
in the truth of a rational and divine com-
pa£l; and as in fuch an holy relation he was
the-image of God; for Ar' am, therefore, to
be the figure of Chiid, and to fland up, as it
were, in his eflate and glory, as the Beginning
and Lord of the Creation, and fo to be in
the image of God, it was neceffary that he
ihould be covenanted with him, and that his
life, glory and bleffednefs, by virtue of a co-
venant union with his Lord, fhould fubfilt
in the fame divine, Ibcred and rational way.
Not merely, therefore, as man was to be
Covenant with Adam. 235
treated as a moral agent, but in order toper-
fed his (late, as being made in the all-glori-
ous image of God, it was, upon this ground,
neceflary that he fhould be put on trial. —
This pq/?t?.on, confidently with that exalted
ftate in which man was placed by being af-
fociated with Chrifl:; in which covenant re-
lation he was deflined to hold communion
with the Lord himfelf, in the glory of the
creation; tliis, I fay, could not, in the nature
of things be avoided; for a covenant necef-
farily implies an obligation of faith or fideli-
ty, and covenant fidelity neceffarily implies
trial ; fo that this tranfaSion v/ith Adam, re-
Iblted merely from the glorious and mofl
bountiful conftitution of his creation, and
was neceflary to carry that conftitution into
full effea.
And it is very evident that the moral a-
gency of Adam, the exercife of which is fo
much infifted on by many, in explaining this
tranfa6lion, was itfdlj^ conflituted in this co-
venant ; for, what idea can be formed of mo-
ral agency, which does not refpe61; fome co-
venant or law? Had man been placed in the
fame relation with the angels, their law vv^ould
have given to his condition the (blemnity of
obligation ; but his Hate being entirely differ-
ent irom theirs, this divine injun6tion alone
could fb form his mind, and make him flib-
jecl to duty and accountable.
We find, therelore, thi>> tranfaftion very
fimple, and merely the perfetting of the ilate
of man bv creation, and the manifeilation
andexphcit verbal declaration of thai won-
2^6 Divine Theory,
derful SindJ'ear/ul circumftance of his form-
ation, viz. that he was made in tl.ie image of
God, and enjoyed his Hfe and bleflednel's by
means of a divine medium, and fuch a ra-
tional and facred union with the Creator. So
llrangely has this matter been mifundeiilood
and mifrepiefented ! and the dodrine o{( lirijl
almoll wholly hid, where it may be contem-
plated in this light of a covenant tranfaflion,
which affords one of the clearelt illuH rations
of the glorious truth, which can poihbly be
given, • *
Seftion 8. The Tree of Life.
In many paffages of fcripture, as the Apof-
tle obferved of marriage, the knowledge of
Chrilt is to be regarded as a great myftery,
and cannot be obtained but by deep relearch,
and mod diligently comparing fpiritual things
with fpiritual ; efpecialiy thole recording the
works and ways of God previous to the fall
of man, in vvdiich the truth of Ghrift is fo con-
cealed, that his inqu-iring friends. have there
often paffed him by undifcovered ; but in the
article of the tree of Lijc, he has been ever
inoil clearly manii'eited.
The nrune of this tree, CA'preffive of its na-
ture, having in it nothing ambiguous, as had
that o{ the knovdedgeof good aiid evil; it be-
ing preferred by tlie v/ord of the Lord, and,
its iniluence to preierve the living Joul, and
alKfupporiing power upon the body, doubt-
Tree of Life, 237
leHs known and experienced, raifing it whilft
enjoyed above all injury, pain and difloiu-
tion, pointed out moit fignificandy the true
medium ot life; and it was, in its nature, as
clearly a fign and fymbol, and alio nieans to
Adam, of his living naturally by Chrifl:, as
the facrament of the Lord's Supper is to us,
of our living by him fpiritually. The unbe-
lief and fiupidity of miilaking the one, is as
great, and is very fimilar to that of miftalcing
The other.
The truth of Chrifl, as' has been fhewn,
being of a facramental nature ;-^ by y^n^z-
mental, I mean relating to a covenant and
oath; — God has been pleafed fiom the be-
ginning, to fet this eternal truth before men,
by means of facraments, or facramental figns
and emblems, v/hich Hand as vifible witnelfes
of life and death, the bleffing and curling,
according to the, nature of the covenant. —
Such were the two trees diRinguifhed in re-
lation to the covenant of life, in the paradile
of Eden; luch were alfo the two mountains
Ebal and Gerizim under the law, and fuch
are now the facraments of the New Teila-
ment« — As the worthy partaker of the Holy
Supper feedeth upon the bread oj life, and im-
bibeth the quickening [pint ; but, he that
eateth and drinketh unworthily, eateth and
dnnketh condemnation to himfeU; and as the
blefling went forth from Gerizim to the obe-
dient With authority and effetl, and the wrath
and curfe from Ebal took hold of the tranf-
jreffor with power and cenain execution ;
o, the tree of life, as a witnefs that man re-
I
1238 Divine Theory.
maining in innocency fhould live, was inveR-
ed with the power of life, as alfo the other tree
was invefled with the power of death. Thus
Hian was placed upon trial, with both life and
death fet before him.
This bleffed tree, full of life and vigor, was
fuiTicient alone to make a paradife; as the
emblem and pledge of the firll covenant con-
stitution, which was a covenant of life, it was
a provifion all fustaining to the body; and,
as the vifible memorial of the truth of Christ,
it afforded alfo food to vivify and felicitate
the mind; in its nature, appearance and ufe,
it anfwered exprefsly to this firft (tateof (he
creation, and to (hew forth the glorious cha-
rafler of Chrift as the Beginning. This is
fo evident, that it requires no iliuitration.
Seftion g. Tree of knowledge of good and
evil.
For the trial of Adam, and exercife 'of
his covenant obligation of fidelity to Chrirt,
as his ht^ad and Lord, it was neccflary that
fome object (hould be prefented before him,
that might be fuppofed a medium of tr^'e
happifying knowledge. This was done in
the tree of the knoioledge of good and evil.
And though, for the fake of the trial, the
fruit of this tree was fet before man, appa-
rently ,i|r^/^<^/t??* /^«''^, in a form molt enticing,
and to be defired to make him wife^ as, in ap-
Tree of Knowledge, &c. 239
pearance, fairly promifing the ultimate hap-
pinefs of the foul, and bearing its name, yet
man was not tempted and deceived by his
Creator; whilit, at the fame time, he was
plainly informed, by the word of the Lord
God, what the nature of it was, and what
muft immediately follow upon his attempt-
ing to obtain from hence, notwithilanding its
good and defirable appearance, either fup-
port and delight for the body, or improve-
ment and elevation for the mind.
He was exprefsly admonilhed concerning
this tree and its fruit, as being no more than
the appearance of good ; and in the name it
bore, he was warned of its dangerous nature,
in that it prefented two oppofite cafes; fa
that being regarded accordmg to the inter-
difting command of God, it was to him ufe-
ful and good, as thereby he would have the
knowledge of obedience and duty, which is
the knowledge of Chrill; but in the other
cafe, it was evil, as by eating thereof, he
would know from it what is the bitter fruit
of tranfgreffion, and the fatal nature of difo-
hedience.
By the name of this tree, fufficiently de-
ciphered by the word of the Lord given to
him, Adam was fully apprized, that if he
gave it credit, and, againd the word of God,
prcfumed to ufe it for food, or in any way
as a medium of fupport, life and knowledge,
he would know, by woful experience, that
he had lo(l good, and, not abiding in the
knowledge of Chrid, that he had conceived
evil, a delufion and lie.
240 Divine Theory.
Diftinfi, therefore, and oppofite in its na-
ture, as this tree was from the tree of life,
ftill, as it fprang up necefikrily in the garden
of God, from the divine and moll benificent
operation, which caufed there to grow a tree
of life, its exillence, the exifience of evil, is
neceffarily comprized in the argument of the
divine theory; for, without fuch means of a
trial, the covenant union, and the duty, fide-
lity and glory, which compofe the whole
doftrine of Chrift, could have never been
known, and man could no more have had
the knowledge of good, than he could have
had the knowledcre of evil.
O the depth and the height, to which the
mind is tranfported by the knowledge of
Chrill! On high, to our view, it garnifheth
the heavens, and openeih the gates of the
Lord, into which the righteous do enter!
and in th^ideep, it formeth the crooked fer-
pent, the dark region o^ dead things^ and them
that people it!
Seclidn lo. Conchijion of the Chapter on
Cr.eation.
To give a full illuflration of the truth of
Chrift, as the beginning of the creation, it
would belneccffary to trace the argument of
divine wifdom through all the natural world,
and offer divine effays upon all trees.fram the
cedar tree that is in Lebanon, even unto the
f^JJop that Jpringdh out of the zvall; and alfo
Conclusion, &c, 3141
in relation to this doQrine, to fpeak particu-
larly of beajls, and of Jowl, and of creeping
things, and of Jijkss, We are aflured this
was once done ; by the aid, no doubt, of this
grand clew of wifdom and knowledge, that
the worlds were framed by the word oj God,
That fuch a theory of Chrill does pervade
the creation, and is legibly infcribed in the
bofom of Heaven, and on every objeti be-
longing to the earth and fea, is a fa6t which
every man that cometh into the world ap-
pears, in fome degree, confcious of; and
which ought, as the firft ground of conviSlion,
to be appealed to by Chrift's witnefTes in all
the world. The preacher of /A^ everiajhng
^gofpel will proclaim unto them that dwell on
the earth, faying toith a loud voice, fear God
and give glory to him, for the hour oJ his
judgment is come : and worfiip him that viads
heaven and earthy and the fea ^ amlihe foun*
tains of water.
But all that we have JDropofcd, was an it-
iuftration of the divine theory in fuch of the
leading fafts of the creation, &c. as may efla-
blifh the principle, unfetter the human mind
of the prejudices of falfe principles and mis-
taken facls, and give it boldnefs in exploring
rational, philofophical, fcriptural truth. —
And it is thought, that what has been offer-
ed, is fufficient to eftabliQi this viev\^ of the
great truth, viz. that the creation once exilt-
ed in a ftate oF glory and happinefs, all an-
fwerable to the iirit (late and primitive «rlory
ofChrift,
H h
CHAPTER IIL
OF THE APOSTACYc
Seflion i. The Fall of Angels.
A S the fcriptures fo clearly reveal the truth
of the heaven and the earth being united
to Chrift by the conflitution of creation j
and all worlds being framed together upon
one divine foundation, and fo particularly
mention the angelic worlds, things inviji-
hie, thrones, and dominions^ and principali-
tifs and powers, as beings// originally thus
conftituted; — -they alfo reveal^ very exprefs-
ly, that the fin and fall of the apoftate angels
confifted in breaking off from their founda-
tion, or not holding to their divine confti-
tuted head. The angels fell by finning a-
gainft Chrift, revealed to them in the con-*^
Ititution and law of their creation.
Of the devil, the firft rebel and feducer
of angels and men, it k declared that he was
a murderer from the beginning. John viii. 44.
By this expreffion, compared with other
fcriptures m agreement, we underftand that
his fin, and fiift attempt to feduce others,
refpetied Chrift as the Beginning, the Foun-
dation and Head of ihe creation; — and it is
immediately added, and abode not in the
truth. This exprc ffion confirms the fenfe of
the other — ( hnft is both the beginning ^and
the truih. 1 he divine declaration, ihat the
Fall of Angela, 24^
devil 'was a murderer from the beginning, and
abode not in the truth, is a very exprefs re-
velation of die nature ofihe fin of the devil
and his angels.
The fame thing is exprcfled, in much the
fame manner, 1 John iii. 8. The devil Jinnetk
from the beginning -, — and it is added here^
For this pur f of e the Son of God was manifeji-
£d, that he might deflroy the works of the devil*
This alfo confirms the fentiment, ihat the
works of the devil were the feducing of crea-
tures from Chrift ; and therefore his coming
into the world, and recovering loft creatures
to himfelf, deftroys the works of the devil.
But we have a paflkge in the epiftle of
Jude, verfe 5, which, though in the fame
ilyle as the foregoing, and refpefts the reve-
lation of Chrifl in the fame remarkable word^
the beginning, is ftill more exprefs — The an^
gels that kept not their beginning!-^ This
fentence is conftrnQed in the fame manner
as the laft fentence in the preceding verfe,
'which refpeds the people of ifrael who were
deftroyed in the wildernefs;— -and not holding
their beginning, foundation, and head, as evi-
dently expreffes the fin of the angels, as not
believing expreffes the fin of the people who
periihed in the wildernefs. The angels fell,
i^fi T»?r,^«vTaj not keeping Christ their beginning:
the people in the wildernefs fell \^y -x^ivjc^y^v-^a^jiot
Relieving Chrifl their angel.
The devil, in thus breakingoflTrom Chrift
^nd feducing others, was a murderer; — he
*44 Divine Theory*
deftroyed himfelf and all whom he drew af-
ter him; — and inftead of continuing the iK
luflrious and rational being he once was, he
is now ranked with the brute creation, nam-
ed and defcribed as a dreadful beaji^ a dragon,
lion, or dog.
The change of the charafler of this angel,
which took place immediately upon his fall,
frdm being the Son of the. Morning, to that
of a horrible fiend; — and the change of his
(condition, from being free in the habitation
qf light, to that of a beaft chained in dark-
nefs, will illustrate to all eternity the infinite
worth of Christ, and fliew the abfolute de-
pendence of all the excellence and felicity
of creatures upon him.
Seflion 2. The Fall of Man.
The devil, having departed from the be^
ginning, and, become an enemy to the truths
immediately determined upon war, if by any
means he might dethrone his fovereign, and
overthrow his kingdom; and as man was af-
fociated with the Lord Chriil, and flood with
him in the interefl and on the party of the
government, his ground pecame, as it vv^ere,
the out poft or frontier of the empire, and
prefented the natural point for commencing
the attack.
As man was made in the image of God,
and crowned with his glory and honor, it
mighi te fuppofed that the mylterious char*
Fall of Man, 245
ter of his dominion extended to an afcendan--
cy over the angels; for, indeed, without any
exception, he was by the Lord God fet over
the works oj his hands; againft man, there-
fore, this proud, difobedient and rebellious
fpirit rofe up, as againft his lord and fove-
reign. — 'And as man had begun to exercife
the higheft a6is of fovereignty, by giving
names to the creatures, which were among
the firfi: exercifes in a way of adminiftration
that exiRed in the creation; he was confid-
eiT'd.as lianding/it^/6upon thegroundof this
dominion; ib that, in this his wonderful un-
ion' wiih Chrift, the reafons are apparent,
why the devil aimed at man his firil blow.
And here, again, we. may view and admire
the depth of the divine counfel, that the fame
circumftance in the ilate of man which occa-
fioned his overthrow, led to his recovery, viz.
that the matter which raifed againft him an
enemy, v/as a caufe of infinite value, and an
iniereft in common between him and the Lord
Chrift, m which the Lord his maker had the
greateft ftiarel
The ferpent, which for powders of intelli-
gence was above all the beafts of the field,
was the proper infirument to be ern ployed
in carrying tiiis dark defign into effeti; for
which purpofe, the pecedary trial of man, to
give him the knowledge of truth and obedi-
ence, according to the good pleafureof God,
afforded a fair opening.
From what has been obfcrved, refpedinga
certain analogy fubfifting between the fub-
je6l$ of both worlds, the affociation of this
24® Divine Theory.
angelic fpirit with the ferpent, may not
feem fo ftrange: for in fuch a political con-
cern, or matter of (late, whilfl the Lord of
Heaven aflbciated with man in the intereft of
the government, a defign of rebellion would
naturally lead thofe fubjetts of the upper
world to feek a corrcfpondencc abroad, in
order to draw into their intereil the fubjefls
of this, where immediately the fcene of ac-
tion was defigned to commence.
And it fhould ever be a warning to all
who are diRinguifhed for their natural en-
dowments, not to rruft even to fuperior fa-
^acity and genius ; that the mofl fubtile and
intelligent of all the creatures of the world,
%vas the firll to be drawn into that accurfcd
cnterprize, in which he was crulhed to the
"ground and irrecoverably loft; for, though
the other creatures will be preferved, and en-
joy at laft the glorious liberty of the children
of God; yet, by the irrevocable decree of
Heaven, the ferpent and all his generation
fhall die. On account of this early connex-
ion cf the arch rebel with the ferpent, and
alfo of his fubtile and wily charafter, he him-
felf is doomed to bear the hateful name of the
ferpent.
Upon this ground, therefore, of the inte^
eft of the kingdom, and the queftion who
ihall h^ve the dominion? the. war q/' ages
firft broke out ; and notwithilanding the fuc*
cefsful attempts which have been made, in
thefe laft days, to conceal the nature oF Je-
fus LhrifVs gofpel,and todivert theattenti< n
of men from the JJope of JJraeL in the reltor-
Fall of Ma?.-. t^f
^tion of the kingdom, to fyflems of mere pie-
ty, religion and morality; the kingdom — the
doEtrine of the kingdom is ftill, and to the
great day of decifion, will be the point, the
all-inter ejling ground of the folemn contro-
verfy. And being thus at once afTaulted, by
the fubtilty of the ferpent, and the falfehood
of the devil, the v\^oman wa.-? deceived and
fell ; and by one of the deepeft ftratagems
that was ever conceived, together with the na-
tural force of, perhaps, as tempting an ob-
jeft as ever allured the human tye, the man
alfo was overcome and ruined.
By the fall, man loft the image of God,
and as neceffarily expired as a living fo-ul, as
the body expires feparatcd from air; (he
crown oi glory and konor fell from his head,
and he ceafed to be lord of the creation, and
became like the beafts that per ijh^ as neceffa-
rily as the breathlels body lofes its glory and
ftrength, and changes into a corpfc. — This
event moft ftrikingly illuflrated the all-im-
portant truth, that all the blellednefs, glory
and power of creatures arife from their uni-
on with the bleffed, glorious and almighty
Word ; that life^ and the favor of God is en^
joyed only through the Lord of Life, the bc^
loved One, who was fet xip from everlafting^
And being thus without Rrength, having
left the Rock of Ages, man, and tlic whole cre-
ation vvith him, neceffarily fell undex the pow.
er and tyranny of the great enemy the devil,
who, bv the difplacing oF Adam, came in and
took poirrfrion of the whole realm, and let up
ovi'*r man and all the creation, the lei^n of
death.
24.^ biviNE Theory.
This fminied what is called the threatening
to Adam, dying ihoujkalt die. Falling from
Christ his life, fatan rofe over him armed
with power derived from his feparation from
the only fource of life, and wdiich is therefore
called the power of dcaih, and fet up over
him the dominioti of darknefs, tyranny and
horror. But the darknefs and mifery of die
power and reign of the devil in the worlds
ferves thus to brighten the illasiration of the
light and bleffednefs of the power and reign
of the Lord of Light and Bleffednefs^
Sefliori 3. Depraviiy.
The do6trine. of the entire depravity of
inan by the fall, properly stated, can admit
of no difpiite but what implies either igno-
rance or diibelief of the whole divine fystem ;
for as the uprightnefs and perfection of man
^//eonfisted in the divine constitution of his
Creadon; his being made in the image of
God; the lofs of this standing in covenant
Union widi Christ, must imply a state of to-
tal and univcrfal depra\ ity.
The idea of the covenant of life being part-
ly broken, and partly kept, or of tlie divine:
tinion v^'ith Christ being panly lost, and part-
ly retained, lias never been advanced; fuch
a thing is inconceivable; what was declared
by the word r>f God, was the most evident
(ruth, that in ihe day man fhould eat of the'
tree that was the article of ihc trial of hisco-
Dephavity. 249
Venant fidelity, he (hould die; for, loofing
the breath of life ^ he must of courfe be a dead
man.
It will aifo be obferved, that the depravity
of the fall cannot be contemplated as being
merely negative^ or the lofs of the image of
God ; for this covenant, as ihewn, being of
the nature of marriage, the breach of it im plies
beingjoined to anoiher. A feparaiion from
Chrill can exift only by union with an Anti-
Chrift. An entire feparation from Chrift, and
union with the ferpent, beingyr^^ from righ-
teoufaffs, and ftlUd with alt unrighteou!hefs\
is the fearful ffatc of the apoRacy; and the
trueftatement of the cafe is fufficient to (hew,
that without an almighty intervention, the
depravity of the fall mull have extended uni-
verfally through nature,
ii
^^ eslead
lis neceffanly to conceive of the Lord him-
felf; at other times, however, anotlier difHnfl
perfon is moft naturally underHood; as in
1 1 Jicif, iv. 16. where it is faid, The Lord
hunJt;!fPia! I df'Jcend jrovi heaven loiih a/Jiout^'
wif/iihc VOICE ofiheARCUk^GEL: So that
to explain and reconcile «:hefe reprefentati-
ons, it appears necefiary to adopt (he abovq
hypotliehs, that two perfcns may be intend-
ed by this fame name.
i\mongthe evid<*nces, that this glorious
angel, fo ditlingui^hed in tfie alfairs of the ho-
Jy people, is the Lord Chrift, the follownng
paflages may be noticed. And the angel of tiie
Lord called iinio Abraham out of heaven the
ftcond irme, Andfaid, By m.y fel f ha ve I fworn,
fcith tlie Lord, jor becavje thou haft done this
thirtg, a:nd hajlnot zoitkluld thyfon, thine on-
ly fan : 'I hat in bleffing I w^ill blefuhee, and
in muMplying I will mu]ti[)Iy thy feed as the
liars of heaven, and as the land which, is up-
on the fea fhore; and thy feed fhali pcdefs
tlie pwt of liis enemies ; And in thy feed (ball
all rlie nations of tlie earth be bleffed; be-
c^r.fe thou hall obe) ed my voice. Gen. xxii.
Divinity of the Archangel. 253
:J5, 16, Ivy, 18. — The angel whichredeeyned me
JFrom all evil, blefs the lads. Gen. xl viii. 16 —
And the angel of the Lord appeared unto him
in ajlame oj Jire out of the midjl of a bufh:
and he looked, and behold the bifli burned with
fire, and the buJJj was not conjumed. — More-
over hefaid, I am the God of thy father, the
God of Abraham, the God of Ifaac, and the
God of Jacob. And Mofes hid his face: for
he was afraid to look upon God. Exod. iii.
2 — 6. — Behold, I fend an angel before thee, to
keep thee in thy way, and to bring thee into the
place which I have prepared. — Beware of him,
and obey his voice, provoke him not: for he
will not pardon your tranfgrcifions: for my
name is in him, txod. xxiii. 20, 21. — And in
all their afflidion he was afflided, and the an-
gel of his prefence faved them. Jfai. Ixiii. g.
And they anfwered the angel of the Lord that
food among the myrtle trees, &c, Zech. i. 11,
• — The prophet called this angel that talked
with him his Lord. See verfe g. The afigel of
God, zchofe lam, and whom Iferve. Afls xx vii.
03. — And the angel which If aw ft and upon
thefea,and upon the earth, lifted vp his hand
to- heaven, aJidfxvare by hiw. that livjthfor ever
{ind ever, that there fhould be time no longer.
Rev. X, 5, 6. — Hagar called tlie name of the
angel that fpake unto her, Thou God fcef, mc.
Gen. xvi. 13, And Jacob was called Ifrael,
poxoer xoith God, becaufe he had power over the
angel, and prevailed. Kofea xii, 4. — It may
be obferved in all thefe inilances, that angel
h Chrill's mediate or fi^rvice-name, and refers
to him as being engaged in the work of r^-
4emption.
^5i Divine THEoav.
Seftion 3. ElcElion.
. The truth of an eleftion of God, as has
teen (liewn, is founded in the nature of the
divine principle: — the confecrating and fet-
ting apart of Chrift as a trudee of the gift of
eternal life, rendered Kim an eleft head ;—
and it implies neceffarily, an objeQ; of ever-
laPting love connefted with him, as an elect
body.
In a cafe of this nature, where an intereft,
deeded or willed, is put into the hands of a
trufiee, under heavy and facred bonds, to
keep it and deliver it over to the party in
favor oi whom the deed or wnll is made; it
is mofl plain, that fuch heir or heirs muft be
chofen, fo as to be known and named in the
deed or teitament. This matter of an elec-
tion, therefore, exifted in, and is clearly tracer
able to that elbblifhed fa6l and glorious firfl
principle, of an eternal covenant tranfafli-
on. But our prefent inquiry relates to the
divine exhibition, and to the truth of Go4
as difclofed in his works.
Though queiiions may arife in a rational
mind, refpeclmg certain offered fenfes and
circumllances of this do£irine, yet the fa6l
itfelf, of an election of God, is mod clearly
exhibited, and cannot be doubted by any ra-
tional reflecting mind ;~which fa6i, in the
prefeni view of the fubje^i, lies before us in
-the eAiilcace of ^ divuioii m tltc creation, —
Election. 2^5
Tfie word eleflion, is ufed in relation to one
Or more, being felefted in delign, to be in
cfFeft feparated, or fet apart from others.
But a divifion in the creation could not
exift, except by a new divine eflablifhment^
for, as the ferpent had pofleffed himfelf of
the grand ftream of natural influence, or of
the whole power of the natural eftablidiment,
it is plain, that in that ftate, he mull have
penetrated the whole creation; and angelsr
as well as men, muft have funk down toge-
ther under one univerfal flood of apottacy.
The {landing of the holy angels cannot
be accounted tor, conliftentiy with the doc-
trine of Chrift, on any other ground than
this of their being ele£l angels ; — and that
Chrid appeared at the moment of danger,^
opening to them a new fource of life, ac-*
cording to this great diftinftion in the divine
will, by uniting them to himfelf as the head
of the eletl world, and fo dividing them off
from the reft of the creation, which opened,
like an abyfs under their feet ; the divine con^
ftitution of which being now broken up, and
all its strength and glory laid prostrate be-
fore the fearful conqueror.
Doing this, implies his taking a new form
anfwerable to^A^ difpojition /t/ angels ; hence
his name of Angel, and alfo of Lord of Hosts;
— for this new establilhment of eleSion, is
a war establifhment:^ — If is the dividing ^ff
of world against world, and putting betweeii
them enmity of the most irreconcilable op-
polition of principle, lience W'r wili com-
*nchce immediately — angel will be oppofed
Divine Theory.
to angel-^man to man — the powers of hea-
ven conflicting— -the lea and waves roaring. ,
Though Christ did not take the nature of
angels, yet he took their livery, and fo aCTo-
ciated himfelf to them, as to appear among
them their Captain and Commander in Chief \
putting arms into their hands — ^arranging
them under eleflion banners — appointing
their armies — teaching them (kill — infpiring
them with courage — and affording them
strength to refiit, repel, and, finally, to van-^
quifh what otherwife had been an all-con-
quering erieniy.
Entering now upon his .covenant-fervice,-
a state in which all before him was labour
and warfare, he cheerfully prepares himfelf
for the long engagement — puts on the drefs
of a ferVant — affociates with, and makes the
fervants his companions, to whom his lan-
guage was not, Come ferve me ; but. Come
ferve with me. Come into the yoke, Jelloxo
fervants, with me — Come ye eleft of God,
take upon you with me, in my engagement to
my God and to your God, the willing fhare
of friends ! Fellow-foldiers, come en — it is a
common caufe! I will make it with you a
common caufe !
But this establifhment of an intermediate
world, upon an ele6l foundation, is plainly
the unfolding of the divine principle. It is.
the commencement^of the work engaged by
the everlasting covenant, The dofclrine,
therefore, ofaneledion of angels and men,
from the foundation of the world, even from
the eternal iriftituiion of Chrill, is no more
Election. 257
to be denied than is the being of the living
and true God. The denial of eleftion can-
not be feparated from the denial of that di-
vine covenant-ground, which we have feea
to be the principle of knowledge, the dilco-
verable Divine iieing and true Godhead.
Moreover, as this eleft eftablifhment, even
of the an^fels of God, was made upon the
ground of the everlafting engagement of
Chrift, which, as has been ihewn, was to
lay down his life that heYnight take it again ;
all the virtue and ftrength of the eftabUni-
rhent myll refiilt from his obedience, or cOg
venant righteousriefs. The angels could not
have refilled one moment, but by gofpel
arms* Hence it is faid, that Michael and
his angels overcame thfe dragon lj>y the bload
of the Lamb,
This eftablifhment was, in the exhibition,
one aft of Chrift's laying down his life, i, e.
it comported with, and, in fome degree,
brought into the view of the angels, his free
confentto the divine parental will, requiring
him to lay down his life; andtherelore it
was, that this aft afforded tliem a (landing.
It is true, it aSorded them a (landing only
as of men on the field of battle ; for the vic-
tory could not be obtained, and the field
won, until the whole work, a£l by aft, was
finifhed. And fo it appears from, the fcrip-
lures, that the ferpent was 'not call out of
heaven, until after the death of Jefus.
As Ghrid went forward, ftep by flep, in
his covenant work, the eleft gained,lo their
own view at least, more and more strength;
K k
25S Divine THEaRY.
I)ut it is plain from the divine theory, t'fii€
the bringing forward of a new estabiifhment^
ciould not vanquilh the enemy ; — this could
only be done by the diffolution of the old.
So long, therefore, as the eleft faints are
not entirely changed, and taken off from the
natural ground, which cannot be the cafe
whilst they are refident in their earthly houje
of this tabernacie, the watchings and strug-
gles of warfare are inevitable ; whilst thus
they remain in the natural body, the power
of the ferpent will be felt; in the nature of
iJiings, fo long^ that creeping thing. m\\ reacfe
and bruife their heel.
Seflion 4. A View of the mediate State and
Covenant WorL
In entering upon this part of the argument^
It will be neceSary to take a more particular'
view of the nature of the great fubjeft to be
Hlustrated, which is that part of the divine
will which is unfolded in Christ's mediate
state and redempti()n-\^ork.
The objeft of the requirement of the di-
vine will, or commandment of God, was his
glory; which finiihed, is the manifestation
of God, even the Father ; and for God to be
finanifested, Christ must be declared, even the
Son of God : ior it has been (hewn, that tlie
eharai^' of the Fath<' r is ellentially involv-
ed in tnat of the Son y and, therefore; that
View Off THE MEDIATE State, &c. 25^
%voTk only, which would declare the Son,
would manifest the Father.
But, according to the divine theory, for
Chrid to be declared the Son of God, he
iBuft lav d)wn his life: for to manifeft, in
duty, the glory of fuch infinite authority,
ihe itoop of obedience nriuft extend to the
lowed: point of humiliation, and embrace
every poffible circumftance of trial.
And this is the record of God in the holy
fcripiures, concerning his Son Jefus Chrift,
ihat he was declared to be the Son of God rath
power ^ according to the fpirit of holinefs, by
the refurredion from the dead, Rom. i. 4.
By his laying down his life, his being the Som
of God was fully (hewn, in refpefl of duty;
jand by 'his refurrection from the dead, his
lonlhip was fully declared in refpefl: oi poxor
but a vile carcafe, or an immenfe fabric
pofTeffed by a fell conqueror.
Had man, and the creatures, continued to
jexift upon the natural principle, and in their
primitive form, fatan muft have reigned ii|
ChriR's eilate, by the power of all the ele-
mejits, for ever: the mighty powers of the
creation had then been in his hands, an en-
gine of eternal dilhpnor to God, and tyran-
ny over his creatures. Othe wifdom of God!
Othe riches of the divine purpofe! O the
love of Chrift ! In one defign, etfeSed in one
work, the death of Chrift ; b.ehold, in one
view, the glory of God, the overthrow of far
tan, and the falvation of the world! HencCj,
fometimes, this is the flyle of the tellimony
of Chrift Jefus, / have glorified thee on the
earth, I have finijhed the work which thou gav^,
eft me to do. Sometimes, th?i\ for this purpofe
the Son of God teas manifcjled, that he might
deftroy the works of the devil. And very fre-
quently this, that he came into the world
and died, that the world through him might be
faved, — uind we havefeen, and do tefify, t]ia$
the Fathor fent the Son to be the Saviour op th§
World,
for to this end Chrifi both died, and rofe„
eiud revived^ that he might be Lord both of the
dead and living. Rom. xiv. g. The meaning
of which v^ords feems plainly to be this, that
the end of Chrift's death and refurreflion was,
that he might be Lord of a new, redeemed,
re f 11 r reft i o n wo r I d , — 7 li u s, it is zoritten , and
thus it behoved C/irfi iofuffcr, and to rife, anct
View OF THE MEDIATE I^TATE,&C, 263}
to enttr into his glory. It appears, therefore,
both from the theory and the fcriptures, that
the goodzvill of God, fo cheerfully engaged
in by Chrift^ was, that he fhould take on hinl
iht feed of Abraham, the heir of the world;
and, in the body prepared for him, he (hould
lay down his life, diifolve all the ties of na-
ture, and lay in allies all his glory as ike Be*
, ginning, and Head of the firll creation, or na^
tural world; that he might take his life a-
gain, as the Son of God, the fid begotten of
the dead, and Head of a new creation, or a
redeemed, reftored, rcfurreftion world.
And thus, in the death and refarre6iion of
Chrift, we may contemplate not only the de-
ftroying and rebuilding of the temple of his
particular body, but alfo that of the whole
creation; for by this work of the diffolution
of the head, is commenced, and infured, thaE
of the diffolution of the whole body; asalfo^
by his refurreSion, is opened to view, and is
already begun in difpenfation, the radiant
and immortal fcene of the world of glory.
Wherefore, we look to fee the wonderful
exhibition of Chrilt's changing his form, or
i-ather of his uniting his divine with the an-
gelic form, and appearing in the world as the
archangel; and then, for t he (ufFe ring of death,
taking a body ; and, finally, expiring by the in-
ftrument prepared in the wifdom of God.— -
This will not all be exhibited at once, but by
feveral fteps and ftages, as the cloud of glory
removed fram the fauduary and city, Ezek,
^, &c. which is a pattern of thefe things.
It appears, therefore, that thc^ r,ie6t warld
s54 Divine Theory.
is establidied upon the foundation of the everi
lasting truth and rightcoufnefs, which fub«
fists in the divine, eternal and unchangeable
expreffion of paternal and filial love, and is
the fubstance of things hoped for; which
rightcoufnefs of God without the law is mani-
fefiedy being witnejjed by the law and the pro-
fthets; even the rightcoufnefs of God, which
is by faith of Jefus Chrfst unto all^ and upon
all them that believe;
CHAPTER II.
OF FAITH AND JUSTIFICATION^*
Seftion i. Faith the Subfance of Things
hoped for.
T^HE word faith is ufed in the fcriptures to
exprefs the truth of God, concerning the
kingdom and glory of Christ, in three leve-
ral views, viz, 'l\\^ fubftance of things hoped
for, the evidence of things not feen, and the
anticipation oi future things; which distinft
views of the glorious fubjed we (hall confid-
er feparately.
Ihe Apostle to the Hebrews, chap. xi. i,
gives a plain definition of faiih; and though
it differs greatly from the definitions com-
nionly given, yet, with forae, this will not be
regarded as light authority, Noxo faith is the
Faith THE Substance, &c. 2%
jubjiance of things hoped for, the evidence of
things not feen.
In the truth of thedivine principle, we have
contemplated an eternal exprefiion of the di-
vine will; w^iich expreffion conflitutes ane-
ternal heaven, and is the glory which Chrift
had with the Father before the world was;
this \s fiibjiance, and the fubftance of all di-
vine things ; for the things which are feen are
temporal; but the things which are not feen
are eternaL — All within fight is (hadow, all
beyond isfabfance. And for this glory, which
comprifes all the riches of the kingdom of
God, believers in Chrift are allowed to hope.
If it be enquiredj w^hy the fubftance of
things which the believer has in profpeft, is
called Faith? the anfwer is, becaufeitexifts
in covenant truth, and has fo exifted front
eternity ; and covenant truth, with the great-
eft propriety, is called faith. When one co-
venants with another, and keeps his engage-
ment, we fay, he has faith, and that he keeps
his faith; but if he fails to fulfil his folemn
fcontra6t, it is faid, he is faithlefs, or that he
has no faith. The v/ord is ufed properly, and
in the ftrifteft fenfe in relation to covenant
truth, as in the cafe of nations or ftates, fti-
pulating with each other in treaties or con-
ventions, their refpetlive negociators and re-
prefentatives w^ill fay, In faith of which vre
have hereunto fet our names, &c. and if this
faith be not kept, and the stipulations benot
fulfilled, the compa6l is made void, and the
1)arty which has broken it, is called a faith-
efs nation^ or a fluthlefs state.
LI
s65 Divine Theory*
From the views already exhibited, it majr
be feen, that the whole gofpcl fystem is a fyf-
tern of faith ; and, whether we look back to
the glory which ChrivSt had with the Father
before the world was, or confider the prefent
difpenfktions of the divine will, or look for-
ward to the glory which believers will enjoy
with Christ in his heavenly kingdom, we fee
-the whole comprifed in faith, or the un-
changeable truth of the eternal convention be-
tween the Father and Son,
Thtjubjlance of things, which is the ulti-
mate objed of the believer's hope, is ejtprefs-
ed in the fcriptures by a great variety of
names, all which are wifely chofen and best
calculated to reprefent its divine nature and
adorable properties. Becaufe it is ^ frame of
things, and a work most fliilfully devifed
and wrought, it is called ahialding, — We have
a building of God, an hoiife not fnade zcitk
hands, eternal in ike heavens, Becaufe of its
fullnefs, authority and ministrations, it is
called a kingdom, — Come ye blejjed of my Fa^
ther^ inherit the kingdom prepared for you from
the foundation of the world. Becaufe of its fe-
curity, focial order and i^s being founded in
a compa6i, it 'is called a city, — For he looked
for a city which hath foundations, xchofe build-
er and maker is God, Becaufe of its holmefs,
^nd being the habitation of God, and the
hopae and dwelling place of the faints, it is
called the fan£iua>y, and true tabernacle which
the Lord pitched, Becaufe it adorns, covers,
and gives a charader to its proprietor, jt is
called a garment and robe,\ — WkoA are ihefc
Faith the Substance, &c. 25/
\ohich are arrayed in xchite robes? Becaufe of
its felicities, fpiritual power, and incorrupt-
able nature, it is called life and immortality »
' — Who hath aboUpicd death, and hath brought
life and immortality to light through the gof-
pel, Becaufe the whole v/ork is perfeft, ac-
cording to the rule of the perfe6l will of God,
and guilty finners find a perfeci (landing with
God, in believing the report of it in thegof-
pel, it is called righteoufaefs, — Henceforth
there is laid up for me a croion of right eouf-
nefs. And becaufe it exifts in covenant
truth and righteoufnefs, and is evidenced ia
the word of God and teftimony of Jefus
Chrift, and thereby is anticipated in the
minds of believers, and relied upon as their
hope and portion, it is cdiW^di faith. All this
is the fubftance of things hoped for.
This fubltance, infinitely rich! bellowed
upon believers of free grace, is the reafoa
and ground of their juftification; hence it is
faid, that God is not afiamed to be called their
God; for he hath pre pared for them a city. —
To be juftified by the faith of Chrift, and, to
be juflified by the righteoufnefs of Chnft,
mean the fame thing. — '* Faith is taken for
*^ Chrift and his righteoufnefs, in all thofe
*^ paffages where wS are faid to be juftified
*' by faith." (Cruden.) — " Accordingly," fays
Dr. Guyfe," " to be juftified by the faith of
*' Chrift, and to be juftified by Chrift, are
*"" ufed as terms of the fame import." And as
f.iiih is the iubftance of things hoped for; or,
as all thofe things, exilting in the covenant
truth of Chrift, are fuiurned up and exprefs-
268 DiviKE Theory,
ed by the word faith; fo, alfo, they are fum-
med up and expreffed by the word righte-
oufnefs. Thus it is faid of the city, the holy
Jerufalem, which believers look for, and on
account of which, it being prepared for them,
God is not afhamed to be called their God,
Jer. xxxiii. 16, And this is the name where-
-with flit Jliall he called^ The Lord our Righte-
oufnefs.
In this view, we contemplate the merit of
faith ; it is a princely ellate! — Confidered as
the fubftance of things, it appears fufficient
to give its pofielfprs, whoever they may be,
the highest and most honorable standing;
and to the account of which alone, all the
distinguifhing honors and glories of the faints^
through time and eternity, is to be placed. —
Should we fee a man refpeftfully noticed by
the prefident, governor, or prince of a great
people, we might enquire for the reafon of
fuch honor; and fhould it be anfwered, that
he is a man of fcience, or one in high office,
or that he is rich, and has at command great
funds, the anfwer -would fatisfy us. Vv^'eper*
ceive that thefe things have weight and in-
fluence among men, — Abraham was called
the friend of God, and the reafon is clearly
afTigned, he had faith. And this is a property
fo fubstantial, the evidence of it is a fcience
fo divine, and to teach it to the world is an
office fo dignified, that we perceive it is a
matter, aUogether, to have weight with the
eternal God,
The unbelieving world have often been
offended at the distinguifliing names givea
Faith the Substance, &c, 269
to believers, as Saints, Friends, and Children
of God; but when thofe things which God,
has prepared and laid up for them that love
him are fully difclofed, now foon to take
place, it will appear to all, that their honors
are meetly bestowed, even the unknown ho-
nors of that day. It will then be feen, that
the faith of God, as being the fubstance of
things, has in itfelf an excellence and merit
to raife the believer above the heavens, to
^ justify him standing at God's right hand, and
to glorify him upon the throne of the eter-
nal Son.
From the views we have taken of the na<
ture of the divine will, it appears that there
is a heaven, a kingdom, &c, which belongs
to the eflential glory of God ; and is infepa-
rable from his eternal power and Godhead.
Thefe things, therefore, which believers hope
for, and on account of which they arejuUi-
fied, are xorought in God, and compofe his
divinity; fo that, being jullified by faith, the
ground of their juilification is none other
than God himfelf. The hope of believers is
raifed by nothing lefs than thepromifes which
God madeunto their P'ather Abraham, which
arc all comprifed in this, I will be a God un-
to thee, and to thy feed after thee. All the
exceeding great and precious promifes, are
fumraed up in this promife oi himfelf . This
is the fubftance of things hoped for — our life
is hid with Chrifl in God.
In the new heaven and new earth, which
believers, according to the promife, look for,
and where all their hopes will be fatisfied.
270 Divine Theory*
this proraife will be perfe6lly fulfilled, ani
God liimfelf Jliall be with thevi, and be their ,
God^ Who fhall lay any thing to the charge
of God's ele'El? It is God that jujlifidh ! And
not only are they juftified by him, as being
himfelf their judge ; but alio, It is God thai
juftlfidh^ ^thtixig himfelf their righteoufnefs.
Seflion 2. Faith, the Evidence oj Things
not feen.
The evidence of things not feen, which
is the word of promife and gofpel of our
Lord Jefus Chrift, together with the fub-
ftance of things hoped for, is taken into the
definition of faith ; for the fubftance of things,
all the treafures of the kingdom of heaven,
even God himfelf, are inverted in the gofpel
promife; which, therefore, reprefents truly
the fubftance of things hoped fore
The promife of God in ChriR Jefus, is of
the nature of a bond ; and it is given, in good
faith, to the full amount of this infinite fub-
ftance ; and the v/hole inheritance of the
Father is infaUihly hoi den by it. For men
verily [wear by the greater : and an oath for
conjirmation is to them an end of all ftnfe.
Wherein God, willing more abundantly tojhew
unto the heirs of promife the immutability of
his counfel, confirmed it by an oath : That by
tii^n tinniutable things, in zckich it was iinpofji-^
bie for Goi to lie, we might have firong confo-^
lation, who have fed fur refuge to lay hold ujf- '
Faith the Evibenci:, Sec, ^yl
0n the hope Jet before- its : Which hope we have
as an anchor of the foul, both fare andftedfafl^
and which entereih into that within the vaiL
Heb. vi. Wherefore the evidence of things
not feen, which we have in the confirmed
promife of God in Chrift Jefus, nnay be e-
Iteemed as the fubflance itlelf, and may be
fafely Accounted to the full value of the inte*
refi fecured in the eternal fellowfliip of the
Father and the Son: and thus to be the heirs
of promife, is nothing lefs than to be heirs of
God, and joint 'heirs with Chrijl,
The propriety of confidering the evidence
of things not feen, as belonging to the defi-
nition of faith, and the neceffity of connect-
ing it with the fubftance itfelf, may be illus-
trated by the nature of bank ellablilhments,
the operations of which have now become
very familiar. A fund being eflablifhed and
fecured in bank, promiflbry bills are ifTued
upon the faith of the bank. Thefe bills, from
a bank of good credit, will pafs currently for
caQi, becaufe ca!h will be given for them at
the bank, '1 hey reprefent the property in
the fund; and to fo great an amount as the
bills fpccify, it is invelled in them, and they-
are evidence of that right ; therefore they go
under the fame denomination as the fpecies
they reprefent, and are reckoned as fo much
cafh. The promife of God, and thegofpel
|of Jefus Chnft, is heaven's bank bill; and as
the fubftance of things hoped for is faith, tlic
evidence of things not lecn bears the fame
denomination, and with tiic greated propii-
€iy is reckoned as faith.
272 Divine THEORifi
Thefe treafures of the unfeen world, tlie
precious things of faith, were all comprised
m the reward promifed to Chrift-in the co-
venant of redemption, whereby he wdis-ap*
j>ointed heir of all thincrs. By his Father's
will, and his own covenant righteoufnefs, the:
whole inheritance belongs to him ; where-
fore the promifes are all made out in his
name, and the intereft fecurtd to him for
his ufe and advantage for ever. Hence the
nameof Ghrift is ufed toexprefs the unfearch-
able riches of the promifes; it (lands for thel
whoif^ g^'^'^pel^ and to preach Chrift is to
preach the whole couvfcl of God: For the
Son of God Jefus Chrift, who was preached by
us, even by me, and Sylvanus, arid Tymotheus^
was notym and nay, but in him zvas yea. —
For all the promifs of God in him are yea^
and in him amen, unto the glory of God by us.
2 Cor. i. ig, 20. As the glory of God is the
glory of benevolence, the things put into the'
hands of Chrift, both in their nature and in
their deftination, were liberal things ; they
all were the things of God's free fpirit, and
bare the diliinguiihing infcription of the glo-
ry of heaven, to be given away \ and this, td
the blefled Saviour, gave them their higheft
value, and made them moft perfeftly his
own, that they bore thus the impreffions of
his own heart, and as the gifts of the God of
love, of inellimable price, were deftined to
the glory of his grace. His glory, therefore,-
as btmg full of grace and truth,, appears in
his abihty and freenefs to enrich others with
all riches in hiinfcif, I'his, indeed", is the
Faith the Evidence; &c. 273
glory, as of the only begotten of the Father ;
and this he manifefted towards us, by his
giving himfelf for us.
The death of Chrift operated upon the
prornifcs like an indorfemcnt, or the fuper-
fcription of the name of the owner, upon
a bond; by which it has a public credit, and
the right of property in that name is trans-
ferred to the bearer or holder, whoever he
be ; or if the matter be confidered in the view
of being a will or tellament, it becomes of
force, and the interell bequeathed paffes to
the heirs, by the death of the teftator. The
promifes being thus the property of Chrift
by his death, were figned over as a charity to
the world, \rith a free invitation to all men
to come 'and receive the bounty, with no
other qualification than that of their being
needy finners ; and with a promife that they
(liall enjoy it a^ their own for ever, upon the
fimple evidence of their holding faith, or their
keeping the word of God and the tejtimony of
fjefas Chrift. This evidence is equally free
for all ; — it is as free for one man as another;
— it is in its nature as free and unconfined
as the air which we breathe. The evidence
of things not feen, in the gofpel of Jefus
Chrift, can no more be bound than the beams
of the fun ; and is as much a common boun-
ty^ as is the light of day.
Sing, O ye heavens— 'tis deep" and high!
More than the waters of the flood !
Shout, all the earth— behold, 'tis nigh !
It comes unsought, the giii cf Godf
M rri -
274 Divine Theory.
It is plain, however, that tbey only wIiO'
receive the evidence of thmgs not fecn, and
keep the faith^ can thereby be benefitted. —
Were a poor man to have prefented him from
ti wealthy neighbour, his endorfed fecurity
for a great fum on demand; — but Ihould he
refiife the favour, or taking it, (hould he de-
ftroy the evidence of the intereft, by tramp-
ling the bond, with his benefaftors name up-
on it, as a worthlefs thing, under his feet,
what would it profit him?— -If men hate the
light, and will not come to it; if they (hut
their eyes, and love darknefs rather than light;
what will it avail them, that light is come in-
to the world? In the nature of the cafe, to
be benefited by the infinite mercy, we muft
receive that evidence of things not feen, which
gives a title to the kingdom of heaven, and
hold it fail, and let no man take our crown.
By this is trieant, that we prize the inter^^,
that we take a hearty fide in the caufe, and
that by word and by deed, we make the con-
feflion of Jefus Chrift our own. Nothing
more is necelfary for the poffcH)on and enjoy-
nient of this, than of any other gift ; it muft
be received and kept in hand. And certain-
ly it is as much within the reach of one man
to avail himfelf of this advantage, as for ano-
ther ; — ^one nian has as good a warrant to
take up the caufe of Chrifi, to interelt him-
felf in it, and fo to make it his own, as ano-
ther; and we may be aflured,that none who
hear the gofpel, will fail of inheriting the
bleffing, but thofe ftupid, blind, and profane
perfons who, fgyr the iriiles of time and feufey
Faith the Evidence, &c. 275
will barter a kingdom of righteoufnefs, and
a crown of life.
Jefus Chrift came into the world to bear
witnefs unto the truth, and to confirm the pro--
mifes viade unto the Fatluy*s\ which prom lies
to Abraham, &c. may be fummed up in a
country and a feed ; a country for a pollefli-
on, and a feed to inherit it; particularly, the
anointed one, who {hould redeem the pos-
felfion, drive out the enemy, and bring in his
brethren to inherit it for ever. The truth,
therefore, contained in the promifes, is the
truth of the kingdom of. God ; and hence,
in confirming the promifes, Chrift declared
and teftified the truth of the kingdom of
heaven, as in his confeffion before Pontius
Pilate ; and fo gave to the world his evi-
dence for the truth of God, by the feal of his
own blood. Whoever, therefore, receives and
Isolds this good confeffion and teftimony of
Jefus Chrift, refpefting the promifed re-
deemed world, and his and his peoples*
kingdom, is an heir of promife ; for he re-
ceives and holds the word of promife, even
the truth or faith vjhich was once delivered
unto the faints ; and which is the fealed evi-
dence, and uncontroverted fecurity of things
not {ttn.
How different is this righteoufnefs from
that of the law! and this way of lalvation
from that of works ! By grace are ye laved !
Mofes dcfcnbeth the rig;ht.eoufnefs which is of
the law, That the man which doth thoje things
jhall live by them. But the righteoujnefs which
IS of faith ^ fpeakcth on thismift^ ^ay not i/i
-276 Divine TheorV.
thy heart, whojiiall afcend into heaven ? that
is, to bring Chriji down from above. Or, -tjdhQ
Jhall defcend into the deep? that is, to bring up
Chrifl again from the dead. But what faith
it? The toord is nigh thee, even in thy mouth,
and in thy heart : that is, the word of faith
which wc preach, that if thou faalt conjefs with
thy mouth the Lord Jefus, and flialL believe
in thine heart, that God haih raifed hiw from
the dead, thou fiait befaved. For -with the
heart mayi believeth unto rightcoufnefs, and
with the mouth confefjion is made unto fat-
vaiion,
Th'i^ faving confefTion, embracing the un-
feen glorv of Chrilt, and the power of the
refurredion world, is precifely the fame that
was witneffed by the Lord himfelf. It is the
gofpel which was preached by Paul. — At
Rome, when they had appointed him a day,
there came many to him ; to whom, he expound-
ed and t fifed the kingdom of God,perjuadii'\g
them concerning fcfus^ Afls xxviii. 23.-—
And Paul dwelt txvo whole years in his own
hired houfe, and received all that came in un*
to hint, preaching the kingdom of God, and
teaching thofe things which concern the Lord
Jefus Chrift, Verfes 30, 31. This is mani-
feftly the grand theme of the ancient fcrip-
tures. Paul could boldly appeal to king
Agrippa, who was well acquainted with the
ethics and expedations entertained among
the Jews, that preaching and teflifying in
this manner, was faying none other things
than thofe vMch the prophets and Mofcs did,
fay fliould come: That Chrijl fiould fufjer^
Faith the Evidences, &c. 277
and that hejhould be the firjl that Jhould rife
from the dead, and fhould fiew light to the
people and to the Gentiles, And this we fee
alfo was the hope of Abraham, Ifaac, and
Ifrael; as when, for preaching and teftify-
ing concerning Jefus and the refurreftion,
Paul was bound and carried to Rome, he
called the chief of the Jews together, and
faid unto them. For this caufe have I called
for you, to fee you i and to f peak iciihyou : be-
caufe that for the hope of Ifrael I am bound
with this chain.
In the doflrinef)f the kingdom, therefore,
the whole divine fyflem is comprifed; and
by means of this gofpel of Chrift, we are able
to acquire the mofl extenfive knowledge of
the only true God : Hence, fays Chrift, He
that hath feen mc, hath feen the Father, And,
fays the apoflle, It pleafed the Father, that in
hnnPiould allfulnefs dxvelL CoL i, Jg. And
again, For in him dnielleth all the julnejs of
the Godhead bodily. Chap. ii. g. Difplaying
the truth of Chrid is, hence, difplaying the
Godhead ; and the preaching among the
Gentiles, the uifearchahle riches oj Chrift, is
to make all men fee what is the fellowjhip of
the myjlery which, from the beginning oJ the
world, hath been hid in God, who created all
things by Jefus Chrip : To the intent that
vow unto the principalities and powers in
heavenly places, might be known by the church
the manifold wifdovi of God, According to the
tternal purpoje which he purpofe.d in Chrifl
Jefus our Lord : In whom we have boldnefs
^nd accefs with confidence by the faith of him ,
278 Divine Theory,
Eph. iii. And when we are able to comprehend
with all faints^ what is the breadth, and length,
and depth, and height; And to know the love
ofChnJf., which pajjeth knowledge, we (hall be
filled with ail the fulnefs of God,
God is light, and in him is no darknefs at all;
and it is the nature of light to illuminate. —
Wherefore, with ail the fulnefs of God dwell-
ing in him, the Lord is a Sun; and he arifeth
upon the world with healing in his beams. As
all the promifes are in Christ, and he is full
of the truth of God, his appearing is the fif-
ing up of the fait hjul and true witnejs, and
niust of courf6 give the evidence of things
not feen. And when this light, from the face
of Jefus, fhineth in the hearts of men, they
become light in the Lordy children of the light
and of the day, ^ndjhine as lights in the world i
receiving the evidence oiltje and immortality,
as the truth is in Jefus, they are condrained
irrefiftibly to confefs it, and by w^ord and deed
to give evidence of the divine reality of the
gofpel to others. True believers are manifejl^
ly declared to be the epijlle ofChriji, known and
read of all men ; Ye are my witnejfes, faith the
Lord.
The evidence of things not feen is ihcfeed
cfGod, brought into the world by the Sower;
who thought it ??2ore bleffed to give than to re^
ceive ; to be dif p erf ed abroad, and fown for a
harvell oilfe and immortality. — In the Para-
ble of the Sower, the feed is laid to be the
'word, Mark iv. 14. that \^ the wdrd of God,
Luke viii. 1 1. which is the word of the king--,
dom, Mauhxiii. 1^. Aad when this feed is
Faith the Evidence, Sec. 279^1
fown in a good ground y it beareth fruity fome
thirty fold, fomejixty. 2^\A fome an hundred —
And as they who receive the light of the Lord^
are called light in the Lord-, fb, they who re-
ceive the feed of God, are themfelves the
feed or children of God; as in Matth. xiii^
38. The good feed are the children of the king-^
dom. ; for, in receiving this word cf life, they
are regenerated and born of it, and fo become
the children of God by faith, — Being born a-
gain not of corruptible feed y but of incorruptible ^
by the word of God, which liveth and abidetb
for ever, 1 Peter i. 23,
As this evidence may be fummed up in the
refurrettion of our Lord Jefus Chrift, this a-
lone is fometimes confidered as the life-giv-
ing power, and feed of immortal glory; as in
1 Peter i. 3, 4. Blejfed be the God and Father
of our Lord J ejus Chrtjl^ which y according to
his abundant mfrcy^ hath begotten us again un^
to a lively hope^ by the refurreftion of Jefus^^
Chrift from the dead, to an inheritance incor-^
tuptible, and undejiledy and that jadeth not a^
way, referved in heaven for you.
They, in whofe hearts the fpirit of errof
and tranfgrelfion worketh, are properly ftyl-
ed the feed of the ferpenty and children of the
wicked one ; for. Who is a liar y but he that de-^
nieth that Jefus is theChriJi? This is the feed^
from whence is the offspring of the devil,
who abode not in the truthy becaufe there is no
truth in him ; and when he fpeaketh a liCy he
fpeaketh of his own; for he is a liar, and the:
father of it. So on the other hand, they who
receive the feed or word of the kingdom, are
28o Divine TiiEORYi
with propriety confidered as being of ]8.
FAitH THE Anticipation^ &c. 297
The truth of the kingdom of Jefus Chrift
and his faints, is the good man's hope fet be-
fore us in the gofpel; Which hope we have as
an anchor of the fguly both fare and Jiedfajly and
which entereth inti) that within the vaiL Whi^
ther the forerunner is for us entered^ even Je^
fus, ?nade an hi^h-^priejl for ever after the or-
der oj Melchifedec. Heb. vi. ig, 20. — * Jefus,
* the forerunner, within the vail, in the hea-
* vens, does, in his prielUy office, take hold of
* God's covenant, and intercedes, that on the
* account of his doing the work of redemp-
* tion, his people may be with him where he
* is, that they may behold his glory. His in-
* tercellion, founded upon this work, takes
* hold of the promifc bf a feed made to the
* Son, as the anchor takes hold of the ooze,
* at theBottpm of the fea, and fecures the fhip
* from the power of the ftorm.' — And the be-
liever, anticipating this ilrength of Chrift,
holds faji the cojifidence^ and the rejoicing of
the hope firm unto the end. Heb. iii, 6. — Now
the juji Jhatl live by faith : but if any man draw
back, ?ny foul jloall have ni pleafure in him, — •
The juft fliall live by faith; and by perfe-
vering in grace, he is diftinguilhed from the:
hypocrite, and is proved to ht^ not of them
who draw back unto perdition ; but of them thai
believe, to the faving of the fouL Heb. x. 39;
And, rejoicing in hope^ patient in tribulation^
continuing injia?it in prayer y he has com fort as an
heir of promife. The righteous , alfo\ fo all hold
on bis wayy and he that hath clean hands fo alibi
Jlrofiger andjlronger. Job xvii. Q;
2g8 Divine Theory.
Seftion 4. Jujlijication by Faith.
The view of the fubje6l of juftificationy
which is prefented in this connexion, is very
com prehen five, and embraces the ground^,
generally, of our pardon and acceptance with
God, together with our adoption and fan6ti-
fication, or, our being Jet apart for himfelf;
and, finally, of our glorification. This
ground, according to Paul's doflrine, is /^///6.
- — Where' is boajling tben? It is excluded. By
'what law ? Of "works ? Nay : but by the law
ofjaith, — Therefore^ we conclude, that a man
Vj'jufl:ified by faith without^ the deeds of the
law, Romans iii, 27, 28. Seeing it is one
God, which ^^// juftify the circumcifion by
faith, and the uncircumcifion through faith,,
vcrfe 30. — Therefore^ being ]w[Y\?itd by faith,
we have peace with God, through our Lord Je^
fus Chrijt^ Rom. v. 1. — Thejcripture, Jorejee^
ing that God would ]w^\ly the heathen through
{-ei-KX^Vi, preached the gofpel unto Abraham^ fay-'
ing. In thee jhall ad nations be blefed. Gal. iii.
8. — yV here] ore the law was our fcbool-majler^
to bring us to Chriji, that we might be jujiifed
by faith, verfe 24.
It has always been found that rmen arc
prone to felf-righteoufnefs; they make their
dwn righteoulhefs the ground of their de-
pendence, as naturally as water runs down
hill ; hence, they have unceafingly aiteinpted
to pervert the gofpel, by fubllituting the lan>
Jtjstitication by Faith. 299
of works for the law of faith; 'and the righte^
oufnefs of the law for the righteoufnefs of God.
—In order to diftinguifh the gofpel juRifica-
tion from that of the law, and to fhew that
it was founded in a righteoufnefs of a differ-
ent nature, the ancient believers ufed to call
this which is by faith, thejujtification of life;
and this well agrees with the word of cur
Lord, Becaufe I lively c fliodl live aljo. In the
view of which righteoufnefs, the purefi deeds
of the law may well be called dead vdorks.
But no invention oFfelf- righteoufnefs has
been more fuccefsful, and has more fatally
corrupted the gofpel, than the modern, pre-
valent and fpecious fcheme of admitting that
we are judified by faiih, v/hil(l, at the fame
time, the faith of the creature is laid hold of
iind fubftitutedfor the faith of ChrifL This
fentrment of our being juftified by our own
faith' in Chrift, inftead of the faith of Chrifl:,
crept forward, in a great meafure, through
the careleffnefs of preachers and writers, in
ufing the term generally, and not did inguilh-
ing faith, X.ho.fubjlancc and evidence, as it is
in ChriR, from the aniicipatioTi, or, the exer-
cife of the believer towards him; but having
fccretly gotten ground, it has of late been
boldly advocated by feme who flood high,
and have had great influence in the church.
The infpired writers, however, and parti-
cularly our apoftle, very carefully diilin-
guifh the faith by which a man is juflified,
Ironi every thing which might be confidered as
lighteouinefs in ii,e creature. Their language
is tins, Even the rtgiiteoufnefs oj God which is
300 Divine Theort,
by faith of JefusChriJl, Rom. iii, 22. — I Hxje
by the faith of the Son of God. Gal» ii. 20. —
Ye are all the children of God by faith in Chriji
jfifuSy chap, iii. 26. — In xvhoni zee have boldr
nefs and accefs, with confidence by the faith of
him, Eph. iii. 12. — And be found in him, not
having mine ozvn right eovf nefs, which is of the
]aw, but that ivhich is through the faith of
Chrifl, the right eovfncfs xvhichis of God by
faith. Philip, iii. 0. — Thou holdef fa ft my
' name s and haft not denied my jail h. Rev. ii.
13. — Here are they that keep the command^
7nenis of God, and the faith oj fefus. Rev. t\\\,
12.' — The reafon vvliy Paul fo particularly
dillinguifhed the ground of juftification, and
his laying fuch {Irefs upon this view of its be-
ing the ja>ith of Chrif, may be traced to his
great cornmiffion to preach the gofpel among
the Gentiles, in which this diiiinciion is ex-
preisly given, and with which it.clofes, in a
manner that could not fail to make the molt
iolernn imprefiion upon his mind, as though
the \vhole weight of his embalfy relied upon
his maintaining this truth. This may befeen,
ARs xxvi. 18, Delivering thee from the people^
and from the Gentiles, unto whom nozo I J end
thee. To open their eyes, and to turn them from
darknefs to light, and from the pczcer oj fatan
unto God, that they may receive j or givenefs of
fins^ M-nd inheiitance among them which are
fan[iified, by faith thai is in me.
Some have infiiled, that tliis manner of
exprcilion may *' naturally be underflood to
* mean faith in Chrilr, or the faith by wl;ich
^ men believe in him, and of v;hich he is iLe
Justification by Faith. got
* objefl.' [^JDr. Hopkins.'] But, when we
mean faith in Cfirijt., is it natural to {dij, faith
that is in Chriji? If this had been the mean-
ing, it doubtlefs w^ould have been expreffed
in the' aftive, and not in this paffive manner.
Certainly no ^vords could be ufed to eflablifh
the fenfe to be the faith of Chrift, more in-
difputably, than thofe frequently ufed by
Paul.
This argument has been ufed in favor of
the believer's faith, that ' fince the apoRlc
* always means the faith of the believer, when
* he fays men are juilified by faith, except in
^ thefe few places, it fcems to be doing
* violence to thofe, to underfiand them in
* quite a different fenfe/ — But, it is taken
wholly upon fuppofition, that the apolHe
means the faith of the believer in thofe other
places; the llrength of this argument lies, in
forcing a fenfe upon fome paiiages which are
lefs exprefs, and, from them, concludmg a-
gainfl others, which are as exprefs as words
can make them; this is reverfing the eda-
bliOied rule of finding howan author ufes a
w^ord ; which is, to take the palfages in which
the word is ufed moft definitely, and from
them determine its fenfe where it is ufed mere
freely^
Again, it is faid, that to fay the faith of
Chrijf the faith of the Son of God, ot faith
that is in thrift, &c. * is a very oblcure and
* unufual w^ay to exprefs the obedience and
* righteoufnefs of Chrift/ — But to fome peo-
ple, faith does not feem an obfcure and un-
ufual, or an improper word whereby to ex-
np2 Divine Theory.
prefs the covenant rigbteoufnefs ofChriJl, It
ss faid, moreover, that ' this phrafe muft be
* underftood to mean the faith of the believ-
' cr, in a number of other places; the follow-
* ing are- inftances of it, Acis iii. 16. Through
* faith in his name. — In the original it is,
* Through the faith of his name. Rom. iii. 2G. '
* The jujlifier of him -that helicvetk in J ejus.
^ In the original it i.% Him who is of the faith
* of Je fas' — But what evidence is there, that
Peter and John meant their own faith, when
they fay. And /lis name, ilirough the Jaitk
cfhis name^ hatJi made this manfirong? Why,
may thev not be underftood to mean as thev
fdid, that the Lime man was healed by the
name, or thr&ugh thejaith of the name of Je-
fas Chrijl ; which is faith the evidence o£ things
notfeen? And the other palfage, Hun ivtio
is of the faith of Jefus^ is a phrale fimilar to
that of Rev, xiv. 12, and evidently intends,
as there, him who keeps the word of God, and
the tfimony of Jefiis Chrifi,
In the epilile to the Galatians, Chrift's
faith and the believer's faith are both menti-
oned in one text; and they are fo clearly
diilinguiihed, the one as being the ground of
our juRification, and the other &s merely the
circumilance ; that, were it not for the flrong
bent of the human mind to feifrighteoufnefs,
St would Rem impoffible that, in this man-^
ner, by fubitiiuimg the one for the other, the
doctrine of the apoHle could be fodrangely.
miliaken and perverted. See chap. ii. \S.
Knoxmng that a man is not jifijiedf .^by tiie
Ivor As oj the law, hut by 'he Jaiih of Jefus
JusTincATio>j BY Faith. ga^
Chrijty even we have believed in Jefus Chrijl ;
that we might be jujiified by the faith of Chrijl,
and not by the works of the law ; for by the
tvorks of the lawjfiall nofle/Ii bejuflified. — This
is a clear statement of the glorious doftrine.
We have believed in Jefus Chrijl, that we
might h^ jujiified by the faith ofChrifl, This
was the profelTion of evangelical Paul. How
different from the modern profefTion ! Some
people who would be thought evangelical,
are careful to vary from this profeffion only
as it •refpefts the faith of Chrifl, ; andean
find it agreeable to their own views of the
way of juRification, by a fmall amendment
like this : We have believed in Jefus Chrijt,
that we migh bejuflified by believing, in ChriJL
Believing in Chrilt is neceffary, doubtlefs,
to our being juftified by Chrift ; but to fub-
flitute our own faith for the faith of Chrift,.
and in thjs way fceking to be j unified, is not
believing in Chrifl ; it is merely believing ia
our own faith. This way feems ^o right to
a man, that he can eafily pafs over the grof^
abfurdity. We eat bread, and are fupported;
not by the aft of eating, but by the bread we
eat — we run to a houfe, and are prbtefled
from the ftorm ; not by our running, but
by the houfe into w^hich we enter-^— the brood
gather themfelves under the hen, and are
warmed, nurtured,, and fecured froni the bird
of prey ; not by their coming thither, but
by the parent wings of the fowl. Thus the
weak and defencelefs flock, hoveling to Shi-
loh, before the ilorm and tempeft, are faved
by the Lord God of Ifrael, under whofe wings
go4 Divine Theory.
they are come to trufl. Chriftian profeiTor!?
were not, formerly, fo reluftant in admitting
Paul's conltruftion of this doftrine. Cafta-
]io, in giving the fenfe of A6ls xxvi. 1 8. writes.
Qui, quia in fide m meam venerunt, fan^i fac*
ti funt. Becaufe they have come into my faith ^
&c.
Though a variety of terms are ufed in the
fcriptures, to exprefs the ground of the fpe^
cial divine favour towards finners, it is un-
derftood, that one and the fame thing is ever
intended. Ifaiah fays, By his knowledge Jhall
my righteous ftrvantjujlify many. Ifai. iiii. i j.
* As the Father, on the one hand had^ from
' the beginning, ordained his Son to the work
* of redemption — as he had entrufted hini
* with this work — as he always upheld him ill
' the execution of this work — as he had de-
* clared him, from the excellent glory, to be
* his beloved Son, in whom he was well pleas-
* ed — and as he commanded the world to
* hear him — the Father, in a law fenfe, kncw^
* or acknowledged, publicly, the Son, as a
* righteous and faithful parly in the cove-
' nant. So, on the other hand, as the Son,
* early, accepted the Father's propofal of the'
* work of redemption — as he received inta
* his heart, his Father's law, the law of re-
* demption — as he came into the world, in
* a body prepared for him, at the time ap-
' pointed, by the Father — as he always did
* thofe things that pleafed the Father — and
* as he was always obedient as a Son, and
* was always faithful as a fervant, in his ful*
' filing all righteoufnefs, or all the duties^
JusTiFiCAtrbN BY FAith. 305
* which he had covenanted to do — he did^
* properly, in a law flyle, knozv the Father,
* as his Father and his God, as a faithful par-
* ty in the covenant; in whomiie trufied, and
* on whofe oath he relied, for the promifed
* reward. His death was the itioft illuftrious
* inflance of his knowledge or experience of
^fidelity in the covenant work of redemp--
* tion/ [Avery,]
The knowledge which the Father had of
the Son, and the knowledge which the Soil
had of the Father, is the everlafting righte-
oufnefs ; which, by the death and refurrec-
tion of Chrift, is brought in, and laid as the
foundation in Zion, As the Father knowetB
vie, fays the Son, even fo know I the Father;
and I lay down my life for myfieep. There--
fore doth my Father love me, becaufe Hay dowri
my life, that I might take it again. No man
taketh it from me, but I lay it down ofmyfclf:
I have power to lay it down, and I have power
to take it again. This commandment have I
received of my Father. John x. 15 — 18.-—,,
His laying down his life, in obedience to the
commandment Vv^hich he had received, proves
his love to his Father — it is the higheft de-
monftration of filial duty, for which he i.^
worthy of parental love; and it is on the
account of this knowledge, that the Father
loves him.
It is plain, therefore, that his knowledge, hy
which he fliall juflfy many, means the fame
as his righteoufnef, for tlie fake of which the
Lord is well pleafed. And fince Chrifl has
gone through the work, and fince the Father
3o6 Divine Theory;
has accepted him in it, the foundation i^
fure and permanent; and it is fuited to be-
get in them that build upon it, the moft un-
limited confidence of fuccefs. In the viev/
of the {lability and glory of this ground of
hope in Chrift, the believer can trull his eter-
nal all, and exukingly fay, / know whom I
have believed.
It is faid alfo, that we are jujlijied by his
blood. Rom, V. 9, This intends, evident-
ly, the fame ground of juftification with hisr
knowledge, or his. faith, or covenant righte-
oufnefs, which he held unto the death. — A-
gain, it is faid, that God for ChriJTs fake hath
forgiven you. Ephefians iv. 32. And that,
your fns are forgiven you J or his navies fake.
1 John ii. 12- Forgivenefs from God, for
Chriil's fake, and for his name's fake, is for-
givenefs upon the fame and only ground of
forgivenefs, the faith or covenant righteous-
nels of Chrilt. Moreover, when it is faid
that God is not alhamed to be called the*
God of believers, on the account of his hav-
ing prepared for t hern a eiiy; there is offered
the lame leafon and ground of the divine
favour; for the covenanted work of the Son,,
and covenanted reward of the Father, where-
in the v/retched and miferable build their
hope of favour and life, frame \he found ati-'
ons of the ciiy oj' foundations, and compofe
tlie glory of the habitation of glory.
1 he rightc:pufnefs of God in Chrift, it is
believed, is the on'y ground of our hope. — -
Tlie covenant rii^iiteoufnefs, ibbfilling in the
iiumuiable enrngerncni of the i^on 10 per-
Justification BY Faith. 307
form the work of redemption, which the Fa-^
ther gave him to do, together with the fecu-
rity of the promife and oath of the Father,
to reward him with a feed to ferve him, and
glory and a kingdom, upon the performance
of the work — this righteoufnefs, which is of
the Lord. Ifai. liv. 17 — this righteoufnefs,
which is in the Lord. Ifai. xlv. 24 — this
righteoufnefs, which is Jehovah himfeif Jer.
xxiii. 6 — ^is the only righteoufnefs that can
avail to the juftification of the ungodly. —
Bat this righteoufnefs, which endureth for
ever, by the death of Chriil, is brought in ;
and, in the cverlafling gofpel, is exhibited as
a free gift urlto all, and is upon all them that
believe. And though the righteoufnefs oi
the law, being of a moral nature, <:an never
be imputed or given to another ; neither it,
nor its benefits — and the inan, and he only,
that (ioth the worlcs of the law, Jkall live in
them; yerijiis divine Tighteoufnefs may be
beftowed upon, and made over to another,
i, e. God can difpofe of himfeif, and give
away himfeif; and this righteoufnefs, through
grace, becomes ours as (triftly, and in the
fame fenfe, as Chrid is ours; and God in
Chrid is our inheritance and portion.
I have made a covenant with my cliofen, fays
the Father, / have /worn unto David my fer-
vant. Thy feed will I establijh Jor ever, a7id
build up thy throne to all generations. To this
covenant the Son, David our King, gave the
mofl ready confent, when it was piopofed,
and wh'^n the work was delineated, fo that
•XL was clearly before him; and in it he -ea-
4
goS Divine Theory.
gaged, with the pureft zeal to perform it. — -
Wherefore, xohen he covieth into the world, he
faith. Sacrifice and offering thou wouldjt not^
but a body hajl thou prepared' tne : in burnt
offerings and facrifices for fin thou hafi had no
pleafiire : Then f aid I, Lo I come (in the volume
of the book it is written of me) to do thy will,
God, Above, when he fiid. Sacrifice, and
offering, and burnt- offerings, aiid offering
for fin thou wouldejt not, neither hadfl pica furc
therein (which are offered by the law ;) Then
faid he, Lo, I come to do thy will, God, He
takeih away the firfi, that he might flablifii the
Jecond. By the which will, zve arc fanclified
through the effhing of the body of J ejus Chrifi
once for all, Heb. x, 5 — 10.
When it is faid, therefore, that we arejuft-
ified by the faith of Chriji ; or that we are
j unified by his knozoledge, or by his blood; or
that we receive forgivenefs of God, for his
name fake ; or that we are made righteous
by the obedience of one, Rom, v. 39. or that
we are fanftified by the divine will; or that
God is not afhamed to be called our God,
on account of a city which he has prepared
for us ; or that grace reigneth through nght"
eoufnefs unto eternal life; we are not to un-
derfiand, that there arc different ways foe
the exercife of the divine favour towards
finners ; but that all thefe, and many other
like terms, iue ufed in the fcriptures, to ex-
prefs the fame and only ground of our par-
don and acceptance with God.
in the numerous places, in which the rea-
fon of the divine favour is afligned, the only
Justification by Faith. 309
difference obferved, is that which relates to
the diftinftion of the fub/iance and evidence
of faith— fometimes, the righteoufnefs of
Chrilt, as it exifted from eternity, in his con-
fent to the covenant, is direcily given; and
fometimes, that exhibition of his righteous-
nefs, which he has made in the world, is more
immediately in view; or, perhaps, it may be
obferved, that fometimes the divine will is
contemplated in all its parts; and fometimes
more particularly, the part of duty.
The will of the Father has always been a
law to the Son. This law has always been in
his heart; he has alv/ays delighted in it, and
the Father has always loved the Son ; he has
always delighted in him, as his only begotten,
and honored and glorified him with himfelf.
And this everlasting righteoufnefs is fully ex-
hibited in the work of redemption; for, as
the Son, in his fervice-work, has given pub-
lic evidence of his righteoufnefs, and fully de-
clared his regard to the divine will, a foun-
dation is laid for the Father to give public
evidence alfo oi his righteoufnefs, and de-
clare his love to his Son, and his delight and
pleafure in his v/ork. — This is done by his
■j)ardoning and justifying finners for his Son's
liake, according to his promife to him in the
covenant. — But nozo the righteoufnefs of God
without the law is manifejled, being zoitnejfed
by the law and the prophets; Even the righte-
oufnefs of God which is by faith of Jcfus Chrijl
unto all, and upon all them that believe; for
there is no difference: For all have fnned and
.comefiort oj the glory of God; Being jufficd
3^
Divine Theory.
J'reely hy his grace, through the redemption thai
is in Jefus Chriji; Whom God hath Jet [orXh
through faith in his blood, to declare his righ-
tecujnejsjor the remijjion of fins that are pajl^
through the forbearance of God; To declare, I
fay, at this time his righteoufncfs : that he
77iight be ju/i, and the jiflifier of him which
helievethin Jefas, Romans iii. 21 — 26.
And all the honor which is conferred upon
Christ dechiratively, and all the favor which
is conferred upon men., are to testify the di-
vine acceptablenefs of his faith, or covenant
righteoufncfs; evidenced in his blood, or in
his making himfelf a facrifice according to
the divine wili, — God, now, has a reafon to
be adigned, as the ground of his fhowing fa-
vor to finners; a6iing upon the ground of
the exhibited righteoufncfs of his Son, God
makes it to be fcen, that he loves righteouf-
ncfs and hates iniquity. God is, now, jift to
liis own engagement, and ;?//? to his righte-
ous fervant; when, according to hispromife
in the covenant of redemption, he jullifietli
Iiim who believeth in Jefus*
Seflion 5. Grace f over eign through Ffudu
Grace is a ikread of gold, appearing everr
wliere in the doftrine of the Old and New
Teflament; the whole fyfiem of redemption
difplays it; and every one. truly enlightened
by the gofpel mult fee and admire it. Grace
'is lifed n^ the fcripture^, in relation to tli€
Grace sovereign, des-
perate as theirs — Chrilt's righteoufnefs is the
only ground upon which grace can be exer-
cifed towards us.
Rr
3S4 Divine Theory*
This righteoufnefs gives rife to the exercil?:
and reign of grace. * It is the leading fen-
* timent of the kingdom^ on this head, that
^ grace reignetk through righteoufnefs unto
«* eternal Life, by Jefas Chrijl our Lord, Rom.
* V. 21. in this way, falvation is wholly of
* grace. Therefore it is of faith, that it might
* be by grace, Rom. iv. i6. Grace regards
^ no good in us, as the moving caufe, and is
«' exafctly what is needful and neceflary for
« the children of Adam, who, by his one of
'fence, were confituted jinners ; and, hence,
* are by nature the children of -wrath, or of
* depravity, and are expofed to vengeance.
* We are to conceive of the work of Chrift,
* as that it opened the way for grace to reigrv^
*and to hold an illuftrious diliinftion, and-
•appear to be grace. The believer, under
* every dfpenfation of the grace of God, is
* made to lee that his falvation, from the he-
* ginning to the end, is of grace througb
* righteoufnefs.^
' There are fome who would have us date
* the gofpel from the era of the incarnation ;
* but the apoftle Paul, we think, better un-
^ de rtt ood y s origj n. 7 liefcriptui ejorefeeing^
' fays he, that God zoould juftify the heathen
' through faith, pnached before the gofpel un^
*" to Ah a ham, faying. In thee /hall all na-
* t^ons be blcfjtd. Gal. iii. 8. 1 he gofpel has
* been of the ricliell advantage to men in all
* ages — ihe go(pel has ever directed men to-
•to Chnfl, that they might be juilified by
*" faith, or {he Jldehty ofChrii].' Hence, im
ancient generaiioris, believers have had a.^
Grace sovereitjn, &c. 515
gi^lorious anticipation oHhe kingdom of rights
^oufaefs, the kingdom of heaven, the r eigne
OF GRACE, in the pardon of their fins, and
free acceptance with God.
Thofe who lived under the lefs clear dif-
pcnfations, did really enjoy this advantage,
lb as to be able to obtain Juftification and
life by the righteoufnefs of Chrift. But thofe
who live under the prcfent difpenfation of
the gofpel, enjoy the fame advantage, with
far clearer light and evidence of its truth and
glory, and of the great objefls which it re-
veals. God kathjaved us, and called us with
an holy calling, not according to cur zoorks^
hut accoi' ding to his ozon pwpofe and grace ^
which was given us in Chrijt Jcfus, before the
world began ; But is now made manifefi by the
appearing of our Saviour Jefus Clirifl, who
hath aboliflied death, and hath brought life and
immortality to light through ihegoJpcL 2 Tim«
i. g, 10.— — ' It was the early belief of \\\t
■* church, that. Then fiall we know, ifwejol-
* low on to know the Lord: his going forth is
* prepared as the morning ; and hejhall come
* unto us as the rain : as the latter and former
' rain unto the earth, Hof. vi. 3. In taking
* the clew, and in following on to know the
' Lord Jefus, through the types, and figures,
* and prophecies, which, likeyZar light, gave
* the object really, though dimly, they found
* him, finally, in all the glory of the morning
* light. 1 he Lord then faid to his difciple^,
* Bicjjed are the eyes, which fee the things that
V ye fee: I tell you, that many prophets and
*" kings have dcjired to Jet thofe things which
3iS DivixVE Theory.'
^ ye fee, and have notfeen them; and to hear
* thofe things which ye hear, and have not heard
* them. Luke x. 23, 24. Chrift upon the
* crofs explained, in a (hort time, the viyjlery
* which hath been hid, from ages and genera-
' tions, hid in the types and figures of the
* law, but now is madf manifeji to the faints ;
* To whom God would make known what' is the
* riches of the glory of this myftery among the
* Gentiles; which is Chrift in you the hope of
* glory. Col. i. 26, 27. The riches of the
* glory of this myllery have been hidden, not.
* totally, but in comparifon of the clear light
* of the go! pel difpenfation, when the patterns-
* of things in the heavens loft their glory^ in
* the fyffei'ing Meffiah, like the Itars of hcav-
* en when the fun rifes. Heb. ix. 23 — 26.
* Salvation through Chrift crucified, is
* the Qiining fcntiment of the law difpen-
* fation/ The fame way of life, redemption
through the blood of Chrift, was opened and
taught from the beginning- — there never was
falvation in any other.
Life and immortality are barred upon eve-
ry fcheme befide the gofpel. Selfrighteous-
nels, in which moil men truft, may aSbrd a
temporary comfort; but the rain, and wind,
and hail, of fevere trial, will undermine the
hope that is founded upon it, and will fweep
away, utterly, the refuge of lies in which they
truft. We cannot, therefore, too much ad-
mire the glory of grace, feen and enjoyed in
the gofpel. The true fcheme of the gofpel,
makes grace appear and fhine — and no doc-
trine, behdes this, will, in the end, fuppo?t,
ih^hope of men.
Grace sovereign, &c, 317
But there are fchemes \vhich frustrate the
gofpel fcheme of grace; the old fcheme of
justification by works does it; but the law of
faith, or the constitution of (living finners by
the faith of Christ, establiilies the law, the
ancient law of grace through righieoufnefs.
Itestablifhesthai fcheme of fa ving finners, by
grace through faith, which is vifible through-
out the whole divine revelation, and is ciif-
played in the fcriptures of the Old and New
Testament. — The reader of the Old Testa-
ment, under the guidance of the Spirit, be-
holds wanderous things cut. 0/ Gud's laii^ ; the
wonderous things of redemption, difplaying,
in every tvpical thing, that grace, which
bringeth falvation, through the Lamb flaia
from the foundation of the world. Through
the medium of the law, or gofpel, the^^^'^'::;
and the Greek behold the fame grace, and
worfhip together with the fame lenfe of de-
pendence for falvation, on grace through
Christ. — And if by ^race, then it is no more
not in the leait obviate the difficulty ; for,
1. Something may well be thought due to
the innrum^iU that can avail to our judifica-
Q20 Divine Theory.
tion bw^forc God, It is allowed that the mart
who (hould have fudained the righteoufnef?5
of the law, arid wa^s therefore justified, would
have had whereof to gh)ry; and yet the law-
could be confidered no more than the instru-
ment by which he was fo profited; for I ad-
here to the doflrine, that there never was
any other foundation for acceptance with
God, and justifi cation, but Christ. The fpiric
of truth never propofed any other way but'
Christ; the whole power and glory of the law^
its It refpeded life and the favor of God, Gon-
fisted in its being an instrument, by the righ-
leoufaefs of which, the holy obferver became
connerled with Christ; and fo, in relation to
him as his obedioiift^rvant and fubjed, enjoyed
i'avorand acceptance with God. If then, justi-
{icalion, in the humble capacity of a fervant/
obtained bv the instrumentality of the law;
admitted of his boasting in the righteoufnefiif
thereof, who (hould fo profit by it; why may
not fornething be afcribed to faith, by the
3 ighteoufnefs of which instrumentally, we are
justified in a far higher fenfe? Why may not
I he man glorv, who, by his own J'aitli instru-
mentally, is luppofed to be justified, even/r(9;7i
ali tilings, from which the most perfetUy obe-<
dient, and holiest ii\\y]ccicGuldnat be jupjitd
by tlu I ate of Mofes?
2. I'he views in wdiich justifying faith ij^
eonfidcred in the fcriptures, are of a nature
lo imprefs the mind with the strongest ideas
of its bemg divinely meritorious. Faitl],in the
divine record, is counted for rigkleou)nej^ ,-—
uhai rao:c could be lldd of the mcnLOUOus;
Grace sovereign. Sec. 32I
ground of our justification? Again, Building
up yourfelves on yourmojl holy faith. — What
more can be faid of the foundation that God
has laid in Zion, than that it is mojl holy, and
that we may fafely build upon it? And again>
The jufljhall live byfaitL--AN\\2iX. more can
be faid of the fource of life? — What more can
be faid of the bread that came down from hea-
ven, than that we fhall live by it? — To fay
that a man, afinner, fliall be justified by faith>
is feemingly afcribing to faith the greatest
poOTible merit ; nothing higher in terms can
be expreffed; for, in this work of juOifying
fmful men before God, there is neceffarily
contemplated the greateft polTible difplay o£
divine virtue.
g. It is grofsly abfurd to confidcr our faith,
i, e. ourexercife of faith, in the view of its
being an inftrument in the matter of our juf-
iification, or fpiritual life; for our own faith
is fimply the atl of receiving or eating the di-
vine food; and nothing could be more ab-
furd than to conceive, and more improper
than to fpeak of our a6l of receiving and eat-
ing food, as being an inllrument by which
we lived. To mean our own faith, when we
fay that we live by faith, is to confound ideas
and pervert terms, — Should a man be afl^ed,
what he lived by, or, by what means he was
fupported; would it not feem like making a
jell of the queftion, if he fhould anfwer, that
he lived by the atl of eating; or that he was
fupported by the means of eating and drink-
ing? — Would fuch an anfwer become one,
cfpecially one who lives upon grace .^ — ^But
S s
322 Divine Theory.
there would be as much fenfe and propriety
in this anfwer, as there is in the conftru£tio»
which lb commonly has been forced upon
the divine declarations, that we live by faith,
and are juRihed through faith; for, if oyr
faith be meant, which is only our aft of re-
ceiving or feeding upon the bread of God,
then, when we are aflced the great queflion,
' what are we juftified by? or by what means
we live to God? inllead of the acknow--
ledgeraent of the truth of God in Chrifty.
to the praife of the glory of his grace, we
m w anfwer, that we live by ourfelves, by our
own believing exercifes; and that our fpirit-
ual fuUenance is derived by our own meansy
in the vv'ay of fpiritually eating and drinking^
4, When, therefore, faith is confidered
properly, as that by which we are judified
and live to God, it is faiik ihtjubjtance ot*
things hoped for; there is virtue in this;.,
through this we may be juiliiied; this cau
fupport life; this ks meat mdeed, and drink
indeed [. and this is given to us in Chriih Or,
if fanh be regarded as being an iidirument,
&c, 11. mull be ^nderiloGd. not of our exer-
ci!e, but in the view of its being the evidence
vftlivgi not feen. This evidence, once deli-
vered to the faints, as the jubjimice of thing s-
is invefied in It, IS properly fiyled faith ; and
this, with propriety, may be confidered as an,
inilrumeni, the great inltrument in the work
of our lalvation. 'i his i^ precious faith. — In
this view fciith is to be held in the higheit con-
fideration ;^ it convprifes all the glory of God's-
rjghteoiilnefs ; there is infinite virtue and me*
III ui ike wordoj Jaiik^ Kom. x. 6, 7, 6. hut
Grace sovereign, Sec, 323^
the righteoufnefs which isoffaithfpeaketh on
this wife^ Say not in thine hearty Whojliall a-
fcend into heaven ? that is to bring Chriji down
from above, Or, whojfialldefcend into the deep?
that is to bring up Chrifl again Jrom the dead.
But what faith it? The word is nigh thee, e^
ven in thy mouth, and in thy heart : that is the
word of faith which we preach.
Therefore, By grace are wefaved, through
faith; and that not our own faith, but the
v/ord of faith, which \^ the gift of God, Many,
in advancing their own righteoufnefs, to the
rejeftion of the righteoufnefs of God, wiil
proceed in an indireft and plaufihle way ;
they will go about to eflablifh their own righ-
teoufnefs. And, it it is apparent, that thofe
who fuhfHtute their own faith in the place of
the juftifying faith of Chrifl, do as effetiual-
ly fruftrate the grace'of God, as do thofe who
choofe to proceed in the more direft and
Open way of propofing their own works in
that place.
This fpecious fcheme is by far the mofl
dangerous; for whilft the effeft is the fame
as that w^hich avows the works of the law,
the delufion of it is much harder to be de-
tected; it equally cftabliflies the righteouf-
nefs of the creature, whilft, at the fame time,
it admits of words being ufed which found
evangelical. — Faith is preached, faith is re-
commended; but the fenfe of the term being
fixed, and our own righteoufnefs being meant
by it, it is coming as far fhort of the eternal
foundation, and as really fubitituting the fand
ot our own riglueoufufifs, to preach and rc-^
324 Divine Theohy.
commend faith in the view of juflification, a.^
it would be to preach and recommend, iri
that view our humility, or our love to God
and our neighbors, or any thing whatfoever^
which may be confidered as forming, in.part
or -in whole, thefubjeft of moral duty.
When the qucflion is afked, refpefting a
trial in a court of law, by what is a man con-
demned or juftified? the enquiry is naturaj-
]y underftood to be, by what laio and evidence
is he condemned or juftified? — This is the
great queftion before us, by what law and e-
vidence fhall a man be juftified in the fight
of God? By the law of works we cannot be
juftified, for the tranfgrelfion is proved, and
by this law we muft die; and if no other law
can be found, our cafe muft be given up as
hopelefs. Therefore, the apoflle to the Ro-
mans, in treating of this fubjefl, brings into
view two diftintt laws, with evidence in rela-
tion to each, viz. the law of works, by which
death reigns through Adam*s tranfgreftion,
and both Jews and Gentiles are proved to be
under fin; and the law of faith, by which
grace reigns through Chrift's righteoufnefs,
the righteovfnefs ofjaith, and all who are un-
der it, are proved to be under grace.— Thefe
laws he compares ; and having, for a trial of
their ftrength, put their refpeftive govern-
ments at iffue, he finds them very unequally
matched; and that the law of life in Chriil
Jefns, has made its fubjefis free from the law
of Jin and death; and is able to prote6l them
fafely from all its tremendous claims and
charges. ^
Grace sovereign, &c, 325
The fcriptures fpeak of faith as being a
fubftantial law, with which the righteoufnefs
ofChrift, inlaying down his life, entirely
comports as the evidence, to give it exercife;
by the strength of which law and evidence^
grace takes the throne, and prevails against
fin and death, and finally triumphs and reigns
unto eternal life, — Who [hall lay any thing to
the charge 0/ God's eleEl? It is God that jujii*
Jieth, — Faith, the fubstancc of things hoped
for, as has been fhewn, is infeparable from
the divine existence; Here, then, is our law;
it is God himfelf. — Who is he that ccndevm*
eth? It is Chrijl that died, yea, rather that has
rifen again, zvho is even at the right hand of
God, who alfo maketh intercejjion for us. — *
Here, alfo, is our evidence; the evidence of
things not feen — the evidence that fully com-
ports with the law of faith — it is a crucified
and a rifen Saviour.
How long, alas! will men deceive them-
felves with their own righteoufnefs ? O the
blindriefs and (lupidity of their prefering for
juftification their own faith, in the place of
the covenant righteoufnefs of the Father and
Son, the everlailing law and evidence of the
truth of God and Chrift ! Woe unto thevi that
put darknefs for light, and light for darknefs.
How is it poffible that men (hould conceive
of their own faith as being a law, or evidence,
or any thing of a nature by which they could
bejufiified! When people, who have Bibles,
Can make fuch a miflake, we may ceafe to
wonder at the heathen who miilake a block,
carved.out by their own hands, for God their
1.
026 Divine Theory.
creator. And, no wonder, if men, who take
this ground of juflification^ prove, abund^
antly, by their love of the world, and con-
verfaiion in the things of time and fenfe,
that the law of their own faith, is weak
through the evidence of their own faith;
and that they are flill holden and command-
ed, by the ilronger principle of the Law of
fin and death.
But through the eternal law and righlc--
<^/i:/72^G of faith, grace reigneth — this is the
ilrength of the throne of heaven; and by
this, grace has reigned from everlafling, and
will reign to everlailing; and the believer in
\\\t gofpet.w'hich is, not the faith of the crea-
ture, but the revelation of Jelbs Chrid's king-
(ioni; founded in the faiih and righteoufnefs
of God — the true believer, I fay, may re-
joice, and he wil! rejoice; and, by his love
of the Father, and converfation in heaven; h^
will prove that grace reigns through righte-'
ouihefs — that by faith he obtains the vifcLorj?,
and that the body is dead, becaufe of fin ; but
the fpirit is life, becaife of righteoufnefs, — -
For if by one mans offence, death reigned by
one ; much more they which receive abundance
ef grace, and of the gift of righteoufnefs, Jhaik
reign m Life by one, Jefus CJiriJl. — Moreover,
the La'co entered, that tlie ojfcnce m.ight abc.und:
but wliere fin abounded, grace did much more,
abound: I hat as fin hath reigned unto deaths
even fo miglit grace reign through righteous^
nefs unto etemaL life, by Jefus Chrifl our
Lord, Rom v. 17, 20, 21.
' J h rough I lie breach of the covenant i^
Grace sovereign, &c. ^ 337
Adam, men were left naked to the law ; and,
^s in this ftate, they were free from rjghte-
oufnefs, and filled with all unrighteoulhefs;
the law, though holy, juft and good, could
be none other to them, fo difconnefled from
Chrifl, than a law of fm and death: As,
however, Chrill was made under the law, it
became an inftrument whereby his obedient
people were united to him ; and fo, even in
that ftate of the fervant, were able to ftand
in judgment againll fin and death. It might
even be faid of fome of God*s fervants, under
the law, that they were conquerors. Mofe.^
was an hundred and twenty years old when
he died, in the embraces of his God, in the
top of Pifgah ; his eye zvas not dim, nor his
natural force abated :—Ax\A Elijah mounted
to heaven on a chariot of fire, and outjlcw
all the arrows of death.
But, O ! how may they exult in the flrength
ofGoc], who are under grace, and are con-
ne.cted with Chrift Jefus in the gofpel of the
kingdom ? They are juft.ined from all things?
By the law of grace, they are brought 10
God I and through the fLajflicd evidence of
the everlafting righteoufnefs, in the crucifi-
ed, rifen and afcended Redeejner, theyaie
prel'ented at the right hand of the Majeflr
on high ; and being thus juftificd by faith,
we may boldly fay, God is our helper ; and
that we are viore than conqiicrurs,
*' As I rode on the sky,
J us ti lied troQi on liii^'h,
Could I envy Elijah Lis neat?
JMy soul mounti;d higher
328 DiviNR Theory*
Than his chariot of lire,
While the moon rolled under his feet.
' O ! the rapturous height
Of the holy delight.
Which I found in the life-giving blood I
Of my Saviour possess'd
I was perfectly blest.
As if fiird with the fullness of God.'*
In the fpirit, we have already obtained the
viftory over fin; and have now come unto
Mount Zion, and unto the city of the living
God, the heavenly Jerufalem ; ^nd we are
waiting for the adoption, to wit, the redempti*
on of our body. For this corruptible viujl put
on mco7Tuption, and this mortal mu/t put on
immortality. So when this corruptible /hall
have put on incorruption, and this mortaiJhalL
have put on immortality, thenjhall be brought
to pafs the faying that is written, death isjwau
lowed up in vidory ? death, where is tfty.
Jling ? grave, where is thy vi£loiy ? The
Jling of death is fin ; and the ftrength of Jm
is the law. But thanks be to God, which giv-
eth us the viElory througrh our Lord Jefus
Chrijh
I. ..r • • rm.
CHAP T E R III.
Or THE Righteousness of FAlTii
REVEALED.
D
Se£iion i. fallen Man vijikd.
ARK was that hour, ih which the world
lay wholly (hadowed by the power of
the ferpent; but the new day dawned; fpeed-
Hy, in the wind of the day, the voice of one
feeking the lodj was heard in the garden that
God had planted. Man is found, naked^
without covenant rightcoufnefs, without truth
and fidelity ; and therefore, without confi-
dence, feeking to hide himfelfyr^^m the pre^
fdzce of the Lord God amongst the trees of the
garden^ undone! undone! but a Saviour
draws near.
The errand of Chrift to our world now
waSj to reveal himfelf as the ele6l head; and
to make an eftablifhment here, upon the
foundation of his own truth and righteous-
nefs, in his engagement in covenant with the
Father. By the name of the feed of the wo-
mart, he reveals himfelf as coming forward
ill the flefh, the mighty antagonift of the fer-
pent; and by pronouncing a curfe upon the
ground; which, in eff'cft, would diforder^
ficken, and finally diffolve the confiitution
of nature; he intimates the manner of the
folemn warfare; but efpecially, by paffmcf
T t^
33^
DiViNE Theory.
fentence of difiblution upon the human bc^^
dy, in this connexion, he reveals the great
and eternal purpofe of God refpe6iing him-
felf; for having offered himfelf to view as
man, or as the feed of the zuoman, and then
faying to man, duf thou art, and unto dufl
Jhalt thou return-, this was pronouncing the
fentence upon himfelf; and, therefore, it was
a declaration of the willoi God, and of his
own free confent to lay down his life.
Thus the foundation of theeverlalling co-
venant was laid open to view, for an ele6t
eftablifliment in our world; and which i»
feen immediately to take effeft. Adam noW
ceafes to view himfelf as conftituted in the
beginning, the father of the world, or the head
or the human family ; and turns his attenti-
on wholly to that which fhould be of the wo-
man; and he called his wife s name Eve, be-
caufe fhe was the mother of all living, Alfo^
unto Adam, and to his wife, did the Lord
God make coats offkins, and cloathed them;
for, from henceforth, their fupport would
not be from a natural fource, but by means
of death ; and they muii; now look for cloath-
ing, for protection, life and gloiy, from the
flaiii ; from the fupernatural, and myflerious
fource of the fiedding of blood,
O the wifdom of God ! How far out of
fight muii this have been, even from the
ferpent's piercing eye, that the Creator would
fo promptly have configned over that won-
derful creature man, the faired woman, yea^
and that tender body prepared for himfelf,
to the dull of dea;h? And -the heavens and
Cherubim, &c. 331
the earth, this finifhed work of his hands,
with the beauty and glory of the whole fys-
tem of nature, all to the fiery flame? Thus
difarming his enemy of his otherwife almighty
power — feizing and binding him with his owa
acquired forces — and turning upon him the
terrors of his own dominion, even the keys of
hell and of death — yea, kindled into a quench-
lefs flame, turning that very power upon
him by which he thought to have reigned
for ever, as a chain oj eternal vengeance*
SeQion 2. Cherubim and Jlaming Sword.
An eflablifhment being made in our world,
by the blood of the everlajlmg covenant, means
rnud be provided and ufed to proteft it, and
carry on the work of redenription ; and fo,
to raiie up the building of grace, upon this
new foundation.
It is evident, from the nature of the pur-
pofe of God in view, that man, now, mud
not eat of the natural tree of life — this would
militate direfUy againft the work of grace — *
it is apparent that fhould he continue to eat
of that tree, and his body thus be rendered
indiffoluble, his falvation would be impoflTi-
ble.
Wherefore, the Lord God faid, Behold^
the man is become as God, to know good and
evil, t\ e- having eaten of the tree of know-
ledge of good and evil, he has thrown off his
covenant f;jbje£tion to the word of God ; and.
332 Divine Theory.
as God himfelf, has fet up for independence.
Man, therefore, may not be trufted upon the
ground of his regard to the authority of
God's word or commandment, merely, not
to eat of the tree of life; but, for fafety, he
muft he put under guard. Here commences
the whole wonderful fcene of redemption-
difcipline,
Jefus Chrift, knowing the will of the Fa-
ther, laid down his life of himfelf; but mere
man could never do this — his life mu(t be
taken from him ; though, finally, under the
irrefiflible fword of the fpirit, being reduced,
as it were, to the laft gafp, by the power of
fovereign grace, he is brought to a cheerful
fubmifTion to the divine will. So he drove
out the vian : and he placed at the eajt of the
garden of Eden, cherubivis, and ajlaming
fword rehich turned every way, to keep the way
of the tree of life. In this folemn, determin-
ed, and Jure manner, hy the power of the
eleft eftablifhment, we fee the all -wife, and
infinitely gracious fentence of natural diflb-
lution, carrying nito execution.
All this being on the common ground, and
belonging to the highefl intereft of the eleti
•world, the mighty angels, cherubim, are here
brought forward and employed as the grand
guards ; and they appear arrayed upon the
Itand, in this miniftry to the heirs of falvation.
But behold that Jlami7ig fword, united to
the cherubim, as their glory and flrength ! — -
This evidently was not their agent, but their
principle, or the ilrength of iheir eiiablifh-
inent. It^ was indeed united to ihem. aud \l
Sacrifice. 333
fiood with them, but they did not wield it —
hfelf turned every way. Here, doubtlefs, we
may contemplate the dreadful form, in which
Chrift united himfelf to the angelic world;
and in which he girded them, and commiffi-^
oned them as his miniftering fpiriis; and
made them, for his Ifrael, chariots of fac and
horjes of fire.
Seflion 3. Samfice.
The new eftablifhment in view, it will be
perceived, is founded in its nature in the in-
ilitution of facrifice; by facrifice I mean the
fhedding of blood. Yet Cain, faithlefs Cain,
in the view of acceptance with God, chofe
flill to aft upon the natural principle. And
he brought of the fruit of the ground an offer-
in g unto the Lord, But Abel, his brother,
brought an offering of the fi'} filings of his flock,
and 0/ the fat thereof
And the Lord had reffreB unto Abel, and to
his offering: But unto Cain and to his offer-
ing he had riot refpeEl, And Cain was very
wroth, and entered into a coniroverfy with
his Brother Abel, upon the ground of this dis-
tinction ; and, therefore, he entered into a
controverfy with the Lord himfelf.
Yet, being full of compallion, the Lord
condefcended to come to an explanation with
Cain, and reafoning with him in the mod con-
vincing manner, he held out to him the inefli-
mable provifion of his inhnitc grace, faying,
334 Divine Theory,
Why art thou wroth? and Why is thy counte-e
nance fallen? If thou dojl -well.flmlt thou not
be accepted? and if thou dofl not well,afin~of
fering lieth at the door: and unto theejhall bs
his defre, and thou jhalt be his head.
But Cain ftijl turned the deaf ear to the
revelation of falvation by grace; and, final-
ly, took the woful refolution to ftand it our,
and decide the controverfy by ftrength of
firms ; and going out, treading under foot that
facrifice which couched down before his door,
even the blood of the everlafting covenant,
he gallantly invited Ah^\ his brother into the
field ; and there Cain rofe up againft Abel his
brother, and flew him. Woe unlo them wha
go in the way of Cain!
Section 4. The Blood of Abel.
Cain, having taken the refolution to con^
lend with his brother by force of arms, pro-
claims the war. — According to the Septua-
gint Bible, he gave Abel an exprefs challenge i
the v/ords are thefe. And Cain [aid to Abel his,
brother. Let us go into the field.* But
Abel did not accept the challenge. The word,
it came ta paf, fuppofes that fome time had
elapfed after Cain had difcovered his inten-
tion, and the other word, he rofe up, kerns
to fignify that^ finally, Cain lay in wait for
Abel '" f.
* To ■sJiovy the field for feel; not to-j ayfov^thc field for tiU'
!age.
r
^ Blood of Abel. 53*3
Th^ firft murderer was the firfl; challenger ;
the fcerie of murder opqped in our world m
the fafhipnable uyfe'crf_ the djjellift; and Caia
has the y||pr of being the father of thefe
gentlemenot honor. And, perhaps, if offen-
live war Was ever excufable, and a caufe ex-
ited which could warrant a challenge, Cain
might be excufed; for Abel was his rival
in the moft tender point of his honor and
feeling; and he appeared to be rifing up to
eclipfe him in his (landing of fuperiority,
and to interfere in an interefi where all his
feelings were alive, and, to which, upon na-
tural principles, Cain, as being the elder bro^
ther, had the moft indifputable claim.
It appears clearly, from this cafe, that the
difpute between the feed of the woman and
the feed of the ferpent relates to a matter of
ftate, and that the long and bloody ftruggic
is at iffue in this queftion, Who fhall hold the
government? Who fhall have the rule?
Cain conceived that this was a caufe m
which his honor, and, therefore, his al/ was
at ftake ; and the Lord, in his addrefs to him^
confiders the fubjeS in this view, and offers
him, if he would renounce his natural prin-
ciples, and take the fide of the kingdom of
grace^ which prefented the only ground up-'
on which it was poffible either for him or his
brother to enjoy the divine favor, or to have
any well-being or valuable intereft whatever;
that, as the elder brother, he fhould have the
priority, and that Abel, as the younger, (hould
be fubjeft unto him.
This propofal was infinitely reafonable.
g^S Divine TheorV.
and was the only one that could be mac^d
confidently with the holy and benevolent
purpofe of redemption. Ca-in, however, could
not accept it, for he was a natural man, and
loved the world as it then was; and he did
not receive the humbling truth of a regener-
ation, and was unreconciled to the whole fyf-
tem of grace.
But, though Abel knew what was purpofe
cd againd him, and that it was war, yet he*
did not arm, but prepared only his mind for*
the approaching event. — On the one hand^
the operation of the war was projefled by
the force of carnal weapons, weapons tojlied
blood; but on the other, the defence was con-"^
templated, merelv, by the virtue of the blood-
fled. And thus, Abel fell a martyr.
And the Lord [aid unto Cain, Where is Abel
thy brother? And he faid, I know not: not the
keeper of my brother am I. — Here Cain is feen
attempting to ftand his ground, and boldly
challenging the Lord himfelf, that as he had
fet up Abel upon another foundation, and he
was not under his government, he was no^
longer under his care and proteflion; and
where he was now, concerned him not, fa
that he was out of his way. — And the Lord
J aid unto Cain, What hajf, thou done? the voice'
of thy brother s blood crieth unto me from the'
ground. And now art thou cur fed from the-
earth, xohich hath opened her mouth to receive:
thy brothers blood from thy hand. When thou
tUUft the ground, itfiall not henceforth yield
to thee her frength: groaning and trcmoling:
Jkait thou be upon thi earUu
Blood ot AbeL 337
The blood of Abel being fhed upon the
yieft principle, and fo revealing, in a ftriking
figure, the truth of Chrift's righteoufnefs,
brought into effed by means of his death, it
greatly ftrerigthened the eleft eftablilhment;
and going down into the fprings of nature
with this diflTolving virtue, it greatly weaken-
ed thofe powers; and, therefore, for time to
"come, the ground would fail of yielding un-
to Cain her full ftrength,
Surprifed, defeated, covered with confu-
fion, and filled with wrathful defpair ! Cai7l
faid unto the Lord God, Greater than my de^
fert ! where can If a/lain myfelf? Behold, thoti
haft driven 7?ie out this dayjrom thefaee of the
earth, and from thy face fhall I be hid, and
groaning and trejiibling I fhall be upon the
earth: and itfJiall come to pafs that every one
finding me fhall kill me, — But the Lord had
faid, Cain Ihall be upon the earth; he and
his feed mult yet, for a long time, be contin-
ued in the world ; for the work of redemp-
tion muft ftill be carried on, and at length be
perfefted by means of the (bedding of bloody
and indruments to effeft this muft be at hand.
Therefore, the Lord anfwered Cain — Not
fo, Whofoever flayeth Cain, vengeance fhall be
taken on him fevenfold. And the Lord fet a
mark upon Cain, left any finding him Jhould
kill him.
Hence is the Origin of the civil inftitution
and authority ; the end and defign of which,
and the fanftion it has received from God,
is to reftraih oerfonal retaliation andindivid-
U u
338 Divine TiiEORY.
ual vengeance; and to regulate and control
a private intercfl; by a public good.
The civil laws of communities, at fird, were
given in a very fimple form ; they were firft
enroiled by fome very fimple and plain marks
or characters. What was the particular kind
of character, by which this firft civil law was
engraved and regiftered, is ufelefs to enquire %
but, it is evident, that this mark, with the high
fanftion annexed to it, was of the nature of
a civil written law. — The plain fubjeft of it
forms the great Diark or character oi civW fo-
ciety ; and to this mark or charafler, which,
und r the hand and heavy fanflion of the
Judge of all the earth, was fet to Cain, is to
be traced the civil inftitution.
The notion, that fomething befides the ci-
vil inftitution has ever been given to men,
to protect any individual or fociety, is an
idle fancy; and, without regard to the civil
inftitution, the enquiry, what was the mark
fet to Cain ? can never be anfwered ; for there
is not the leaft evidence that any other thing,
of this nature ever exifted.
Cain now went off in form from the divine
cRablifhment, and, under the inftitution of
police and civil government, builded a city.
And hence, the fathers of the civilized arts,
the Jabals, Jubals, and the Tubals, fprang
from Cain. And, to this high fource, alfo,
may be traced a nobility, and the conferring
upon men titles of honor, and calling their
lands and cities after their own names, — Cain
called ihe name of his city after the name of
his fon, Enoch; and Tubal, by way of di-
Blood of Abel, 339
stinSion and eminence, no doubt, and to be^r
up the honors of his ancestors, was called
Tubal-Cain.
But the civil institution, though it can re-
strain and control the individuals, and alfo
proteft the particular members, and the whole
body, in civil fociety, yet it could not, in the
least, restrain or control the war between Cain
and his feed, and the elecl feed; they were
in nature, and had now in form become two
distin6t nations, and this was a proclaim-
ed, and, as we fay, an authorized war, be-
tween nation and nation.
Though wars between different states and
nations, in the view of the divine law, on one
fide or both, ^xt murders ; and will be fo ad-
judged at the last day ; yet, as to the civil in-
stitution, they are deemed legal, and by it
thefe murderers are protefted — Such war,
thercFore, can -be terminated only by the de-
cifion of the field.
Lamech, a delcendant of Cain, carried on
the war with fpirit ; he (lew two Abels, a man
and a youth; but, like Cain before, he had
to confefs with anguifh of mind, that the war
had turned against him ; and he found that
his conqiujts had been to his wounding and
to his hurt; yet he confoled himlelf, and
calmed the fears of his wives, that, guilty as
they were, they were still under civil protec-
tion; and that, if Gain (liould be avenged Je-
venfold, wonderful as it might feem, furely
Lamech (hould be 'Aycngt^iX J evenly and Jcven
Jold! Where ieven, at first, vv^ere united in
the civil compad, doubtlefs there were no\^
340 Divine Theory..
feventy and feven ; and the government, by fa
much, was the more strengthened and con-
firmed.
How fuperficial and vain is the reafoning
and glorying of natural men !^ — So far was it
from being a mercy either for Cain, or for La-
rnech ; and fo far is it ever from being, pro-
perly confidered, a mercy for a iriurderer to be
protetied, or in any way whatever, to efcape
from the avenger of blood; that it is his pri-
vilege to pay the forfeit with his own blood.
For, otherwife, his cafe is hopelels ; as by the.
divine law, which will determine the future
flate of all men, in this cafe, fuch fatisfa6lion
is an indifpenfably requifite for pardon and
grace.
Seftion 5. Alcn calling upon, God.
The great tribulations arifing neceffarilj^
from the nature of the cleft eftablilhment, are
ever the caufes o{ effeBual fervent prayer ; it
is only when the eleft people, in feme degree,
find themfelves delivered unto death, as Jefus
Chrifl: was the night before he fuffered on the
crofs, that they agonize and pray, as he then
prayed.
The firfl: prayer recorded in the fcriptures,
where moft faithfully is recorded, the work
of God's holy fpirit, is the crying of the blood
of Abel; by which we may underfland the
prayer he made to God, while bleeding to
death under his brother's hand. And, doubt-
Men galling upon God- ^4.1
lefs, for this reafon, genuine prayer, in the
fcriptures, is called groanings; not merely
the folitary figh, but, as the meaning of the
word is, the ftrong, deep and unutterable
complaint of the foul, as that oi the. death
groan.
The blood of Abel is joined exprefsly with
the blood of Zecharias, as being Ihed both in
one cafe, Matth. xxiii. 35. which fupports
this fenfe of the crying of the blood of Abel ;
for when Zechariah, being ftoned, was ex-
piring, he faid, Look, Lord, and require it, —
And It may be concluded, that from the dy-
ing cry of Abel, and the Lord's appearing to
make inquifition for his blood in anfwer to.
it, the glorious truth was firfl proved and
fhown, that Jehovah is a prayer hearing God.
In the days of Enos, began men to call up-
on the name of the Lord. — The war betweea
the feed of the jerpcnt, and the feed of the
woman grew hot; and the afpefts of thefe
oppofite principles appeared daily more and
more irreconcilable, and exciting to the bloo-
dy conflift. — It was fometime in the days of
Enos, that the Lamech of Cain flourilhed. —
The eleft of God found themfelves killed all
the day long, and accounted as Jheep for the
Jlaughter ;. therefore, as they ever have done
in like ci re um fiances, they now reforted in
good earnefl to their only legitimate and
all-conquering weapons, Jaith^ patience and
prayer.
34^ Divine Theory,
Section 6. Men of Renown.
The I'erpent having proved the ill-fuccefs
of this outward and uncovered mode of war-
fare; and. at length, perceiving the pecuhar
nature of the elect eliablilhment, more wifely
conceived of the deeper meafure of feduce-
ment ; and which he adopted, by all the en-
ticements of the Jlc/h, the alurements of the
eyes, and the indulgent charms, or heroic
paflions of the;^/2^^ of life.
Therefore, his blood ftained weapons are
laid alide — his every motion becomes conci-
liatory, and a profpeft is now given oi happy
times. The (laughters of men came forth,'
brilliant, in fo ft apparel, and- ornaments of
gold, with their lydian fongs and city ad-
drefs, and fmiling with the airs and arts of
pleafures. The fons of God, unwarily, fell
into the fnare — they faw that they werejair;
and they took them wives of all which they
chofe.
The fruit of this union, of they^r?7iof god-
linefs, vvnth the civil eliablilhment, (for more
than the form of godlmefs can never be thus
united) for a while was grand. The chil-
dten of this marriage became mighty men,
which zoere of old, men of renown. But fi-
lially, this union produced the mofl fatal dis-
orders — it eralecl the iiiipreilions and re-
ilraints of the civil charatter, made by the
Enoch Prophesying, 343
hand of God, from the mind, and from the
face of fociety ; and, confequently, the earth
was filled with violence.
This ever has been, and ever mufl: be, the
fruit of fuch an union ; for the form of god-
lincfs, being of another nature, in union with
the civil charafter, muft compHcate and mar
it, and fo reduce its ftrength, like clay or drofs
mingled with the metals — which tendency,
the experience of the world has Ihown ; and
that the more fimply the civil or any other
inftitution is prefer ved, it will be the more
effeftual. This adulterating and corrupting
tendency, therefore, in fuch a Hate, by de-
grees, mufl weaken the civil compaft, and
finally, dellroy its mfluence. And the form
of godlinefs, not being able to fupport itfelf,
being the form only without the power, brit-
tle and weak as drofs and miry clay, falb a
dead weight upon the finking empire.
So that even this deep policy of fatan, a-
vails him but for a Ihort time; though fa
defperate is his caufe, that he has recourfe
to it over and over again, whilft, in the ifl'ue,
it never fails to divide his own dominions,
and bring nation upon nation, and kingdom
upon kingdom, and even to divide thehoufe
and kingdom agamll itfelf.
Seftion 7. Enoch Prophefying.
By the joining together of what God hath
put afander, things the mod oppofue in prin-
344 Divine Theory.
ciple, and uncongenial in operation — by the
mixing, adulterating, and fo corrupting df
both the divine and civil eftablifhments; pro-
ducing, as the natural fruit of fuch a com.
rnerce, men of renown — men feeking re-
nown — all for being head men — for divid-
ing andfubjugating, or warring upon all— ^
and at the fame time, opening wide the doot
for the cxercife of this unbounded ambition,
by obliterating the bond of civil fociety.—
Thefe tilings, I fay, taking place, what more
evident figns could be (hown in the earth,
of the approach of a general convullion?
Wherefore Enoch alfo, thefev^nth frvm A"
dam, prophejied, of thefe, faying, Behold tht
Lord Cometh with ten thoufand of his faints^
To execute judgment upon all, and to convince
all that are ungod/y among them, of all their
ungodly deeds which they have ungodly com-
mitted, and of all their hard fpeeches, which
ungodly Jinners have Jpoken againfl him:
The ground bringing forth briars and
thorns was an early indication of the judg-
ment of God, founded in the eleft eRablifh-
ment; and the added curfe, or new evil and
delinquency of the earth, that Cain experi-
enced after the death of Abel, together with
the wounding and crippling felt and confefs^
cd by Lamech, {hewed plamly, that the na-
tural powers were weakening, and the hea-
venly powers were prevailing; but what was
now taking place on every fide, proved that
the foundations ot the earth were (haken^
and were all out of courfc, and that natarc
awaited a fearful doom.'
Righteousness pi^eached. 345
Enoch prophefied of thefe — the world, at
this time, had convincing proof of the truth
of his prophecy before their eyes ; infomuch
that he needed only to point to the popular
and renowned charafters of the age, in order
lojhew it, faying, Behold^ the Lord cometh!
The tranflation of Enoch, which followed,
was the mod folemn and weighty atteftation
to the truth of his prophecy — it proved pal-
pably, that there was another world; be-
tweert which, and that world of the ungodly,
there was an oppofition; and whofe powers
were mod afclive and wonderful; and which,
with authority, could reach the earth, and
proteft its friends and confeffors ; and there-r
fore, doubtlefs, could execute the threatened
judgment upon all ungodly men.
Seflion 8. Righteoufncfs preached.
Pilate hearing the word of truth, perfe6lly
fpoken, faid, What-is truth? and turned away
direftly from the fubjeft. What is righte-
cufnefs? is the fame quellion, often afked,
but how rarely confidered ! For, being of a
nature hard to be believed, it is a quellion
hard to be underftood; yet, what is more
unqueitionable than the fad of the exiftence
of an eleft world, which is feen to refult ne-
ceffarily from the divine principle? which
truth has been exhibited in every age ; and
with convincing evidence, that it is 2i king-
doiu of immortal itrength and glory ; and
X X
346 Divine Theory.
that it is able to withfland all oppofing povr-
e\'; and, in the end, it [hall break in pieces and
covfimie M the kingdoms of this world; aiid
Jka/l fill the whale earth, andjlavdfor ever.
The kingdom of God is righteoufnefs, &c.
for grace reigns through righteoufnefs. A}\
it concerns us to know in religion, is com-
prifed in the brief queflion, what is truth?
or, what is righteoufnefs? And the anfwer is
equally brief, the kingdom of God — tlie king-
dom of heaven.
It is obferved of Abel and of his works,
that they were righteous ; and of Noah, that
he was a preacher of righteoufnefs. Thefe
obfervatrons in the New Teltament, are evi-
dently made upon the fa6is recorded in the
Old, which are few, and molt plain. For
an elecl eltablilhment, believed and confefs-
ed, in an offering brought unto the Lord, of
the lamb of facrifice, is all that is recorded
on the divine page, of the works of the righ-
teous Abel; and which gives him the cha-
rafler.
And the facl refpefling Noah's being righ-
teous, and his preaching righteoufnefs, is e-
qually firnple; for the faith, or truth, con-
cerning an elect eflablifhment, which, in cf-
fe6t, mnii diflolve the natural world, was the
righteoufnels found of God m him; and his
expreiringihis, by preparing an ark, was the
preaching of righteoufnefs, in which he con-
donned the world. I'hrs is all that is record-
ed of the preach. ing of Noah ; and it is faid
exprefsly, that it .was in this way that Noah'
preached of righteoufnefs, to the couvidioa
The Deluge. 347
oizcorldly ungodly men. By faith Noah, be-
ing learned of God of things not feen as yet^
moved with fear, prepared an ark to the
faving of his houfe ; by the which /i^ con-
demned the worlds and became heir of the
righteoufnefs which is by faith.
if it be alked, why the clett eftabhfhment,
together with thefe evidences which relate
to it, is called righteoufnefs ? The anfwer is
plain — it is for the fame reafon that the fub-
ilance of things hoped for, together with the
evidence of things not feen, is caiHed faith,
viz. That Chrill's engagement in eternity to
perform the work ot redemption; together
with his coming forward, in time, to lay
down his life, that he might take it again,
and fo be the foundation of the eleft world,
was an aft of covenant obedience, and anfwer-
ed to the rule of the divine will; and therefore,
with the greateft propriety, the eleft founda-
tion, together with the whole fuperftruflure
belonging to it, is called righteoufnefs — it is
everlajling righteoufnefs.
Scflion g. The Deluge,
According to the theory, we have feen a
caufe exilling in the creation, which eventu-
ally mud diliolve the natural frame of the
world. This caufe w^e have feen gaining
flrength, and giving various fure indications
of the approach of the folemn event.
348 Divine Theory.
Moreover, from the peculiar conflruftioa
of this fird world, it is apparent, that the hrli
dreadful catallrophe would be by a deluge
of waters. For the expanding power of the
creative operation being, to a certain degree,
weakened, the waters above the firmament:
would return towards thofe from which, by
that power, they were originally divided ;
and, by the fame caufe, the waters beneath
would fwell, and flow over their natural
bounds. This fwelling of the fubterraneous
waters, requires an explanation — our theory
offers the following.
Though, as has been faid, the fprangling
motion of the fluid would not reach the cen-^
tre of the globe ; yet it is not fuppofed that
the fl'/id itfelf, in this direQion, would not
approach there ; on the contrary, muft we
not conclude, from its all comi^ianding pow-
er, that it would take full poffefTion of the
centre ; and there attrafl: to itfelf, or rather,
fee united and comprejfed by its expanding
power, with fuch a prodigious force, as would
buoy up the v/aters and heavieff bodies?-—
This denfity, or comprefTion of the fluid at
the centre, is what was intended By the ob-
fervation, page 180, that the objirudion, from
whence arifes the fprangling of the fluid, may
be chiejly jrovi itfelf, being too much compref/cd
by converging to a centre.
It is evident, that this fluid, in its expand-
ing dire6non, towards the centre, would car-
ry in its current all the waters, or vapours,
until its force began to abate by its compref-
fion. And, is it not alfo evident, that an elaf-
The Deluge. 349
tic fluid moving in this manner, with fuch
ftrength as we know this fluid moves, would
at the centre become fo compreired, as to ren-
cjer buoyant the greateft conceivable weight?
If lb, this conclufion follows, that the whole
region occupied by the air, earth and waters,
in the firft world, was between the points,
where the commanding fluid, expandmg to-
ward the centre, began to be comprefled, and
where the whole became buoyant by the
greater degrees of this comprefTion.
The fwelling and rocking of feas, and the
undulatory motionsof theeanh from a fliock
of the earthquake, feem to indicate fome-
thing of this nature in the prefent flate of
the world, and that they lie upon an elaftic
fluid. How elfe can it be explained, that the
fea will fometimes fwell and roll to the great-
ett height when there is no ilorm, and none
has immediately preceded? Thefe fwellings
often begin in the mofi perfeft calm ; a florm
is expected to fucceed ; but, inftead of in-
creafing, it is often found, even in the height
of the gale, that the fwelling has abated.
But fhould not the known powers of the
eleSrical fluid, its attraction to itfelf, the ve-
hemence of its motion, and its alafticity, to-
gether with other phenomena of nature, be
thought fufficient to afford the conclufion,
that It poffefles wholly the centre of the earth ;
ttill it muff be concluded that vaft quantities
of this fluid are contained within the globe,
and in lb compreffed a flate, as to be able to
command the waters* In earthquakes, this c-
lement is known to be diicharged from the
^^o Divine Theory,
earth in great quantities; the vapours ifTuing
from the earth, at fuch a time, are often ia
fo great a degree eleftric, as to have the ap-
pearance of a flame of fire; and the waters,
thereby, as at the time of the late great earth-
quake at Quito, in South America, have been
caufed to ilow far abov^e the natural fprings,
and much of the country, in this manner, has
been overflowed.
I think it beyond all doubt, that the caufe
of the earthquake is the fame thing in nature,
as that of thunder. A portion of the electrical
fluid being fuddenly let oif from the cloud,
the remainder, recoiling to reftore its equili-
brium, caufes the concuflion of the cloud;
whiUl the part let off, in its courfe to other
clouds, or to the earth, produces thofe fliocks
and other effefts of thunder, which we ob-
ferve in the air, and upon bodies near the
furface of the earth. In like manner, a por-
tion of this fluid being let off from its great
magazines within the earth, what remains
will fuddenly recoil and produce a fhock
there, proportionably great to the quantity
of the fluid feparated ; and which feparated
part, in its courfe through the waters, earth
and air, may naturally be fuppofed to pro-
duce all the cfl^efts of the earthquake, obl'erv-
ed, in a greater or lefs degree, to accompany
the fliock.
It is evident, therefore, upon the ground
of the mofl: eflabliflied fafls relative to this
fubjefl, that the expanding force of the fluid
being weakened, and its compreJfion within
the earth abated, thofe vali magazines would
The Deluge.' 351
dilate and occupy more fpace, and, confe-
quently, the waters mud rife, proportionablvg
above their ufual level. Indeed, had not the
world been fo conllrufted, that its waters
fhould be thrown upon the earth by the lame
caufe with that of its undergoing fuch an uni-
vcrfal (hock, and change of its form, it muft
have inltantly been deluged with fire ; for,
otherwife, it cannot be conceived of, that Ih
great and univerfal a concuffion (hould take
place, as the earth at fome period has mani-
feftly undergone, and it not, thereby, be kin-
dled into a melting flame.
But, thougli the natural caufe of the flood
be left out of view. Hill the event anfwers
perfetUy to the divine theory ; for the world,
at firfl:, being conflru£led of water, and by
water, the prevailing power of the eleft efta-
blifliment, by diifolvmg that frame of the
world, mufl, of courfe, bring the flood of wa-
ters upon the earth. The flood came, and, as
the natural power, whatever it be, continued
to weaken, lb it continued to rain, and the
waters prevailed and increafed upon the
earth, which was for forty days and forty
nights. And al/Jlt'/Ji died that moved upon tlu*
earth, both of jowl, and of cattle, and of beajl,
and every creeping thing that creepethupon
the earthy and every man. All in whojc nofl.riLs
was the breath of lije, of all that was in the dry
hmd died. And every living f 11 bf lance was de-
jiroyed zvlnch was upon the face of the ground,
both man and cattle, and the creeping things^
and, the fowl of the heaven ; and they zvere de-
Jlroycd from the earths and Noah only re-
#
3^2 Divine Theory.
mained alive ^ and they that were with him iH
.the ark.
The pouring out of the waters from the
fkies, and the breaking up of the fountains
of the great deep, by reafon of the proftration
of the ftrength of nature, (which ftate of
weaknefs and diforder, though it came to its
height in forty days, continued an hundred
and fifty days,) fb broke up and demoH(hed
the frame of the globe, that nothing remain-
ed but the ruins of a world, — It is faid, thb
world that then was fieri/hed. Of this truth,
the face of the whole earth bears to us the
moll ample teflimony.
Seflion lo. The Waters ajzvaged.
But G^i rerfiemhcred'Noah, and every liv-*
ing; thing;, and ail the cattle that was with him
in the ark: and God 'made a wind to pafs over
the earth, and the waters ajfwaged. This wind
was a new impulfe given to the expanding
power, or rather the recovery of its natural
motion by the obftruftion being removed.
Our theory, as to the firft world, leads us
to conceive of one wind paffing over the
earth, ever in the direfiion in which the
fpheres roll; and of its being in every refpe6i
uniform, and without any obitruQion. It is
true, in this cafe, there would be no clouds
with rain; for it is evident, that clouds of
rain are formed by obltrufted winds. But
fome have been led to ibppofe, from tlie
Waters ass waged. ^^^
Fcripture account, that this was the circum-
liance of that world. Mofes, after his ac-
count of the creation, noticing exprefsiy how
the earth was watered, nnentions a mijl from
the earth; and alfo a riv^r that went out of
Eden, to water the gar den, and that from thence
it was parted, and branched out into various
countries; but makes no mention of there'
being clouds or rain ; or rather, as fome fup-
pofe, he defigned to exprefs the contrary, by
faying. The Lord God had not caufed it to
rain upon the earth. Gen. ii. v. LSee Dr-
Burnet's Theory of the World.]
Befides, mufl it not be concluded, as the
rainbov/ is a token that the flood (hould not
be repeated, that it had not before been feen ^^
The figns and tokens that God has fet to his
covenants, are all natural, and in themfelveiJ
expreiTive. But were there before the flood
clouds of rain, as there now are, the rainbow
had furely then appeared; and if fo, how
can it now be confidered as a natural token,
th^t the waters of the flood fliall riot return
to dedroy the earth.
This, hov/ever, is very different from the
prefent Hate of things. Ancient aitronomerj;
iuppofed that two winds were ever held over
the earth, aflirig upon each other in an eqiii-
librium, or alternately prevaiHng — thefe wefe
confidered diflinftly, one as being the main
power, and the other, as the governmental or
balance power. Is riot a fentiment like this
expreffed by Agnr, Prov. xxx. 4. Who hath
"^^at/jn'cd the loind in his fijis? By the fol-
lowing expreflion, it may be obfervedj \kibx
Yy
354 DiviNi: Theory.
the fubjefl which here fixed the mind of A-
gur, was that of the expanding power; of
the opperation and efFe£l of w^iich, his ex-^
preiTion is the moR natural and beautiful.
Who hvth bound the waters in a garment ?
We are now to contenaplate, more di-
ftinclly, the great myftery of God in the
*^;rAr/77^^6'/-Exhibition, or that of a world
fubfiding by the agency of two powtrs afl:-
ing again(l*each other. In doing this, we
may be aflilled by the infpired account giv-
en of the manner in which the waters of the
flood returned from off the earth, viz. Going
and returning, or ebbing and flowing. We
have feen the power of the ele6l-eftablifh-
ment fo prevailing, as lo render the natural
power incapable oi binding the xoaters ; and
To, confequently, the dedrutlion of the v/orld.
And though, at the end of an hundred and
fifty days, the oppofing power was To far with-
drawn, as to give the natural power motion;
Hill, by the motion of tlie waters going and
returning, we perceive fuch an exerciie- of
this power, as, by governing and controling
the natural principle, to become itfelf a con-
llituent principle of the new world.
Here, then, we have explained the going
and returning of the winds, the ebbing and
flowino'of the feas, and the waxing and wane-
ing of all the affairs of this world. Tide
charatteMzes all prefent things — it has, with
great propriety, become another name for
time, as e:4pre{hveof the changeful courfe oi
the prefent world. Aifo, we have here ex-
plained, that view of the divine government
Waters asswaced, 35^
over this world, which is conftantly exhibit-
rr!, both in providence and in the fcriptures;
and which has prefented to many fearching
minds, fo great a difficulty, and fo often has
d(^feated the calculations of the wife and pru-
dent, viz. That events are feen to take place
indireQly, and, as it were, by the overruling
and controlin^ of what mioht be confidered
their natural courfe.
Why is the eaft wind the blaft of nature?
Doubtlefs, the word bla/}, originally, meant
this wind. Why is the agency of the ea(t
wind, fo often known in providence, and fo
frequently referred to in the fcriptures, in the
great and folemn work oi'judginent, where-
bv Zion is redeemed? What inflruQion is
afforded to us, by its being recorded of the
dividing of the Red Sea, that the Lord caus-
ed the fea to go back, by a ftrong eaft wind?
Why, we afk, is the eaft wind here fpoken
of as the aoent of God, in thus counteraSline
nature; and as explaining the operation of
divine power in this myracle? And why, in
the addrefs in the fong of Mofes to the angel
of the Lord, is this wind particularized as
hia wind ? Thou didjl bloxo with thy wind. —
Why went there forth a wind from the Lord,
to bring the quails into the camp of Ifrael ?
which alfo, Plal. Ixxviii. 26, is called an eafl
toind. And why, alfo, to accomplifh this
event, are we informed of a wind coming
back in another direfciion ? Why are the
judgments of God, of every kind, ufually
y!cribed to the influence of the eaft wind?
Note the following paft'age.s ; Pharaoh
35^ Divine Theory.
dreamed, And behold,feven ears withered^ ihin^
and blafled with the eaft wind. Qen. xli. 23. — ^^
And Mofasjlreichedjorihhis rod over the lanA
of Egypt, and the Lord brought an eaji wind up-
on the land all that day^ and all that night:.
n,nd xjohcn it wa^ morning, the call wind
brought the locu/is, Exod. x. 33. Ihe rick
manJJiall lie dozvn, but hejliall not be gather-
ed: 'he openeth his eyes, and he is not. Ter-
rors take hold on him as waters, a tcmpeff.
Jiealcth him aioay in the night. The caft wind
carrieth him away. Job xxvii. ig — 21. —
Thou br cake ft the piips of Tarjhjh with an
eaR wind. Plal. xlviii. 7. — I zcillfc alter them.
as with an call: wind. Jerem. xviii. 37. —
Yea, behold, being planted, Jhall it prof per?.
Jliall it not utterly zoither, when the eali wind
toucheth iip Ezek. xvii: lo. — But ^le zvas
■plucked up in fury, Jlie was cafi dozen to the
ground, and the eall wind dried up her fruit.
Ezek. xix. 1 2. — Thy rorvershave brought thee.
into great zvaters: the eaft wind haih broken
thee in the midft of the feas, Ezek. xxvii.
26. — Though he be Jruitful among his breth"
ren, (2n eaft v^'mA Jhall come, the wind of the
Lord fhall come up from the wildernefs, and
his Jpr in g Jliall become diy, and his fountain
Jhall be dried up : he Jliall Jpozl the trcafure of
all pleafant vejfels, Hof. xiii. 35. — Here a-
gain the eaft wmd is diftinguift'ied as the wind
ot the Lord ; and, by comparing this wnth
Job i. ig, it appears that it was tliis fame
vvind of the "LovAjroni the wildernej's, which
fmote .the houfe and ftew Job's children.: —
/XgaiQ, God prepared a vehemerit eaft wind;
Waters asswaged. 3^7
and the fun beat upon the head of Jonah, that
he fainted. Jonah iv. 8. — They fiall come all
for violence; their faces f tall f up up as the eafl
wind. Habak. i. 9. — Is there not before us,
in the view of the archangel-eftablilhment, aa
anfwer to all this ?
Moreover, we have here explained the doc-
trine brought into view by theapoftle, Rom.
viii. oi the creature, or natural world, being
fubje£led to vanity, or to the bondage of cor-
ruption, and not having its free exercife; but
that this is done, for the fame reafon of fub-
jeQion, whence is the gofpel hope. — By the
deluge, the earth w^as indeed made fubjeft to
vaViity and corruption; and, emerging from
the waters, itgroaneth and travellelh in pain
until now, and it difcovers itfelfftill bound
by that power; and, by its ftruggling and
groaning, that it is ftiil zoreflling with the an-
gel ; that its baptifm is unto death, and that,
one day all that belongs to the firR creation,
and rem.ains of the life of nature, mult, from
this caufe, expire. — But, by tracing up this
Hate of bondage and corruption of the crea-
ture, in the light of truth, to the ele6l efta-
hlifhment, and the redemption law, we fee
the world, hereby, coming into union with
its fuffering Redeemer; and that, through
this bondage of corruption, there is hope, the
only hope, even the fame for which the fons
of God are waiting, the hope of the refurreC'
tion and eternal lije.
And, finally, from this {late of the world,
v^re are led to contemplate a deluge of fire, as
the clofing up of the wonderful Icene. The
558 Divine Theory.
angefic power is ever reprefented to us as be-
ing fire.— It is faid of the miniflering angels
of Chrift, that he maketh them ajlame of fire;
and they are named feraphim, burners. —
A iiaming fword was the firft appearance in
our world ofthis power. — Daniel beheld the
throne of Chrift in the midfl of thoufand
tboufand, and ten thoufand times ten thou-
fand of his angels ; which throne was like the
fiery Oame, and his wheels burning fire, Thij?
mull mean the edablifliment and power of
thecleCi: angelic kingdom. Moreover, he faw
51 fiery iheani ifiiie, and come forth from be-
fore hiin; this, doubtlcfs, was the fame ap-
pearance which Moles called 'djlamiiigftvord.
1 he vtngel that fpake unto Mofes at Horeb,
appeared in a ilame of fire out of the midit
of a buih ; and the law ordained by angels
was a fiery law, and it was given forth from
the mount that burned with fire, even from
the midfl: of the fire. — 1 he angel, alfo, that
talked with Manoah, afcended to heaven in
the flame of the altar; and it may be notic-
ed, that the flame of the altar ever fignified
the angelic difpofition, which wehavefhewn
to be founded in the facrifice of the everlaft-
ing covenant. As the Lord's hoft, the angels
wxrefeen like chariots of fire, and horfes of
fire; and, as the attendants in his court, they
were bel>eld with countenances as the light,
iting; and the Lord has ever appeared a^
mnng them ihcfainc as at mount ^inai.
The fhekinah, in leadmg the camp of Ifrael
out of Egypt, on the welt fide, was a watery
doud, but^ on the eail fide, it was a pillar of
Covenant with Noah. 359
fire; this gives us a view of the archangel-
exhibition, and of the cqnftitution of the
world, according to Chrift's mediate (tate. —
The prefent world may be viewed as being
under this baptizing cloud, as it were, be-
tween the two pillars, baptized already with
the deluging waters, and waiting the ap-
proach of the pillar of fire, which, in the
icriptures, is often cMed the glory of the Lord;
which baptifm, will finifh the ftate of the
bondage and corruption of the creature;
whence, by the power of fovereign grace, ac-
cording to the pattern given in the redemp-
tion of thofe who have the firlt fruits of the
Spirit, the whole creation, as a brand pluckt
eutof the fire, (hall be delivered and relfored.
It is well know xh^x. Jlame exilLs by a mo-
tion of the electrical fluid meeting refiUance
from another and oppofite motion; when,
therefore, this angelic power, of the afling
of which we have daily indications, fliali
come againft the courle of nature with its
whole ftrength, it will neceffarily produce
a (hock that mull fet all on flame.
Seftion 11, The Covenant with Noah,
The world being thus arrefled, overcome,
and brought into fubjeclion' under the bon-
dage of corruption, by the power of the re-
demption law ; which being the principle of a
covenant, and, in Chrifl, the fource of ail
grace ; according to the theory, we now look
360 JDiviNE Theory.
for the appearing of the grace of God, in the
moll exprefs covenant tranfaftions. — Thefe,
we find clearly exhibited on the divine page.
And firli, by this operation, the creature is
brought to yield fubminively to God; and
through Noah, as the head or firft organ of
the fubjected world under Chrift, its fubmif-
fion is moft folemnly and explicitly offered to
the Lord, to whom it was found that judg-
ment belonged.
And notwithflanding this law of the eter-
nal God was nothing lefs than the fentence
of death, and its eftabiifhment was felt to pof-
fefs a fword of judgment, which already had
given an incurable wound, and was prepar-
ed to repeat theflroke; the facrifice, by No-
ah, of every ^lean beaft and fowl, was the
moll folemn and explicit aft of fubmiffion to
it, as being holy, jufl and good; fuch is the
power and gracious effect of the redemption
difcipline.
This fubmiffion being wrought in the crea-
ture, and in this way expreffed, it is graciouf--
ly accepted of God ; the Lord fmelUd afweet
favour ; for this free fubmiffion refpefted the
fame will or law of God, that Chrift confent-
ed to from eveilafting; but what was infin-
itely more to its advantage, was the manner
in which it was offered, viz. by a facrifice^
which refpefied and brought into view the
obedience of Chrift; it was oflered under him,
and in union with him; yea, he, asconfent-
ing to the divine will, appeared in the offer-
ing, therefore God was p\c8iicd,wellpleafed;-
and that lie might be gracious idt his name's
Covenant with Noah. 36!
fake, he eftablifhed this his cverlafting cove-
nant with Noah and his fons, and with their
feed after them; and with every living crea-
ture, of the fowl, of the cattle, and of every
beafl of the earth, that was with Noah in the
ark, and with all that Ihould be of them, that
all flefh fliould not any more be cut off by
the waters of a flood, neither fhould there
any more be a flood to deftroy the earth. —
Thus, in fubmiflion to God, and an acknow-
ledgment of the forfeit of life, and flying to
the blood of the everlafting covenant, the
creature found refuge from ihe waters of the
Hood, in that fame redemption-law, and in-
ftitution of judgment, which had brought
them upon the earth.
The covenant being thus efl;abliflied, is un-
changeable, and its promifes are, yea, and a-
rnen; for the conditions all refl:ingv/ithChrift,
the truth which enfures the performance of
^11, is eflential to the! divine exiltence; that
power of his, which had fubjefted the world,
"Was proved fufficient to hold it in fabjeft-
^on ; and the gracious operation, which had
\vrought fuch a free fubmiflion to the divine
will in Noah, was fliewn to be all-fuf5cien£
to make willing a people to bear his name in
fevery age of the world. — ^^Moreover, the pow-
er that could do this, could alfo cut off* and
confume from the earth all thofe who fliould
be found unv/illing to fubmit, and fliould re-
main unreconciled and oppofed to his name
and authority ; and his faithfulncfs to exert
this his archangel-power, according to that
Z z
362 Divine Theory.
covenant which is its eternal fource, could
not fail.
Therefore God faid, the ground (hould not
again be curfed, becaufe of the works of men :
Although, indeed, the foul of man, through-
out, be folicitoufly bent upon the evil things all
living flefh fhould not again be fmitten. —
All the days of the earthy feed time and harvefi^
cold and heat, fummer and winter ^ day and nigh t,
Jl:ould not cenfe.
SeSion 12. The Rainbow.
And the Lord God faid unto Noah, this is the
token of the covenant, which I have ejiablifhed
between me and yours, as the charter of c2 II liv^
ingfefh; and which fhall be wit h yours for per--
petual generations I Idofet my bow in the cloud,
and it fid all be for a token of the covenant be^
tween me and the earth. And it fiall come to
pafs, when I bring a cloud over tie earth, that
the bow fhall befeen in the cloud: And I will
rememb.'r my cove?tant, which is as the charter
of me and yours y and of all living fjflj ; and the
waters fljall no more become a flood, fo as to de^
flroy allfefh.
This IS the mod exprefTive fign or token of
the power and grace of the world to come,
in relation to the conftitution and Hate of the
prefent w^orld. — It fhows, at once, the divid-
ing and the uniting line of mercy and truth,
of righteoufnefs and peace: for, whillt the
peculiar conftitution and frame of this world
is exhibited to the eye, a view, ajfo, is here-
The RAiNBOWr 353
by given of the power and grace of the world
to come, as prevailing over all. — ^This will
be perceived, by obferving the circumftan-
ces in which the bow appears in the cloud.
The fingle and widely diffafed cloud, from
which the rains fall gently, and without tem-
ped, (which circumllance of the cloud indi-
cates the more general tranquillity of the
winds) does not (liow the rainbow; for, fuch
refleflions of light, as give to the eye the ap-
pearance of the bow in the cloud, require
that the waters diftilling from the cloud
fhould defcend to the earth in a bowing or
circular form, which requires the agency of
oppofmg winds. In milts, or particles of wa-
ter, not moving in a circular direction, there
is not this appearance. The circular form of
tlie vapours which exhibits this appearance,
may often be obferved in the fpray of a wa-
ter-wheel going with the wind of the wheel
againft the natural current of the air. But,
in the folded and thickly condenfed cloud,
from which the rains fall v/ith violence and
temped, (which ftate of the cloud Ihews the
preffure and confii6l of oppofmg winds) the
bow is feen ; which, therefore, betokens clear-
ly the peculiar Itate of this world, as fubfifl-
ing by two powers ading againfleach other.
Again, it may be obferved that this cloud,
by an eflablifhed caufe, is fo circumfcribed
in width, that it mult foon pafs over; for,
the preObre by which it is formed exids evi-
dently between two tides; 1 mean the tides
of ebb and of flood, which are knov.n to be
the fame ia the air as in water. The m jil ex-
§54 Divine Theory,
tenfive cloud of this kind,v;hichl havefeen^
pafled over in lefs time than fix hours.
Moreover, it may be obferved, that however
great is the conflict, the wellern or fair wind
ever prevails. If the bow appears in the mor-
ning, the cloud being weft, the wind is bank-
ing it from the eaft; but the cloud paffing
over in its tide, the wind changes; and when
the bow appears in the cloud, that has paff-
ed over, the wind is ever welt. — -In this eaft-
ern petition of the cloud is the mofl com-
mon, and always the brighteft appearance of
the bow; for, as the wind which follows is
the ffrongell, the cloud, being driven before
it, becomes on this fide the molt compreffed.
The watery ard fiery colours of the bow,
their relative inward and outward fituation,
and many other circumllances of this token
of the covenant, might be pointed out as
fhowing the fearful and wonderful frame of
the prefent world. But enough^ perhaps, has
been remarked to fhevv how exprefsly the
bow, in relation to thefe pavilions of the
Lord of Hofts, the dark waters and thick
clouds of tbe Jkies, and the bright nejs before
him from whuh coals of fire are kindled y pro-
claims the true condition of the prefent world,
as being conftituted according to the archan-
gel-flate of the everlaiting covenant.
But, as in relation to natural things, whilft
the dark waters and thick clouds of the files
are on the one fide of the bow, the fun and
clear heaven are on the other; fo alfo, in
the view of its being a token of the cove-
riant, the clouds and rains, and fwelhng wa.
The Rainbow. 365
ters of tribulation, through which is wrought
the redemption-work, appear on the one fide ;
but the kingdom, the glorious reward of that
work, according to the divine will, is feen on
the other. — The bow in the cloud, in many
refpefts, is fignificant of the miniflration of
the Spirit, and accords with the token of the
covenant given to the church in go/pel bap-
tifm. — In confidering the fubjeft in this view,
we have the w^arrant of St. John, who, de-
fcribing the gofpel kingdom, i"a.ys, Rev, iv. 3.
A rainbow teas round about the throne.
Our theory, according to the divine prin-
ciple, offers to view tw^o diftinft baptifms, viz.
One, in the deep; the other, far above it. —
The baptifm, as under the requirement of the
divine will, of humiliation and fullering unto
death; and the baptifm, by the exprellion of
the divine favour, and the befiowment of the
promifed reward, in the gift and grace of the
Holy Ghoft. 1 hcfe baptifms, though they
be infeparably conne6ied in the divine will,
and belong both to the redemption-covenant,
are (till widely difiFerent things. And it will
be recollefted, that the (late of humiliation
and trial of Chrift and his people, wherein
the heir dijfereth nothing from ajervant, tho'
he be Lord of alt; is often referred to in the
fcriptures, as being a baptifm. But Jefus
anfwered and f aid, ye know not xohat ye afh^
Are ye able to drink of the cup that I drink
of, and to be baptifed with the bapifm that I
am baptized with? They fay unto htm, we are
able. And he faith unto them, yefiall drink
indeed of my cup, and be baptized with the
q66 Divine Theory.
haptifm that I am baptized with : but to Jit on
my right hand and on my left, is not mine to
give, but itjhall be given to them for uhom it
is prepared of my Father. Matt. xx. 22, 23*
/ have a baptijm to be baptized with, and how
am IJlraitened till it be accompLiJhed. Luke
xii. 50. We are buried with him by baptifm
into death, Rom. vi. 4.— This baptifm, in
relation to the bonds of the law, and the re-
demption-difcipline, though it be abfoluteU'
neceflkry to our falvation, and is included
in the holy purpole of God in Chrifl, is IHU
widely different, and, in the fcriptures, is
clearly diilinguifhed from the baptifm of the
Holy Ghoft — which baptifm charaQerizes
diftindly the gofpel difpenfation, as, there-
by, we receive powder to become the fons of
God, and are made partakers of the earnefls
and. fruits of glory. Thus, it is faid, Afts i.
3 — 5. To whom afo he Jhewed himfelf alive
after his pafjion, by many infallible proofs^
being feen oj ihern forty days, and f peaking of
the things pertaining to the kingdom of God ;,
And bei^ig affcmhled together with, them, com-
manded them that they fiould not depart from
Jerufalem, but wait for the promife of the
"F either, which, jaith he, ye have heard of me.
For John truly baptized with water; but ye
fhall be baptized with the Holy Ghoft, not
^ many days hence. Alfo A61s xiii. 24^.JohnfirJi
preached before his coming, the baptifm of re-.
pentance to all the people 0/ IfraeL Again, A6is
xviii. 24 — 26. And a certain Jcio named ApoU.
los, barn at Alexandria, an eloguent man, and
niighty in the fcriptures^ came to Epiiejus..
The Rainbow. 367
This man zvas infl;ru6led in the way of the
Lord ; and being fervent in thefpirit, he/pake
and taught diligently the things of the Lord,
knowing only the baptifm of John, And hs
began to /peak boldly in thejynagogue. Whom
when Aquila and Prifcilla had hear d, they took
him unto them, and expounded unto hi7n the way
of God MORE PERFECTLY. Apollos, beforc
he was met by thefe difciples of Paul, was
inftrufted in the way oithe Lord ; i. e. The
Lord Jefus ; and he appears to have v*^el! un-
derftood the whole fyftem concerning Chi iff,
as antecedent to \\\t gift of the Holy Ghoft;
to which matter our baptifm mod indifputa-
bly relates, together with all the dillinguifii-
ing glories of the gofpel church.
And again, it is faid, A6ls xix. 1 — 6. And
it came to pafs, that ichile Apollos zvas at Co*
rinth, Paul, having paffed through the upper
coafts, came to JLphefus : and finding certain
difciples, He faid unto them, have ye received
the Holy Ghoji fince ye believed? And they faid
unto him, We have notfo much as heard whe^
ther there be any Holy Ghoft, And he faid
unto them, unto what then were ye baptized?
And they f lid, unto John^s baptifm. Then
;, faid Paul, John verily baptized zvtth the bap-
' tifm of repentance, faying unto the people^
that they finuld believe on him which fhould
come after htm, that is, on Chnft Jefus, When
they heo.rd tbts, they were baptized in the name
of the Lord Jcfus. And when Paul had laid
his hands upon them, the Holy Ghoft came on
them ; and Uuy fmke zvith tongues, and pre-
I phefud.
268 Divine Theory.
It appears, therefore, both from tlic theo«
ry and the fcriptures, that, from the doftrine
of Chrift, in relation to diltincl parts of the
divine will, there arifes two baptifms; which
twofold nature and operation of the holy
doftrine, may explain the manner of expres-
lion ufed by the apolile. Hebrews vi. i, 2.
Therefore, leaving the doctrine of the beginning
ofChriJl, let ui go on to the jjerfed end ; not
laying again the foundation of repentance from
dead works , Of the doB:rine c/ b a p t i s m s , &c»
The baptifm, as under the bojid of the co-
venant, or the fervice-work and forfeiture of
the law, is ever reprefented, by dark and
lempeftuous clouds, with their fiood-caufing
rains ; by the waters of the liver, flrong and
many ; and by the fwelling and rolling of the
deep ; or, as being a cup of forrows, an im-
merfion, a burial, &c. But, according to
the promife of the Father, and the grace
of the kingdom of heaven, the baptifm of the
Holy Gholl is reprefented by the pouring,
dropping, or fprinkling of waters ; by a re-
f refiling rain, and the waters of Shi lo ah that
go foftiy ; or as being an influence from hea-
ven, kind and genxle. As the dew of Hervion^
that dcfcendcd upon the mountains of Zion^
7Johere the Lord commanded the bleffing, even
Ife for evermore.
And as there are, fubdantially, two bap-
tifms, differing fo much the one from the o-
ther; ^o likewife, there are two baptifmal
figns, which agree with, and in the mo(i ex-
aft and Rriking manner, reprefent and (hew
forih the great and folcm:! things thereby
Rainbow. 36^
fignified — the one of which, in relation to the
humiliation and fuffering of Chrill, is, as it
were, a fign from the deep beneath; and the
other, in relation to his exaltation and glo-
ry, is a fign as from.heayerl above. All the
figns and tokens of the covenant, have a
plain relation to one or both, ofthefe dis-
tinft parts of the divine will; and, confidered
feparately, they are all calculated to exprefs
and (hevvr forth, in the moft instru6iive and
renfible manner, the different parts; and^
taken together, they exhibit, in the strongest
and moi^^t natural view, the whole of the di-
vine theory. Ifaiah, with jhe gloribus tirutii
of Immanucl in view, and with evident re-
gard to thefe states of huuiiliatioil and exal-
tation, or to his defcending and afcending,
fpake unto Ahaz, faying, AJk thee a , fign of
the Lord thy God; ajk it either in the di'pth, or
in the, height above. Ifai. vii. 11. Seethe
connefiioh.
The first fign or token of the ministration
of Christ, as from his th.rorie above ; or of
the ministration of the fpirit through righte-
bufnefs, was given in the rainbov/ ; and it
hiay justly Be confidered as one of the clear-
est tokens of the New Testdment establifii-
ment, which Has ever existed. For this is as
the loatcrs of Noah unto me) for as I have
fworn, that the waters of Noahjiiould no more^
go over the earth; fo have I fworn, that /
would not be zorath xoith thee, nor rebuka thee,
^For the mountains fJiall depart, and the hills
^^f^^e removed; but my kindnefs flail not depart
^rom ihee^ neither f tail the covenant qJ my
A a a
370 Divine Theory,
peace be removed, faith the Lord that hatti
Tfsercy on thee. Ifai. liv. 9, 10, As the wa-
ters of Noah, by the word and promife of
God, folemniy ratified by the bow in the
c^oi.d, were interdiiled from ever again go-
ing over the earth; in like manner, the tri-
bida.ions and distrtffes, which are now flow-
ing in and deluging the church, (hall fbon
ebb away and retire to the daik abyfs — and
by the covenant of peace, and the fign of
the Son of Man, which will then appear,
thefe great waters, like thofe of the flood,
Ihall be bound in their plaee^ and fhall nev-
er, nevtr more return.
1 he rambow is formed b}' the fiiedding
down, or fprinkling of rain — when the tem-
pestuous cloud has pa fled over, and the fky
is in the state of clearing up, in a fhort time
after the ceafing of the great drops of water,
there may be obferved to distil! a thick, uni-
form and fmafi rain, very distinguifhable
from the unequal and bustling drops that
had preceded — which / // fmall rain is that
which forms the bow. This kindly rain is
obferved to proceed from a fmooth and
bright cloud, which is feparate from the
dark and compreffed body, and is formed in
a higher fky; which is fo nigh to it, howe-
ver, that the fmall rain defcending from it/
is affcfted in its courfe by the air of the denfe
cloud, until it approaches nearer the eartby
w4ien it is again go\erned by the natural
current oFthe air. '^i his feparate part, from
which'the fine and gentle rain dillills, ap-
pears fometimes to fkiri ihe whole cloud;
Rainbow. 374
and the circular manner of the defcending
of this thick and fine rain which, from the
caufe in view, is always convexing towards
the fun, gives, as has been obferved, the beau-
tiful and fublime phenomenon of the JDOW in
the cloud.
It appears, therefore, that the rainbow, as
a token of the everlaftins: covenant, is won-
derfully expretTive of the grace of the gofpel
by the Holy Ghoft ; which, iti the manner of
the (bedding forth, pouring out, or fprinkling
.of rain, or of the bleffing of the dew, defcend's
and comes upon us from heaven — and, as
being thus fignificant of the rpiniftrat^on of
the Ipirit, it rnay be {^tn to have a near re-
lation, in the divine fyflem, to the ordinance
of gofpel baptifm.
The rainbow is a (ign from heaven — and
it exhibits the high arch, or the crowning
half, of that circle of glory, which is contemp-
iatc^d in the divine will . The vifion of John
took in the whole fphere. The rainbow, in
the view given there, was feen round about
the throne. The throne of God is fpoken of,
as having a back part and a face— for being
in nature, as has been (hewn, of an eternal
frame, the fcriptures fpeak of it thus, as they
often do of God himfelf. 1 his dillinttion
plainly intends the two ilates, accordmg to
the divine will, viz. That of ;ihe archanj^el,
^nd that of the glory of the Son of God. —
Hence Mofes, LHjah, &c, agreeably to
the archangel Hate of the church, had their
faces covered, either by the hand of the Lord,
^>r by their own mantles and v^ils, when the
f
jyat Divine Theory,
lory of the Lord pafled by them, that tfcev
Jiould lee only his back parts. But xce all
-with open face, beholding the glory ojilit Lcrd^
are changed into the fame image, f rem glory
to glory, even as by the [pint of our Cod. I
am folemnized when I fee exhibited figns
from the deep ; for I know that ihefe things
belong to the divine will; but I tremble,
when I fee them millakeu and fubilituted for
gofpel figns.
jcfus, our Lord, was indeed delivered for
our oflences ; but he was rai/ed again for our
juiHfication. Our judification, whereof we
have a baptifmal fign, relates to the Holy
Ghofl,theholy<7WiV^^';;/\^fpii1l; which is giv-
en to us as £i /ruit of the exaltation of ChriU,
and of that righieoufnefs, which it was pro-
mifed that the heavens Oiould declare. —
The rainbow round about the throne, as it
enclofed the back pans as well as the face
thereof, like the pillar of cloud and fire, was
a double fign — the Ebal and Gerizim, the
bleihpg and the cuifing, were both in it — and
it gave notices as from the dark clouds of the
{ky, and the watery deep ; as well as irom
the gentle heaven of grace. Hence, there
ilfued from the throne in heaven, lightnings,
and voices, and thundeiings, and an earth-
quake, and great hail; vials of wrath, and
many overflowing, Jordan waters; as well
as the feven lamps of fite burning, and the
four and twent\ harps tuned m concert, and
golden vials full of odours ; and the pure
river of the water of life, clear as cryllahjAjf
Jireams xi^hcreo/Jhaii make gkd ilu c^y cj '^
Rainbow. 373
With fuch views, the Pfalniid exclaimed,
^uflice and judgment are the habitation of thy
thy throne: Mercy and truth Jhall go before
thy face. Blcfjcd is the people that know tlie
joyful found: they fiall zoalk, Lord, in the
light of thyxcountenance.
It has been obferved, that numerous ques-
tions and dil'putcs have arifen fiom the caufe
oFnotcltarly diftiwguilhing fubjefcls which
rehite to the hiw, or the archangel-llatc of the
church, from thofe which belong didinflly
to the gofpeh One among thele, is the difputc
about the mode of bapiifin. A confcientious
brother, fomc years fince, becoming doubtful
and perplexed toncerning the mode of bap-
tifm, undertpok, with great care, to fet down,
on each fide, the palfages of fcripture which
fecm to favour the dilfcrent modes of im-
merfion and fprinkling; but after much
iearching and labour, he found his doubts
and perplexities not in the lead relieved ;
for his cvidencies, on both fides, were jull
equal. And this, doubtlefs, is the fa£t, that
the fcriptures do equally fpecify, in relation
to the church of Chrilt, a baptifm as by im-
merfion, and a baptifm by the fprinkling or
pouring of water. And the only polfible
jneans of reconciling the fcriptures upon the
iu^jetl, and/bf relieving the church from
this perplexity, are to be had by a recurrence
to the do6trine of Chrid, and clearly dillin-
guilhing what belongs to the (late as under
the bond and difcipline of the covenant, from
what belongs to the Hate of the gofpel king-
dom. That there cxills fuch a dillintUon as
374 Divine Theory.
this, in relation to the divine admininrations
in the church, is as evident, both from the
theojy and the fcriptures, as that theie is a
heaven above and a dfef) beneath.
The Scribes and Pharifees queflioned with
Chrift, feeking of him a fign jrom heaven^
tempting him ; but he anfuered, 'I his is an
evil generation; they ft ek a fign. and there
Jliall no fign be given it, but th( Jign of Jonas
'"the prophet. For as Jonas was a fign info the
Ninevites, fo Jliall alfo the Son of Man he to
this generation. Woe unto them, to whom
no other fign (hall be given, than that of a^
^rpmerfion, or a burial in waters !
Seftion 13. The Ordinances oj the Covenants,
A conftitution being made, by the Jo.it h of
God, and a charter given for the new world •(
and by his grace through faith, a family or
fociety being edablifhed upon it; ordinances
are inftituted for the proper exercife and re-
gulation of the fociety, agreeablv to the na-
ture of its eftablifhment. '1 he ordmances now
inftituted, together with thofe inftituted be-
fore and continued in this adminiffraiion,
commonly called the precepts of the fons of
Noah, are feven, viz. the S?^bbath, Marriage,
the Altar of Witnefs, ^acrifice and OfTermg,
Family Government, Abltinence from Blood,
and Inquiiition for fhedding of the Blood of
Man.
1 hefe ordinances have ihe fame relation
The Ordinances, 375
tb the everla'ing covenant, as right ftatutes
t)r laws of civil adminifirations have to a ci-
vil conftitatiofi. And r "ough.the breaking of
fuch laws or ftatutes be an offence again ft the
coaftitution, and require punifhment; yet
thoufands may fo offend, and bring evil upon
ihemfelves, and be even cut off from the fo-
Ciefy, and thcc niflitution remain unaffecled,
T hefe ordinances, indeed, may be confidered
dillmclly as a covenant of grace; as obedi-
ence to them, by the grace and promife of
God, connefts with the enjoyment of all the
bleffings of the redeemed World; and as dif-
obedience not only forfeits the grace of God,
but fubjefts the offender 10 the foreft punifh-
ment, yet, they muft be carefully diftinguifh-
ed from the covenant co7iJlitution, which is
the fource of all ^^race, as has been confidered
particularly in the two laft feflions.
The want of clearly diltinguithing the co-
venant of ^A^ or<^zV/<2?zc^i of grace, from the
immutable covenant conjiitution of grace, has
led to innumerable errors, but they are moft
clearly diltinguilh.jble; the one of thefe cove-
nants exills from e^erlading, and in its na-
ture is everlaltin^; the other exifls in time,
and in its nature is t-.-mporary. The parties
of the one are God and v^ hrift ; the parties of
the other are Chrift and men. The one can-
not be broken^ changed, or in the leaft vari-
ed, for with either party there is no varia*
blenefs nor (liadovv^ of turning; the other
m y be broken, as one party is the mutable
creature, and it requires to be varied and'
changed, as all ftatutes and laws of ad-
37^ Divine Theory.
iminillration do, with the various dates and
clifpenfations of a changing world. In rela-
tion to the one, the reward of obedience is
reckoned of debt; but of the other, it is
grace; for the condition of the one was the
inanifedation of God, even the Father*, but
the condition of the other is merely the ma-
nifedation of good will to the great under-
taking, and of pleafure in the work, Brfides
thefe, they are dillingui(hable, the one froni
the other, in a great variety of views.
The diflintlion lail noticed, leads to the ob-
fervation, that all thelb ordinances carry us to
the fubilance of things hoped for, the eternal
fource of grace. The ordinance of the fabv
bath is the fign or memorial of the reft of
God; which, in fubflance, is the reft Chrifi
entered into, when, having finifiied his cove-.
nant-work, he fat down at the right hand of
God. Sfee Heb. 4th chapter. Marriage, as we
are taught by the apoflle, leads to the doc-
trine of Chriil, and afiifts to the difcovery of
the nature cl the eternal covenant principle;
Eph*» v. 32. The altar of witnefs records in
earth, the name and truth of God recorded
in heaven. Sacrifice and offering fets forth
before our eyes, the gift ofChriit, and the
blood of the evcrlalling covenant. Qicume-
nical government, as appointed by God, ex-
hibits on earth the form of the adminiftrai-
tion of heaven; under this government i^
fecn, in a pattern, the ordir of the family of
God, the arrangement of the houfehold of
laith, and the direction of the commonwealth
of ifrae!. And the two ordinances refpe6iing
I
The Ordinances. ^jy
[)lood, its being prohibited from common
jufe, and blood being required for the (hed-
ding of the. blood of man, and nothing but
the blood of him that Iheddeth it to be ac-
cepted; which is, doubtlefs, to be under-
iiood, that the blood of man (hould not be
filed, but for the blopd of man. 1 hefe ordi^
nances, I fay, are evidently deiigned to point
out the precioufnefs of the blood of atone-
ment. By. this relation of the ordinances to
the everlarting covenant, it appears that they
are all of a /^cr?t^, defpif-
er^ of thofe that are good, traitors, beady,
high-minded, lovers of plea fare more thdn lov^
ers of God.: liaving a form of godliiiefs, buli
denying the power thereof 2 I'iin.iii. 1 — 5.—
But chiepy them that zodk after theflfh in thi
iujts (f unclcdnefs, (^r?^/ delpife governraent)
C c c
gSS Divine Theory.
prefumptiious are iht.y, f elf ^ willed ^ they are no^
afraid to (peak evil of dignities. 2 Pet. ii. lo.
- — Likewije aljo thefe Jilt by dreamers defJe the
Jlepi defpife dominion, a?2 nt with death^
and with hell, are we at agreement-, when the
cvsrjlmmg Jcourge fhall pafs through, it fhall
not come unto us. Therefore thus faith the Lord
God, Your covenant with death fhalL be difan-
nulled, and your agreement wtlh hell p^all not
Jland', when the overflowing fcourge Jhall pafs
through, then ye pdJl be troddn down by it —
And John, in the opening of the feal which
denoted the rifing o;t myltical Babylon, evi-
City of KijfCDOMs. 41^
dently alludes to the fame things, when he-
fays, I looked^ and beoold a pale horje; and his
name that fat o?i him was Death, and hell fo!-
himd with hi?n. And hence ziW the powers o!
darknefs are called the gates of heil. And
when they fhall together receive their final
doom, in the fecohd death, at the fecond and
latt judgment, it is faid, that d.ath and hell
were caji into the lake ofjire. Merodach-Bal-
adan may be confrdercd as the motto of the
powers of darknefs, /. e death and hell united.
This would be an excellent te^t for a mo-
dern evangelical preacher, as he is juftly de-
fcribed by William Huntington, minifter iti
London, in his Difcourfes on the Wife and
Foolifh Virgins. — ' When the devil has in-
' fluenced, varnifhed, polifhed, fet forth, and
' equipped fuch a profeffor as this, he per-
Vfuades him that his hearing the word, his
^ leceiving it with joy, his fpringing up in
* ztal, in knowledge, in a profefiion, in a re-
* founation, and in a feparation from the
* woi\d, and joining with God's faints, thai
^ this *s convcrfion, it is regeneration, and
* the jo; he felt is the power of God, and the
* confideice that attended it is the work of
* faith wrought in the heart with power. Jtnd
^ he jur-nijhu the world with preachers to con-
* firm fuch in *heir profefjion. ■ To counterfeit
' every diftinftoperation of the Spirit of God
'is the devil's *ioaRer-piecej and to be fef
* down in a falfe hcoe, and under an infernal
* influence, is the fool's deepefl cell, the next to
^ that of utter darknefs. When the devil fends
^ one of his miniders to counterfeit the firii
4i6 Divine Theory,
•^operation of God's Spirit, the deceiver maV
*'bedircovered by the following appearance;
* he comes with a gloomy countenance, and
* commands, a folemn awe: his deportment
* is grave, his voice hollow,. his looks decla-
* rative of penfivenefs and deep thought; he
* deals much in morality, death and judg-
* ment to come; his eyes flare, his face i5
* pale, and his accents are weighty; a folemn
' gloom, difmal fenfations follow, and are
* communicated to all the audience; a cold
Vchili runs thro* tile blood, and every thought
* of the heart is brought into captivity to th'e
* houfe appointed for all living. This is a fo-
Memn meeting, and a folenin opportunity;
' and is called the powerful operations of the
* Holy Spirit.'
Merodach-Baiadari fending his ambaffa-s
ddrs to Hezekiah king of Judah, and makings
his fuit at the Lord's courts was an acconr-
plifhed meafure; this was a fair fpecimenof
t^ie myftery of iniquity, and deceivablerefs
of unrighteoufnefs, which has been fo family
pratlifed, in theie lad days, upon the Chrif-
tian church. Satan, in this bufinefsj be^an be«
times to be transformed into an angel of lights
to which charafter the prophet refen, by call-
ing the king of Babylon Lucifer, Jon of the
'morning, Ifai. xi v. 12. It was, donitlefs', in the
view of all natural men, a very promifing in-
cident, that death and hell (Iwuld propofe a
truce and lalHngleague wirjr life and heaven.
O the boldnefs of this {ou of darknefs ! This
propofal was not unliAe thevery generous
proffer of the devil to Jcfus Cbnit, that if he
would conTerlt to /6/jr being honored and wor-
fhipped as the king of heaven, he fliould b«
made king below, arid all the kingdoms and
glory of this vvo^ld Ihould be given to him
Ibrhis owh ; or, iri other words, that he would
exchange kingdoms with him. The people
oflfrael were altogether an elefl people; but
the prophets, upon whorh came the Holy .Spi-
rit, were among them the very elefl:. This bu-
linefs deceived Hezekiah, but even this could
hot deceive Ifaiah.
, The authority and miniftrationsof thi& pro-
plie'ts, formed a high court of heaveh over the
kingdoms of the world; by the word of the
Lord in their niouth, they planted ahd pluck-
ed upnations, erefted and pulled down king-
doms. We have their commifTion, Jer. i. 59,
10. Then the Lord put forth his hand and
touched my viouth, and the Lord /aid unto vie.
Behold, h have put mywords in thy viouth. —
See, I have this day fet thee ovef the nations,
*md oi)er^u^M^0o7n^s,toroo and to pull
dGwu^Cind to dejlr'oy, and ^^ throw down, to
huild, and to plant. Agrekbly"m4his, Baby ^
loh, the glory of kingdoms, was ordained'Knd
f<^t up; and her extenfive dominions, ^nd
lohg ages, were affigned to her by the word
of the Lord in the niouth of the prophets;
^rid HrR, by the prophet Ifaiah, whofe decla^
rations, Upon the occafion of the cordial re-
•ception by Hezekiah of the ambafladors of
the/king b'f B ''- '^m, require particular no-
tio'e.
Then came Ifailik the prophet unto king Hcze-
kiii'ii andjaid unto him, What /aid thejc mm^
^18- Divine TheokYo
and from whence came they unto thee f And
Hezekiahjaid, They came from afar country^
even from Babylon, And he faid. What have
they feen in thine houfe? And Hezekiah an^
fwered, All the things that are in mine hovfe^
have they feen : there is nothing among my trea-
fures that I have not fiewed them. And Ifaiah
faid unto Hezekiah, Hear the word of the Lord.-
Behold, the days come, that all thai is in thine
houfe, and that zohich thy fathers have Laid up
in ftore unto this day, Jfiall be carried into Ba^
by Ion: nothingfiall be left, faith the Lord. —
And ofthyfons that jhall ifjuefrom thee, which
thoujhalt beget, fhali they take away, and they
fhall be eunuchs in the palace of the king ofBa*
bylon. — Thus, upon this moft melancholy oc-
cafion, the great commiflion of Babylon was
taken out, and regiflered in this high court
of the prophets; and the children ofZion^
and her princes, with all her treafures, were
made over by an unalterable decree, for the
ufe, enriching, and aggrandizem^int of this
proud city.
The givirig iorth of this word ofthe Lt>rd
^fc)i;r>'3 a memorable date in the annals of the
powers that be. It appears, however, by t^l^e
anlwer of Hezekiah, it was underflood thai
this folemn denunciation would not go ir^io
efFecl in his days; but, fometime in the rfay^
of his Ton, when, as has been obfervef^, the
land of Judah was firff invaded by this now-
er, it may be concluded that the long, long
reign of Babylon, as by this decree of he'a-
ven, and the great captivity of the ions ^^
Zion, commenced.
CiTY OF Kingdoms. 419
What appears to have contributed princi*
pally to the rife of Babylon, was the great g-
vent of the deftruftion of the army of Senna-
cherib, which took place about this time be-
fore Jerufalem. The Lord fent an angel and
cut off all the mighty men of valour y and the
leaders and captains in the camp ; and the flow-
er of the army, to the number o{ an hundred
and eighty five thoufand men, (Jicd in one night.
By this blow, the AflTyrian power, commonly
ftyled the dragon, was incurably wounded. — r
This event opened the way for Babylon to
rife unrivalled to empire. There is a remark-
able coincidence of this event with thofejuft
mentioned.
It has been fuppofed, that the feven times
which were to pafs over Nebuchadnezzar,
whiHl he Ihould have the heart, and aft the
part of a beall, were intended, in a figure, to
defignate the times in which the king of Baby-
lon ihould come up as a lion from the fwell-
sng of Jordan, and ketch prey upon the
mountains of Zion. — Seven times, or one
full week of years, upon the great prophetic
fcale, is 2520 years. This fuppofition is much
ftrengthened by the confideration, that the
continuance of myftical Babylon is faid ex-
prefsly to be for a time, times, and an half;
and as the times allotted for this divifion of
the empire, is the half of a week, three times
and an half, it is natural to conclude, that
the whole of the times, called the times of
the Gentiles, is a whole week, or feven times.
And this thought is further Itrengihened by
mher agreements*
/J20 Divine Thepry. .
The meafares of the Babylonian empir^^
for fonie time, were adopted with great fo*'
briety and moderation ; but, about fixty years
after it was firft founded by Nabonaffar, in
the time of Manafleh, which was about 6go
or 700 years before Chrifi, the Nebuchadnez-
zar madnefs fell upon the brain of this pow-
er, when it began to ravage like a lion driv-
en from his wonted haunts. From this time,
220 years bring us down to the age of Xer-
xes, w^hcn a firriilar madnefs feized the Perfi-
an monarch; and he is reprefented, Uan. viii;
like an infuriated bealt, ^L^piijliing every v;ay^
and (laving all that flood before him.— At
which time, it is thought, we are to begin the
computation of the 2300 days, which reckon-
ing is the duration of the vifion concerning
the daily facnfice ; and the 220 added to this,'
complete the feven times.
The order of Mngians, who were the great
repofnories of the fciences and counfeliors at;
law, together with other religious orders, were
early introduced as conflituent parts of the go-
vernment, and made a great figure in Babylon.
— In this connexion, it maybe worthy of re-
mark, that the Greeks and Romans, who, in
their turn, came in for a (hare in the glory
of this city of nations, formed their codes of
laws, which, to this day, remain the great pil-
lars of this moll flupendous fabric of human
wifdom, about the lame time that the golden
crown of Babylon was formed for the great
image. — Of the firft law\s of Greece it was
faid, that thev were written in the blood of
•' * ■ ' . . .
the people. 1 he law of Zion i-s written in
GiTY OF Kingdoms. ^2jj
|lie blood of the fovereign. The Greeks and
Romans fet therafelves about framing their
civil conftitutions, as early as 624 years be-
fore Chrilt, which was nearly the fame time
that Babylon commenced her unrivalled ca-
reer.
Before this era, the duties and obligations
pf fociety were a parental charge, and the of-
fice for teaching and impreffuig them Vv^as a
fimple apartment of the family manfion ; but
from this time they became ^i learned art,
and the office has been a deep, an almofl un-
explorable vault of tlie gigantic pile. Since
the eommencement of this frame of focieiy,
the exigence of an order of men, learned in
the law, together with religious orders, has
ever been found indifpenfably neceifary to the
regular movements of the fyliem. Whilft the
magnitude and brightnefs of the whole fa-
bric (Irike the mind with wonder and allo-
nifhment, and afford thegreateft proof of the
ynatchlefs powers of the human invention,
this mighty complication of the frame of fo-
ciety appears hngularly chara6ieri(lic of thofe
powers, and alfo of this mofl ancient, molt
perfeQly finifhed, and which will be the lajl
monument of the wifdom, the power, and the
glory of the fons of men.
But, although, at length, Babylon arofe
thus by the permifFion, may I not fay, thec^?'-
der of heaven, yet the Lord made it quickly
to be underflood, that it was (Hll viewed as his
implacable foe, Nebuchadnezzar, who com-
pleted this work, was made himfelf, with a
ViZ'N to it, a fearful monument of the divine
42% Divine Theory,
difplearure; God thereby fhowing, that thet
proud city was under his control, that heir
reign was limited, and that in the end (he
fhould come down marveloufly.
Babylon, niethinks, was the only work of
building, except the city of God, which, fin-
iflied, was perleflly fatisfaflory to the build-
er; but, whilft the heart of the proud mon-
arch was filled with pleafure, and his mouth
with admiration, beholding this moft confum-
iTiate attainment of human power and fkill,
God manifefted upon him, by making him to
appear like a beaft, that the work now finifh-
ed> and which he fo much admired, was an
objeti abhorrent to htaven, the fame as when
it was hdl undertaken. So widely different
are the thoughts of God from the thoughts
of men, and his ways from their ways.
Nothing upon earth has evergiven fo much
fatisfaQioi) to man, and fo much offence to
God, as this g/oiy of kingdoms. The merit of
the work is fo great in the view of men, and
fuch popularity does its great lord obtain a-
mong them on account of it, that, when it is
accomplifhed, all that dwell upon the earth,
xvhofe names are not written in the book of
life of the Lamb flain from the foundation
of the world, Iball worfhip him, and the
whole world fhall uonder after him. For this
men have referved their lafL homage, and
I hey wil! pay it m an ecfiacy of admiration
and wonder. As Nebuchadnezzar loft his
mind^ and fell down in the polhire of a beaft,
white in tVe a/:i of paying his homage to this
object of the liuman adoration, fo, it appears^
City of Kingdoms. 423
that one day, in like manner, the wliole world
will become giddy^ and be feized with a kmd
of devotional fury, in paying their worfhip to
this towering and golden image. But for this
God has referved the inexhauftiblecupof the
wine of his fiercenefs and wrath; and one
great day, he will pour it out upon her in the
exultation of his foul, and with the heaven^
and the holy apoJiUs and prophets exulting a-
round him.
This great and beautiful ftruQure, which
has employed the hands of the renowned ar-
tificers of the nations for fo many ages, em-
braces, as may be feen in the figure of Ne-
buchadnezzar's great image, all that is excel-
lent and valuable of the earth, from the gold
of Opher down to the potter's clay; it em-
braces all the various forms of human poli-
cy, from the higheft flate of monarchy down
to the lowed ftate of democracy. It embra-
ces, firft, the ftrength and glory of the four
great ancient monarchies, bearing a p'agan
infcription; thefe form the head and body
of the image; the gold, and the filver, and
the brafs, and the iron; thefe feveral parts
are united and firmly compared together,
by the natural and Itrong cement of pagan
idolatry. — And fecondly, it embraces the fe-
veral modern fiates and kingdoms bearing
the Chriftian name. Thefe form the feet of
the image; and by reafon of the heterogene-
ous, nature of the cement, it being a mixture
of the forms of chrifiianity and paganifm, the
empire, in this Itate of it, is partly (hrong and
partly broken. And^ finally, it (Mx^braces ah
424 Divine Theory.
alTemblage of all thefe parts; when it will.
rife up and itand upon its feet, the wonder
of the univerfe, and when its golden head
will utter that laxL\ xhok great words which
will befo acceptabietothekings of the earth,
and TO them oi the people, and kindreds, and
tongues, and nations; and which will be on-
ly refilled by the men who keep the com-
mandments of God^and the teitimony of Je-
fus ChrilL
That this work, after being delineated and
exhibited in its feveral parts, will be joined
together, and exhibited in an afl'embhigeof the
glory of the whole, appears from the follow-
ing confideralions. Nebuchadnezzar fawthis
image, in one view, completed, and all its
parts joined together, and Handing up in ali
its excellent brightnefs before him; and at
the time it w^as fmitten by the (lone cut out
without hand 5, it appeared to be whole, and
THEN was the iron, the clay, thi brafs, thcjit^
ver, and the gold broken to pieces together, and
became like the chaff of the fummer threjhing-
■floor, and the wind carried them a.way, that no
place was found for them. Dan. ii. 35.—- This
agrees with the reprefentations, in the Reve-
lation, of the exaked (tate of Babylon at the
time of her final overthrow. And the xoomaii
was arrayed in purp/e, and fear let colour, and
decked Xi)ith gold, and precious Jlones, and
pearls, having a golden cup in her hand, full
of aboininaiions and filthinefs of her fornica-
tions. And upon her forehead was a name writ"
ten, M Y S T E K Y, B A 3 Y LO N THE G R E A T, THE
MOTHER Of HARLOTS, AND ABOMlNA'lI-
CitY OF itlNGbOMS, 425
65js of the earth. Chap, xvii. 4,5. How
muchjke hath glorified herfelf, and lived deli-
cionfiy, fa much toi'inent and for row give her:
for file faith in her heart, I fit a queen^ and am
no widow, and Jhall fee nojorrow. Therefore
jhall her plagues come in one day 9 death and
mourning, and famine; and file flidll be utter-
ly burnt withfi.re: for fir on g is the Lord God
who judgeth her. Rev. xviii. 7, 8, — It is dif-
ficult, ifnot impoffible, to underdand the pro-
pheciesi without admitting this interpreta-
tion, that Babylon, at the time of her fudden
and irrecovt 1 able fall, will be in a mon: eleva-
ted and proud ftate; and this has been uni-
formly the expeflation of thofe who hold to
the kingdom, and look for the triumph and
reign of Chrifl and his faints, in the lad days,
over all the powers of death and hell.
To this it has been objefted, that the world
Is now fo improved, and there is fo much
light and knowledge among the nations, that
they will never again cdnfent to the fove-
reign rule of one great mafter. But it may be
rather expefled, that thefe great improve-
ments among the nations wnll accelerate the
fearful event; for, it is known that pride and
ambition ufually keep pace with acquifitions
in fcience. It was not until the oriental na-
tions had commenced a (late of rapid im-
provement, that the way was prepared for
the rife and reign of ancient Babylon. The
mod abfolute and extenfive fovereignty of
Perfia was a matter of the advice, confent^
and aid of their wifed men. The dates of
Greece were at the zenith of improvement
H h h
426 Divine Theory.
when they confented and gave their ^id td
the eftablifhment of that empire; and whert
they fought to equal, if not to outdo a Per-
fia. and even a Babylon; and Rome came
fully into the fame purpofe at her golderi
age. And in this daiy, this learned age, Heth-
itm is the rage of the world. — Eafe, affluence,
grandeur and power, are objefts to men not
eafily relinquifhed, when the means of ob-
taining them appear to be prefented. When
an event is foretold in the prophecies, its ap-
parent probability or improbability is of lit-
tle concern to us; we may, ho*;vever, be al-
lowed to make refleftions upon the natural
caufes that may lead to it.
Whillt the princes of this world have long
refufed to give the power of their kingdoms
to the Loid Chrifl, they have readily come
into the counfel of great Babylon, and for
many lucceffive ages they have been opening
ftreams and rivers for her merchandize, and
enriching themfelves with her treafures; and
in the iffue, they may thank themfelves for
the unconiroulable power and fway of that
one among them, who, by avail-ing himfelf
of the metropolitan feat, and by becoming
the favorite fon of this emprefs city, will be
the means of humbling them as with a rod
of iron. Then the princes and lords of tlie-
nations may call to mind the unthankful and
hard treatment that the fervants of God have
rrctived from them As for thole, bonds and
afflictions abide them in every city; in Baby-
lon they have prepared for them a fiery fur-
nace, and in Perlia the lion's den ; but, it di4
City of Kingdoms. 427
not %6 worfe with the children of the capti-
vity in the furnance of Nebuchadnezzar, or
with Daniel in the den of Darius, than it did
with Jeremiah in the dungeon of Zedekiah,
or when (hut up in the court of his prifon.
A more particular confideration of the fub-
jecl: of myfticai Babylon, together with the
lafl head of this empire, and the times and
changes that pafs over her, will be difmifled
ito the third part of this work, to which it
properly belongs. Here I would notice, that
the times and changes whicii pafs in the af-
fairs of the kingdoms of this woridt, and in
the church of God in relation to thein, as
they are contained and arranged m the di-
vine theory, like the whole fyilem of the
word of God, they are all accommodated to
one great rule; hence there will appear to
be a fulfilment of the fame thing, upon a
greater or a lefs fcale, over and over again;
fome one fulfilment, however, will be more
€xprefs, comprehenfive and literal than the
others. Thus, it is noticed, that the fame paf-
fage is often referred to by the Holy Spirit,
in the view of feveral diltinft events, as that
of Hofea xi. 1. Wkenlfraei was a child I lov-
ed him, and called my Son out of Egypt It is
plain that this pafflige looks to the ancient e-
vent of the children of ^frael going out of E-
gypt, alfo to a circumftance relating to Jefus
Chrift, Matth. ii. 15. and it feems, moreover,
to look to an event which is yet future. It is
from this circumitance, of the eveats of Provi-
dence being ordered by one rule, and arran-
ged in courfes according to the diviriethe-
428 Divine Theory,
pry, that the word of God, in all its parts, is.
of fuch prefent ufe to believers in every age
of the world; and that alljcripiure is found
by them to be profitable for doQrine, for re-
proof, for corre£lion, for inflruflion in righ-
teoufnefs; and that the whole volume of m-
f piration, in a greater or lefs degree, is prov-
ed to be neceflary, Ihai the mem of God may
beperfeEl, thoroughly Jurnijhed, unto all good
zoorks.
Something very fpecial has been obferved
in relation to a variety of events that have-
taken place, refpefting their agreement in
duration, with the times that mylticai Baby-
lon is faid to reign, and that the laft anti-
chrifl is allowed to make war upon the fer^
vants of God, and the witnelfes are to lie
{lain. All this is nicafured by one fcale, ihe.
time, thncs, and a half. Firil, the court of
the temple of God is given unto the. Gen-
tiles : and the holy cityjhall they tread under
foot foyty and two months. For the fame
time, a tlioufand two hundred and three/core
days, the Lord's two witnefies, at the gates
of the fan6luary, are found in force — they
ftand firm, and together wield irrefiftible
weapons againR their alfailants. Secondly,
after they have finilhcd their teflimony, and
are no longer in efficient force, the bead that
afcendeth put of the bottomlefs pit, i. e. Me-
rodach^Baladan, the fame is Apollyon ; for
the locuiis alcended in a fmoke from the
bottonilefs pit, and this deiiroyer, death, the
angel of the boitoniufs pit, was the king over
thc.ii. Ke, I fay, Ihall make fucccfsful war
City of Kingdoms. 429
upon the witnefTes forty and two months,
and fh*all wear them out, and kill them, —
And laltly, their dead bodies fhall lie in the
fireet of the great city, three days and an halj\
In fome meafure, doubtlefs, under the pa-
pal reign, there has been already a fulfilment
of thii treading down of the holy city, and
warfare between the powers of darknefs and
the Lord's witneffes; but a flill more exprefs
and literal fulfilment, mu(t be looked for un-
der the lafl: head of Babylon ; which is the
bead that was, and is not, andjhall ofc^d out
()f the bottomlefs pit, and go into petition;
who is alfo defciibed as being the eighth, and
of the Jeven, Kx. which fearful time, when
the witneffes are in a flate of the greatelt
weaknefs, deferted as Saul and Jonathan
were upon the mountains of Gilboa, even by
the nun of Ifrael; all the powers of death and
hell will be muttered, and together will fet
upon them, and they mufl fall, and, with
them, the lafl hope of the world. It has
been noticed, in repeated inflances, that in
the peifecutions which have befallen the
church, age after age, the heat of the trial
has continued for about thee years and an
half. 1 his niay be again expetied ; and, at
lafl, it is not improbable that fomething may
iffue in relation to the killing of two diflin-
guifhed individuals, men who had been moll
miraculoufly endowed with the gifts of the
Holy Ghod, which will be literally for three
days and an half.
Question — Could Babylon, the glory of
kingdoms^ the beauty of the Chaldets cxcellen-
43<^ Divine Theory.
cy, be altogether the refult of the^human
iriventioti r Ansv/er — Certainly not. In a
Hri6l {^w^e., there is no invention but that of
the wifdom of God. Had not the divine in-
IHtutions appeared, this work had never ex-
ifted. The whole effort of human fkill and
power, in raifing a Babylon, lay in corrupt-
ing or counterfeiting the truth oFGod; {o
that whiHl the doflrine of Chrift, and the
glory of the Creator, were excluded from
their ov/n vehicle; the doclrines of devils,
and ti£ glory of the creature, were in theilr
ftead^Pr^ introduced.
And this, exprefsly, is the account given
of the marter in the fcriptures. llity chang-
ed the truth of God into a lie — changed the glo-
ry of the incorrupt tbie God into an image, &c,
and 'worpipped and ferved the creature nijlead
of the Creator^ who is blejjed for ever^ Kom,
i. 23 — 25.
Many people have received, and moft te^
nacioufly have held, the inftitutions igno^
rantly, without receiving the dotlrine of
Chrilt; or, feemingly, any doQrine or figni^
fication whatever^ Such were the unbeliev*
ing Jews, who required ajign ; and, blindly
iu perititious, held the truth in unrighteous'
ftefs. But thefe Gentiles went farther. They
fought offer wifdom, required do6^rine or
meaning for their devices ; but they fubfti-
tuted another name, even that of the prince
of the bottomlefs pit, for the name of Chrilt,
the Lord from heaven ; and exalted the crea-
ture, the vain, proud, and bealtly creature, in
the place of the bieded Creator; and thus
iui lied the truth of God into a lie.
City of Kingdoms. 431
BabvJon, though indebted to the wisdom
OF God, for all that which rendered it foil-
luftrious, did not exhibit his name. There,
from the foundation to the key-ftone, man
erafed the glorious infcription of truth, viz*
Mount Ziorif the city of the Great King, whofe
builder and maker is God ; and, in the place
thereof, engraved, Is not this Great Babylon^
that I have built for the houfe of the kingdom,
by the might of my power, and for the honour
of my majefly? The policy of Babylon, was
the fame as that purfucd by the ferp^t, in
tempting our firft parents ; which, ""as we
have obferved, was to pofTcfs himfelfoFthe
vehicle of God's glory, to enthrone himfelf
there, and thus to make the great and won-
derful enfigns of truth, the mighty engine of
oppofition to the truth. J he whole deep
policy is illuitrated in the ftory of the magi-
cians of Egypt, Jannes and Jambres, in the
manner in which they withftood Mofes.
The firlt work of counterfeiting the divine
model, refpefted chiefly the inllitutions,as ex-
hibiting the glory of the beginning. Hence,
as in the defcription of ancient Tyrus, everv
thing is godlike, and affumes the form of pn-
raitive glory. Son of man, take up a lamen-
tation upon the king of Tyrus, and fay unlo
him, thus faith the Lord God, Thou fealeji up
thi fum full ofwifdom and perfcEt in beauty.
Thou haft been in Eden the garden of God. ;
every precious fione zvas thy covering, the far ^
dius, topaz, and the diamond, the beryl, the
onyx, and thejafper, the fapp hire, the emerald,
and the carbuncle^ and gold; : he -workman-
432 iDiviNE Theory,
Jliip of thy tahrets and of thy pipes was prepd^
red in thee, in the day that thou waft creat*
ed. Thou art the anointed cherub that coveT'^
eih ;■ and I have Jet thee fo : thou wnfi upon
the holy mountain of God ; thou hajl walked
up and down in the midfl of thejt.ones of fire.
Thou wajl perfeEt in tfiy ways, from the day
that thou waji created, till iniquity -was found
in THEE. Ezek. xxviii. 12 — 15. Here is
prefented a vehicle com pofed of all the glory
of the creation, made but for the covering
and infolding of iniquity. And the hiero-
glyphic^ of ancient Nineveh, are much the
fame as thefe of Tyrus. The antichrift in
this form is defignated by the name oi the
dragon, or the fer pent ; for he makes very
free with the tree of knowledge ; he is wifer
than Daniel, there is no fecret that they can
hide from him; and he deceives by faying/
ye fiiall be as Gods, Ezek. xxviii. 2, 3. This
antichrift delights in every thing which be-
longed to the primitive ftate, but its innocen*
cy ; and he ftill remains, and will remain un*
til the end.
The work of Babylon regarded more par-*
ticularly the archangel-exhibition; hence ev-
ry thing here, appears in an angelic form ;
her prince is defcribed by the prophets as
being the morning ftar, and the departments
of ftate around him as the conftellations of
heaven ; and his armies are dreadful and con-
fuming as thej?r^ of God, And it is obferv-
txi re({3ecling the laft antichriftian head, un-
der which ancient Babylon will be, as it were,
revived; and the beaft that was, and is not^
City of Kingdoms. 433
%g2t\n/Iiall be; that the fame defcription is re-
peated. This beafl is the evening Itar, the an-
gel of the bottomlefs pit; and he employs an-
gelic powers, makeili fire come down from hea-
ven, &c. and his legions are reprefented aj;
demons. See Rev, ix 3 — 11. And every
thing about him is angelic. This antichrilf,
particularly, is ftyled the Beafl^ he deceives
by faying, Ye ihall be as angels, Ifai. xiv. 13,
and he delights in every thing which belong.^
to the an^el of God, except the part he takes
in the afflidions of his people.
. But myltical, or fpiritual Babyloiiff^s de-
fcribed as afFefting a gofpel ilyle. Her
head is the falfe prophet ; and, like the pro-
phets and apoftles, he preaches and works
miracles. And he exercifeh all the power of
the firji beafi before him; i\ e the angelic pow-
er ; Jo that he maketh fire come down from hea*
ven on the earth, in the fight of men; i. e. he
counterfeits both the angelic power, and the
operations of the Holy Gholh And he deceiv-
eth them that dwell on the eai th, by the mean^
of thofe miracles which he had power to do in
the prefence of the be aft, faying to them that
dwell on the earth, that they fhould make an
image to the beajl which had the wound by a
fwoid and did live. Rev. xiii 12, 13, 14. — •
This antichriil deceives by faying, Ye fhail
be as faints; and he delights in every thing
which belongs to the faints of God^ except-
ing only their obedience,
it may be fuppofed that the antichrift, fuch
as was Aflyria, is called the Dragon, on ac-
count of the firll attempt of llie evil.fpirit a-
1 1 i
434 Divine Theory.
gainft Chrifl being made by the agency of th6
ft^rpent, who was a beaft of the field. And
that in the form of Babylon, is with great
propriety llyled a bealt; becaufe, for rea-
fons which we have noticed, angelical pow-
ers are ufually reprefented in the form of the
beads, or creatures. The angelical depart-
ment, even m the church, is. defcribed by the
figures of living creatures, Rev. iv, 6. alfo, be-
caufe of the madnefs which has uniformly
fallen upon thefe feveral heads, turning them
to mere beafts ; and becaufe, moreover, of the
cruel^^d ferocious treatment this power has
ever fhown to the faints of God; thus Paul
fays, 1 Cor. XV. 32. hthdid J ought with beafiS
at Ephefus,
It appears that the powers of darknefs have
purpofed to meet and oppofe Chrift, in each
exhibition which belongs to him according
to the divine will; thus, there are three lead-
ing and chara6leriftical unclean fpirits, which
come out of ike mouth of the dragon, and out
of the mouth of the beajl, and out of the mouth
of the J alfe prophet. Thefe three together u-
nite all the eounrd of the devil's empire ;
hence, we are faid to wrefile not only agaivjl
fli'fli and blood, which we may call our natur-
al foe, but ogaivfl principalities and powers;
againji the rulers of the darknefs of this world;
thefe, as we may fay, are the angelic powers,
as they are led on by the beaft; alfo, againji
fpiritual wickednefs m high places. This fpi-
ritua! wickednefs is the bufinefs of the falfc
prophet. From the circumOance of thefe di-
ilind forms, which the fpirit of wickednefs
City of Kingdoms. 435
affumes in oppofuion to Chrift, the great ci-
ty becomes divided into three parts. Rev. xvi.
19. Not fo, however, but that devil roith devil
damnd will Hill hold firm concord; for we
find the bead and the falfe prophet nniiing
their forces in the front of the battle of the
lad great day, where they are taken together;
and the dragon himfelf appears to be prefent
in the rear of the aQion.
But though this fafl of Babylon, viz. its
being the wifdom of the city of God coun-
terfeited, gives it the name of blafpheniy; vet,
it was from hence that Daniel, divinw illu-
minated, with the glorious original be^fore his
eves, and ruled in every aclion by the law of
his God, could take there the feats of the maf-
ter of the magicians, and prefident of the
yjrinces of the whole realm, and employ him-
felf in every thing that tended to the good
order, peace and profperity of the kingdom;
and he had a fpeciaf motive for employing
himfelf in this manner, when he knew by the
word of the Lord, that the good order and
peace of the city would tend to tlie welfare
and peace of the poor captives of his people,
who were in it. Jer. xxix, 7. And it is from
hence that the reign of Chrid and his faints is
Ipoken of, as bemg a new dynady in the king-
dom where once their enemies had reigned.
Daniel appears to have had his eye upon the
great empire, which has been pofTeJed in fuc-
credion by the Chaldeans, the Medes and Per-
fians, Grecians, Romans, Sec. when he faid,
Ihefamts of the Mo ft fiigh jhaU take the king-
dom. And again, The king do ni and dominion y
43^ Divine Theory.
and the greatnefs of the kingdom under the,
whole heavcn.Jliall be given to the people of the,
faints of the Mofl High. 7 he fame thing is
intimated in Revelation, where, at the found
of the fevcnth angel, it is faid, Ihe kingdoms,
of this world are become the kingdoms o] our
Lord and of his Chnfc, 1 herefore, the apof-
tie to the Romans exhorts, Let every foul be
fiibjtdt unto the higher powers ; for there is no
powder but o{ Gdd.' Whop) ever therefore rcfjl-
eih the power, x^^\{\t\.^ the ordinance of God,
The fcene of the feventh trumpet will tho-
roughly flrip the palace of kingdoms of Ba-
bxlonifli furniture, fir ike off the falfe marks
and lying infcriptions, turn out the ufurper,
and introduce him, whofe right it is. It may
be fuppofed, however, that the lal)or of the
wicked in perfefting this objefl; of their de-
fire, w^hich they have fondly dreamed was
their own, will not be fo deftroyed, but that in
fome w^ay it w^ill ferve rhe great purpofe of
the glory of God in Chrift; and that their
difcoveries and improvements in the theory
of government Jike their weakh, will, in fome
ineafure, be preferved for the juft.
-According to the divine will, in the na-
tural, angelical, and evangelical fyliem.s,
throughout, there exifl certain efiablifhed
laws which, as means, conned with their
ends; and the fame refuhs wmII ordinarily
take place, by whomfoever thofe means are
ijfed. Hence, the juU and the unjuf}, will
often be employed together in the lame field
— and the evil and unthankful, by making
Ilk of tlie natural means, as v>'ell as the right-
City of KiNCDO^^iS. 435^
tfOUfi, will fucceed in natural things; and, as^
>ve fay, will obtain the blefTing. Alfo, by
being illuminated, and adopting the me-
thods efiabliflied in the divine fyftem, men
][nav fucceed in producing angelical and evan-
gelical efTeQs. Balaam, by means of the
{kilful ufe of the infHtutions of the altar and
facrifices, was able to take the ftand of in-
fpiration and vifion. So likewife many men,
far from bearing the true charafler of the
fons of God, by means of the gofpel inftitu-
lions, which are the Jiaine of ChriO, have
been able to caft put devils, and do many
w^ondcrful works. But; though the wife men
of Chaldea were able to afcl: parts in the con-
cerns of the kingdom, it m.ight be expefled
that Daniel, the elements being divine, would
apply himfelf in the bufinefs with far great-
er advantage. Had not Babylon been
drafted from, and in fome fort borne the
analogy of the divine model, the part that
Daniel aded in the government, by a man
of his frame of mind, furely had never been
done; the means of obtaining his end, had
not then been in his power. But this being
the cafe, Daniel could ofiiciate in the fame:
funtlions with men, whofe ultimate objefts
were fo wide from his.
It is from hence, alfo, that Chriftians, with
good faith to Chrift, as the only rightful So-
vereign, may fill places in the Itates and
kingdoms of the world, whiHt under the
antichrillian reign; at leafl in moderate
times; and there ferve the generation of the.
righteous iy the za/l of God. It has, howe-
438 Divine Theory.
ver, frequently taken place, that decrees
have come out in fuch a ftyle as have requi-
red from all them who lear God, the mod
decided refiftance. Such was the order from
the Court of Ahab, requiring the people to
worfhip Baal ; and that of Nebuchadnezzar,
to worihip his golden image; and ihat alfo
of Darius, forbidding all worihip. Frequent
•eflfays of this nature have been made in
latter ages, as the blood of the martyrs will
fully wirnefs ; and it is expecied, that a moft
defperate attempt to force ail men from their
Hdelity to C\\r\\\, will be made by the la ft
great king of Babylon.
But in howfoever favourable circumflance*
the friends of God and truth may be placed,
who are called in providence to a6l parts in
the affairs of the dates and kingdoms of the
world, whiKt they belong to, and are mem-
bers of the great city, the utmofl circumfpec-
tion will be required to keep themfelves pure.
And it will behove all perfons fo called, by
prayer and falling, the more earnefHy to
watch over themlelves, that by a fingle eye
to the word of God, they may be kept from
ike evil; knowing that, if in any matter they
depart from the eternal truth, that Jefus is
Clinji, which is ever to be exhibited by the
inftitutions of government, they will defile
themfelves with the accurfed thing,
1 he Chriftian brother who, upon trial,
can refolve with Daniel, to diet upon clean
pulfe and water, in preference to the defiled
portion of the king's meat, and the wine of
i)is cup; who could pafs and repafs, at a
City of Kingdoms. .439
banquet of royal dainties, ferved up in di-
vers velTels of gold, for an hundred and four-
fcore days, and not touch, not taff,e, not han^
die; and who will bow himfelf three times
a day, and pray and give thanks before hU
God, with his face towards Jerufalem ; fuch
a man may venture to be a ftatefman. The
felfdenial which is requifite for our fafety,
under thegofpel, though it be exercifed in a
different manner, is by no means lefs than
that which was required for the prefervatioa
of the holy people under the law.
The Other parts of this work, fhould it be
permitted that they be publiOied, will be of
the more praftical nature. I had hoped that
the whole would have come to the public
fome years ago; but may I fay, fatan hinder-
ed it, and I have fubmitted to the neceffity;
and, with refpetl to the remainder, I ilill ful)-
tnit, knowing that, in the end, the oppofiri-
on of earth and hell will ferve only to effefl
the will of God.
Thus, with folemn concern, through trials
and fulferings, fevere and long, endured for
this do6lrine of the kingdom of God, I have
attempted to detefl: the bold counterfeits of
godlinefs, which, in this day of grofs dark«
nefs and abominable corruption, are everv'
where travcrfmg the earth ; and to blow an
alarm againfl the city. By the miniitry of
the apoltle, it is laid, A6is xiii. 12. thai tn:-
4.p Divine Theory.
Roman deputy was ajlonipied at the do&rini
vf the Lord. The day is fafl approaching;
when this dotl*'ine of the Lord, this that Jefa\
Chrifl is Lord, will ajtonijh all the authorities
of the world.
Be wife now therefore, ye kings : he in-
Jlruded ye judges of the earth. Serve the Lo'f d
with fear, and rejoice with trembling, Kifs
the Son, lejl he be angry ^ and ye penjli from
the way, when his wrath is kindled but a bt»
tie : bl(JJed are all the\ that put their trujl in
him. O ye nations, and kindreds, and
tongues, and people, all that dwell on the
earth! Fear God and give glory to him, for,
at his own houfe, the hour of his judgment is
come : and worjhip him that 'made heaven and
tarth, and the fea, and the fountains of waters,,
When judgment has begun at the houfe of
God, is it not time tor all to bow to the ever^
lapng go/pel?
Lo thefe are parts of his ways, but the thun^
der of his power who can under jland? 1 his
fecret of the Lord is yet to be difclofed.—
Alas, for the families, the tribes, and all the
kindreds of the earth — -Who Jliall live lohen
God doth this!
Grace be with all them that love our Lord
Jefus Chrifl infincerity. Amen.
THE END OF THE FIRST VOLUME,
SUBSCRIBERS NAMES.
NEW-HAMPSHIRE.
Rife,
Mrs. Mehitable Libhey,
Hampton Falls,
Caleb Pike.
Hampton.
JRev. William Pidgin.
MASSACHUSETTS.
Salem,
Capt. Edward Allen,
Col. Samuel Archer,
Benjamin Archer,
Daniel Abbot,
Benjamin Adams,
John Adcock,
Ebenezer Beckford, Esq,
Rev. Tho's Barnard, D. D.
Daniel Bancroft.
Joseph Baker.
Capt. Timothy Bryaat,
Jabez Baldwin,
Ebenczer Burrill,
Rev. William Bcntley,
John Bake;-,
Capt. James Brace, (2 cop.')
Capt. Jonathan Blyth,
Timplhy Brooks,
Rev. Lucius BoUes,
Capt. N. Buffington,
Thomas Brooks,
Capt. Benjamin Carpenter.
Hon. J. Crowninshield, (2)
Benjamin Combie,
Widow Sarah Clefton,
Benjamin Cox, Junr.
Gilbert Chadwick,
Charles Cummings, (2 cop)
Capt. Thos. C. Cushing,
Hobert Cook, Jun, (G cop,)
William Cleveland,' Esqr.
John Coats,
Widow Rebecca Cook,
Amos Choate, Esqr.
Daniel Chamberlain,
Hon, Elias H. Derby,
Capt. Samuel G. Derby,
William B. Dodge, Esqr.
Capt. Tobias Davis,
James Dalrymple,
John Derby, Esqr.
Elias M. Duparr,
William Davis,
Capt. Simon Forrester,
Nathaniel FrotTiingham,
Capt, William Fabens,
Simon Flanders,
Capt, John Foster,
Deacon D. Farrington,(3)
Asa Flanders, Preceptor,
Capt. Robert Foster,
James Fisher,
Hon. Benjamin Goodhue,
Joseph Glover,
W. Shepard Gray,
Henry Gray,
Capt. John Gardner, Junr.
William Goodhue,
Thaddeus Gwinn,
Benjamin Gardner, Junr
Capt Gabriel Holm ui.
Major Amos Hovcy,
Deacon Thos Hartshorne^
Capt Jonathi^n Hodges,
Jonathan Howard,
Capt Elijah Haskell,
Col. John Halhornc,
Joseph Hodgv-'S, (2 cop )
VViiiiain Hoinsun, Juiir.
SUBSCRIBERS KAMES.
^s^pt. William Ives,
John Jenkins,
Eliphalet Jewett,
Capt. Isaac Killam,
Moses Kimball, (3)
William Luscomb,
William R. Lee, Esqr.
Major Abel Lawrence,
Capt. W. Lander, (6 cop-^
Dcac. T. Lamson, (4 C(?j&.)
Samuel Lamson,
William S. Libbey, (2.)
Jacob Lord,
David Lord,
Capt. Jonathan Mason,
Richard Manning, Junr.
Benjamin Morgan,
Samuel MVlntyre,
David Moore,
Macanulty and Maxcy,
Booksellers, (25 cop-^
Miss Jane M Collaster,
Emery Moulton,
Hon. John Norris, (2)
Capt. Ichabod Nichols,
Isaac Needham, .. '
Thomas Newhall,
Capt. John Osgood,
"William Orne,
Capt. James Odell,
Col. Benjamin Pickman,
William Pre scot, Esqr-
Samuel Putnam, Esqr.
Col. John Page,
Capt. Joseph Peabody,
Capt. Jcrathmiel Peirce,
Capt. Nathan Peirce,
Ebenezer Pope, ^
Capt. Daniel Peirce,
John Pratt,
Josiah Pearsons,
Ebenezer Putnam, Esqr.
John Pearson,
Thomas Prime,
Samuel Peabod^^, Junr.
Haven Pool, Editor*
Major John Ropes,
Capt. Timothy Ropes,
Capt. Benjamin Ropes,
Henry Rust,
Miss Sally Ross,
John H. Read, Preceptor,
Hon. Joseph Sprague, (2)
Dr. William Stearns,
Ezekiel Savage, Esqr.
Joseph Story, Esqr.
Capt. Edv/ard Smith,
Capt. Benjamin Smith,
Ebenezer Smith,
Deacon Jacob Sanderson,
Jeremiah Shepard,
Capt. Ebenezer Symonds,
Capt. Ebenezer Shillaber,
Nathaniel F.S afford,
William SafFord, Junr.
John F. Stevens,
Miles Searle,
George H. Smith, (2 cc?/>.)
Jonathan Symonds, 3d.
Ichabod Tucker, Esqr.
Capt* Moses Townsend,
Doctor Joseph Torre y,
Stephen Thayer,
Matthew Vincent,
Capt. Joseph White,
Samuel Ward, Esqr,
Joshua Ward, Esqr.
Capt. Joseph Winn,
Capt. Nathaniel West,
Major J. B. Winchester,
Joseph Woodbury,
Samuel W^oodbury,
John Watson, Esqr.
Peirce Wiggins,
Capt Stephen Webb,
Gapt. Michael Webb,
Thomas R. Williams,
James Whitmore,
JVIrs. Lvdia Waldcn.
SUBSCRrBERS NAMEiS,
Boston.
lion. Benjamin Austin,
Rev. T. Baldwin, D. D.
^ev. Joseph Clay,
Rev. John Eliot, D. D. ,
Rev. Joseph Eckley, D. D.
Etheridge Cs? Bliss, Book-
sellers, (6 cop.-)
John Fox,
Henry Homes,
Kev. John Lathrop, D. D.
Sila
His Excellency James Sul-
. livan, Esqr.
Deacon John Walt,
Capt. Thomas Webb.
Danvers.
Rev. j. Chaplin, (2 cop.)
Jonatha.n Dustiuj
Capt. Joshua Goodale,
Major Sylvester Osborn,
Amos Putnam,
Capt. Ebenezer ^hillaber,
John Saunders,
Stephen Whipple.
Bevcrlij.
Rev. Abiel Abbot,
•J. Batchelder, Physician.
William Burley, Esqr.
Capt. Eleazer Giles,
Capt. Benjamin Giles;
beacon Ebenezer WaUis,
Nathaniel Wallis.
Neivburijbo'rt.
ttubbard Haskell.
Nexubury'„
Jlmes Dole.
Josiah Bartlette
Rowley.
Joseph Chaplin^ Junr*
Phlneas Dodge,
M^jof Thomas Ga,^e,
Capt. Thomas Gage,
Deacon Joshua Jewett,
Moses Richards,
James Smith,
David Saunders,
Rev. David TuUer,
Major Asa Nelson.
Xops field.
Deacon Daniel Bixby,
Robert Perkins.
Bitfield.
Benjamin Cplhian,
Parker Cleaveland, Esqn
Mdses Dole, junr.
Wenham.
Deacoh John Dodge.
Maiden.
Rev. Aaron Green.
Lynn.
Rev. Thomas C. Thachcr»
Benjamin Johnson.
Andover.
Nathan Holt Frost, Book*
seller, (6 copies.)
Charlcstoxvn*
Joseph Cutter,
Samuel Etheridge, printer^
Rev. Jed. Morse, D. D.
Thomas Robbins.
Roxhurv.
Rev. E. Porter, "^D. D.
Dedham.
Rev. Joshua Bates.
Cambridge*
William Hilliard, Book*
seller, (6 cop^
Wrentham.
Rev. Elisha Fisk,
James Mann, Physician^
Worcester.
Levi Lincoln, Lt. Govn
Mlddkb oroi iglu
Rev. Joseph Barber,
Ablcl rerry.
Bai nstahle.
Capt. Bcrija-.niu Hullet.
SUBSCRIBERS NAMES,
l/)szvich.
Miss Lois Kimball.
Rev. Samuel Kendiil,D. D.
U^orthingtoru
Cnpt. Jonathan Brewster,
INtajor Joseph Marsh,
Josialu Mills,
Hon. Eara Starkwather,
Gen. Jon. Woodbridge.
Chcstn-ficld.
Plinv Saunderson.
Rev. T. Allen, (6 copies.)
Capt. John B. Root,
Seymour Cs? Smith, Book-
sellers, (6 cop,)
Limox,
Jiev. Samuel Shepard.
Stoc^brkf^e*
Hon. John Bacon.
Sheffield.
Rev. Ephraim Judson.
WiiliamstoicTu
Rev. Ebenr. Fitch, D. D.
President, Williams'
College.
Timothy P. Gillet, A. M.
Tutor Williams' College.
Ephrkim Swift, A. M.
Sullivan.
Rev. Abraham Cummings.
Winchcndon.
R€V. Levi Pilsberry.
Nexvton.
Rev. Joseph Grafton.
RHODE-ISLANDw
Frovidtnce,
Rev. Henry Edes,
Widow Betsy Martin.
CONNECTICUT*
' N:^XV' Haven. \
Bpers> ^ How, Booksel- j
\i'r-, (6 cop.) '
Deacon Abel Burrit,
Deacon Samuel Darlings
New-London,
Ezekiel Fox,
Rev. Abel M'Ewen.
Farmington.
John Teadwell, Lt. Govn
Rev. Noah Porter.
Norwich.
John Sterrv.
Plainfeld.
Rinaldo Burleigh, Preccp.
•3tajor John Douglas,
William Dixon, Esqr.
Capt Ebenezer Eaton,
Hutchinson Farlan,
Gen. James Gordon,
Capt. John Gullup,
Benjamin Prior.
Killinghj,
P. Hutchins, Physician.
Deacon Jacob Spalding, 4
John W. Spalding.
Thomson.
Rev. Daniel Dow,
Deacon Joseph Gay.
Hampton.
James Howard.
Saijbrook.
Rev. Fred. W. Hotchkiss,
Rev. Thomas Rich.
WolcotU
John Potter, Physician,
Rev. Israel B. Woodward.
Lyme-
Rev. Laihrop Rockwell.
Soiithington.
Rev. William Robinson.
Danbury.
James W. Tucker, A. B.
VERMONT.
Bennington.
Capt. Thomas Abcll,
liyr. EzFa Baker,
SUBSCRIBERS NAMES,
Calvm Bingham^
Capt. Elijah Dewey,
El dad Dewey,
Capt. Elias Dimick,
Benjamin Fassct, Esqr.
Col. David Fay, -
Aaron Hubbell, Esqr.
Major Eleazer Hawks,
Wm. Henry, Junr. Esqr.
Benjamin Harwood,
Capt Cyrus Hill,
Jonathan Hunt,
William Hawks, Esqr.
Austin Harmon,
Dr. Micah J. Lyman,
David Merchant,
Major Martin Norton,
Hon. Moses Robinson,
Hon. Jonathan Robinson,
Chief Justice,
Col. David Robinson,
Nathan Robinson, Esqr.
Major Aaron Robinson,
Capt. Sam. Robinson 2d.
Gen. Samuel S afford,
Andrew Selden, Esqr.
Capt. Saxton Squire,
Benjamin Smead, Editor,
Noadiah Swift, Physician.
Solomon S afford.
His excellency Isaac Tich-
enor, Esqr.
Samuel Thayer, Esqr.
Gen Ebenezcr Walbri Jge.
NEW-YORK.
Nexv-Tork*
Rev John N. Abed, D.D.
Capt. John Clough,
S. Campbell, Bookseller,
Hector Craig,
Alex Gunn, Licentiate,
Ibaac Harris, (o)
Rev. G. A. Kuypers,
tteorge Lindsay, (4)
Reverend John H.Living-
ston, D. D.
Edward M. Laughlin,
Rev. P. Milledoler, D. D.
Rev. J. M'Knight, D. D.
Edward Miller, M. D.
Rev. S. Miller, D. D.
John Mills, Esqr.
Rev. J. M. Majion, D. D.
Rev. William Parkinson,
Col. H. Rutgers, (2 cop,)
Rev. John Townley.
Albany.
Rev. John M. liradford, 2
Bachus i^ Whiting, Book-
sellers, (2)
John Lovett, Esqr.
Isaac Mitchel,
Packard £f? Conant,
Hon. Smith I'hompson.
Schenectady.
Benjamin Allen, Professor
at Union College,
Charles Adair, Merchant,
David Boyd, Esqr.
Moses Beal,
Thomas Joyce,
Caleb Lyon,
Abraliam Oothout, Junr.
Jonathan Price,
R. Schermerhorn, Edit. -2
Joseph Shurtliff, Esqr.
A. R. Taylor, Physician,
Van Veghten fc? Son, Prin-
ters,
Eliphalet Nott, D. D. Pre-
sident of Union CoUegr.
Poughkcepsic*
Rev. Cornelius Biftuutr,
John Beckwli-h,
George Btooth,
John Brush,
D. Carpenter, McrcliaiU,
Capt. Richard D;.vls,
& U B S C ^ 1 MitB- ii A M^ s ,'
.William Davies, Esqr.
Richard Harris,
John Harbottle,
John Lawton, Preceptor,
Levi M*Keen, Esqr.
Joseph Nelson, Printer,
George Parker,
Widow Mary Power,
Paul Sch'^nk,' Merchant,
Gerard S. Sloan, Esqr,
Capt. Samuel Slee,
Capt. Robert N. Sickles,
Hon. Robert Williams,
Capt. John Winans,
William Williams, Esqr.
Troij.
Pellatiah Cliss, Bookseller,
Wright, Good^riow <^
Stockwcll, Booksellers.
John V, D. Spiegel.
Rev. John Johnston.
Blooriihig-Grove,
Rev. Noah Crane,
Deaeon John Chandler.
Chester,
■Rev. Daniel Crane.
^•^ NEW-JERSEY.
Newark. .
Isaac Allen,
Nathaniel Beach,
David D. Crane, Esqr.
Lewis L. C. Conger, A. B.
Capt. R. B. Campfield,
Silas Condit, Esqr.
Caleb Carter,
Rev. Edward D. Griffin,
lAUher Goble,
Ashbel Green Jimr.
Aaron Munn, Esqr.
Johnson Nichols,
Hev. Uzal Ogden, D. D.
I Limes Tichenor,
William Wdlace, Esqr.
£ iiz abeth' To xv n .
Jeremiah Ballard, Esqr.
David Burrows,
Aaron Burrows,
Isaac Buel,
John Burnet,
Deacon John Chandler,
Moses Chandler,
Isaac Crane,
Ichabod Chandler^
Aaroii Hatfield,
Caleb Halsted, Esqr.
Aaron Lane. Esqr.
Rev. J. MDoweil,
David Megie,
Dr Isaac Morse,
Lewis Mulford,
Jonathan Ogden,
Capt. David Price,
Eliphalet Price, candidate,
Capt. Eiias ¥/ade,
Nehtmiah Wade,
David Whitehead,
Capt. Benjamin Winan^.
Rahxvay.
Rev. Buckley Carle.
Springfield,
Halstead Coe,
Matthias Denmaii,
William Parsil
William Steele, Esqr.
Oliver Wade,
Orange,
Rev. Asa Hillyer,
Deacon Joseph Pierson«»
Mendham
Rev. Amzi Armstrong.
BurlingtQiu
Elias Eoudinot, L. L. D^
Stephen C. Ustick, P. M.
Joshua M. Wallace, Esqr.
KLv.C.H.Wharton;D.D.
SUBSCRIBERS NAMES.
Gonnecticut'Farms^
Rev. Stephen Thompson.
Hanover.
Rev. Aaron Condit.
Westfield.
Philemon Elmer,
Rev. Thomas Picton.
Black-River,
Rev. Lemuel, Fordham.
Trenton,
Rev. N. Harris, A. M.
L. H. Stockton, Esqr. (2)
George Sherman, Editor.
Princeton.
Rev. Andrew Hunter, Pro-
fessor.
Bloonifield,
Rev. Abel Jackson.
Perth' Amhoy,
Rev. John Keys.
City of Jersey*.
Capt. Joseph Lyon.
Morristorvn*
Rev. James Richards.
Cr an bury.
Rev. Geo. S. Woodhull.
PENNSYtvANiA*
Philadelphia*
Rev. A. Alexander,
George Booth, Preceptorj
Andrew Brown,
Wm. Brown, N. Lib.
Rev. A. Green, D. D.
Rev. James Gray, D. D.
Rev. John Hey, D. D.
John Harris,
Daniel Jackson, Esqr,
Daniel Jackson, Principal
of Union H. Acd,
Rev. Andrew Law,
Rev. George C. Potts.
Rev. Wm. Rogers, D. D.
James Ross, Professor of
Languages.
Isaac Snowden, Junr.
Rev. W Staughton, D. D,
Rev. William White,
James Williams,
Rev. J. P. Wilson, D. D.
GEORGIA.
Savannah*
Rev. Henry Kollock, D. D,
(6 copies.)
Q>^.
■0^^.£^r7 ^^> ^^/
Hi-