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TRACT 
 
 ON TUB 
 
 LAW OF NATURE 
 
 AND 
 
 PRIJWIPLES OF ACT10?r 
 
 IN 
 
 MAN. 
 
 BY GRAN r I LLE SHARP. 
 
 »l 
 
 FIRST PRINIED IN 1777. 
 
 SECOND EDITION. 
 
 . *• ^5 ma)n/ as are leiV^ (ov actuated ctyovraij *' /;?> «f//e 
 
 ^* AS/nri7 of God^ ihei) are the Sons of GodJ^ Rom, viii. 14. 
 
 " For ye are all the Sons of God hy Faith in Christ Jesns.^ 
 
 Gal. iii. 26. 
 
 " one is your Master (even) Christ, ami all ve are 
 
 *' Brethren. And'^ "^ one is your Father, zchick is' in 
 
 ^' licatcn*' ': ." MATfH.xxiii. 8^ 9. 
 
 ..r 1^ 
 
 
 Printed by W. CALVEllT, Shire Lane^ Lincoli 
 
 FOR VLRNOR, HOOD, AND SIlARPE, "PJ^^fl^V ; l,' jFf-X^^D C. 
 RIVINf.TON, ST. PAULAS C llURCll-YA RD ; - GAI" e" AND 
 
 cuiiiis, paterno.steu ruw; j. wui i e, tleet-sti^eet ; 
 
 J. HAJCHARD, PICCADILLY; AWD L. PENNINGTON, AT 
 PIRUAM, 
 
 •^JK--V»T^» 
 
 1 &U9. 
 

 A.\ 
 
 
 0^ 
 
T R A C T 
 
 ON THE 
 
 LAW OF NATURE, &c. 
 
 JL HxWE neither leisure nor abilities 
 to undertake a regular definition of the 
 Law of Kature^ with all the doctrines 
 usually ranked under that head : and 
 indeed^ if I had both leisure and abili- 
 ties, I should want inclination ; because 
 such a work would unavoidably become 
 voluminous, on account of the varietv 
 of authors necessary to be mentioned, 
 who have treated the subject with dif- 
 ferent views : and as all science is vain, 
 which is not reduced to practice, so the 
 more voluminous any subject is ren- 
 
 B dered. 
 
clered, the less it can be useful, on ac- 
 count of the increased difficulty of com- 
 mimicating it to the generality of read- 
 ers. I haye therefore confnied my tract 
 to such general remarks on the subject^ 
 as are most necessary for the obseryatioa 
 of my countrymen at large^ with respect 
 (more particularly) to one point, yiz. the 
 IllegaUty of reducing or subjecting man- 
 kind to involuntary servitude, either un- 
 ^ der political or private dominion ; ns all 
 pretensions to an unlimited authority of 
 any man or men over others, are con- 
 trary to JValural Equity and the Laxs:s 
 of God, as well as baneful to mankind 
 in general ; which effect is vmhappily 
 demonstrated by the numberless instan- 
 ces of unnalural oppression now pre- 
 Tailing to the destruction of mankind,, 
 in almost eyery part of tlie world. I 
 haye already shewn in my answer * 
 
 to 
 
 * This answer to IMr. Thompson is confined to one 
 kind of slavery only, viz. tht oppi^ession of private tyrants^ 
 
3 
 
 to the Rev. Mr. Thompson (an advo- 
 cate for tlie African slave trade) that 
 the Jewish constitutions were not strict- 
 ly consistent mlh the Law of Kature in 
 all points ; and consequent! 3^ that they 
 are not to be considered as the rule by 
 which lawyers and<^asuists may safely 
 determiiie '' what is, or what is notj aG- 
 cording to Kalure'' 
 
 The hats: of Mature has been vari- 
 ously represented ; but all the best 
 writers, both ancient and modern, 
 agree in adopting that maxim of the 
 ^Civil Institutes,* which declares in- 
 voluntarij servitude, or slavery, to he 
 
 ^' con- 
 ox petty slavcholderii, and has already been printed in 
 America; and therefore I need not now repeat the argu- 
 ments which it contains, especially as I propose soon to 
 reprint it in England with some other tracts expressl}" 
 a<Tuinst domestic slavery, such as is 'unlawfully tolerated 
 i\\ the Britij>h colonics. 
 
 4 <( 
 
 6'e/T/7?/i: auteni est constitutio Juris Gentium qua 
 •quis dominio alieno co;/Yrfl7Zfl^^r6-f7? subjicitur/' Justin. 
 Instituteis, Book I. Tit. 3, 
 
 From 
 
•' conirajij to the Laiv of Mature : '^ 
 this rule is coinnioulv understood a> 
 
 applicable only to domestic shn\ ^ ; 
 but it is equally true when aj)plied te 
 political oppression, or the exercise ol' 
 an UNii/?n'ied do:?iinion over a whole na- 
 tion. Some few autliors indeed iiave 
 been so unreasonable, as to assert that 
 ** there is no such thing- as natural 
 ** Fauc ;'^ hwi they are ])roperly cen- 
 sured by the learned Baron rutrendorf, 
 in his •* Law of Nature and ISauons." 
 Book 9. Chap. J. 
 
 From v^hence the ciber authorities m iLe CommiQmJjKm 
 Ol England stem to be derived. 
 
 Est quidem Scr%ii.^s c : tutio Juris Geutium qua 
 quts dominio alieno cc ,^ Mturam subjicitur," &c . 
 
 Bractok, lib. 1. Cap. 6. 
 
 E^i quidem Serriius libcrtati comirarium ; item con- 
 sul ado qusedam de Jure Gentium, qua quis domiuio aliens 
 Syfitra »atHram subjicitur,*' &c. Fxeta, Lib. 1. Cap. 3, 
 
 '* Sertitudc is a constitution of the Law of Nation^^ 
 l#> winch, cmiirary to J^4Umr€^ one is subjected to ano- 
 'h€i'% p'>\Ter;'- Cowf li^'s Institutes, Tik 3, 
 
 Hr 
 
He particularly mentions the argii- 
 .ment ot Carniades as contracted bv Lac- 
 -tantius to the followins; effect. 
 
 '* That men first instituted Laws to 
 secure and promote their own advan- 
 tage, &r:. but that tliere was no such 
 thing as \atural Lau in the world, 
 &c. p. 104, 
 
 Such doctrine is certainly \ cry con- 
 
 venient ibr Tvrants and Sla\ eliolders of 
 -every degree, who must otherwise re- 
 main without excuse, w henever ** the 
 •LaxsL of \aturey' and *' ihc Common 
 Rights of Hiimanili/,"' are urged against 
 them : it is therefore necessarv for them. 
 either to misrepresent the Lai: of Mature 
 (as Mr. Thompson has done), or else 
 (like Carniades) utterly to de^iy its ex- 
 istence. This latter method has been 
 also adopted by some modern advocaiesr 
 for Slavery f who, in private discoin^e 
 on this subject, have declared, thai Uicy 
 
 esteem 
 
6 
 
 esteem ^' the Law of Nature " to be no 
 other than their natural propensity to 
 pursue their own heart's desire of profit 
 or pleasure : and this they call *^ natural 
 Liberty ;'' though it certainly is the 
 most unnatural Tyranny : for when the 
 immutable necessity of reciprocal con- 
 sideration is forgot, or set aside, there 
 can be no safety amonsf men, and con- 
 seiiuently no natural Libert?/ : we must, 
 therefore, submit ourselves to be the ser- 
 vants of law, in order to be trulyy>'6'^ ; 
 according to the excellent observation of 
 Cicero. ^' Legum denique idcirco omnes 
 Servi sumus, ut liberi esse possumus/* 
 Tom. 2. p. 208.* We may learn fi'oni 
 the histories of all nations, that Lust, 
 Avarice, Pride, Revenge, Love of 
 Power, Jealousy, &c. are Principles of 
 Action, which unavoidably produce op- 
 pression and 7s:rmgs, to the destruction 
 of the iiuman species, in ail places where 
 will mid pleasu7'e (whether in political 
 
 or 
 
 ■♦ ^iamburgli Edition, l6lS. 
 
or private dominion) are supreme ; or 
 whenever Self-love and Private Interest 
 become entirely predominant among 
 men. That Self-love is predominant 
 with the generality of mankind is but 
 too apparent ; yet we are not, therefore, 
 obhged to admit that ^' Self-love'' is 
 -' the universal principle of action f' 
 though an eminent and learned law- 
 writer has (with very good intentions, 
 as his argument proves) thought proper 
 \o give it that title. 
 
 ^* Honesty (indeed) is the best policy T 
 even for a selfish man to pursue ; and, it 
 is certain, that the solid attainments of 
 virtue and justice afford a real and sul> 
 stantial satisfaction, which in the end 
 most amply fuHils the purposes of Self- 
 love. 
 
 But though Virtue and Honesty are 
 thus favourable to Self-love in their na- 
 tural effects J this, by no means, proves 
 
 that 
 
8 
 
 that Self-love is the motive of all virtu-- 
 ous and honest men ; or that it is the 
 
 *' universal principle of action :'' for, if 
 that were really the case, many of the 
 most amiable virtues must be esteemed 
 mere empty names. There could be 
 no true Generosity or Benevolence ; no 
 Disinterested Goodness of heart; no 
 sincere nS^alural ./Affection between pa- 
 rents and their children, husbands and 
 their wives, brethren, friends, &:c.where- 
 as historv affords many undoubted in- 
 stances of Self -love being lost in the 
 superior affections, natural to generous 
 ?nindsy in all these different degrees of 
 connection; but it is needless to recite 
 them, since, even in the brute creation 
 there are natural ^ affections superior 
 
 to Self-love. 
 
 The 
 
 * That excellent English lawyer the great Henry dc 
 Bractoii informs us, that *' Natural Lavj is that which 
 Nature (or more properly God himself) has tavght all 
 nvhnals/' '^ Jns Naturak est quod Natura, i.e. ip&e 
 Deus, docuit omnia animalia/' &:c. and afterwards he 
 further explains himself, saying, *' Jus Naturale quod 
 
 docuit 
 

 
 "The common hen is so inflamed with 
 Natural Affect ion ^ and anxious care for 
 her tender brood, that she seems to have 
 as httle sense o{ Self -lave in time of dan- 
 ger, as of her own weakness; for she 
 will boldlvflv in the face of every inva- 
 der (except man) however superior in 
 size or strength to herself. 
 
 The timorous cow, it is said, will 
 attack the fiercest tv2:er, when her calf 
 is bv her side. Many instances of very 
 extraordinary Affection in dogs to their 
 masters have been well attested. Those 
 faithful animals have sometimes been 
 known to lose all sense of danger to 
 themselves in the necessary defence of 
 their owners. And the very swine dis- 
 ' cover such a JVatiiral Affection and real 
 sympathy for their brethren of the sty^ 
 
 flocuit omnia animalia Natura, i. e. per instinctum Xa- 
 tiiroe, &c. viz. Natural Law, which taught all animals by 
 Nature, that is, through the instinct of Nature/* ^c 
 Lib. 1. c. 5. C 
 
 when^ 
 
10 
 
 whenever they hear their cries of dis- 
 tress, that their example ought to shame 
 the depraved part of mankind (imperial 
 tyrants and royal robhers, who extend 
 their dominion by breach of faith, un- 
 lawful invasion, murder and rapine, as 
 also those petty tyrants and destroyers 
 of mankind the African traders, and 
 American slaveholders) lest the affec^ 
 tionate brutCy notwithstanding his sen^ 
 sualUyy should seem, on comparison, a 
 more generous y and therefore a more 
 noble animal than that Many who stifles 
 all Natural Affection y Fellovz-feeling, 
 and Charity to his kind, merely for the 
 sake of acquiring power, or worldly 
 profit to himself; and surely a time 
 will come, w^hen all such offenders 
 against /A^ Law of Nature (who prefer 
 the wages of unrighteousness to the 
 natural dictates of Humanity and Con- 
 science) wall have reason to esteem the 
 lot of the most contemptible brute in- 
 finitely more eligible than their own ! 
 
 Now 
 
11 
 
 Now, as it appears that '^ Self-love' 
 is not the ^* universal Principle of 
 Action '' even in brutes, much less ouotht 
 it to be esteemed so in mankind^ be- 
 cause the human soul (besides the ^a-^ 
 tural Affection which men ought to have 
 in common with other creatures) h 
 endowed with a much more noble prin- 
 ciple, or motive to good actions, I mean 
 Reason y or that ^^ Kiiovtledge of good 
 and evil,'' which we inherit from our first 
 parents, and which thc}^ unlawfully took 
 upon themselves, at the instigation of 
 their spiritual enemy, that they might 
 thereby be rendered accountahle for all 
 their actions, and, through Knowledge * 
 become guilty before God ! 
 
 The historv of that fatal transaction 
 demands our most careful consideration, 
 since all mankind are particularly aflec- 
 
 * " But of the tree of Knoxdcdge of Good and Exil 
 thou shalt not cat of it: for in the day that ihou cate^it 
 tkercof, ihou shalt surely die." Gen. ii. 17. 
 
 ted 
 
12 
 
 ted by it ! And surely the principles of 
 our own Kaliire are subjects of enquiry 
 infinitely more important to us, than all 
 the other branches of natural Philoso- 
 phy; and yet perhaps they are less ex- 
 amined by men of science, and conse- 
 quently are less understood, than any 
 other ! but in vain is the most accurate 
 knowledge of plants, drugs, fossils, and 
 minerals ; or of the exact revohitions of 
 the heavenly bodies, and of the nature 
 and properties of all tiie elements, &c, 
 if the philosopher is unacquainted wilh 
 himself^ and the properties and state of 
 his own soul, which is too often the case ! 
 Knowledge, in all the former particulars, 
 is indeed honourable and praise-v» orthy, 
 but, in the latter, it is indispensable ; 
 for when men, through ignorance of the 
 compound Mature of man, slight the 
 
 • Multi enim multa sciiint, et scipsos nesciunt : 
 
 seel qui seipsum ?}escit nilvl bene novit , quam alia scire et 
 56 nescire, quid aiiud est quain seipsum gravius condeinp- 
 nare, &c, Doct. & Stud. c. 13. 
 
 com- 
 
13 
 
 common means, which God has reveal- 
 ed, to guard their minds against inteU 
 lectual deceptions, they are sure to be 
 perverted in their principles to the im- 
 minent danger both of body and soul! 
 Such an one, probably, thinks himself 
 too judicious a critic to admit the Mosaic 
 account of the subject now before us, 
 viz. the Fall of man ; at least in the liter- 
 al sense of the text : so that the doc- 
 trines, Avhich I propose to collect from 
 it, will have very little weight, I fear, 
 with men of that stamp. Nevertheless, 
 as there are many doctrines in other 
 parts of Scripture; which corroborate the 
 literal meaning of that relation, and as 
 there are also several circumstances dis- 
 coverable in the JVature ofMan^ which 
 cannot otherwise be reasonablv accoun- 
 ted for, I must beg my readers to excuse 
 me, even if they think me too prolix in 
 my examination of that part of the 
 sacred history, which I conceive to be- 
 
 ab- 
 
14 
 
 al>solutely necessary for the obtaining 
 a true practical idea of the Law of 
 KaturCj and the Principles of miction 
 in Man. 
 
 God dehvered a clear and express 
 Law to Man before the fall ; — '* but of 
 *' the tree of Knoxscledge of Good and 
 " Evil, thou shall not eat of it : '' and 
 then follows the denunciation of pun- 
 ishment ; — '' for in the day that thou 
 '' eatest thereof, thou shall surely die." 
 Gen. ii. 17. 
 
 This was thej^r^^ and only penal Late ; 
 
 A FORFEITURE OF LIFE ! i\nd though 
 
 we fmd afterwards, that the declared 
 punishment was not immediately exe- 
 cuted according to the letter (that is, 
 the penalty oi death was not inflicted on 
 the day of the transgression, as it seemed 
 to be at first ordained) yet this affords 
 no just exception against the truth and 
 propriety of the relation. 
 
 The 
 
15 
 
 The same Almighty Being, who 
 had a right (as all things are his own) 
 to prohibit the action above mentioned, 
 ^nd to assign a punishment for disobe- 
 dience, had certainly a right also to re- 
 spite, or postpone, or even to remit (if 
 he had been pleased to do so) the exe- 
 cution of the Law which he himself 
 had ordained. But for the present it is 
 sufficient to remark, that the nature of 
 the penalty had been clearly revealed to 
 our first parents, and was as clearly un- 
 derstood by them, so that they were 
 sufficiently sensible of their obligation 
 to observe the said LaWy previous to their 
 breach of it : which plainly appears by 
 the speech of the woman to the tempter, 
 viz. '' But of the fruit of the tree in 
 the midst of the garden, God hath 
 saidy ye shall not eat of it, neither 
 ^* shall ye touch it, lest ye die.'' 
 
 After 
 
 44 
 
1(3 
 
 After SO clear an acknowledgment of 
 the divine precept, the act of taking the 
 fruit (v. hicli otherwise in itself would, 
 probably, have been no crinie) was cer- 
 tainly a Kilful sin of aver V heinous na- 
 ture, being a gross ccntempt of God's 
 4£-6>rrf, for which pur first parents very 
 Justly incurred the. penally of deaths 
 which, they were previously told, must 
 be the consequence of disobedience. 
 
 They had received this caution even 
 from God himself whom they knew to 
 be their Maker and Supreme Lord ; and 
 yet the unwary woman unhappily list- 
 ened to an assertion, that was absolutely 
 
 xJ 
 
 pontradictory to her Creators uordy 
 and thereby drew upon herself, and 
 all her descendants, the irrevocable 
 doom to labour I — iminl — and mor" 
 ialilvl 
 
 Perhaps the haughty philosopher will 
 now be ready to arraign the justice of 
 
 the 
 
17 
 
 the divine decree^ which involved the 
 innocent progeny (that is, innocent 
 with respect to this particular crime) in 
 the punishment of their guilty pai^ents ; 
 but if he will patiently follow me 
 through this examination of Human JVa^ 
 ture, he will, perhaps, be able to form 
 a better idea of the Kalure of original 
 Siriy and of the cause of its being in- 
 tailed, (or rather the effects of its being 
 intailed) on all the descendants of Adam. 
 For the immediate effects ofthat original 
 Sin of our first parents, was the acqui- 
 isition of an additional faculty (even of 
 a divine attribute) to \heJS*ature ofMan^ 
 which of course descends from these 
 original stocks by natural inheritance io 
 all their progeny, and thereby inevitably 
 involves them all in the same condem-. 
 nation ; the manner of which shall be 
 more particularly explained hereafter 
 This very ancient example of punish- 
 ment for a conlempt of God's word (the 
 
 D direful 
 
18 
 
 direful effects of which, labour y pain, 
 and mortality, are ever before us) should 
 teach mankind the extreme danger of 
 paying attention to any doctrines and 
 interpretations of La^Y or Religion, that 
 have the least tendency to oppose or con- 
 tradict the literal or most obvious mean- 
 ing of God's word ; for the efforts of 
 our spiritual Enemy are never mor€^ 
 baneful, than when he is pleased to a&>^ 
 sume the office of a commentator on the 
 Laws of God; in which character heiji 
 frequently discoverable ; for though he 
 does not now present hi mselfo^r/m'art/Zy 
 or ^/;^Mr^/z//^', asatfirst, inihe assumed 
 shape of a serpent^ yet the venom of his 
 doctrines is too often sufficientlv distiur- 
 guishable, both in the v/ritings and dis.* 
 courses of men ! And it is remarkable, 
 that his first attempt against mankind 
 should be in the capacity of^critick oi> 
 the Divine Law! The influence oi spirit- 
 tual enemies is indeed a distinct Frinciple 
 
 9f 
 
19 
 
 of Action in Man, which shall be more 
 particularly mentioned in the course of 
 this Tract. 
 
 But to return to the first fatal in- 
 t>tance, before mentioned, of Satan's 
 success, in misleading mankind, %sthich 
 occasioned another distinct Principle of 
 Action in Man. 
 
 It appears that the Tempter was well 
 acquainted with the true nature and 
 effects of the forbidden fruit, which he 
 declared, indeed, but not witliout utter 
 ing, at the same time, a notorious false- 
 hood. ^' Ye shall not surely die, (said 
 '' he) for^ God doth know, that in the 
 '' day ye eat thereof" (yiz. of the fruit 
 taken from the tree of knowledge) '* 
 *' then your eyes shall be opened : and 
 '' ije shall be as gods, knoxicing Goodand 
 :' Eviir Gen.'iii. 4,5. 
 
 Now* 
 
M 
 
 20 
 
 Now this acquisition of Knowledge^ 
 ^vhich the Tempter promised, was really 
 such as he represented it, viz. a Divine 
 Attribute {" Ye shall become as gods, 
 Mowing Good and Evil'') ; — so that, in 
 this one respect, indeed, his nitelligence 
 was true : for the inspired historian has 
 recorded also the words of God himself 
 
 r 
 
 to the same effect : — '' And the Lord 
 *'^odsaid, Behold, the man is become 
 ': AS ONE OF US, lo know Good and 
 '' Eviir (Chap. iii. 22.) But truth is 
 much more deceitful and dangerous, 
 even ihm\/alsehood itself, when, for the 
 purpose of misleading, it is maliciously 
 blended with the latter ; for notwith- 
 standing the Deceiver's flattering assur- 
 ance to our first parents, that thei/ 
 should '' not die ; '' yet in the vert/ day 
 (as it seems) of their transgression, they 
 heard the tremendous sentence of mi- 
 sery and death pronounced against 
 them! and though it was woX^then final- 
 ly executed, as they had reason 
 
 to 
 
to expect it would, ac<:ording to the 
 tenor of the Law before declared, on 
 which the judgment was founded, (for 
 God never judges men without LaWy hke 
 the arbitrary princes of this world) yet 
 the said Law, by which their lives were 
 expressly forfeited, was sufficiently ful- 
 filled by the condemnation of the trans- 
 gressors (on the veri/ (3?^^ of their offence) 
 to mortality; whereby their once ini- 
 -mor/^/ bodies were rendered continually 
 liable to diseases , injuries, misery, and 
 /f^a/A, as the bodies of all their descend- 
 ants have ever since been ! and they 
 were no longer entitled even to the food 
 necessarj^ for the support of their poor 
 mortal bodies, without severe labour, 
 €are, 2.\\^ assiduity I — '^ Cursed is the 
 *' ground for thy sake ; in sorrow * 
 
 '' shalt 
 
 * In sorroxv (or rather in labour J for p!13iy2 is the 
 expression in the origmal ; which, in the Targnm, is ox- 
 plained by another Hebrew word C712V) ^^gf^ifyi^g rather 
 fatigue or labour ^ than sorrow; and as tlie necessity of 
 
 man's 
 
22 
 
 *' shalt thou eat of it all the days of thy 
 ''^ life. Thorns also and thistles shall it 
 *' bring forth to thee : and thou shalt 
 '^ eat the herb of the field. — In the 
 '* sweat of thy flice" (said God to his 
 guilty creature man) ^^ shalt thou eat 
 '^ bread, //// Ihou reliirn unlo the ground : 
 ^' fbroutofit wast thou taken : for dust 
 *' thou art, and unto dust thou shalt re- 
 '' turn.'' (Gen. iii. 17 to 19.) 
 
 These have ever since been the condi- 
 tions of human life ; and though some 
 men, who have store of worldly goods, 
 endeavour to cast aAvav care, and seem 
 
 labour wns the more immediate consequence of the earth's 
 new propensity, through the curse, to bring forth thorns, 
 thistles, and useless weeds, it seems the most expressive 
 rendering in this place, and most suitable to the con- 
 text in the following verse: *' In the sneat of thij face 
 *' shalt thou eat bread," Inthe Vulgate alsoit is rendered, 
 *'• in labor ibus ;" and by Pagninus, *' in lahorcJ" The 
 same word is also necessarily rendered ** Labours^' m 
 Isaiah Iviii. 3. ItlOLH DDO'iy '7^1> '' and exact all 
 your labours; and in Proverbs v. 10. TO^yi 
 ^"^DD r\^yi *' Lest- strangers be filled with thy wealth, 
 and THY LABOURS Z>e in the house of a stranger,'^ 
 
 to 
 
23 
 
 to live in a state of opposition to this gene- 
 eral rule, yet they only deceive them- 
 selves; for no descendant of Adam, be 
 he ever so rich, has anv rieht to eat the 
 bread of idleness; nor can he do so 
 without offence against his OKmsoiil, as 
 well as against this universal ordinance 
 of God, — If Providence has afforded 
 him wealth and leisure ^ he is account- 
 ableybr both; being only a stewardybr 
 life I after which, the performance of 
 his duty to God, to his country, to his 
 neighbours^ nay, to mankind in general, 
 his brethren of the universe^ will be 
 strictly scrutinized, and punished in pro- 
 portion to the degree of bis wilful neg- 
 lect and disobedience ; since nothing is 
 more clearly revealed, than that all 
 mankind XiewnAev an indispensable ob- 
 ligation to improve their talents for all 
 these dutiesy as well as to use them 
 whenever there is an opportunity ; so 
 that the man who neglects to employ, in 
 
 tiiese 
 
24 
 
 these services, a due portion of that 
 leisure, which his rank, or situation in 
 hie affords him, may justly be said to 
 mispend his Maslers time, for it is not 
 his own: and such an one must inevita* 
 bly suffer with the '' iinprojitable ser- 
 '' vanty' described in the Gospel, who 
 neglected to improve his talent; — • 
 '' Cast ye the unprofitable servant into 
 '' outer darkness ! — There shall be 
 '^ weeping and gnashing of teeth.'* 
 Matt. XXV. 30. See the whole parable 
 from the 14th verse, whereby it plainly 
 appears, that mankind are laid under an 
 indispensable necessity to improve their 
 respective natural talents, to the best 
 of their power, for their Lord's service. 
 
 T^he affluence, and unemployedleisure^j 
 therefore, of many persons, whom we 
 daily see amongst us, afford no just ex-^ 
 ception to God's general ordinance con- 
 cerning the hard conditions of human. 
 
 hfe, 
 
25 
 
 life. It is "almost too obvious to be 
 mentioned, that riches and hereditary 
 honours procure no exemption from the 
 most material part of that sentence, viz. 
 *' to dust thou shait 7^ e turn !'' And that 
 the time and manner of that returning 
 to the dusty or to the gf^ound, is equally 
 unknown to the rich and to the poor, 
 though to both equally certain : so that 
 no man, not the greatest or most inde- 
 pendent, can claim even a single day 
 before-hand as his own : *^ I will say to 
 ** my souV (saith the rich man in the 
 parable), ^^Soul, iJioii hast much goods laid 
 ^ ^P f^^ many years : take thine ease, 
 ^ eat^ drink and be merry. But God 
 ' said unto him, Thou fool, this night 
 
 ' THY SOUL SHALL BE REaUIRED OF 
 
 * THEE ; then whose shall those things 
 
 ' be which thou hast provided? Luke 
 
 xii. 19, 20. Wherefore, with respect 
 
 also to the other part of the punishment 
 
 for the original sin (viz. the doom to la- 
 
 E - bour) 
 
20 
 
 hour) let those men, who think them- 
 selves exempted, by their rank and for- 
 tunes, from the necessity of employ- 
 ment ; ^^Hio think they have a right to 
 spend their time, as well as their money j 
 just as they please, for their own amuse- 
 ment and mere self-sa.tisfaction ; and 
 seem to enjoy leisure and ease, as if 
 God's general ordinance to all mankind 
 had been partial, or of none effect ! Let 
 such men, I say, be reminded of the- 
 alarming dreadful sentence pronounced 
 by '' the Lord of the vineyard'' in the 
 parable. " Behold, these three years I 
 '' come seeking fruit on tiiis fig-tree, 
 ^' and j?/?c? no7ie : cut it down, rchy cum- 
 *' berelh it the ground f ^ \\o\y ab- 
 surd therefore is the jiride o^\l\o^e men, 
 v/ho.vaiue themselves on account of ter- 
 ritorial authority (whether public or 
 private) and yet live as if the impor- 
 tance, which thev assume in risrht 
 
 ^ "* Luke xiii, 7. 
 
 of 
 
27 
 
 oi landed possessions J or hereditary rank 
 in life J might of itself be esteemed a 
 sufficient merit without the cultivation 
 of anv other ! But let them remember, 
 that there is a ^ ■ Lord of the vineyard, '' ^ 
 to whom all things belong, -|- and to 
 whom a strict account must be render- 
 ed of every trust, i and of every posses- 
 sion, whether of lands, or of govern- 
 ments : so that the dominions and es- 
 tates of all temporal lords and land- 
 owners (be their right of tenure ever so 
 unexceptionable amom; men) are yet so 
 
 * ^' The Lord most Ilkh is tej'rible; he is a er^ai Kins^ 
 over all the earth:* Psal. xlvii. 2. 7, 
 
 t For though God'' /lat/i ^iren the earth to (he children 
 of men," F^sal. cxv. 1(). yet '' the earth is the Lord's 
 and the fiihiess thereof, the world, and they that dwell 
 therein. *' Psal. xxiv. 1. 
 
 X '* For (the kins^dom ofheai-cnis) as a man travelli no 
 into a tar country, who called his own servants, and dt li- 
 vered unto them his snoods. And unto one he save five 
 talents, to another two," kc, '' After a long time the 
 Lord of those servants eometh, and reckoneth with them,''- 
 ^c. Matt. XXV, 14. , to 30. " Give an account o/'% 
 stexiardshrp : for thou mayest be no longer steward. " 
 Luke xvi. 2, 
 
 far 
 
28 
 
 far from bein^ their cmn, that even they 
 themselves, whenever they acquire a 
 habit of mispending their time and 
 wealthy are justly esteemed as INCUM- 
 BRANCES upon that \eY\ ground, in 
 which all their imaginary consequence 
 is planted ! Now, shall we envy the 
 rich mans enjoyment of unemployed 
 leisure, if this be the consequence ? Far 
 better had it teen for such a person to 
 have endured, with the meanest la- 
 bourer, the common lot of man, and in 
 the sKcat of his face to have eat his 
 bread, ^ than thus to have lived an un- 
 v.orth}^ exception to the general decree y 
 thereby rendering himiself in the sight 
 of God, as one that '' cimibereih the 
 '' ground V:^ It would be well for 
 mankiDd, li the consideration of this sen- 
 tence might be esteemed also a general 
 FruiL.s.jji.e of c^ciioii ; but3 alas ! we are 
 all too aDt to mi/^rerd our time in some 
 devjree; vet ii. is a iaiimg' to which the 
 
 "^ Gen. iii. 19, 
 
 rich 
 
V 
 
 rich are more particularly liable. The; 
 are not compelled by necessity, like 
 other men, to think for themselves ; and 
 from thence a fatal, inconsiderate notion 
 is too apt to prevail among them, viz. 
 that their time is their own ; and there- 
 fore, as they presume upon a supposed 
 right to spend their leisure, according to 
 their own fFill and Pleasure, thev lie- 
 cessarily mispend their substance also,, 
 for which they are equally accountable ; 
 and as riches are also the ordinary 
 means of procuring the sweets and en- 
 joyments of life, they are, consequent- 
 ly, a continual source of temptation, as 
 w^ell to acquire them imjustly^ as to 
 expend them improperly. From hence, 
 probably, arises the extreme danger of 
 riches to the spiritual w^elfare of man- 
 kind ! '' Verily T say unto you'* (said 
 our Lord) '' tliat a rich man shall hardly 
 ^' enter into the kingdom of heaven. 
 ^^ And again I say unto you, it is easier 
 
 for 
 
30 
 
 " for a camel to i^o through the eve of a 
 ^' needle, than for a ricli man to enter 
 '* into the kin^'dom of God." Matt. xix. 
 23, 24. '' Go to now, ye rich men, — 
 '^ weep and howl for your miseries 
 ^' that shall come npon you !'' James 
 V. 1. — ''Son, remember that thou in 
 *' thy life-time receivedst thy good 
 '' things, and likewise Lazarus evil 
 " things : but now he is comforted, 
 '' and thou art tormented,'' Luke xvi. 25. 
 It is, nevertheless, through the additional 
 faculty before-mentioned, which human 
 nature acquired by the transgression of 
 our first parents (viz. the Knowledge of 
 Good and Evil) that Sin is imputed to 
 us, whether we be rich or poor. 
 
 Our spiritual Enemy envied the hap- 
 piness of mankind in their original state ; 
 and, therefore, artfully led them to the 
 criminal usurpation o^ forbidden Know- 
 ledge, that they might, thereby, be ren- 
 dered accountable to the eternal. 
 
 Judge 
 
31 
 
 Judge for all their thouglits, words, 
 and actions ; and, through KriGwiedge, 
 become guilt v before God, and con- 
 tinually subject to Sin and Death ! For 
 this divine Knowledge obliges us (how- 
 soever we act) to approve, at least, of 
 virtuous actions, and to condemn vice ; 
 so that, when men transgress, it is, for 
 the most part, knovcingly, or uilfidhj : 
 and as '' the strength of sin is thehawT * 
 so the guilt of every criminal action is 
 with justice imputed to us, because we 
 have uilfullij offended against this /2a- 
 tural Light, or Law in our hearts, by 
 which we ought to have knovv^n bow 
 ^' to refuse the evil, and chuse the good.'' 
 Isa. vii. 15. 
 
 The Gentiles, without the knov/ledge 
 of Scripture, nevertheless acknowledged 
 this principle. '' Law '' (according to 
 
 yf: 6i 
 
 The sting of fleatli is si:i ; and the strength of' 
 *' sin is the Laxv, But thanks be to God whirfh giveth 
 " us the victory through our Lord Jesus Christ/' 1 Cor. 
 XV. 5(5, 57. 
 
 Cicero) 
 
32 
 
 Cicero) '^ is a siipreme Reason planted in 
 *' nature, which commands what ought 
 '' to be done, and prck ibits the contrary ; " 
 and he affirms, that '' the same Bea- 
 *' son, v/hen it is estabhshed and per- 
 '' fected in the mind of man, is Law .'* 
 
 ^' Lex '' (says he, in his first Book 
 de Legibus) '' est Batio summa, insita 
 ** in Js^atura, quee jiibet ea quee faci-- 
 '' enda sunt, prohibetqiie contraria. 
 '^ Eadem Batio, cum est in hominis^ 
 '' mente confirmata et confecta, Lej^ 
 '/ est/' See Tom. 4. of his Works^ 
 p. 219.^ 
 
 Here the enli2:htened Heathen write? 
 plainly acknowledges the Principle as 
 natural to Mankind ( — '' Ratio summa,. 
 '' insita in ..Vaa/r/J J and yet esteemed 
 it, at the same time, a divine Attribute, 
 by some means imparted from God 
 ( — '' recta, et a numine Deoi^um tracta 
 *' Ratio'') though he might probably be 
 
 '* Hamburgh Edition 16I8. 
 
 unac- 
 
33 
 
 unacquainted with the occasion of its 
 being engrafFed in Human Nature, He 
 mentions this Attribute again, in his 
 second Book de JVatura Deoriim, where 
 he speaks of Prudence, or the choice of 
 Good, and rejection of Evil, '^ as a imiver- 
 *^ sal L^tt; common to God and Man.'' 
 
 ** Sequitur ut eadem sit in his, quse in 
 ^^ genere humano, ratio, eadem Veritas 
 ^' utrobique sit, eadem que Lex ; quse est 
 ^^ rectiprc€ceptio,praviquedepulsio. Ex 
 *' quo intelhgitur, prudentiam quoque, 
 ^^ et men fern a Diis ad homines perven^ 
 ^' isse;' &c. (Tom. 4. p. 157.) And in 
 his first Book de OJJiciis, he more par- 
 ticularly defines the Law of Katiire \\x 
 Man, by describing the double bias of 
 soul, viz. Appetite and Reason, and in- 
 stead of laying down Appetite, or the 
 Pursuit of Happiness, as the Rule of Obe- 
 dience (which some very eminent and 
 learned lawyers have done) he wisely 
 
 F reverses 
 
ft 
 
 
 Q4. 
 
 reverses that rule, and thence forms an 
 unexceptionable Rule of Action, viz. 
 that Reason must rule, but Appetite 
 obey. See his own words : " Duplex 
 est enim vis animorum, atque na- 
 turae : una pars in appetitu posita est^ 
 quae est opii'fi Graece, quae hominem 
 *' hue, et ilkic rapit : altera in ratione 
 quae docet, et explanat, G^ndifacien^ 
 dum,fugiendumque sit. Ita fit, ut Ratio 
 pi^aesit, Appetitus vero obtemperet.'^ 
 Tom 4. p. 248. 
 
 He also clearly describes this natural 
 instinct, '^ the Knowledge of Good and 
 '' Evil,'' under the title of Common Sense, 
 *' Communis Intelligentia,'' and lays it 
 down as the Law, or Rule of Nature 
 (^' JVaturw JVorma'') for distinguishing 
 good Laws ^ from Lad, right from 
 wrong, and honourable from base, which 
 
 * What a profitable and convenient reduction might 
 be made in the bulk and number of oxxx Statute Booksy 
 (especially of the later vckimes) upon a revisal conducted 
 strictly according to this exeelient rule ! 
 
 certainly 
 
35 
 
 irertalnljr is a much safer Principle to 
 rely on than '' Self-love.'' 
 
 " Atqui nos Legem bonam a mala, 
 nulla aha nisi N'alurce Korma divi- 
 dere possumus. Nee solum jus et 
 injuria a natura dijudicatur, sed 
 omnino omnia honesta, ac turpia. 
 Nam et Communis Intelligentia 
 nobis notas res efficit, easque in ani- 
 mis nostris inchoayit, ut honesta in 
 virtute ponantur, in vitiis lurpia. 
 Heec autem in Opinione existimare, 
 non in JS^alura posita, dementis est.'^ 
 De Legibas, Lib. 1. Tom. 4. p. 22^.^ 
 And the Apostle Paul has also given a 
 rftrong testimony concerning the power 
 and influence of this instinct, or first 
 Principle planted in human j\"alure. 
 
 He informs us, that some men, who 
 had not the wTitten Law of God, were. 
 
 ^ Hamburgh Edkion iClS. 
 
 c 
 
 never- 
 
35 
 
 nevertheless, capable of doing i^ Kature 
 (or Instinct) the things contained in the 
 Law — '' For when the Gentiles, which 
 ^' have not the Law, do hy Kature 
 *' the things contained in the Law, 
 '* these, having not the Law, are a Laxs3 
 *' unto themselves ; ^ v;hich shew the 
 
 *' work 
 
 * We find a remarkable mstnncc of the *' Natural 
 '* Dictates of Consciences'^ in the behaviour of *' Tubourai 
 " Ta?naicle/* (a poor iininstructed inhabitant of the re- 
 niote island of Otaheite) when he was iin justly charged 
 v'ith stealing a knife. The story is related in the account 
 of Capt. Cook's voyage (Vol. 2. p. 101.) and the singularity 
 of the circurristances leads the writer to the following 
 remark : '' Upon this occasion it may be observed " (sayi 
 he) *' that these people have a Knoicleclgc of UIGlI'l' 
 ** and WRONG from the mere dictates of Natural Con- 
 *' science ; and voluntarily condemn themselves when tliir-v 
 *' do that to others, which tiiey would condemn otliers 
 ** fordoing to them. That Tubourai Tamaide felt the 
 " force of Moral Obligation is certain ; for tlie imputation 
 *^ of an action which he considered as indifferent, would 
 " not, when it appeared to be groundless, have m.oved 
 ** him with such excess of passion. '^ — But to what shall 
 we impute the lamentable Change of Principle in tht 
 same pcrs^(iJ,QhQ was afterwards (on another occasion) 
 absolut' ly convicted of theft ? iNlay not the licentious ex- 
 ample of the English (whose criminal indulgences among 
 the poor Indian women; proved that they had no fi\Q^ 
 
 regard 
 
^^ work of the Law written in their 
 '^ hearts, their conscience also bearing 
 " witness '* (or the conscience wit- 
 nessing with them) '' and their thoughts 
 '^ the mean while '' (or between them- 
 selves) /^ accusing, or else excusing one 
 '^ another; '' &c. Romans ii. 14, 15. 
 
 This necessarily implies a natural 
 Knoi^ledge of Good and Evil, so that 
 this divine faculty j or instinct in llie 
 Kaiure of Man, seems plainly to be the 
 grand Principle, whereby men, who 
 have '' not the Laxs:, are a Law unto 
 *' themselves.'' (Rom. ii. 14.) And this 
 1 a})prehend to be, |:w'operly, '' THE 
 - LAJF OF JS\4TURE'' ^.AIan, the 
 Law xcritten on our hearts, or the Con- 
 science, which bears witness with us, as 
 the Apostle cleckires in the following 
 
 regard (br that pure reliizion which thry profesFed), hav^. 
 occaMoncd the corruption of the pnor Hcatheii's morals, 
 and natural Principles of Virtue ? He was certainly be- 
 come. a worse man by his acquaintance with them .' 
 
 verse ; 
 
38 
 
 verse : — Our '' thoughts the mean while 
 '* accusing y or else excusing us ; " — for 
 there are few men so bad, as not to 
 have been, at some time or other, 
 sensible of remorse, through the ac- 
 cusation above mentioned of their 
 thoughlSy or Conscience. For what 
 are these thoughfs which accuse and 
 excuse, but Conscience itself; that is, 
 tli€ very same Principle^ only differ- 
 ent] v expressed by the Apostle, for the 
 sake of explanation t And again, this 
 Conscience, which bears witness^ is not 
 a different y or distinct Principle from 
 *' the Knox^Iedge of Good and Evil," 
 but only another name or mode of ex- 
 pressing the same Principle ; or if it be 
 so defnied by some writers, as to ap- 
 pear in any degree different or distinct 
 from the latter, it cannot, at most, be 
 otherwise esteemed than as a different 
 effect of that same Divine Knowledge : 
 and the like mav be said of Sinderesis 
 {^OVVXTip't^oiQ) as y/ell as of/' the Law of 
 
 '^ Reason; '' 
 
^* Reason^'' feoth of which some -au- 
 thors have treated as distinct Principles 
 from Conscience, notwithstanding that 
 all these separate heads, Sinderesis^ 
 Reason J and Conscience , are necessarily 
 resolved into one single principle or 
 foundation, viz. *^ the Knowledge of good 
 ^^ and EiViir to which the enquirer is 
 naturally led, in attempting to define 
 them ; for indeed this same indentical 
 Principle or Power is equally attributed 
 to them all. '^ Sinderesis " (savs the 
 author of Doct. et Student) '' is a na- 
 tural Power of the soul, set in the 
 ' highest part thereof^ moving and 
 stirring it to Good, and abhorring 
 ^' Evii''^. What is Sinderesis there- 
 fore, when thus explained^ but the na- 
 
 tural 
 
 ^ See Doct, <Jt Stud. EngVish version, l66S and 174fi. 
 Dialogue I. Cap. 13 ; but in the Latin copy of l604, it 
 is in the 11th Chapter. '^ Si?icl€rcsis est vis motiva seu 
 *' potcntia naturalis animce rationalis, quae semper est 
 " nata figi in superioribus partibus animce moxens et 
 
 ** stiinulam 
 
 '4( 
 
 €6 
 
40 
 
 ttiral Knowledge in Man to reject the 
 Evilj and cJmse the Goodf Reason is 
 also explained by this celebrated au- 
 thor to the same effect: — '' After 
 '^ (or according to) the Doctors — Bea- 
 *' son (says he) is the power of the Soul 
 ^^ that discerneth between Good and 
 '' Evn,, and between Good and Bet- 
 '' TER, comparing the one with the 
 *^ other : the which also sheweth virtues, 
 " loveth GooD^ and Jlieth Vices/' ^ 
 
 ^ 
 
 In 
 
 '*^ 'stbiiulans all bonum, ct ahhorrcns malum/' cS:c. 
 DoGt. et Stud. Cap. 11. And again : '' Sindcrcsiseiiamcst 
 ** Principium quo ad speculatka et quo ad op^ratha ;" 
 (and tlierei'ore a ^^ Principle of Action/') "' Excmpium dc 
 spcculativis ; ut omne totum est majus sua parte, quod- 
 libct est, vel non est. Excmplum de opcrativis ut indium 
 M.^-LUM est facitndwn : bgn'UM est proscqncndu??f et 
 similia. Et, ideo, Sindercsis dicitur a quibusdani Lex 
 Ilatioiiis, quia principia Legis Rafiottis ministrat, qu» 
 ei insunt a Natural' &.c. Ibid. Cap, 11. 
 
 '* Sec Chr>p. 14. in the English versions cf '1688 and 
 'iT'iO; but the 12th Chapter in the Latin original ac- 
 cording to the Edition of 1604 : Ratio, secundum Doc- 
 -torcs^, est ipsa vis animal ratioiialis qucs consulit ct (/?>- 
 
 cernit 
 
41 
 
 In the beginning of the Chapter, he 
 expresses himself, as if he supposed that 
 Mao was indued with this divine facult}^ 
 of Reason before the fall, even at the 
 time '' when he was created ; " ^ a 
 
 doctrine 
 
 u 
 
 vcrnit inter bonum et malum et melius comparando 
 i^num ad alteram, quce etiam virtutcs digit, et Deiim di- 
 ligit. Et dicitur how solum Cognitiva, sed etiam Motha;*' 
 (and therefore a '^principle of Action.'*) ** Gum.autem 
 ** jiidicat aliquid esse bonum vcl mahnn et ibi sistit, sic 
 '* dicltxiT Cogn it it a: si vero ulterius procedat, indicando 
 " aliquid esse bonum ut liat, vel malum ut evitetur, sic 
 *' dicitur Mot'rca. Si vero adluic amplius procedat ct 
 ** non solum indicat aliquid esse bonum ut fiat, scd etijuu 
 idjieri appetit, skc dicitur llbcvum arhkrlum, nam Ubc- 
 rum atbitrium appreliendit rationcmy et toluntatem, 
 ^c. Cap. 12. 
 
 * Cap. 12. *• De Ratione. Quando primus Homo 
 '^ creatus est pcrcepit duplicem k Deo oculum. Exte- 
 *^ riorem scilicet et Interiorem. Exteriorcm carnis quo 
 '* visi1)ilia cerneret. Et interiorem Ilationls q»io invi- 
 '* sibilia agnoscorct at(|ue divina : per ilium carnis ut 
 '* visi biles posset hostes aspicere, cognoscere, et vitan\ 
 *' per ilium Rationiby ut spirituales hostes contra ani- 
 ^' mam dccertanles superare valeret," iScc, Thus Lnf.-- 
 jishcd in the Editions of l6CS and 17^0', Chap. 14, 
 Of Reason. *' J Then the first Man xidam teas created, 
 '* he received of God a double eye, that is to say, 
 ^' an outward eye, whereby he might sec vjsiible Jhiriirs, 
 
42 
 
 doctrine which, certainly, is erroneous. 
 That our first parents received from 
 God, when they were first created, a 
 due proportion of Reason suited to their 
 original condition, is not to be doubt- 
 ed ; but there is no authorit)^ vrhatever 
 to warrant the supposition of their being 
 at first indued with that Perfection of 
 Reason^ that Attribute of a Divine 
 and Spiritual JVature, which aftervvards 
 became natural to Man ; though the 
 worth}^ author apparently means this 
 supreme degree of Reason, v/hen he tells 
 lis, that Man, by the gift of Reason, is 
 '^ 7nade like to the dignity of angels,^ 
 *^ discerning truth from ialsehood, and 
 *' Evil fvom Good f vvhereasit appears 
 
 *' and know his bodily enemies, and eschew them ; 
 '* and an inward eye, that is, the eye of reason, whereby 
 ** be might see his spiritual enemies that fight against his 
 ^^ soul, and beware of them,'^ 8cc. 
 
 * '' — per quam etiam Angelica?^! imitatur digr/itatem 
 " a falso discernendo verum, et a bono malum. Quam- 
 " obrem valde h sua degenerat origine quoties "ceritotein 
 ''" discernere negUgit,?itqi\Q mahfm ^?o/:o preponit/' Ibid. 
 c. 12. 
 
 verv 
 
43 
 
 Tery plainly from the Scriptures, that 
 this Perfection of Reason was afterwards 
 acquired by unlawfully eating the fruit 
 o^the Tree of Knowledge ; for it is plain, 
 that the desire of acquiring Knowledge 
 was part of the temptation to transgress : 
 (^^ a tree to be desired to make one wise,'' 
 said the deluded Woman) and it was 
 not until they had both of them eaten 
 the forbidden fruit, that God said, 
 '' Behold, the Man is become as one of 
 '^ us, to know Good and Evil;'' (Gen. 
 iii. 22.) thereby plainly alluding to the 
 Knowledge then newly acquired by the 
 forbidden fruit ; and the}^ were driven 
 out of the garden, we are expressly 
 told, to prevent a further acquisition to 
 the Nature of Man, viz. *^ lest he put 
 *' fbrtli his hand, and take (D^) ALSO 
 *' of the tree of Life, and eat and live 
 *' for ever ; " and therefore it is certain, 
 that Man was not enlightened by the 
 Divine Law of Reason within himself, 
 
 when 
 
44 
 
 when he was first created; or at least 
 not with 'so great a share of it, as has 
 since been justly attributed to Human 
 Nature. 
 
 The third article which I have before 
 mentioned, as a principle necessarily 
 included in that divine Knowledge of 
 Good and Evil^ v/hich our first parents 
 nnlavvfulh^ took upon themselves, is 
 Conscience ; and the ingenious author 
 of Doctor and Student, before auoted, 
 in describing tiie meaning of the word 
 Ccnscience, has accordin2:lv explained it 
 exactly as if he had- been defining the 
 true purpose of the former Princvpler 
 the Divine Kno'wiedge of Good and Evil, 
 '^ So Gor>'* (say he) '^ has placed Cow- 
 ^* science in the midst of the rational 
 ^' soul, as a light by vvdiich it should 
 *^ discern what it ought to do, or ought 
 *' not to do/'^ This is exactly the 
 
 * *^ Sic Deus posuit Conscuntlam in medio aninu^ 
 *' rationalis, tanqiiam Lumen quo discernet quid facere, 
 ^ vel noii facere dcloeaV Doct. et Stud. c. 13. 
 
 purpose . 
 
 4 
 
45 
 
 purpose of ^^ the Knowledge of Good and 
 '' Evil,'' viz. that we should use it *^ as 
 ^' a hght to discern what Ave ought ta 
 ^^ do, or ought not to do/' or, in Scrip- 
 ture words> that we ^' may knox^ to refuse 
 " the Evil, and choose the Good J' Isa, 
 vii. 15. and again in the 1 6th verse. 
 
 From what has been said, it must ap- 
 pear, that Conscience J Reason, and Sin- 
 deresisy though sometimes treated as 
 distinct PrincipleSy are nevertheless 
 essentially founded on one Great Prin- 
 ciple, viz. the Divine Knowledge of 
 Good and Evil ; and when our first 
 parents, contrary to the commands of 
 God, took that Knowledge upon them- 
 selves, the immediate effects of it wei^ 
 the most pungent workings of Con- 
 science I Thev were conscious of their 
 disobedience to God! Conscious o^ \h^\x 
 shame and nakedness ! Conscious that 
 the Divine Justice must pursue them, so 
 that they would have even hid them- 
 selves^ 
 
40 
 
 selves, had it been possible, from the pre- 
 sence of their iVhnight}^ Creator ! Bat 
 how vain VvpvS the attempt to fly from 
 God's universal presence,* when they 
 couid noteven separate themselves from 
 the anxious warnings and forebodings 
 even of ilieiv own Consciences ! For Con- 
 science maintained its new habitation in 
 their throbbing breasts, attending them 
 in their most secret retirement with a 
 stinging remembrance of their disobe- 
 dience and ingratitude ! And as the 
 wilful taking of Conscience upon them-^ 
 
 * The universal presence of God is most elegantly 
 tlescribed by the Psalmist : *' Ob ! whither shall I go 
 '^ from thy spiiit ? or 'vx hither shall I flee from thy pre- 
 ** sence? l\ I ascend up into heaven, thou art there. If 
 *^* I make my bed in hell, behold, thou art there. If I 
 *' take the wintrs of the morninor. and dwell in the utter- 
 most parts of the sea, eten there shall thy hand lead 
 me, and thy right hand shall hold me. If I say, surely 
 the darkness shall corer me : even the ni^ht shall be. 
 light about me" (that is, witb respect to GodV 
 knowledge of my thoughts and actions) : ^'' yea^ the dark' 
 ^^' ness Mdtth not from thee^'' &c. See tlie whole 139th 
 Psalm/' O Lord^ thou hast searched me, and known me," 
 
 selves 
 
 a 
 
47 
 
 selves was the cause of all their misery; 
 so the effect of that one fault \\^% the 
 entailing Sin and Death on all their 
 descendants (who by the Laws of JVa-- 
 lure must, necessarily, partake of that 
 jy*ature which their parents so unhap- 
 pily assumed) for thus — ^^ by one Man 
 *^ Sin entered into the world '' (as we 
 are informed by the great Apostle of 
 the Gentiles) ^^ and Death by Sin ; and 
 '' so Death passed upon all Men " (i^ do) 
 in or through whom '' all have sin- 
 '' ned/' For until the Law '' (that is, 
 even before the written I^aw of Moses) 
 *' Sin was in the world : Also"^ Sin is 
 " not imputed when there is no Law, 
 ^' But -f Death reigned from Adam 
 *' to Moses, even over them who had 
 ^' not sinned after the similitude of 
 
 * Also, or moreover — The original word is J?, which 
 in this phice, on account of the context, seems more in- 
 telligible if rendered a/^o, than ^' but ;'' which latter is 
 the common version. 
 
 f But seems better to express the meaning of Axx' in 
 this place, than the common rendering wei*er//^e/c5.s, which 
 gives a different turn to the sense. 
 
 '^ Adam's 
 
 ^ 
 
48 
 
 '' Adam's transgressiorj/' Sec. (Rom. y; 
 12. to 14.) Apparently meaning, that 
 as ^' D^a//^*' (which was the effect and 
 punishment of imputed Sin) " reigned 
 ^' from Adam to Moses/' (that - is, 
 '^ until the Law/' xyji voti^) so we ought 
 to conclude, that some sort of haw^ 
 previous to that of Moses, preceded Sin^ 
 as Sia preceded Deaths viz. ( '' as Sin, 
 *' haih reigned iinfo Death/' see ver. 
 21.) for otherwise Death could not have 
 reigned before the i^ritien Law ; and 
 consequent!}^ the Law, to be understood, 
 by which '^ Sin entered into the world/' 
 and by which '' Death passed upon all/' 
 2lvA" reigned from Adam to Moses/' 
 was the Law of internal Knowledge, or 
 Conscience, bv which all Men, from the 
 time of our first parents (Christ alone 
 excepted) are convicted 5/;?72eir^-/ For as 
 the Ways of Man are not equal to his 
 assumed Knowledge, lie is thereby ren- 
 d^xeA guilty 9 and obnoxious to the eter- 
 nal 
 
40 
 
 nalJustice of God, " in whose sight shall 
 *' no man living be justified!'' (Psah 
 cxliii. 2.) 
 
 Hence a temporal Death, or depar- 
 ture from this world, is not the only fruit 
 of Siriy but there is also a " certain fear- 
 '^ ful looking for of judgment, and fiery 
 ' indignation'/ &c. (Hebrews x. 27.) 
 the sense of which is so deeply im- 
 printed on the human Conscience, that 
 even the most hardened offender is, at 
 some time or other, affected with itt 
 otherwise Sin could not be esteemed 
 '' the Sting of Death'' — For if the na- 
 tural lioht of Human Reason would 
 permit men to indulge themselves w ith 
 a positive assurance, that Death is 
 really the last period, ov final dissolution 
 of their existence^ the Consciousness of 
 Sin would not increase the Fear of 
 Death, and could not, therefore, with 
 propriety be esteemed ^^ the Sting of 
 
 H ^' Death:' 
 
50 
 
 " Deathy Death is, indeed, the King of 
 Terrors ; and Nature shrinks at its ap- 
 proach ! But the anguish of the guilty 
 and unbeheving soul springs from a 
 deeper source than Death! viz. the 
 dread of what must follow it! This is a 
 fm^ther effect of Reason and Htimaa 
 Kno-^ledge : for though a man refuses 
 to be bound bv the eternal Laws of 
 Reason J yet Reason will inform him of 
 his guilt, and Us deserts, and vindicate 
 her injured Laws by dreadful expecla- 
 Hon! for the very Devils believe and 
 tremble! (James ii. 19.) 
 
 Horrible gloom ! wlien Reason sees no 
 
 ground for hope ! — Thus Conscience, 
 
 though not obeyed, is Conscience still ; 
 
 and a time, we know, uill surely come^ 
 
 when men shall ^' bemn to say to the 
 
 ** mountains,/^// on iis ; and to the hills, 
 
 ** cover us ! '' (Luke xxiii. 30.) ^ 
 
 Deathj 
 
 ^ See also Revelation vi. 15, l6. ** An^ the Kings 
 •* of the Earthy and the great men, and the rich men. 
 
it 
 
 i% 
 
 51 
 
 Death, therefore, it is manif st^ is 
 not the only object of the sinner's fear, 
 or men would never seek a hiding-place 
 in what must be theiv graves, by wishing / 
 to be buried under the very mountains 
 and hills, with the vain hope of secreting 
 themselves from the wrath to come ! 
 — And who is free from sin? — In the 
 si^'htofGod" shall no man livins>' be ^ 
 
 justified',' (Psal, cxliii, 2.) And '' Kiih- 
 out shedding q/ BLOOD is no i^emissioaf 
 (Heb. ix. 22.) Wherefore it is mani- 
 fest, that the blood of everv man is for- 
 feited before God ! — But the Almielilv 
 was graciously pleased to accept the 
 BLOOD of animals (probably as an ac- 
 knowledgment of that forfeiture, and as 
 
 *' and the chief captains, and the niighty men, and every 
 *' hoHcbnan, and nohv Jrcewan'^ (for all will be equal in 
 that tremendous day) '* hid themselves in the; dc^u;, and 
 "" in the rocks of the mountains; and said, I\tU o:i ii^, 
 ** and hide us from the face of him that sitteth on the 
 ^' throne, and from the "uraf/i of the Lamb: for the great 
 ** ddij of his iiruth is come, and who shall be able to 
 ^' stand ?" 
 
 a type. 
 
52 • 
 
 a type of a future and more effectual re- 
 demption) to atone for human guilt — 
 '' For the life oftheflesK' (said God to 
 Moses) " is in the blood : and I have 
 " given it to yon vpon the altar, TO make 
 ^^ AN ATONEMENT for 7/oiir soiils :'' for 
 " it is the BLOOD that makes an atone- 
 '' MENT ybr the soul." (Lev. xvii. 11.) 
 
 But as the JVecessily of Redemption is 
 
 thus obvious, so the means of obtaining 
 
 it has been as clearly revealed : and 
 
 therefore the same innate Knowledge of 
 
 Good and Evil, which has rendered us 
 
 obnoxious to God's Eternal Justice 
 
 through disobedience, will lead us (if 
 
 we use it as we ought) to repentance 
 
 and amendment ; and consequently to 
 
 reconciliation and eternal happiness, 
 
 through that more ejffbctual propitiation 
 
 and redemption, to which all mankind 
 
 are invited by the Redeemer himself^ 
 
 who is '' the Way, and the Truth, and 
 
 '' the Life : " as ^' no man cometh unto 
 
 '' the 
 
 I 
 
if 
 
 
 53 
 
 <* the Father, buthy]iimJ'{lo\m xiv.6.) 
 '^ For if through the offence of o^^'* 
 (our first parent Adam) " many be 
 ^' dead; much more the grace of God^ 
 and the gift by grace, (which is) by 
 ONE MaUy Jesus Christ, hath abound- 
 *' ed unto many. And not as (it was) 
 by one that sinned (so is) the gift; 
 for the judgment (was) by one to 
 condemnation, but the free gift (is) 
 o^ many offences unto justification/' 
 &€. (See the contrast as carried on by 
 the Apostle Paul, in the 5th chapter of 
 his Epistle to the Romans.) 
 
 Men seldom fall^ indeed, into any very 
 gross offence against the Eternal Law, 
 till they are initiated, as it were, by lesser 
 crimes; and have gradually stifled the 
 natural restraint of the innate Knowledge 
 or ^Conscience before described; and 
 then they are no longer worthy to be cal- 
 led Men, being more properly Brutes ; 
 
 .because 
 
54 
 
 because Conscience, or the Knowledge of 
 Good and Evlly which shoulcldistiiiguish 
 the Kalure of Men from Brutes, doth 
 no longer iniluence their actions. 
 
 The state, indeed, of such unhappy 
 men is vrorse than that of brutes; be- 
 cause there is stiU another capital dis- 
 tinction in their nature, Avhich wicked 
 men cannot cast off, as the v do Consci- 
 encel — thev have a living Soul, which 
 must, inevitablv, be accountable for all 
 their actions, as I have before remarked; 
 and, therefore, when they prefer the 
 temporal gratification of their passions 
 (whether of Pride, Lore of nnlimiied 
 Pouer, Avarice, Lusty Haired, or Sel- 
 Jishness) to the eternal welfare of their 
 souls, they may be said to sell them- 
 selves for nought I because all unlawful 
 passions are increased, instead of being 
 jsatisfied, by indulgence ; so that there 
 
 is 
 
55 
 
 is no Bondage so wretched as that of 
 Sin : * no Slave so truly miserable, as the 
 man who is a Slave lo his passions, -f And, 
 therefore when we, are endeayouring 
 to trace out '' the Law of JVature and 
 ^^ Principles of Action in Men/' it y ouid 
 be unreasonable to search for it ainong 
 Slaves (I mean those that are Slaves to 
 their passions) because such Men are 
 not their own maslers, and consequently 
 are not y^orthy the name of Men. It 
 would be neither just or charitable to 
 
 * ^' Thc}^ allure through the lusts of the fiesh, 
 
 ** through much wantonness, those that were clean (or 
 ** for a little) escaped from them who live in error. While 
 '* they promise them Lihcrfj/, they themselves are the Ser- 
 ** 'cants Coy Slaves J of Corruption: foi of whom a man 
 " is overcome^ of the same is he brought in Bondage, 
 2 Pet. ii. 18, 19. See also the remainder of the same 
 chapter for the lamentable consequences of that wretched 
 Bondage, the Service of Sin ! 
 
 t '* Whosoever committeth Sin, is the Servant (or 
 ** Slave) of Sin:' (John viii. 34.)—*' For the truth of 
 *' this conclusion no further or better proof can be ex- 
 *' pected than our Saviour's authority.'' Dr. Jackson, 
 Book 10. Ch. 17. 
 
 dray/ 
 
50 
 
 draw our conclusions concerning the 
 J^ature of Man from that depraved state 
 oi Human JS^alure, wherein the proper 
 and natural distinction of Manhood {the 
 Knowledge ^^'Good and Evil, which 
 we naturally inherit from onr fh^st })a- 
 rents) has lost its influence ! 
 
 No Man, indeed, is perfect ; neither 
 are all, Men depraved ; and though the 
 depraved state of man may, perhaps, be 
 most general^ it, certainly, is not uni- 
 ^versal ; and therefore " the universal 
 '' Principle of Action in Man '' is not to 
 be drawn from thence. But it will be 
 still much more profitable for us to re- 
 member (when any Bute of Obedience is 
 proposed as an universal Principle of 
 Action) that it is not so much our busi- 
 ness or interest to trace out what real- 
 ly LS '^ the universal Principle of Ac- 
 *' Hon,'' as what it ought to be. 1 have 
 already produced the testimony of the 
 
 most 
 
o/ 
 
 most learned and able lawj^er amonj, 
 the Heathens, that ** the Knowledge of 
 '^ Good and EviV is an universal Prin- 
 ciple j natural to mankind; and he so 
 far esteems it as ^' a Rule of OoedienceJ' 
 that he lays it' down as the foundation 
 oiLaw. '' For Law" (sa^^s he again in 
 another place) '' is nothing else but 
 *' right and divinely inspired Reason^ 
 ^' commanding what is honest, and 
 *' forbidding the contrary. " * But a 
 modern, though very learned and re- 
 spectable, law commentator, has re- 
 ferred us to a dift'erent Principle, as a 
 ** Rule of Obedience,'' wliich is very lia- 
 ble to be misunderstood: he informs ui: 
 in page 41, vol. 1 . that the Creator '' iia : 
 *' graciously reduced the Kuie of Obe- 
 ^' {l\Qn(z^tot^a\'$ one paternal Precept, — ■ 
 ** That Man shall pursue his own Hap- 
 '^ piuess.'' ^' This,'' (says he) '^ is the 
 
 * a 
 
 Est enim Ixx nihil aliixl, nisi R£G ta ct d numins 
 ^^ Deorum tracta Ratio imperan?> honesta, prohibens 
 " coiiUarivU" (OiJirliii Philippica 1 l» Vol. 2. p. 487.) 
 
 1 . '' ^bujft 
 
58 
 
 *^ foundation of what we call Ethics, 
 *^ or natural Law/' Yet, in justice to 
 the worthy author, it must be allow^ed, 
 that the Happmess, which he speaks of, 
 is not selfish^ partial, or sensual Happi- 
 ness (for that would he a very impro[)er 
 subject for 2i " paternal Frecepf' ) but 
 '^ real Happiness^' and '^ substantial 
 '' Happiness/' as he further expresses 
 himself in the same page ; and no Hap- 
 piness can be '' real,'' or '' substaniialj- 
 which is not lasting; so that it is plain 
 this eminent Avriter means that lasting 
 '^ and substantial Happiness'' alone, 
 which arises from Obedience to the will 
 of God : for the Knowledi^e of which he 
 refers us, at the same time, to the Holy 
 Scriptures. See the foiiowing page 42, 
 
 S 
 
 \et even such ^^substantial Happi- 
 '' ness" can only be called an effect, of 
 which a conscientious Obedience to the 
 will of God is one of the causes ; but the 
 
 primary 
 
5'9 
 
 primary causey or motive to that Obe- 
 dience in oroodMeUy is still different from 
 both ; and vet none of them can be the 
 proj)er foundation of Ethics, or natural 
 Law. 
 
 The learned author has himself as- 
 signed a more probable foundation in 
 the preceding page, to which perhaps 
 he might mean to refer by the prono- 
 minal adjective '' This/' in the sentence 
 which immediately follows his '^ one 
 '' paternal Precept,'' (viz. '' This is the 
 *' foundation of what we call Ethics, or 
 *' natural Law,'') for he observes in p, 
 40, that,/' Co^;smERING the Creator 
 '' only as a Being of infinite Power, he 
 was able unquestionably to have pre- 
 scribed whatever Laws he pleased to 
 his creature Man, however unjust or 
 severe. But as he is also a Being 
 *' of infinite JVisdomy he has laid down 
 '' only such La^^s a.s were founded in 
 '^ those relations of Justice th^t existcvl 
 
 44 
 44 
 44 
 44 
 
 " in 
 
(30 
 
 •' in the nature of things, antecedent 
 '' to any positive Precept/' — Those 
 ^' Relations of Justice/' then, on 
 which the ofher Lairs are foundedy 
 are properly the Foundation. And 
 '^ these'' (the learned writer himself 
 tells us in the following sentence) ^' are 
 '' tkeelerual immutable Laws of Good 
 *' a;?ci E^IL, to which the Creator him- 
 ^- self, in all his dispensations, conforms; 
 ^^ and V, hich he has enabled Hinnan 
 ^' Reawn to discover, so far as they are 
 *' necessary for the conduct of human 
 *' actions." Thus the Foundation 
 
 . is clearly laid down, and there is no oc- 
 casion to assign any other Motive of 
 Obedience to the several Laws on ihis 
 
 ' Foundation, than what is mentioned in 
 the same sentence, viz. Human Be a son, 
 by which men are enabled to discover 
 *^ tliese eternal and immutable Lavv s of 
 '' Good and Evil,'' For the Knoxcledge 
 of what is Goody or wliat is Evil, is 
 surely a sufficient Motive for chusing the 
 
 one. 
 
01 
 
 one, and rejecting the other ; because 
 Good, when known, is as trul}^ amiable 
 in itself, as Evil is detestable and fright- 
 ful; so that the former most naturaily 
 engages our preference, without any 
 other Motive than this natural Knoxs:' 
 ledge of their respective quahties. 
 
 Sinister Motives do, nevertheless, too 
 frequently prevail, through the extreme 
 frailtv of Human JS'ature, which enga- 
 ges the greater part of mankind in the 
 pursuit of temporal Interest, or partial 
 and sensual Happiness ! 
 
 So that, if the learned commentator 
 had mentioned Self-love, as the general, 
 instead of the '' universal Principle of 
 '' Action^ I should not have thouolit 
 myself obliged to have taken particular 
 notice of that part of his work. 
 
 Several reasons mav be assigned wliv 
 it ca^nnot be admitted as the '' universal 
 ^^ Principle of AclionJ' 
 
 And, 
 
And, first. Because the most worthy 
 actions, as 1 have alreadv observed, are: 
 Irequently occasioned by a more gene- 
 rous motive than Self-love. 
 
 Secondly, Because hadnien are some- 
 times prompted to ^GOci actions, through- 
 the iniiuence of their own natural Know- 
 ledge of Good and Evil, when the occa- 
 sion happens not to interfere with their 
 particular views of private Interest, or 
 their predominant Passions : * for, if 
 this was not the case, it is obvious^ 
 
 (con- 
 
 * A more remarkable instance of this perhaps was 
 never known, than what my own grandfather e.xperienced 
 in his acquaintance with the Lord Chancellor JefferieSy 
 who was, perhaps, the most abandoned time-server of 
 those days (if v/e except his companion in iniquity, Ge- 
 neral Kirk, t Dr, Sharp was as totally diiTerent and 
 
 opposite 
 
 f ** It it'ould not have been possible ^^ (says Rapin, speaking 
 of CkajireliGr Jcjferies and General Kirk) ^' for him " (King Jame« 
 the Ud.) ** io hai:e found in the khigdo?}i tivo men more void of ail 
 ■'* Religion, of edl Honour y cuid all Humanity.^ T^hey were tzvo 
 ** tygers chafed zvUh blood, icho had no pleasure hut in sarnags. ^* 
 
 Tom 10. p. 20. 
 
63 
 
 considering; the great multitude of sel- 
 fish men .in comparison of the o%5/ J that 
 societv could not exist. 
 
 And, thirdly, Because had actions, 
 which most abound, manifest! v tend, 
 even in the opinion of the offenders 
 themselves, to defeat the most essential 
 purposes o{ Self-love ; for the mosthard- 
 
 opposite to the Chancellory in every part of liis character^ 
 as it was possible for any man to be; yet the Chancellor 
 entertained a very particular regard and esteem for him. 
 He treated the Doctor veryroiiohlv ind<?ed, when he had 
 received his Royal Master's orders to prosecute him for. 
 preaching against Popery ; but in every other point, which 
 did not interfere with his time-serxing pri/tciplcs -dnd poli- 
 tics, be was always ready to shew favour and kindness to 
 Dr. Sharp, whenever he had an opportunity ; and happy 
 it was for him ihat he did so ; for afterwards, in the time 
 of his distress, when a just retribution of worldly trouble 
 overtook him, (insomuch that he was not only a prisoner, 
 expecting in his turn a severe execution of the Laws for his 
 injustice and cruelty^ but also grievously afflicted with the 
 stone, and other diseases, in consequence of his former 
 intemperance,) Dr. Sharp was the only person who 
 afforded him any comfort in his misery; for he regularly 
 visited the unhappy man in his confinement, and used 
 his best endeavours to alleviate his distress, and prepare 
 him for another world by advice and exhortation. 
 
 ened 
 
04 
 
 ened sinners are conscious, through their 
 innate Knowledge of Good and Evil, that 
 their unlawful temporary gratifications 
 tend to deprive them of their ''reflr/ '' 
 and '' subslantial happiness^" viz. Eter- 
 nal Salvation ; for if they had not this 
 Consciousness ofEviiy there could be no 
 such thing as presumptuous sin. 
 
 Self'lovey however, under proper re- 
 strictions, is certainly a main branch of 
 the Law of ?\ature ; and, though it can- 
 not be admitted as the " universal Prin- 
 " ciple of Action ; is nevertheless an iini^ 
 versal Principle ; but it cannot be ad- 
 mitted as a '' Rule of Ohedience^' be- 
 cause there are many occasions when it 
 ought to be superseded by more noble 
 Motives to Action. 
 
 The Knowledge of Good and Evil is 
 also an univert^al Principle in Man; 
 thought it is still much farther from be- 
 ing 
 
05 
 
 ing^' the universal Principle of Action '* 
 ^' than Self-love ;'' and indeed my pre- 
 sent attempt is not to prove what is the 
 ^^ universal Principle of Action^'' but 
 ou\y whsiilt ought to be, as I before re- 
 marked; being convinced, ihdif the 
 ^^ one paternal Precept'' laid down by 
 the learned Law Commentator (though 
 certainly wii h good intentions, and pro- 
 bably with good authority from other 
 Law Writers) as the " Rule of Obedi- 
 "^^ ence,'' (viz. '^ that we should pursue 
 " our OTstn Happiness '' ) is very defective ; 
 because the very Rule itself requn-es a 
 multitude of other Rules to restrain it 
 within due bounds, and curb the Self- 
 iove of individuals for the benefit of 
 
 societv. 
 
 < 
 
 Nothing is so liable to be misunder- 
 stood as '^ our own Happiness f' for 
 when Self ^\oi\e is the object, Self -love 
 can imply nothing but Partialily and 
 Self preference I so that such *^ a Rule 
 
66 
 
 ^* of Obedience " is liable to afford a 
 handle of excuse for actions of mere 
 Self-gratificationy to which the learned 
 and worthy author (or, perhaps, rather 
 the adopter) of the hypothesis AYould be 
 entirely averse : a Slaveholder, for in- 
 stance, might alledge, that he ''pursues 
 ^' his OKU Happiness/' by extorting the 
 unw illing service of other men, because 
 he is thereby enabled to maintain him- 
 self and family, not only comfortably, 
 but elegantly ; and that the mainten- 
 ance and support of the sugar islands, 
 and consequently the happiness of his 
 ^vealthy neighbours, depends upon the 
 employing of slaves ; so that social bene- 
 fits do also arise from it : and he will 
 likewise alledge, that he is obliged by 
 '' Self -love'' to persist in the measure, 
 because he cannot maintain the same 
 Happiness and comfort by any other 
 means ; so that he does not act contrary 
 to '' the Law of Nature ^ or the '' Rule 
 
 - of 
 
07 
 
 *^ of Obedience,'' as laid down by ttie 
 most eminent ^Yrite^s on the subject ! 
 
 Thus the ''paternal Precept'' (as it 
 is called) of pursuing our own Happi- 
 ness, mav lead men to form a false esti- 
 mate of necessity (or what they may 
 think themselves obliged to undertake, 
 from their particular situation in life) 
 and will alford them the like excuse 
 for any other vice, on which a man's 
 temporal subsistence depends. 
 
 It is therefore an oblique Rule, which 
 insensibly declines into mere Self-graii- 
 Jicalion,o\: private Interest, which is the 
 bane of Equit)^ and Justice ; so that 
 Self-love can no otherwise be admitted 
 as a Rule, than for tlie purpose of mea- 
 suring the due proportion o^ that Love 
 which xsce owe to the rest of mankind, 
 agreeable to a real '' paternal Precept" 
 
 that 
 
(58 
 
 that will never deceive us ; *' Thou shaU 
 '* love thy Neighhour as thyself.'' Lev. 
 xix. 18. 
 
 This excellent maxim of the Old Laxs 
 is strongly enforced and recommended 
 in the !^ew Testament, ^vhich shall 
 hereafter be shewn : nav, the \ev\ Hea- 
 thens, it seems, were not entirelj^ igno- 
 rant of this Divine Preceiit ; for th^ 
 favourite maxim of the Emreror ..^y/e.r- 
 ander Severus was much to the same 
 effect, according to the report of Lam- 
 pridius, quoted by the learned Joseph 
 Mede, Book 3. p. 550. viz. '' Quod tibi 
 " fieri nonvis, altQri ne feceris'' '' Do 
 *' not to another, what vou would 
 ** not have done to vourself *' Neither 
 has the doctrine been overlooked bv 
 the writers on the Law of JVatm^e. 
 Hobbes verv iudiciouslv refers us to 
 this Rule of Obedience, ^' for the easv 
 *' knowledge of what the Laxs: ofJSMture 
 
 ^' dictates." 
 
<4 
 if 
 
 (4 
 
 *' dictates/' '' When a man doubts" 
 (sa3^s he) '^ uhether miai he is going to 
 *^ do to another he agi^eeable to* the 
 ^' Law of Nature, let him suppose 
 himself in the others room.'' '' For by 
 this means'' (continues he) '' v. hen 
 Self-love and the other passions, 
 ** which weighed down one scale, are 
 taken thence, and put into the con- 
 trary scale, it is eas}^ to guess v/hich 
 *^ way the balance will turn." And 
 Baron Puffendorf * remarks thereupon, 
 that — '^ this is no other than the great 
 ^* rule prescribed by our Saviour hini- 
 '* self, of doing to Men as we vcould be 
 *' donehyy 
 
 The learned Baron, nevertheless, re- 
 marks in the ibllowing paragraph — 
 *^ that this Preceot cannot be esteemed 
 '^ a fundamental Axiom of the Imvo of 
 *^ JVi//i/r^; since it is only a corollary 
 
 * Law of Nature and Nations, as translated by 
 Basil Kcnnct. Oxford, 1710. p. IO9. 
 
 of 
 
70 
 
 '' of tl>at Law, which obliges us to hold 
 '' all J\len equal mth ovrsehes; and 
 '^ therefore may be demonstrated a 
 ^^ j)?io?i.'' But howsoever it may be ca- 
 pable of being demonstrated, yet this is 
 no just objection to Hobbess excellent 
 rule for knowing, — ^' what (/he Law of 
 *^ .Yafure diclales;'' es|ecially as the 
 learned objector seems, afterwards, to- 
 have sought in vain for a more '' funda- 
 '' menial *,4xiom of the Laxz' of JWi- 
 '' /?/re.;" for 1 caimot find, tliat any 
 thing, he has aftervards proposed, is at 
 all worthy to be compared with it, ei- 
 ther a^ '' a Foundation, or a '* Ride of 
 '' Gbedience.'' 
 
 ► Nevertheless, in justice to the learned 
 Baron, I must observe, that he has v/ell 
 defended this general Fade against the. 
 objection of l}r. Sharrock. 
 
 '' Dr. Sharrock is of opinion '' (says 
 he) '^ that this rule is not universal, 
 
 '* because. 
 
71 
 
 ' because, if so^ a judge must needs 
 ' absolve the criminals left to his seu- 
 * tence ; inasmuch as he would cer- 
 ^ tainly spare his own life, were he in 
 ^ their place: I must needs give a poor 
 ^ petitioner what sum soever he desires; 
 ^ because I should wish to be thus 
 ^ dealt with, if I was in his condition : 
 ' or I must clean my servant's shoes ; 
 ^ because I require him to clean mine." 
 '' But the rule " (says the learned 
 Baron) '' will still remain unshaken, if 
 ' we observe, that not one Scale only, 
 ^ but BOTH are to be considei^ed; or that 
 ^ I am not only to weigh and examine 
 ' what is ayreeable to me, but likewise 
 ^ what obligation or necessity lies on 
 ^ the other person, and what I can de- 
 ' mand of him, without injuring either 
 ' of our duties/' Book 2. Chap. 3. 
 p, 109. 
 
 Neither 
 
72 
 
 Neither does the Baron's own objec- 
 tion, which immediately follows, in the 
 least affect the propriety of Ilobtess rule 
 ^' Jbr ike easy Knowledge of what the 
 ^' Law of Kalure diciaies:'' for though 
 the nature of a Rule, or Principle of 
 Doctrine (differing from active Princi- 
 yles) be such as to induce the necessity 
 of supposing a prior Principle, or In- 
 stinct in man, whereby he may be ena- 
 bled to suggest, adopt, approve, or ol^ey 
 this or any other Rule, (which seems to 
 be the reason of the Baron's refusing to 
 acknowledge this excellent rule, as '' a 
 *^ fundamental Axiom of the Law of 
 ^^ Nature") yet the learned Baix)n him- 
 self has multiplied the difficulty, by 
 assigning still another i?w/e, or mere 
 Principle of Doctrine (viz. the holding 
 all Men equal with ourselves) as the 
 foundation of this Rule, instead of a real 
 first Cause, such as the immediate In- 
 spiralion of God ; the Revelation of his 
 
JFill in the Scriptures ; or tlie natiirat 
 and divine Instinct of knowing Good 
 iand Evil. For whether the Precept is 
 inculcated and made known to Man by 
 Divine Ilevelaliony immediate, or scrip- 
 tural, or mereiv bv the natural Instinct 
 in Man, of knowing Good and Evil, it 
 may nevertheless be justly esteemed '^ a 
 ^^fundamental Axiom of the Law of 
 '' Nature :" 
 
 The Jews and Christians, indeed, are 
 tau2:ht the vahie and iniDortance of thi^ 
 Precept by the Holy Scriptures, yet this 
 is not the only means of its being 
 known and received among men as '' a 
 ^' Rule of Obedience ;'' — for, besides the 
 ^example which I have already given 
 •concerning the Emperor Alexander So- 
 verus, it appears that the Gentiles, in 
 every part of the world, have demonstra- 
 ted a sense of this Precept, without the 
 assistance of Holy Scripfure : notonly the 
 ancient Greeks and Romans, but the 
 
 L remote 
 
74 
 
 remote inhabitants of China and Ainer* 
 ica : of which a few examples are here 
 subjoined from the additional notes of 
 the translator of PufFendorf, p. 109. viz. 
 ^^ Aristotle'' (in Diogenes Laertius, Lib. 
 5. Segm, 21.) " being asked how we 
 ^' ought to behave ourselves toAvards our 
 ^^ friends, answered, as ue uish they 
 *^ uoald behave themselves toKards us,'' 
 Lib. 2. torn, 2. " Quod qvis jmns in 
 *' alter urn,' &c. Seneca de Ira, Lib. 3. 
 c. 12. ^' Let us suppose ourselves in the 
 ^' same circumstances as the person xs:ith 
 " x^hom ue are angry : Thatuhich now 
 '* puts us in a passion is only the wrong 
 '' opinion and estimate of ourselves: 
 *' IFe are unwilling to suffer what we 
 '' are willing to DO." '' 'Tis a saying of 
 Confucius (in Marcinus's Hist. Sin. 
 Lib. 4. c. 25.) '' JVever do to another 
 what you are unwilling to suffer from 
 him. The same Precept was made use 
 ^' of bv Ynca Manco CapaCy the founder 
 
 ' of 
 
 a 
 a 
 
 ii 
 
75 
 
 ^4 
 
 if 
 
 ofthePef^twian empire; in order to the 
 reducing his subjects to a hfe of civi- 
 '' hty." 'De la Vega, L. 1. c. 21. 
 
 Thus it appears, that not only the 
 Bealhen nalians of Eiu^oper but also the 
 distant uninformed inhabitants of China 
 and America^ were endued, bv their 
 innate Knowledge of Good and Evil, with 
 general ideas of that most excellent 
 Precept which Christ hiiTjself has de- 
 clared to be the Irue Christian Rule 
 OF Action : and which, therefore, may 
 
 ft. 
 
 justly be esteemed '' a fimdamenlal 
 Axiom '' of (he Law of Nature j' viz — 
 '* All thiuG^s whatsoever ve would that 
 " men should do to you, do ye even so 
 '* to tliem : for this is the Law and th^ 
 ** Prophets,'' Matt. vii. 12. See also 
 Luke vi. 31. The iTeeaning and appa- 
 rent intention of this Golden Rule is 
 exactly the same, in effect, as the other 
 great commandment of the Law,/' Thou 
 
 " shait 
 
7(5 
 
 ^* Shalt love thy neighbour as thyself f- 
 
 «o that all persons, who carefully exa-- 
 
 mine these and other parallel texts, must 
 
 necessarily be convinced, that the com- 
 
 mand to love our neighbour as ourselves 
 
 is the '' ONE PATERNAL Precept,'' or 
 
 rather, I should sav, the only " pater- 
 
 '' NAL Precept to which the Creator has 
 
 ** graciously reduced the Rule of Obe- 
 
 *' diencCy'' since by the highest authority 
 
 w-e are assured, that the equitable ride 
 
 of ^^ doi}7g to others, as we would that 
 
 ^' men ehouid do unto us ;'' or, in short,, 
 
 to love our neighbour as ourselves, ^' is 
 
 '' THE La^v and the Prophets;" 
 
 w^hich implies as much as if our Lord. 
 
 had said. This is the Spirit, or first 
 
 Principle, of Law, and contains the 
 
 Su??i and Essence of all other Laws ! 
 
 The Testimony of the j^oostle Paul is 
 
 nearly to the same effect — ^' For all 
 
 '' the Lav/'' (says he '' is fulfilled in 
 
 ** one v/ord, even in this/Tnou shalt 
 
 '^ LOVE 
 
17 
 
 *' LOVE THY NEIGHBOUR AS THYSELF/' 
 
 (Gal.v. 14.) AVhich might well be para- 
 phrased as follows : *' All the Law is 
 
 '' FULFILLED IN ONE WORD ;'' — for'' the 
 
 *' Creator'' — '' has graciously reduced 
 
 '* the Rule of Obedience to this one pa- 
 
 '' ternal Precept'' (not, — '' that Man 
 
 '' should pursue his own jdappiness ;'' — 
 
 but) — '• EVEN IN THIS, THOU SHALT LOVE 
 '' THY NEIGHBOUR AS THYSELF;" SO 
 
 that no other " paternal Precept '' can 
 possibly be received as a general Rule of 
 Obedience for all occasions except this 
 alone ; \vhich must therefore be acknow- 
 ledged as the fundamental Ruley both of 
 Natural and Revealed Law. Concerning 
 this Golden Rule of i\ction, I have 
 vrrote a separate Tract under the title of 
 the Law of Jjiberty^ or '^yal LaWy to 
 which I must beg leave to refer m}^ rea- 
 ders for further remarks on that head. 
 
 Having now prov.? J, I hope/ that this 
 
 *' fundamental axiom of the 
 
 '' Law 
 
^ 78 
 
 " Law of Nature " ought to be " the 
 *' UNIVERSAL Principle of Action 
 '* in Man/' I can more safely resume 
 my diseourse concerning '* Principles 
 '' of Action '' in general. It has already 
 been shewn, that " the Knoisiledge of 
 " Good and EviV is '* an imiversal 
 ^* Principle'' in Man, as well as Self-love. 
 But I must now remark, that the former 
 has the foUowincr essential diffierence 
 from Self-love as an universal Principley 
 yiz. that it is never superseded, like the 
 latter, l>y any just Motive of Duty 
 (though it is often violated in breach of 
 Duty through human Frailty); for all 
 just Motives o/*DlTY are perfectly con- 
 sistent with it, and inlluence the heart 
 under its direction a-.d guidance, and 
 even the>most nohle Motive to Action 
 (independent of Inspiralion^ or immedi' 
 ate Revelalion) is so far from superseding 
 the natural *' Knowledge of Good and 
 Evily' that it may, more properly, be 
 
 esteemed 
 
79 
 
 esteemed an exertion of it : for instance* 
 by a due exertion of " the Knowledge 
 *' of Good and Evil/' we promote the 
 very first Principle of all Duty, as it is 
 the j^r^/ great commandment, viz. The 
 Love of God ; for if we have '' Know- 
 ^' ledge to chuse the Good, and 7' eject the 
 ** EvilJ' the same Knowled^oe must in- 
 chne us to prefer the Author of all Good 
 (when revealed to us) and his Com- 
 mandments before every other conside- 
 lation; for so Abraham's Obedience in 
 
 tiv 
 
 ttempting to sacrifice his son, was ren- 
 dered acceptable to God : he knew his 
 Maker and supreme Lord b}^ unquestion- 
 able Revelation; and, therefore, justly 
 concluded, through his natural '^ Know- 
 '' ledge of Good and Evil;' that the 
 Command of God ought to supersede 
 all natm^al Affection, and Self -love ; so 
 that this was an Effect of Reason, which 
 seemed to counteract even the Principles 
 of Reason itself, by dissolving all the ties 
 of JSTalure ! But the Patriarch thereby 
 
 gave 
 
80 
 
 gave an ample proof* of a sincere Faith, 
 and of an unfeigned Love to his Creator. 
 
 By ii'hat Principle of Action also was 
 IMoses induced (though the meekest of 
 JyIen)io remonslrale to his Creator, when 
 the Divine Indignation M^as declared 
 against the Ingratitude and Wickedness 
 of the children of Israel, in worshipping 
 the molten calf daring the time that 
 Moses continued in the mount to receive 
 the Law r God said to Moses — " I hate 
 '' seen this people, and behold, it is a stiff- 
 V necked people : now therefore let me 
 
 ^^ ALONE, (*^7 T]U'^T^ LET ME REST^/' 
 
 that is, from your intercessions) *' that 
 ^' my wrath may wax hot against them, 
 /' and that I may consume them : and 
 ^* / will make o/'thee a great nation.'' 
 Exodxxxii. 9,10. Now, \i*'Self'lov^'\ had 
 
 * This \)XOoioi faith was graciously accepted instead of 
 the Sacrifice ; which ^^'as mercifully countermanded^ 
 though it was the type of a really intended Sacrifice of au. 
 ^onlj/ Son I See Tracts on the Syntax, &c. of the Hc- 
 bresv Tongue, Tract 2, p, 72. 
 
 been 
 
81 
 
 been ^' the universal Principle of Action^'' 
 Moses would not have declined the ac- 
 ceptance of such a distinguished honour, 
 when tendered to him even by the Al- 
 mighty Lord of the Universe, whose 
 right of disposal could not justly be call- 
 led in question ! But the faithful minis- 
 ter of the Israelitish commonwealth did 
 not seem to entertain the least sense of 
 that imaginary '^ paternal Precept " 
 mentioned above, '' that Man should 
 *' pursue his own Happiness r for his 
 answer on that occasion proves, that he 
 ^vas actuated by a Principle infinitely 
 superior to Self-love ; I mean a true and 
 unfeigned Zeal for the Glory of God, 
 arising from a right use of his natural 
 discretion, or ^' Knowledge of Good and 
 ^' Evil,'' which directed his choice, and 
 enabled him to set aside all considera- 
 tion of Self, or private worldlj^ Interest, 
 when he thought the circumstances of 
 the proposition seemed likely to affect 
 
 M the 
 
,82 
 
 the honour of God in the misinformed 
 opinion of the Egyptians and other Hea- 
 thens. For he '' besought the Lord his 
 '' Gocir (though God had previously 
 forbid him, saying, " Let me alone,'') 
 and saidy Lord, uhy doth thy urath 
 uax hot against thy people, xschich thou 
 hast brought forth out of the land of 
 Egypt, with great power, and with a 
 mighty hand? fVherefore should the 
 Egyptians speak and say. For mis- 
 chief did he bring them out, to slay 
 them in the mountains, and to consume 
 them from the face of the earth f Turn 
 ** fy^om thy fierce wrath'' (said Moses to 
 the Almighty) " and repent of this evil 
 *^ against thy people.'' And he also 
 claimed the promise by which God had 
 absolutely bound himself to the Patri- 
 archs — ^^ To whom (said Moses) thou 
 *^ swarest by thine owjsselF; and saidst 
 ^^ imto them, I will multiply yourseed," 
 Sec. And the text immed ately informs 
 
 us^ 
 
 66 
 
 66 
 
 66 
 
 66 
 
 66 
 
 16 
 
 €6 
 
 66 
 
 66 
 
83 
 
 If s^ that ** the Lord repented of the evil 
 *' which he thought to do unto his peo- 
 '' pie:' ^ (Exocl. xxxii. 7 to U.) Thus 
 God was pleased to manifest his regard 
 and consideration even for Human Judg- 
 fuent ! — even for the opinion of a merfi 
 Man, when founded on Reason, and 
 oiherjust PrincipieSy such as m^nknid 
 are capable of exerting ! And shall 
 earthly monarchs, then, presume to 
 despise any reasonable remonstrances of 
 ^ their fellow men — of their ecjuals in 
 every other respect, except that of a de- 
 legated office, Avhen it is apparent that 
 even the Supreme Lord, and Maker 
 OF ALE THINGS, lias condescended to 
 hear and graciouslv receive a remon- 
 strance from his Creature Man ? INav, 
 and that repeatedly on various occasi- 
 ons ! The like remonstrance was also 
 
 * << 
 
 Therefore he said that he would destroy them, had 
 ** not Moses his chosen stood before him in the Breach : 
 *"* to turn away his wrath. le=>t he should destroy thtmJ' 
 Psal. 106. 23. 
 
 made 
 
84 
 
 made by Moses, when God declared hi^ 
 anger against Israel, for murmuring at the 
 report given of the promised land ; and 
 for proposing to return into Egypt ; and 
 also for attempting to stone Joshua, and 
 Caleb, who had endeavoured to appease, 
 and convince them of their error. See 
 the 14th Chapter of Numb, ver. 1 .'' And 
 the LoKD said unto Moses y how long 
 will this people provoke me ? and how 
 long mil it he ere they believe me , for 
 all the signs which I have shewed 
 among them f 1 will smite them with 
 the pestilence, and disinherit them, 
 and will MAKE of thee'' (said God to 
 Moses) '' a greater nation, and mightier 
 '' than they J' 
 
 But the noble Principles (far superior 
 to Self-love) by which that Great Mi- 
 nister of State generally regulated his 
 conduct, once more prevented his ac- 
 ceptance of the glorious promise, even 
 
 though 
 
 4S 
 it 
 
 ti 
 
 it 
 
85 
 
 though tendered by his Maker! His 
 sincere regard for the Glory of God, 
 agreeable to the first great Command- 
 ment, made him jealous lest the Hea- 
 then nations should falselv conceive, that 
 the Lord Jehovah was not able to 
 bring his people (the Israelites) into the 
 land which he '' sware unto them •/' so 
 that his Zeal for the Glory of God was> 
 manifestly, the principle Motive of his 
 answer on that occasion.* And though 
 
 a 
 
 * *^ And Moses said unto the Lord, Then the 
 '* Egyptians shall hear it (for thou broirghtcst up this 
 ** people in thy might from among them:) And they 
 ** will tell it to the inhabitants of this land ; (forj they 
 ^' have heard that thou, Lord, (art) among this people ; 
 *' that thou Lord, (art) seen face to f^ice ; and (that) 
 " thy cloud standeth over them, and (that) thou goest 
 *' before them by day time in a pillar of a cloud, and in a 
 ** pillar of fire by night. Now (if) thou shalt kill (all) 
 ** this people as one man, then the nations wdiich have 
 ^' heard the fame of thee, will speak, saying ; Because the 
 *^ Lord svas not able to bring this people into the land 
 *' which he sware unto them, therefore he hath slain 
 *' them in the wilderness. And now I beseech thee, let 
 " the power of my Lord be great, according as thou hast 
 ^' spoken, saying, The Lord is long suffering, and of 
 
 " great 
 
86 
 
 u natural Affection (or brotherly Love| 
 for his couiitrymeD mi&ht^ probably, be 
 also iiiGluded as an addiiiGnal Motive 
 to his intercession (worthy our imitation) 
 yet his '' own Self-love'' was manifestly, 
 quite out of the question ; since he 
 mi^ht have attained for himself tlie 
 highest pitch of worldly glory, without 
 forfeiting his real or eternal Happine;Ss 
 b}^ such an acqiiibition ; for as the ofier 
 was made by '' the God of the spirits 
 *' of all FiesJt/' the acceptance of it 
 could not have been imputed to him as 
 sinful ; thougli the contrary behaviour 
 was apparently mere agreeable to the 
 \\i\\ of the Almighty, v/ho Vv'as pleased 
 
 " great mercv, forizivins: iniaiiitv and trans<Tression, and 
 ** bv no means clearing (the guiHy^) visiting the iniquitv 
 " of the fathers upon the children, unto the tliird and 
 " fourth (generation). Pardon, 1 beseech thee, the ini- 
 *^ quity of this people, according unto the greatness of 
 thy mercy, and as thou hast forgiven this people from 
 Egvpt, even until now. And the Lord said, I harg 
 pardoned according to thy word/'' Numb. .xiv. 13. 
 to 20. 
 
 to 
 
 
87 
 
 to signifv his approbation of Moses's 
 remonsirance and intercession, bv de- 
 clariug to him — '' i have pardoned ac- 
 '^ cording to thy word/* Numb, xiv* 
 11. to 20. 
 
 Also upon the rebellion of Korah, re-' 
 lated in the I6th chapter of Numbers^, 
 when God spoke to Moses and Aaronj 
 sayingv — '^ Separate yourselves from 
 *' among this congregation, that I may 
 
 '' CONSUME THEM IN A MOMENT/' Yet 
 
 these two great leaders of Israel were so 
 little actuated by that imaginary '' imi- 
 '' versa! Principle of Action^' Self- 
 love, that thev were entirely rejjardless 
 of their own danger, notwithstanding the 
 divine warning, and seemed to have no 
 other care but that of endeavouring to 
 save their brethren from God's wrath ; 
 for it does not appear, that they retrea- 
 ted, or separated themselves ^' from 
 ^ among the congregation^'' as they 
 
 w^re 
 
88 
 
 Were expressly directed, but only ^^ fell 
 ^^ upon their faces,' and exerted the 
 powers oi Human Reason in the follow- 
 ing short remonstrance to their Maker 
 — '' O God, the God of the Spirits of 
 '' all Flesh, shall one Man sin, ajid 
 *' wilt thou be wroth with all the Con- 
 *^ GREGATION?" Numb, xvi. 20 — : 
 
 The like Remonstrance, founded in 
 sound Reason and natural Equity, had 
 once before been made even to the Al- 
 mighty himself, by his faithful Servant 
 Abraham, w^hen God condescended to 
 reveal to him the awful decree o^ Divine 
 Vengeance against the populous cities of 
 the plains of Sodom. 
 
 — ^' Wilt thou also destroy the Righ- 
 ^' teous with the Wicked f '' (said Abra- 
 ham *) '' shall not the Lord of all the 
 
 ^' earth DO right P' 
 
 Thus 
 
 * " And Abraham drew near, and said, Wilt thou 
 ^* also destroy the righteous with the wicked f Peradven- 
 ** ture there be fifty righteous within the city, wilt thou 
 
 ** also 
 
89 
 
 Thus a due exertion of right Reason 
 demonstrated the Dignii^ of Human JYa- 
 hire, and the examples, just mention- 
 ed, sufficiently prove, that the Al- 
 mighty requires his Creature Man to 
 judge of Right and Wrong, and to form 
 and declare a sound Judgment upon the 
 eternal Principles of Justice and Right- 
 eousness, agreeable to that Divine Know- 
 ledge with which the Human Mind is 
 most certainly endowed. 
 
 Though ./Ibraham and his descen- 
 dants, Moses and Aaron, knew that 
 they could not exist, even a single mo- 
 ment, without the immediate protection 
 of Divine Providence, yet they thought 
 it their duty to remonstrate even to their 
 Creator on the eternal Principles of 
 ^^ Justice and Judgment! " 
 
 ^^ also destroy, and not spare the place for the fifty right- 
 
 '' eous that are therein ? That be far from thee to do 
 
 *• after this manner; to slay the righteous with ihQ 
 
 " wicked, and that the ri2[hteous should be as the 
 
 *' wicked, that be far from thee : shall not the Judge of 
 
 '' all the earth do right?" Gen. xviii. Q1^--25. 
 
 N The 
 
00 
 
 The Almighty Searcher of 
 Hearts knew beforehand what they 
 would say, and the propriety of their 
 future answers ; and, therefore, un- 
 doubtedly afforded them these extraor- 
 dinary o[)portunities of proving to all 
 mankind their Knowledge of Good and 
 Evil, as well as their FaUh and entire 
 dependence on the eternal '' Justice and 
 *' Judgment " of the Divine Being, that 
 these clear examples of the Knon^ledge 
 and Dignity of Human JShture, as also 
 of the regard and consideration which 
 even the great Author of that Nature 
 was graciously pleased to manifest, on 
 those occasions, tovrards the mental 
 Faculties of his Creature Man, might be 
 recorded to the end of time ! 
 
 Concerning the Spirit of " Justice 
 ^' and Judgment'' ^Vlth ^\\\lQ}\J[braham 
 was endowed, God previoush^ declared 
 — ^^ Lknow him, that he mil command 
 
 '' his. 
 
91 
 
 ^' his children, and his househGld after 
 *' him, and they shall keep the way of 
 ^' the Lord to do J stice and Judg- 
 '' MENT/' &c. (Gen. xviii, 19. ) So that 
 Abrahams Remonstrance, wherein he 
 appealed to '' the Justice and Judg- 
 '^ MENT'' o/^GoD, was apparent!}^ agree- 
 able to the foreknowledge and expecta- 
 tion of the Almighty, as well as the other 
 Remonstrance of Abraham's descend- 
 ants, Moses and Aaron. For these ex- 
 traordinary exertions oi Human Reason^ 
 in appealing to the Divine Justice, were 
 so far from being oifensive even to the 
 
 SUPREME AND ETERNAL SOVEREIGN OF 
 
 THE Universe, that, on the contrar}^ 
 he clearly manifested his approbation by 
 the gracious manner in which he accept- 
 ed and answered these human petitions! 
 He condescended to satisfy^ the righteous 
 and Just Spirit of Abraham, by an assu- 
 rance, that even " ?ften righteous per- 
 ^' sons '' only could be found amongst the 
 
 wicked 
 
02 
 
 wicked nations in theplams of Sodom — 
 '' I will not destroy W (said he) ''for 
 '^ the tens sake.'' ^ And to the Re- 
 monstrance of Moses and Aaro7i (the 
 descendants of die just Abraham) the 
 hke favourable attention was paid by 
 '' the God of the Spirits of all Flesh : '' 
 — for as their petition was offered up in 
 behalf of the whole congregation (viz. 
 that thev miqht not suffer ibr tiie fault 
 of one or a fev^ persons) God condescen- 
 ded to spare the Congregation, though 
 they Yi^d justly incurred the forfeiture 
 of life by joining -^ the haughty and 
 
 * Gen. xviii. 32. Bat alas, by the fatal catastrophe 
 of all the nations in the plains of Sodom soon afterwards, 
 and by the very small number of individuals that v>ere 
 found Vvortby of the divine v.arning to escape the w<^^'<^^'^' 
 punishment^ it is apparent that there were not even^^Ye 
 righteous persons to be found mjire royal cities ! (Gen. 
 xiv. 2.) Horrible depravity ! 
 
 t The text informs us, that '' Korah gathered all 
 " THE coNGp.EGATiox (igainst them** (JNIoses and 
 Aaron) '^ imto the door cf the tabernacle of the congrtga- 
 '' tioii^'^ whereby the guilt of the congn gatlon is mani- 
 fest. Numb. xvi. 19. 
 
 factioui 
 
93 
 
 factious princes of Israel in op^n rebel- 
 lion to the Divine Ordinances, contrary 
 to the clearest evidence of all their sen- 
 ses ! For Moses, on offering up this 
 short petition, wasimmediatel}^ directed 
 to separate the Congregation from the 
 more notorious offenders — '^ Speak unto 
 the Congregation, saying, — Get ye up 
 from about ike tabernacle of Korah, 
 Dathan and Abiram. — And Moses 
 rose up, and went unto Dathan and 
 Abiram ; and the Elders of Israel fol- 
 loxsced him. And he spake unto the 
 Congregation, saying, Depart, I pray 
 you, from the tents of these wicked 
 men, and touch nothing of theirs, lest 
 ye be consumed in all their sinsT — 
 And accordingly all persons, that had 
 grace sufficient to repent of their con- 
 nections Vv ith these wicked men, — " Gat 
 ** up from the tabernacle of Korah^ 
 ^' Dathan, and Abiram, on every side :' 
 
 And immediatelv afterwards God was 
 
 »/ 
 
 pleased 
 
04 
 
 pleased to justify Moses, and to demon- 
 strate the truth of his Divine Mission, 
 by a tremendous and unusual example 
 of Vens^eance ^ u])on the hardened of- 
 fenders and their families ! (Numb, 
 xvi. 1. to 40.) And this being done in 
 the presence of the xs^hole Congregation, 
 (then a populous nation) the evidence of 
 it (which is handed down to us by their 
 descendants, the Jews, and lias also been 
 confirmed, fi'omtimeto time, by other 
 instances of Divine Kenp^eancc upon the 
 same nation) was thereby rendered in- 
 contestable ! 
 
 Nevertheless, the very next day, ^' all 
 '^ the Congregaiion of the chikb'en of 
 *' Israel murmured against JSloses, and 
 *' against Aaron, saying. Ye have killed 
 '' the people of the Lord,'' — This further 
 rebellion having once more provoked 
 
 * <' the .ground clnve asunder that (xvas) under 
 
 ** tlM^m : and the earth opened her mouth, and swallowed 
 ^' thcrn up, and their houses," v^ic. 
 
 the 
 
95 
 
 the Divine Justice, the cloud covered 
 the tabernacle, and the glory of the Lord 
 appeared ! And Moses and Aaron were 
 once more commanded to separate them- 
 selves from the Congregation, that a Na- 
 tional Vengeance might take place ! — » 
 *^ Get you up from this Congregation J^ 
 (said the Almighty) '^ that I may CON- 
 '' SUME THEM AS IN A MOMENT." Ne- 
 vertheless, these two worthy Ministers 
 of God discovered no sense of fearybr 
 themselves, whilst the national danger 
 demanded their endeavours in behalf of 
 their brethren; and therefore, instead 
 of separating themselves, as they had 
 been once more commanded, they, once 
 more, " fell upon their Faces,'' to 
 implore the Divine mercy and forgive- 
 ness of the national iniquity ; so that 
 Self-love was manifestly superseded by 
 Patriotism and brotherly Affection ! And 
 as the plague was already begun among 
 
 the people, the mediation of these two 
 
 men 
 
90 
 
 men was so far favoured by the God of 
 Israel, that Moses was inspired witli 
 M'isdom and presence of mind to instruct 
 his Brother Aaron how to ^* make an 
 ^^ atonement for the people'' by the 
 burning of incense — And accordingly 
 Aaron '' stood bet-a-een the dead and the 
 '' Iwing ; and the plague uas stayed.'' 
 Numb. xvi. 41 — 48. 
 
 These are unquestionable examples 
 to demonstrate, that '' Self-love" is not 
 '' the universal Principle of Action." 
 
 Upon a former intercession also of 
 Moses in behalf of his ungrateful coun- 
 tr} rnen^ he permitted his natural Affec- 
 tion for them, to carry him (seemingly) • 
 far bevond the bounds of Reason and 
 Moderation, in his expressions to the 
 Almighty ; ^ even so far as to wish 
 
 that 
 
 * ''• And Moses returned unto the Lord, and said, 
 
 ^' Oh, this people have sinned a great sin, and have 
 
 "*' n:iade them gods of gold. Yet now, if thou wilt, for- 
 
 " £iv« 
 
97 
 
 that he himself might be blotted out of 
 God's Book,^ if the sin of the people 
 was not forgiven ! So that Self-love is 
 by no means ^^ the universal Principle 
 '' ofJctionr 
 
 The affectionate Apostle Paul seemed 
 also equally anxious for the eternal 
 welfare and prosperity oithe same great 
 JVation ; and he expressed the like un- 
 bounded Love towards them, by one of 
 the strongest hyperbolical expressions 
 (as Mr. Burkitt calls it) that he could 
 possibly have chosen for that purpose. 
 
 ** give their sin : and if not, blot me, T pray thecj out of 
 ** t/ii/ hook, which thou hast written. And the Lord 
 ^* said unto Moses, Whosoever hath sinned against me, 
 ^^ h\m\\\\\ I blot out of my hook," (Exod. xxxii.31 — 33,^ 
 
 * Cleaning (probably^ an exclusion from the temporal 
 blessings promised in God*s covenant ; or perhaps the loss 
 of life, both of which came upon him afterwards for his 
 unguarded expressions on another occasion. Compare 
 Numb. XX. 12. with Numb, xxvii. 12 — 14. Deut. iv, 37. 
 and Pbalm cvi. 32. 
 
98 
 
 — '^ I could wish" (says he) '^ that mv'' 
 '^ self were accursed from Christ for my 
 *^ brethren, my kinsmen according to 
 /' the flesh." (Rom.ix. 3.) And though 
 the Apostle, by the words^od'adEax 
 £ir7J ocxo Tb XpK8, might perhap smean 
 to refer only to that anathema of tem- 
 poral misery and destruction denoun- 
 ced by Christ himself, against Jerusa-^ 
 lem, and the unbelieving Jewish nation, 
 for their open rejection of the Gospel;* 
 
 yet 
 
 '^ Behold your house'' (said Christ) " is left 
 ** unto you desolate." Matt, xxiii. 38. Luke xiii. 35. 
 And again — *' When ye therefore shall see the abomina- 
 " tion of desolation, spoken of by Daniel the Prophet, 
 *■ stand in the holy place, (whoso readeth, let him uii- 
 '* derstandjj" said our Lord ;*' Then let them which 
 '' be in Jucha^ fice unto the mountains/' «Scc. '• And 
 *' xcoe unto them that are with child, and to them that 
 *' give suck in those days !" &c. " For then shall be great 
 *' tribulation, such as was not since the beginning of the 
 '^ world to this time, no nor ever shall be.'* ]Matt. xxiv. 
 15 — 21. Under this severe Anathema of tiational Mi- 
 sery, the unconverted part of the Jcvcish people might with 
 propriety he accounted ccyx.^ti^x o^tto th X^i^i^j accursed 
 from file Messiahs being then separated, ov excommunicated^ 
 
 ^s 
 
Q9 
 
 yet it is manifest, that the afFectionate 
 and truly patriotic Apostle would have 
 been ready to suffer every kind of tern- 
 poral misery, and even to lay down 
 his Life for the refraclory Kaliorij if 
 
 as it were, from the immediate protection of f/^e eternal 
 " King of Israel/' and by him publicly given up to 
 temporal Vengeance ; {ho Sufferings and Misery oi whiQH 
 (and not the lleprobatton which occasioned them) the pa- 
 triotic Apostle would willingly have endured, if it were 
 possible, in Ms own Person (for no otherwise could he 
 wish to be separated fro?n Christ, but inSufferings ; for the 
 Love of Christ was unalienable : — See preceding Chapter, 
 ver. 35 to 390 H^^^ could thereby have removed from his 
 Nation this dreadful Anathema of Christ's temporal 
 Vengeance, which, at the time the Apostle wrote, was 
 dreadfully impending ! But whether this conjecture of mine 
 be right or not, and whether the Anathema nicntioned by 
 the Apostle is to be understood as temporal, as eternal, or 
 both ; yet the same limitation with respect to the Love of 
 Christ must necessarily be understood, viz. that '^ the 
 ** Apostle wished he might perish'* (whether in this world 
 or the next) " not as an Enemy of Christ, but as a Saviour 
 ** of his Brethren,*' (agreeable to the remark of the learned 
 Chrysostom) and as Christ himself also was ^' made 
 " A Curse for us/' (Gal. iii. 13.) See this pjoinc 
 clearly stated by the Rev. Dr. John Scharp, in his " Sym- 
 '' phonia Prophetarum et ApostolorumJ* Pjintcd at Gen- 
 eva in 1()25. 
 
 . . he 
 
 » •» 
 
100 
 
 he could thereby have averted the ap- 
 proaching vengeance from his country- 
 men, and restored them to Grace and 
 the promised Privileges of the Gospel, 
 to which they had been the first invited 
 of all other nations! And therefore we 
 cannot surely conceive, that ^' the Prm- 
 *^ ciple of Aclioriy' or Motive to such a 
 declaration, was Self -love. 
 
 The disinterested Principles of this 
 Apostle are evident also from some 
 other expressions, and especially from 
 that in his Epistle to the Romans, (v. 
 7.) viz. *'— peradventure for a good 
 *' Man'' (says he) '^ some would even 
 ^^ dare to die ; '' which idea totally ex- 
 cludes the Principle of Self-love. But 
 though the Apostle's Expressions suffi- 
 ciently prove that Self love was not his 
 Principle of Action, yet the same was 
 more effectually demonstrated by his 
 
 Life and Practice ! 
 
 And 
 
101 
 
 Aiid again, — When we read of Jona- 
 than's inviolable Friendship towards 
 David, can we conceive, that he was 
 actuated by Self-love? We cannot 
 mention that Pn/zc/*^/^ without injus- 
 tice to the generous character of that 
 truly noble Prince, unless we speak of it 
 comparatively, to shew, that his Friend' 
 ship and brotherly Love was equal to it; 
 for the Scripture repeatedly informs us/* 
 that he loved David '' as his own Soul.*' 
 
 It was not ^?z unreasonable Friendship ; 
 he was well convinced of the Merit and 
 P^irtue of David ; for on these he found- 
 ed his Love; and he had too much 
 J^irtue himself to violate a reasonable 
 Friendship, even though his own pri- 
 vate Interest and very Inheritance was 
 his at stake ! 
 
 These points were most earnestljr 
 pressed upon him with all the authority 
 
 that 
 
102 
 
 that ail anxious worldly-minded father 
 could possibly assume, and yet without 
 effect — ^^ As long as the Son of Jesse 
 **' liveth upon the ground'' (said Saul 
 to Jonathan) '^ thou shall not be estab- 
 ^^Ushedy nor thy kingdom; wherefore 
 '* now send and fetch him unto me^for 
 '* he shall surely die.'' Now, if Self-love 
 liad been the Principle of Action v;ith 
 Jonathan, he could not have greater 
 temptation ! But he knew how '' to re- 
 ''fuse THE Evil, ^/e^ chuse the 
 Good," and would not, therefore, sub- 
 mit (hke modern statesmen) to the 
 wretched policy of doing '' Evil that 
 ^' Goodmii(ht cornel'— Honour ^ad Jus- 
 " tice were his '' Principles of Action ;" 
 and he vras willing to risque, not only 
 his V orldly dignity and state, but his 
 life also, rather than injure and forsake 
 an innocent man I ^^ JVherefore shall 
 '' he be slain ? " (said he) '' What 
 '* harm halh he done .?"— -And when lie 
 
 found 
 
103 
 
 found that his father persisted in his 
 base resolution, he was filled with ho- 
 nest indignation ; and, as the text in- 
 forms, ^^ y^osefrom the table in fierce 
 Anger ''—not on account of his father's 
 injurious behaviour to himself, in at- 
 tempting to kill him wdth a javelin, but 
 because '' he isoas grieved for DxVVID" 
 (says the text) and that ^' his father 
 ^' had done him shamed See 1 Sam. 
 xx; 31 to 34. 
 
 And again — Was David, King of Is- 
 rael, actuated by Self-love, vhen he 
 tendered Ids own Life, to save the Lives 
 of his Subjects, praying God to '^ Let 
 ^' his hand be aoainst him, and aoainst 
 *' his father s house,'' instead of the na- 
 tion in general ? 
 
 Surely his Principles of Action were 
 very different from Self love, or from 
 that imaoinarv paternal Precept of 
 ^' seeking his own Happiness I' 
 
 Ills 
 
104 
 
 His Conscience probably informed 
 him that he was guilty before God in 
 having numbered the Israelites, to satis- 
 fy some vain or presumptuous curiosity 
 concerning the Strength of the J^ation, 
 at a time when his whole confidence 
 and hope of success against his enemies 
 ought to have been placed in God 
 alone ; and he would perhaps then re- 
 collect, that the same sinful Presump^ 
 lion within himself which had occasion- 
 ed the undertaking, had also occasion- 
 ed * the neglect of that tribute or ofier- 
 
 ing 
 
 * This example proves that Kings and Princes 
 arc Indispensably bound to exercise themselves daily and 
 constantly in the study of the Holy Scriptures (agreeable 
 to the command in Dcut, xvii. 18 — 20. f lest they 
 
 sheuld 
 
 f *' And it shall be when he sitteth upon the throne of 
 *» his kingdom, that he shall write him a copy of this Law in a 
 " book, 'Qwi of (that rvhich is) before the Priests the Levites : 
 ** and it shall be with him, and he shall read therein all the days 
 *' of his life : that he may learn to fear the LORD his God, to 
 ** keep all the words of this Law, and these Statutes, to do 
 ** them ; that his heart he not lifted up above his brethren, and 
 *^ that he turn not aside from the commandment to the right 
 
 hand, or ftoj the left: to the end that he may prolong his 
 *■* daifs in his ki?i^dG?7ij he, and his children in the midst of Israel."' 
 
 (( 
 
105 
 
 offering to God, which, in the Law, is 
 expressly enjoined to be given as a ran- 
 somyir the Soul of every individual of 
 that nation, whenever they should he 
 numbered^ viz. half a shekel for every 
 one: ^^ When thou take st the sum of the 
 ^^ children of Israel, after their number'' 
 (said God to Moses) ^' then shall they 
 " give EVERY Man a Ransom for his 
 '' Soul unto the Lord ; when thou 
 ^' numberest them : that there be no 
 ^^ Plague among them when thou num- 
 '' her est them/' &c. See Exod. xxx. 12. 
 to 16. 
 
 Reason and Conscience therefore 
 taught him, that he himself \Y'ds the 
 principal aggressor ; and these Just 
 Principles, joined to a patriotic Regard 
 
 ihould inadvertently occasion any breach of God's laws, ' 
 and thereby draw down the Divine Venegeance upon 
 themselves, as well as their unwary subjects; wlio are 
 equally guilt]/, whenever they comply with an loilazvful 
 command. 
 
 P for 
 
for the Preservation of his Countrymen, 
 certainly induced him to present him- 
 self to God as the proper victim of di- 
 vine Vengeance !— For '' David spake 
 '^ itnto the Lord, when he saw the angel 
 *' that smote the people y and said — Lo, 
 ^' I have sinned, and I have done wick- 
 *' edty : but these sheep, what have tliey 
 *' done ? Let thine hand, I pray thee, 
 
 " BE AGAINST ME, AND xVGAINST MY 
 
 " Father's House/' &c. 2 Sam. xxiv. 
 17. 
 
 It woald, snrelv, be hidilv absurd to 
 attribute so pathetic and penitent a de- 
 claration to the Principle o^ Self -love. ^ 
 
 The IMonarch of Israel' was actuated 
 
 bv 
 
 ^ Some excellent ar^imients and very striking ex- 
 amples have been produced by the truly benevolent Mr, 
 Brooke o^ DwhXm, in his '' Fool of Qualify,'' to prove 
 tlrat Self-Io'ce is by no means '*' the unkenal Principle of 
 
 To qnote the authority of a romance, in a Tract on 
 Xae first Principle-'i of Lai;^^ will pcihaps, at first sight, 
 
 give 
 
107 
 
 bv a much less reasonable '^ Prin- 
 *^ cii}le of Action^' (and still very op- 
 posite 
 
 •pve offence to many of my readers ; but, for my excuse, 
 I rely on the propriety of the arguments themselves, and 
 the just application of the ^e\'QYs\ real exaiitples by which 
 they are illustrated. T shouhi never of my ov^n accord, 
 I confess, have consulted any work under flie Form of a 
 Novel, for information of this kind; but the sentiments 
 of this sensible author being pointed out to me by a 
 worthy friend, I thought it would be injustice to my ar- 
 gument, if I neglected to refer my readers to the clear 
 light which the worthy Author of the Fool of Qualify has 
 thrown upon the subject, when he nicikes his Earl of 
 Morel AND enquire " xchence, hou, by uhat weans may 
 '* a Man arrive at Happiness ? — By getting out of hini^ 
 *' self my Lord'' — answered his worthy character IMr, 
 IMeekly. ** Out (f himself 31 r. Meekly ! you aston- 
 '^ ish me greatly. A contradiction in terms, luinatural, 
 ** impossible! — God hi?nself my Lord, cannot mahe a 
 *^ Man happy in any other icay, either here^ or hereafter. 
 '' Tt is, said the Earl^ an established maxim afnong all 
 *• thinking Men, xvhether Divines or Philosophers, thai 
 '' SI:LF-L0\'E 2s- the Motive to all Human Actions.— 
 '* Virtuejbrbid ! exclaimed M)\ Meckii/ ; all Actions are 
 '' Justly held good or evil, base or honour able, dctestid)le or 
 *' amiable, merely according to their Motives. But if the 
 '' Motive is the same in all, there is an end, at once, to the 
 ^'' possibility of virtue ; the cruel and the kind, thejaithful 
 *' and the perfidious, the prostitute and the patriot, are 
 *' confounded together ^'^ ike. 
 
• 108 
 
 posite to Self-love) ^vhen he uttered that 
 bitter lamentation for the death of his 
 
 Avicked, 
 
 He afterwards relates, in very striking terms, the well- 
 known Lxa-m|l: oi Damon and Piithias, whose inviolable 
 Friendshif triumphed over Self-love, as well as 
 • over the crud intentions of the tvrant Dionysius. — Then 
 follows the AuiLr.r's excellent detinitionof the term Self, 
 Selfishness by supi i ior Principles originally commu- 
 nicated to our Nature by the Divine InfelUgence; and he 
 proves that such Principles have prevailed in the world, 
 by reminding us of the anci.nt states of Sparta and 
 Rome, which " derivtcl their lustre and poucr, their 
 xiHoIe pre-em'incjice and praise*^ C^^ys he) ''^ from this 
 Principhof Comtuuiiications^ nhich, in t hew, uas called 
 " Love of Country. But this benefiting Prin- 
 " cipk" (continues he) " nas itill more eminently instan- 
 '' ced in the Societi/ 0/ the Chvrch of Jerusalem, 
 " xvho had all things in common ; ich'o imparted their 
 '^ possessions to all ?ncn, as every man had need ; and 
 '' thence d'd cat their common bread uith gladness and 
 '* sivglencss of heart, praising G^>iii a^id haling fax our 
 '• ivith all people.'* ^c. 
 
 He afterwards menlions the instances of the Roman 
 Ilcgulus, and the Dcciiy as also that of '' Leonhlas, and 
 " his three hundred Spartans, who devoted their lives for 
 '' the LiBEPcTiES of GrecceJ' 8cc. and, lastlv, exem- 
 plities*^ f/^?.s Disregard of Se-lt, the vital Source and 
 " Principle 0/' every Virtue, in six 3Iechanics or Craft s- 
 " men of t lie city of Calais y' when it was besieged by 
 King Kdvrard the o^. 
 
 it. 
 
 \ 
 
109 
 
 wicked, rebellious, and incestuous Son 
 Absalom— '' fVould to God'' (sa) s he) 
 ^* I had died for thee my Son ! " 
 
 Natural paternal Affection was 
 more powerful in this case than Rea- 
 son ; and every other Frinciple of Ac- 
 tioUj eveii Self-love (which is a.lso a 
 natural Affection, and generally very 
 potent) was entirely superseded by it : for 
 the King most earnestly Avished, that he 
 himself had died, instead of that unna- 
 tural wretch, who (he was well aware) 
 ceased not, whilst he lived, to plot his 
 father's ruin, being an enemy (he well 
 knew) that was implacable, that was 
 restless, and impatient to deprive him, 
 not only of his kingdom, but of his life ; 
 and had already violated his bed, in the 
 most publick and shameless manner. 
 
 The whole argument, with the examples, are too long 
 to be inserted here, but arc highly worthy the reader's 
 perusal. — See the Fool of Quality, vol. 1. p. 117^ 
 
 with 
 
no 
 
 Avith the detestable crime of incest ! — 
 There was no rcom to hope for the re- 
 formation of a wretch that had so en- 
 tire! v lost all distinction belxzeen Good 
 and Evil ! — No gleam of happiness for 
 liis injured father, but in his death ! — 
 And yet iialernal Affection compelled 
 the latter to esteem even his own death 
 preferable, if he could thereby have pro- 
 longed the wretch's life ! — '' O my Son 
 '^ Absalom, my Sen, my Son Absalom ! — 
 '' JVould to God'' (said he) " I had 
 '' DIED FOR THEE, O Absalom, my Son, 
 ^' inij Son /" 2 Sam. xviii. oo. 
 
 Thus it appears that Self-love is 
 
 bv no means '' the universal Principle 
 
 '' of Action^' since there are other Af- 
 
 JectiQus, which sometimes supersede it, 
 
 and become the leading Principle of 
 
 Act ion. 
 
 A, certain noble Author of the 
 last centuTv, in a work^ intituled '' A 
 
Ill 
 
 *' P^iew of the Soul^ bas several chap- 
 ters concerning the Power and Influence 
 of the Affections over all the other natu- 
 ral faculties. Reason itself not being ex- 
 cepted : and in one chapter he at- 
 tempts to prove, '' that some Affection 
 '' is the substantial Part of the Soul'' * 
 
 "But 
 
 * '^ I have thought " (says this Author) *^ and do 
 " think, and believe (which is somewhat more than a 
 thought, it is a thought with the concurrence, appro- 
 bation, and allowance of one's Reason) that the Soul 
 of Man is immortal; and that the very Essence or 
 substantial part of a Human Soul, disrobed of a Body, 
 or subsisting of itself, is some restless working (however 
 at some Ximes invisible) afiection ; and that if those 
 more noble faculties of our Soul (next and imme- 
 diately under that bright heavenly Star) are the Pilots 
 to conduct us unto rest, some affection (as it seems to 
 '* me) is the chief Passenger in rhis frail and weak Vessel 
 *' of the flesh. St. Paul, in that admirable Encomium 
 ^* of this Charity, tells us, that it abides, when many 
 *' other gifts fail. And if ire shall know, as we are 
 ** known, as he tells us in another place, there will he. 
 *' then little use of the Invention, IMeUiory, Reason, or 
 '* the like, which are but the Handmaids to knowledge. 
 ** Neither can I rationally imagine, after return of the 
 ^* Soul to its place of rest, or for default thereof in it^ 
 ** banisbmeut to everlii^tinj wandering, any use of other 
 
 *^ faculties 
 
 a 
 
 ii 
 
112 
 
 But though the Affections are certainly 
 to be esteemed " Principles of Aclion" 
 
 vet 
 
 <* faculties than tlie affections, unless towards tlie exalc- 
 " in'^ or heightening them in their several dei^rees, whe- 
 *' th*er love and joy on the one side, or sorrow, fear, &c. 
 ** on the other. 
 
 *^ The Soul of jNIan being an emanation from that 
 " Divine Love, must necessarily partake of it, Love; 
 ** and not able at present by any natural light it has, to 
 '* reach unto itself its proper object, lays hold on any 
 *' thing, rather than seem to vanish or be extinct; and 
 ** withal that it happens to have such several inclinations 
 *' in num, while it is here, is sure!}' by reason of some 
 ** false imaginary light, or the want of a true one, and 
 *' that we want both power and skill, in the setting or 
 *' tuning some strings of the atlections, as I may call 
 " them. And it is want of a clear inspect into our na- 
 *' turc and frame, that we become, as David speaks, a 
 *' stubborn generation, a generation that set not their 
 *' hearts aright, and zvhose Spirit cleavcth not stedfastly 
 *' to God, And I do further believe, that all the facul- 
 ** ties, strength, and power of the Soul, v»hich we have, 
 " are given us towards the performance of that^r^^ and 
 *' great Commandment^ Thou shalt love the Lord thij God 
 " icifh all thy hearty and with all thy Soul, and xvith all 
 *' thy ?nind : The whole Soul beside seems naturally 
 subservient, if not subsequent, to the affections mo- 
 tion, and the motion of the Soul would be strange 
 ^' without them, and not imaginable; they being as ne- 
 ** cessary as they ai'e ii^eful. Aud therefore I think we 
 
 ** maTy 
 
 
113 
 
 vet thev cannot at anv rate be admitted 
 as '' Rides of Obedience '' (as I have 
 before observed concerning the Affection 
 of Self-love) because the generahty of 
 Mankind are more Hable to be influen- 
 ced by evil^ misplaced Affections, than 
 by those which might tend to their 
 real Happiness. 
 
 The Affections of the avaricious Man 
 for instance, are all subordinate to his 
 Affection for amassing temporal vrealth : 
 — he may love his wife and children, 
 perhaps, when the natural Affections of 
 
 may as well cease to be, by our own power, as cease to 
 affect ; and they who have gone furthest or most covert- 
 ly herein, have in going about to hide some particular 
 affections, shewed others more visibly ; and for the co- 
 vering of their joy or sorrow, fear or anger, or the like, 
 have set up for predominant in their Soul, a seeming 
 contempt of ail things ; which is an affection itself, and^ 
 for ought I know, as subject to be faulty as any. For 
 surely the Soul may seem no less glorious in its march, 
 with all its parts and retinue, than some of them ; 
 provided it marches the right way, and each faculty 
 help and assist, and not go about to destroy each other.*' 
 A View of the Soul. Sect. 5, pages 109j HO. 
 
 u the 
 
the husband and parent do not interfere 
 with his predominant passion for riches ; 
 but, vrhenever they do^ the wretch loses 
 all feeling for his ov/n llesli and blood, 
 and will eagerly sacrifice to Mammon 
 the peace of his family^ and the happi- 
 ness of his beloved children, even in the 
 most material circumstance of their 
 lives ! And though such a Vvretch is 
 sometimes influenced, indeed, bv the 
 more general Principle o^ Self-love (that 
 is, whenever the consideration of Self 
 happens to fall in competition v/ith his 
 duty to other men) yet even Self-love 
 itself mnst yield to the Love of Hoarding, 
 since it is the vrelhknown characteristic 
 of the Miser to withhold all the com- 
 forts of life, even from Hbiself, in 
 order that he may iuduke his unreason- 
 able ^4ffection for amassing wealth ; 
 ^Y\l\c\\ Depravity^ if notassiduousl}^ and 
 carefullv checked in time, vrili most 
 surely increase vrith age, till it becomes 
 
 inveterate^ 
 
115 
 
 inveterate and irresistable, so as entirely 
 to enslave its wretched Votarv ! 
 
 It vroiild be well for such men, if 
 tliev deorived themselves onlv oitem- 
 poral coniibrts; but, alas. Avarice 
 defeats Self-loye,^ even in its most \Wi' 
 ipoitm^t conceva, Eiejvial IFel/are. '' Go 
 '^ to now ye Eich Men, ueep and howl 
 '' for your miseries that shall come upon 
 '' you,'' James V. i. Compare this 
 v/ith v>'hat has ah^eadv been mention- 
 ed in pages 23—30. 
 
 The depraved Appetites ^wdAffeclions 
 of Drunkards and Gluttons are also 
 Principles of Action, v/hich are fre- 
 quently too powerful both for Reason 
 and Conscience^ and even for Self-love ! 
 for thev too often lead Men with their 
 eves oj)eii to certain destruction . even 
 thou oil thev are v/arned bv the clearest 
 Conviction and ForeknoT^ledge concern- 
 ing the inevitable consequences of their 
 respective vices ! Diseases, misci^v, and 
 
 death 
 
116 
 
 death mav stare them in the face, and 
 mark them, by their gradual approaches, 
 as the unfortunate victims of these crimi- 
 nal indulgencies ;— but how seldom do 
 they deter ! Nay, the certain expecta- 
 tion even of eternal damnation is not 
 sullicient to reform them ; and the 
 learned Dr. Hales has produced an ex- 
 ample * concerning Drunkards, to prove 
 that they would ^oo/z, even though they 
 should see Hell-Fire before their eyes ! 
 
 The depraved ^4ffeclions for every 
 other vice, as Lusty Gaming\ &c. are 
 equally capable of supplanting the uni- 
 
 * *' so Ix'witrhing is this ii^.fat nation, that 
 
 ** though they cannot, most of them, but be sensible," 
 (says Dr. Hales) ** that they are manifestly shortening 
 " their davs, and just plun^ins themselves into their 
 '' graves; yet will they not refrain. I'his an eminent 
 *' Physician was so sensible of, from his own unhappy 
 " expeiience, that he said, when Men had got a habit 
 
 " of it, TIIKY WOULD GO OX, THOUGH TIIEY SAW 
 
 ** HELL-FIRE burning befoive them.'' "A 
 ^* Friendly Admonition to Drinkers of Gin, Brandy," 
 &c. By Stephen Haks^ D. D. p. 14. 
 
 versal 
 
117 
 
 versal Principles of Self-love and Com- 
 mon Sense; and do frequently carry 
 Men headlong to destruction, when it is 
 impossible but that they must have fore- 
 seen the necessary consequences of their 
 inordinate pursuits ! 
 
 How carefulh% therefore, ought Man- 
 kind to guard themselves against every 
 unlawful Affection ; and strenuously to 
 resist them, whenever thev occur, lest 
 any undue Affection should l^ecome the 
 reigning Principle of Action^ and lead 
 the poor enslaved mortal to eternal 
 destruction ! *' From uhence (come) 
 ^' wars and fighUngs among you f (Come 
 ** they) not hencey (even) of your 
 '' Lusts, that w^vr in your Members? 
 *^ Ye LUST, and have not : ye kill, and 
 " desire to have, and cannot obtain: 
 ^' y^ fight and wary yet ye have noty be^ 
 ^' cause ye A^Yi^OT. IV ask, and re^ 
 *' ceive not, because ye ask amiss, tficu 
 ^' ye may consume it upon your Lusts. 
 
 - Ye 
 
118 
 
 " Ye Adulterees and Adulteresses, 
 '' know ye not thill the friendship of tiie 
 '^ Korld is enmity wilh God ? '' James 
 iv. 1—4. 
 
 But maiiv actions which may seem 
 appareiitlY to have been occasioned 
 merel}^ by corrupt .(Ijfectionsy are ne^ er- 
 theless promoted b}' a more hitent cause : 
 I mean the Inspiration or Influence of the 
 spiritual Enemies "^ and Deceivers of 
 
 Mankind^ 
 
 "' ^' The Devil is not merely ?. name, which 
 " those who would sap the foundations ot" religion pre- 
 " tend reli£!,ion has contrived to frighten timorous minds : 
 *' nor is d:ingcr then only to be apprehesded from him, 
 '' when he is supposed 10 assume a bodily form: it is 
 *' superstitious weakness to be afraid of him only when 
 "' imbodied, and to neglect the secret and unseen influ- 
 *^ ence, which Ids continual converse with uS; as an 
 '' unimbodied spirit, may have upon us. He and his 
 " angels -are not vet cast into outer darkness, thu' it be 
 '' prepared for them ; the mouth of the bottomless pit 
 " is not yet closed over them : tiiey fell from GOD, not 
 *^ so much in' a heal descent, as by mental apostasy and 
 '^ dissimilitude ; ajid they hcive still this visible world, 
 '^ once the seat of their happiness and glory, to range 
 > ** in : thev are, therefore, stiled by the Apostle spirittiol 
 
 " kicked* 
 
119 
 
 « 
 
 Mankind^ which must also be reckoned 
 amongst the various Principles or Mo- 
 tives 
 
 ^* zcickccbi esses in high places ; and their leader is called, 
 " The God of this World, The Prince of Darkness, The 
 '' Prince of the power of the Air. Uncloathed and un- 
 *' imbodied spirits may converse with us by secret il- 
 ^' laj)ses, without our perception of the medium through 
 " which they act : even t/ie wi?id hloucth zvhere it iistclh, 
 '^ and xcAcar the sound thereof; hut cannot tell whence 
 '' it Cometh, nor whither it goeth. As there are Divine 
 *• Illuminations communicated to tlie soul by the 
 *' Good Spirit of Truth, so there are impure 
 '* suggestions to the fancy made by The Evil Spirit of 
 Darkness ; and a watchful observer of his own heart, 
 must have heard the frequent whispers both of The 
 '^ Voice of Wisdom and The V\)ice of Folly : he, from 
 whose e) es a Heaven-bwn Faith in Christ has re- 
 moved the scales of corruption, may easily discern 
 " The Calm Irradiations of Divine Lii>ht leadinji;hini to 
 ^' holiness and peace, and the roul and disturbed fires of 
 '' Satan betraying him into sin and misery. 
 
 '' Bat tho' our Enemy be invisible, and, on that ac- 
 
 *' coinit, more able lo e^vccute his malignant designs 
 
 '' a:.iainst us ; yet let us not so dread his power, as to 
 
 *'* decline the contest. Vv'liiie our minds are constantly 
 
 " turned to That light, wJiich light cth ex cry 7};a}i that 
 
 *' connth into the world; while we desire it, and depend 
 
 '' upon it, as The Lidit of Life; we sliall alv;avs be 
 
 '' able to know and to ^niard aiiaij^st the stratagems i-f 
 
 '' the Apostate Spirit, whether he appears in his own 
 
 ^' nuked deformity, or cioatlis himself like an Angel rf 
 
 
 
1 20 
 
 lives to Action ; because nothing can be 
 more certain^ than that the^e incoi^po- 
 rea/3iALiGNANTBE]KGs take a most dan- 
 gerous advantage (though uri])erceived) 
 of all immortal carnal Affeclions in un- 
 guarded worldly Men ; and do thereby 
 lead the unwary and careless Liver in- 
 to the most detestable Slavery * that 
 
 thev 
 
 " Light, A forced imitation will always lall short of 
 ** the archetype : and though sin and falsehood may put 
 ** on the mantle of Holiness and Truth ; yet he, that is 
 *• inwardly acquainted with the Truth as it /*• /;/ Ji:srs, 
 ** and ingenuously loves and pursues it, will be able to 
 " delect the im}:osture, and through the veil beholtl the 
 ** blackness and malignity of the enemies to his peace/* 
 ** Evangcllcat Dii courses,*' by the worthy and inmnious 
 3Ir. John Payne, formerly Dep. Accc-mpt, in the Bank 
 of England. Discourse V. p. 1 ? 1 — \ 24. 
 
 • ** The Original or Fundamental Temptation by 
 ** which Satan dravs men into the snare o\ S( rritufle, oi" 
 ** bondage spiritual, *s by enlarging or improving the^r 
 ** desires, not of things simply evil, but of things eithe r 
 ^* natural, or indiffermt; that is, for their kind or qua- 
 *"* Uty not uidav'ful. Thesis desii'es being improved unto 
 ** ihe Uilif or unto some excessive measure, do, by long 
 *•" cu-foin {.r continuance, require satisfaction by asstrong 
 ** a law ot nc'Ct.s^ilv (al least as in>p(jytiinat<Jv) as our 
 ** n?itun)iL<i( sii-e^ of food or raiment do. The niore e.x* 
 ^^ cesbive or e-Aorbitant any desire is, the more impatient 
 
121 
 
 they may dishonour the work of God^ 
 and prepare the deluded Mortal for eter- 
 nal shame and punishment ! 
 
 The 
 
 *^ it is of ropulse. It is as impossible for a greedy or 
 *' rnrenous Appetite to be satisfied with a spare or mo- 
 ^' derate diet, as for a moderate appetite to be satisfied 
 .*' without any food at all. A vain Fantastic, that takes 
 ** proud cloaths to be Fart of Himself, is as desirous of 
 ** c'nange of suits or costly apparel, as a poor man is of 
 *' apparel itself, or of such stuff as is oufficienl to keep 
 *' out cold and wet. An ambitious Spirit is not so well 
 *' content witb an ordinary place or rank amongst Free- 
 *' men, as an ingenuous mind will be with the estate or 
 '' condition of an( hired Servant; if no better by means 
 ^' fair and honest be likely to belal him. A Man apt to 
 " oxer-prize himself and jealous withal of contempt, of 
 " wrong, or of gross abuse, is not so easily appeased with 
 ** streams of blood, as a calm and gentle spirit is with 
 *' an ingenuous acknowledgment of wrongs done, or 
 ** with a 'courteous answer for wrongs suspected. The 
 " desire of wealth or worldly goods, after it hath once 
 *^ exceeded its lawful bounds, becomes as unsatisfiable 
 *' as Hell. It cnlargeth itself by ofte,n satisfaction, and 
 '* of all earthly and mortal things, it knows no stint 
 " or period of growth, but grows strong and lusty by 
 ** waxing old, 
 
 *' None of these desires of meat, of drink, of apparel, 
 ^* of satisfaction for wrongs done or suspected, of ho- 
 *^ nour, riches, or preferment, are tn themselves^ or for 
 
 R '' ihQK 
 
ii 
 
 122 
 
 The amazing power and force of the 
 unlaxstful Affeclions, which I have al- 
 ready described, cannot reasonably be 
 accounted for, on any other Principles. 
 We have no right, however, to mur- 
 mur at God's permission of spirilual 
 Temptations (whereby the Divine Knoxc- 
 ledge of Good 3.nd Evil, presumptuously 
 
 ^* their quality, unlaufvL Their unlaiifulness consists 
 only in their cxcc^*. But even the best of these or like 
 desires, being improved beyond its measure, will, for 
 ** its private satisfaction, betrai/ the Soul^ which gives it 
 " harbour, into Satan's hands. He doth not, he need 
 " not tenip.t any man to be a thief, a robber, or a raur- 
 therer. Jbr, (as St. James tells us, Chap, 1. 14.) 
 Evtry m&nis tempted (to these and the like crimes) hy 
 /lis own €QH<:Hpisce7fcey and our concupiscences and sen- 
 sual desire^ <ire always increased by custom. He that 
 hath long inured himself to exceed either in quality of 
 meat or drink, or to fare deliciously, desires only to 
 satisfy his appetite, or to observe his delightful custom : 
 so these may be satisfied, he hath no desire to be a 
 thief\ to be a cheater^ or couzcner. But rather than, 
 his intemperate appetite should be unsatisfiedj he will 
 ** take himself to some other part of Satan s Service ; 
 ** and a<l venture on theft or mart her, or any other breach 
 " of God's commandments/' Dr. Jackson's Works, Vol. 
 3. p. 62. 
 
 assumed 
 
 u 
 n 
 i( 
 
 4» 
 
 i( 
 a 
 
 4i 
 
 H 
 «i 
 
123 
 
 assumed l^y Man, is proved and tried) 
 especially as the Almighty has merciful- 
 ly been pleased to give us the most am- 
 ple warning throughout the Scri[)tures 
 of our continual danger ; insomuch 
 that the Christian Church hath general- 
 ly made the necessary resistance /o Evil 
 Spirits an express Article of the Bap- 
 tismal Vow, viz. To *^ renounce the 
 ** Devil and all his Works'' Neverthe- 
 less, the unreasonable Heresy of the 
 Sadducees (who were the Deists of an- 
 cient times) not only subsists to this day, 
 but seems even to prevail in a most dan- 
 gerous degree ; for there are many peo- 
 ple amongst us, who profess to believe 
 the Scri|)tures, and yet openly deny the 
 existence of those malignant spiritual 
 Beings, commonly inentioned and sig- 
 nified under the name of *' the Devil,'' 
 thougli the Scriptures afford the clear- 
 est testimony concerning them : but 
 0H.U' modeni Sadducees endeavour to ex- 
 plain 
 
124 
 
 plain all texts, wherein Devils or Evil 
 Spirits are mentioned, as mere ciisto- 
 marj^ figures of speech expressive of some 
 Evil Affections, and sometimes of mere 
 bodily Disorders.* Howsoever plausi- 
 ble 
 
 * " Accordino; to them" (said Archbp. Sliarp) 
 '^ the Devil that is so often spoken of in the Scriptures, 
 " is nothing else but either a disease of the body, or a 
 *' phantasm in the brain, or the wicked principles and 
 " inclinations of a man's heart. This is the doctrine of 
 ** Mr. Hobbs, and his followers. 
 
 ** But there cannot a vainer conceit enter into a man's 
 " head than this is. By the very same logic that they 
 can prove thi^, they may likewise prove, that all tliose 
 men that are spoken of in the Old and New Testa- 
 nient, were not real persons, but qualities. For it is 
 certain, that the Devil is in the Scripture as much re- 
 presented as a person, a real subsisting being, distinct 
 ^* from God and from good angels, and from mankind; 
 " I say, he is as plainly thus represented ; as any man or 
 ** woman, that is there mentioned, is. And he, for in- 
 ^^ stance, that will say, that when our Saviour was tempt- 
 *' ed by the Devil in the wilderness, all this was but a 
 " transaction of his imagination, and that it was only 
 ** his own fancy that presented to his eyes all the king- 
 ^^ doms of the world, and that it w^as only his own fancy 
 " that set him upon a pinacle of the temple, and would 
 ^' have had him fallen down and worshipped it; I 
 
 ay, 
 
 
 a c:- 
 
125 
 
 ble this kind of sophistry maj^ appear, 
 where apphed to some lew particuiar 
 
 passages. 
 
 4e 
 
 
 say, he that would give such an account as this, of that 
 matter, may with the same reason say, that J< sus Lim- 
 self was but a phantasm, an imagination, and that 
 there was never such a real person m the world. 
 
 ** The Devil then has a real Beins: of his own, inde- 
 pendent of us, or any other creature : and that Being 
 is of the spiritual or angelic nature. As there are 
 good spirits, and good angels, so thi re are evil spirits, 
 ** and evil angels; and of this latter sort is the Devil. 
 
 ** But then, secondly, When v.c are speaking of the 
 Devil, we are not to un^lerstand anv one particular 
 being, or any one particular evil spirit, but the wb.ole 
 ^^ aggregate, or company of evil spirits, which inhabit 
 " round about us in the lower regions of the air. All 
 ^' these are in the scripture language, and in common 
 *^ speech, called by the name v)f tlie Devil, and sonie- 
 ^* times in the plural number, by the name of Devils. 
 
 " For the understanding this w\» are to know% that 
 ^^ among that infinite and innumerable company of angeis 
 ^' which God created in a iiappy and gloiious conditi<.n, 
 ^^ all of them did not continue in that primitive happi- 
 *' ncss : but several of th^m, by their wilful apostasy 
 ** from God, forfeited that dignity' and glory they were 
 *^ possessed of, and so deprived ti.eir natures, that they 
 << were incapable of dwr'Hin-'i^ any lonp^er whcM'e thev did 
 ** before; but were, by the just vengeance of God, ca'^t 
 
 *' down 
 
 
120 
 
 passages, yet there are others so clear 
 in the hteral expression, and so Avell 
 
 guarded 
 
 " down into these lower regions of the air, where they 
 ^* are reserved by Providence, to the judgment and pun- 
 •* ishment of the great day. 
 
 " This is the phiin account that the Scriptures give us 
 ** as to this matter. Thus St. Jude in the 6lh verse of 
 his Epistle : The angels, saith he, that kept not their 
 Jirst estate, but Ujt their oxvn habitations, them hath 
 God reserved in everlasting chains under darkness, unto 
 thejtidgment of the great day. And just to the same 
 purpose, and almost in the same words, doth St. Peter 
 speak in the second chapter of his second Epistle, verse 
 
 (6 
 
 U 
 
 u 
 
 At 
 
 *^ the fourth. 
 
 ** These fallen angels now thus thrust down from 
 •* heaven, tho*^ they do yet in a great measure retain all 
 " the intellectual accomplishments of the angelical ha- 
 
 *' ture, such as reason, and memory, and knowledge, yet 
 *^ are they in their moral qualities quite contrary to all 
 *^ the good angels ; and particularly as to this, that as 
 *^ the good angels are infinitely kind and benign, gr<^at 
 *^ lovers of God and of mankind, and most intirely dis- 
 ** posed to do all good offices to them whatsoever; so the 
 *^ nature of those fallen angels is cruel and revengeful ; 
 ^ full of hatred, and spite, and malice to God, and to 
 ^ hi& whole creation ; and upon account of this, the 
 ** Scripture hath given to them the name oi Satan or 
 D^vil, which two words (as all that understand the 
 
 4i. 
 
 •• than 
 
 learned lani;ua2;es know) signify neither more nor Ir^ 
 
127 
 
 guarded by the scope or intention of 
 tiie subject delivered in the context, 
 
 that 
 
 ** than an adversary, or an accuser, or calumniator. Th^ 
 " one being the Hebrew word for it, and the other th<j 
 *^ Greek word. And indeed it is, with reference to this 
 " enmity to mankind, that most of these names and cha* 
 ** ractcrs, that they bear in Scripture, are bestowed upon 
 " them. Upon this account it is, that the Devil is called 
 ** a murderer, a deceiver, a lyar, and the father of lyes, 
 ** the destroyer, the old serpent, the great dragon, with 
 ** sundry other such appellations. But then, tho' thesQ 
 ** names being put in the singular number, seem to denote 
 " some single evil spirit, that bears ill-will to mankind; 
 ^' yet we are always to remember, that they are to b« 
 " expounded collectively, that is to say, to signify the 
 *^ whole body of these apostate spirits, of which there are 
 ** a vast number: I say, the whole body of them; for 
 ^* that these lapsed angels are formed Into a body politic, 
 " or government, or kingdom, is plainly enough intima- 
 '' ted in the New Testament : for there we meet with the 
 ** kingdom of darkness, in opposition to the kingdom 
 ^* of light ; and there we meet with the prince of tbs 
 " Devils as the chief of them ; who is likewise by St, 
 *' Paul called. The god of this worlds a?id the prince of 
 " the pozver of the air. Under whom also, as in other 
 " societies, there are many subordinate officers, as St. 
 " Paul seems to intimate in the 6th of the Ephesians^ 
 " where, among the wicked spirits in heavenly places 
 ** (that is, in the air, as Grotius, with the ancients, 
 ** rightly expound* it) that he saith wq wrestle against, 
 
128 
 
 that it is impossible to wrest them from 
 
 A 
 
 the obvious literal meaning, without 
 
 perverting 
 
 *' he makes mention in the plural number of principali- 
 *' ties an>} powers, and other rulers of the darkness of 
 '' this world. 
 
 *' This is the Scripture account of these matters. I 
 must confess, it may seem a ver}' odd thing lo some, 
 that there should be m the world a society of such spi- 
 rits, as are confessedly endowed with all the knowledge 
 and subtilty of the angelical nature, and yet are so 
 horribly degenerated in their morals, as to take pleasure 
 in every thing that is naught, and even in ruining man- 
 kind, if they could. But that it is really possible that 
 there should be such beings, doth in some measure appear 
 " fro7ii the prodighas instances of the depravation of 
 reasonable natures, that we sometimes see among our- 
 ^selves ; there being men of excellent parts and endow- 
 ments to be found, that do sometimes so far degenerate 
 from human kind, that for all manner of wickedness 
 and malice, they may be rather called Dcrils than wen. 
 " But that it is more than possible, that there are a race 
 of such spirits, as do malign the welfare of mankind, 
 and take pleasure in niriking fools, and wretches, and 
 ^*' slaves of them, is too evident, both from all the histo- 
 '"*' ries of past ages, and from tiie sad experience of some 
 ^' nations at this day ; who (if we ma}' credit the histories 
 "*• that are writ of them) do miserably orro^fi under the 
 ^^ violences and tijranny of the Devil. But however, no 
 ' '"** one tliat acknovrledgcth the truth of the Scripture, 
 
 'it 
 ii 
 
 i( 
 
 '•«c 
 
 ii. 
 
 « 
 
 ii 
 'ii 
 
 'ti 
 
129 
 
 perverting all the rules of grammar and 
 common sense. 
 
 We are most carefully warned by the 
 great Apostle to the Gentiles, to be 
 upon our guard against these powers of 
 darkness. 
 
 /V Put on the wJiole Armour of God,' 
 (says he) ^^ that ye may be able to stand 
 
 *' AGAINST THE WiLES OF THE De- 
 
 ^' VIL. For we wrestle not with Flesh 
 ^' and Blood, but against Principa- 
 '' LiTiES, against Powers, against the 
 '' Rulers of the Darkness of this 
 ^' World, against spiritual Wickedness 
 " in high places.'' Eph. vi. 11, 12, 
 
 '^ can possibly doubt of this ; for what I have now deli- 
 ^* vered, is so plainly affirmed in the Old and NcwTesta- 
 ** ment, that there is no evading of it. And indeed, this 
 " hypothesis of the being of evil spirits, and their ill-will 
 *' to mankind, and their concerning themselves continu- 
 ** ally to do us mischief, 2.S so interwoven with, and makes 
 " so considerable a part of the schenuof, oitr religion^ 
 ^' as it is delivered by Christ and his Apostles, that we 
 ^^ cannot deny the one, without much weakening, if 7iot 
 *' altogether overthrowing, the other'* Archbishop 
 Shavn's Sermons, Vol. 3. p. 60 — 6'5. 
 
 s Ih. 
 
130 
 
 111 the same Epistle (iv. 27.) the 
 Apostle still further warns the Ephesiaiis 
 against the Spiritual Enemy. " Kei- 
 ^' ther'' (says he) " give place to the 
 '' Devil." And, in his 2d Epistle to 
 the Corinthians (ii. 10, 11,) he signifies 
 his forgiveness to some offending person, 
 (probably meaning that fornicator whom 
 he ordered in the 1st Epistle (Chap. 5.) 
 to be excommmiicated. He says, '^ for 
 *' your sakes (forgave lit) in the persoa 
 *' (or inthe sight or presence) of Christ; 
 ** lest Satan should get an advantage 
 ^' over us : for ue are not ignorcmt of his 
 ^^ Devices.'' The Apostle James also 
 warns us upon the same points : '' Resist 
 '^ the DeviV (says he) '' andhemlljie^ 
 ^^ from you'' (iv. 7.) And the Apostle, 
 Peter is still more particular in his ad- 
 vice on this head — " Be soher^ be vigi-^ 
 *^ lant ;'' (saj^s he) '^because your Ad- 
 " versary the Devil, as a roaring Lion^ 
 " walketh about, seeking whom he may 
 
 *^ devour. 
 
f6 
 
 131 
 
 ^* devour. Whom resist stedfasdn the 
 " failh/' &c. 1 Pet. v, 8. 
 
 The same Apostle also tells us, that 
 GOD spared not the Angels that 
 sinned, but cast them down to Hell, 
 and delivered them into Chains of 
 '^ Darkness, to be reserved unto Jiidg- 
 '' mentr (2 Pet. ii. 4) The Word 
 which is here translated ^^ down to 
 '* Hell/' viz. TocpTOiooooiQ ('^ down to 
 ^^ TartaruSy' or '' in Tartarus f ) is de- 
 rived from the Greek verb TotpotOOCDf 
 Terreo, to dread, or be in Terror; so 
 that even if Tartarus, or Hell, does not 
 signify a real P/^ce,* it signifies^ at least, 
 
 an 
 
 * But the place of torment, or Hell, after the day 
 of Judgment, must necessarily signify area/ Place of ma- 
 terial Fire, because all Men are to rise again zoit/i their 
 Bodies, (a) and consequently will be capable cJi hodihf 
 punishment ; for it is not the Soul alo?ie, out the w/iole 
 Bodj/ of the unrepenting Sinner, that will be *' cast into 
 
 (a) *' And (though) after my skin (■worms) destroy this (Body) 
 *' yet IN MY FLESH shall I set God:' Job xi%. 26. 
 
 ^' Hell; 
 
132 
 
 an actual 5/^/6* or Condition of extreme 
 Tensor and horrible Darkmess, in which 
 
 even 
 
 *' Heir* ; (h) and as Human Bodies after the Resurrection 
 will be incorriiptibJe (c) or ererlasting. so, of course, 
 they Aviil be capable of everlasting hodily punishment in 
 ^^ the fa e that v ever s/iall he quenched: "where their 
 " Worm diftti xot, ar,d the Fire is not quenched ^ 
 (Mark ix. 45, ^6,^ ?»nd this Fike (which must be :i ma- 
 terial Fi^'e, as Bodies are to be punished in it) is the vcrj/ 
 same FiTxE that is *' prepared for the Devil and his An^ 
 ^* gels,'* (d) and consequently we may be assured, that 
 the latter, though Spirits^ will also be rendered as capa- 
 ble, as the Human Bridies, of feeling the perpetual torment 
 of that Fire. And lastly, it is not improbable, that even 
 this Terrestial Gluhcj on which the worldly-minded seem 
 to place their whole desire and happiness, may hereafter 
 become that vcr) //c//, or place of future punishment 
 both for wicked Men and Devihy since it has so long been 
 the seat both of Human and Diabolical wickedness ; for 
 
 fbj ^' If thy right Kand offend thee, cut it off, and cast it from 
 ** thee: for it is protitable for thee that one of thy members 
 " should perish, and not that thi/ WHOLE BODY should be cast 
 " into Hell.''' Matt. v. 29, 30. 
 
 fcj '' Forthe trumpet shall sound, and the dead shall be raised 
 « mcorr?ipiible, and we shall be changed. For this corruptible 
 *^ must put on incorrux^tion, and this //tor^a/must^z^^on IMMOR- 
 ^* TALITY." 1 Cor. xv. 53. 
 
 fdj '' Depart from me, ye cursed, into ever last i?2o Fire prepared, 
 ^* for the Ikvil and his Angels,'^ Matt, xxv. 41. 
 
 Mosc^ 
 
133 
 
 even Spirits may be involved, or (as it 
 were) bound ; for the Apostle, by the 
 
 idea 
 
 Closes seems to intimate, in his prophetical song, that there 
 is a worldly Hell — " a Fire is kindled in mine anger, and 
 '^ shall burn unto the lowest Hell"' ('71>^ti7 ly 
 il^nnn) " and slmll consume tlie earth, i^ifh her increase, 
 ** and set on fire the foundations of the mountains,'^ (Dent, 
 xxxii.22.) Commentators generally remark indeed, that 
 Hell is mentioned here only as a Type or Metaphor 
 of the most extreme temporal misery, or sufferings in 
 this life J agreeable to the tenor of the subject carried on 
 in the following verses, yet the having recourse to such as a 
 Metaphor certainly implies a real idea o( Hell, and of the 
 future destruction of the world by Fire ; for otherwise 
 the recital of the circumstances, even as Metaphors 
 or Types, would be useless and unintelligible. It may be 
 objected, indeed, that the present world will be consumed, 
 or ( agreeable to the literal expression of the Hebrew in 
 this text) EAT hi/ the Fire; which is also foretold by the, 
 Apostle Peter — that " the earth also, and the works that 
 " are therein, shall be burnt up,' (9 Pet. iii. 10.) So 
 that the Earthly Fire must, at length, cease for want 
 of materials, if ail earthly things arc to '* be burned iip^** 
 and to" pass a-way'' (ej in tire and smoke ! Whereas 
 the '' Fire prepared for the Devil and his Angels/' is, 
 expressly declared to be an everlasting Fire, (Matt. 
 XXV, 41 .) Yet these last considerations will atlbrd no just 
 
 fcj *' Heave?! and Earth shall PASS AWAY, but my words 
 
 <« shall NOT PASS AWAY." Matt. xxiv. 35. See also chap. 
 
 T, 18. and Luke xvi, 17. 
 
 objection 
 
134 
 
 idea of Darkness here expressed, may 
 perhaps alkide to a total Exclusion from 
 the Jjighty Comfort, and Influence of the 
 Divine Grace, or an entire Withdrawing 
 of the glorious Creator's Light and 
 Spirit, by which Exchision or With^ 
 drawing, the wilful Reprobacy of these 
 rebellious Angels might, probably, have 
 been fixed upon them, as an indelible 
 stain of infamy, to mark them for fu- 
 ture punishment, and to exclude them 
 from all hope of escaping the Divine 
 Justice ! So that tliose Spiritual Beings, 
 which once were glorious in their Na- 
 
 objection to what Tbave before siiggestecl, because the 
 Almiohty can surely render xhe Vwq perpetual^ by a 
 continual accession of new materials, as the old are con- 
 sumed (or by a variety of other means, which like most 
 other operations of Providence, are infinitely above hu- 
 man comprehension) agreeable to the intimation of the 
 Prophet Isaiah; tho' the same is also given as a Metaphpr 
 of extreme temporal sulTerings— viz. '' and the Streams 
 *^ thereof shall he turned into ViTCU.and the Dust there- 
 " o/'i«Yo Brimstone, a/ic? ^^e La Ni> thereof shall be- 
 *' ^o?72e BURNING Pitch. It shall not be quenched 
 *' night nor elaif ; the smoke thereof skaU go up for erer^' 
 ^e. Ibaiah ?ixxiy, P? 10. 
 
 ture;, 
 
J35 
 
 ture (being created ^' Angels of Light '') 
 have rendered themselves most inglori- 
 ous and detestable, by misusing that 
 Libertv, in which the benevolent Crea- 
 tor had placed them ; for they " kepi 
 '' not their first Estate,^ but '' wickedly 
 withdrew themselves from ^^ their own 
 *^ Habitation,'' and have thereby been 
 the wilful Authors of their own disgrace- 
 ful and depraved Nature (the Diaboli- 
 cal Disposition) ; which is founded only 
 in their voluntary wickedness; ^'for 
 '' God is not (the Author) of Confu- 
 ^' si0N,f BUT OF Peace/' (I Cor. xiv. 
 
 33.) 
 
 "•^' ^' And the Angels, tvkich kept not their 
 '* riRST Estate, but left their oivn habitation, he hath 
 " reserved in everlasting Chains un^er darkness unto the 
 '' Great Day :' Jude 6. 
 
 t God hath declared, indeed, by his Prophet 
 (Isaiah xlv. 7.) '* I form the Light, and create 
 ^' Darkness: / 7nake Peace, and crv. ate Evil, I 
 *' the Lord do all these (Things),*' But ^^ thelat- 
 ** teT part of this sentence ** (sa3^s the learned Dr. Louth, 
 Prebend of Winchester in 1714) ^'explains thefmmer: 
 ^' Light being often pnt for Happiness, and Dark- 
 
 V 
 
136 
 
 53.) ^^ God cannot be tempted mlh Evil, 
 *' neither tempt eth he any Man,'' or 
 
 rather, 
 
 *' XES5 for Afhersitif, The sense is'^ (continues the 
 Doctor) " that all the vicissitudes of good or evil success 
 *' are to he ascribed to Frovidcnce : God sets up. one king* 
 ** dom, that o/' Cyrus, and pulls down another, theBA- 
 *^ BYLONiAN monarch).^' (Commentary on Isaiah, p. 
 S67 .) To the same eticct is the Paraphrase of the learned 
 Deo D ATI, viz. " T am the cause cf all Goodness and 
 " Prosper it y through my Benignity : as likeicise by mij 
 " Justice, I am Author of afflictions^ punishments, and 
 •' calamities'* And indeed Commentators in s^eneral 
 agree, that the Evil here to be understood is not the 
 Evil oi Sins and Vices, ( " modb hie excludas Peccata 
 <« f^ ViTiA, quce sunt ex homine,^* says the learned 
 Vitringa) but the Evil qI Afflictions, Sicknesses, sid)Ject ion 
 to foreign enemies, and all other external or bodily Suffer - 
 ingSf ^vhereby mankind are either proved and tried, that 
 they may thereby set forth due examples of Faith and 
 Patience to others, or else are punished and chastised aC' 
 cording to the just dispensation of God's Providence in 
 the government of the Avorld. Nevertheless, God both 
 proves and punishes mankind, even by internal Evil : for as 
 the supreme direction and controul of all things whatso- 
 ever belong absolutely to God aloxb, he is said in Scrip- 
 ture to DO5 what he only permits u^onji:st occasions, * 
 
 by 
 
 * As when men wilfully forsake GOD^s Lous and Religionf 
 T3refemng temporal gratifications to Justice, Righteousness, and 
 T' i^th I Such a gross abwse of the natural Kno-^'kdgQ of Good 
 
 €fftU 
 
137 
 
 rather, he tempieth none, {':^eV(x) no 
 Beifigs whatsoever, (James i. 13.) and 
 
 — " Oui 
 
 ^vitlld rawing his restraining Grace from man, and giving 
 him up entirely to the bent of his own inclination, * or by 
 
 ceasing 
 
 end Evil is presumptuous Sin ; and " he that committeth SIN is 
 *' of the devil;' (I John iii. 8.) But if God permits men to be 
 ensnared by the delusions of the DEVIL '^ after the zcorking of 
 ** SATAN, zvifk all ooicer, and signs, and h/'ug zvonders, and 
 " with all DECEIVABLENESS of imrighteonsness in them that 
 ** perish " — a plain reason is assigned for such permission — " be- 
 *' cause they receiied ?iot the love of the TKUTH, that they might 
 •'* be saved. And for this cause God shall send them strong delusio?i 
 *' that they should BET EIVE A LYE ! that they all might be damned 
 " (or judg-ed) zvho believed not ///e TRUTH, but had pleasure in 
 " UNRIGHTEOUSNESS." (2 Thess. ii. 9— 12.) 
 
 * " GOD also GAVE THEM UP to uncleanness through the lusts 
 '< ofthpir own heafts,'' Sec. And again— " GOD GAVE THEM 
 « UP ^x72to vile afcctionsV And ag-ain—** GOD GAVE THEM 
 ** OVER ^y a rehrobate mind,^^ &c. For all which plain reasons 
 are given, shewing that the wilful zoickedness of man is the one 
 foundation or first cause of God's deserting, or thus GIV^ING 
 THEM UP, " A'o thai they are zvlthout excuse :^^ (says the Apostle 
 Paul) " Becay.se that zohen they knezv God, they glorified him not 
 ** as God, 7ieither zvere tha?ikful ; but became vain in their imagi'^ 
 '' nations, and their foolish heart zias darkened. Professing them- 
 " selves to be ivise, they became fools ,'' &c. *' Vv'HEREFORE GOD 
 " r/Zifo GAVE THP'M UP to uncleanness through the lusts of their 
 *' OWN HEARTS," &c. (See Romans i. 20—32.) and even 
 God's own servants may sometimes be deserted or left to them- 
 selves for a time, as King Hezekiah was upon a particular occa- 
 sion, when the ambassadors came to him from Babylon ^^ to en- 
 
 " quire 
 
138 
 
 — " Out of the Mouth of the Most High 
 " proceedeth not Evil and Good \ " 
 (Lam. iii. 38.) so that as Iniquity/ can 
 
 have 
 
 ceasing to restrain the power of spiritual deceivers.* Henc© 
 arises the necessity of our daily prayer — " Lead us not 
 '* i?ifo Tej^ivtatio^, but deliver vsfro?7i EriL," not- 
 withstanding that we are assured by the Apostle James 
 that God " tempteth none" (Trstfa^ft }b uvrog 
 ov^BUcc) ^' but EVERY Man is ternpted when he is drawn 
 " axvay of his own Lust, and enticed. Then'* (says he) 
 ** xvhen hv^T hath conceived, it bringethjorth Sin : and 
 
 " Sin, 
 
 <* quire of the ivofider that was done in the land', ** for then ** GOD 
 " LEFT HIM, to TRY hiniy thai he might know all '' (that was^ " in 
 *< his heart.^* 2 Chron. xxxii. 31. That is (accordingto the Dutch 
 annotatioD) " that God might make known to HISKIA, and to all 
 ** the Church, what was in his heart. For God made tryal of him 
 " for a while by the forementioned desertion y that he might knozM 
 '* himself, a?id out of the sense and feeling of his own weakness a?id 
 ** impoteyicy, might have cause to HUMBLE HIMSELF ; and that 
 ** all believers beholding their own weakness and infirmity in kirn, 
 '* might work out their own salvation with fear and trembling.^* 
 " And accordingly we read, that «« HEZEKIAH HUMBLED 
 ** HIMSELF /or the pride of his heart, both he, and the inhabitants 
 *^ of Jerusalem, so that the wrath of the Lord came not upon them in 
 «* the days of Hezekiah.'^* 2 Chron. xxxii. 26. This example 
 affords a clear illustration of the true sense in which God may 
 fae said to" tempt,'*'' or to ** lead into temptation,''^ viz. " GOD 
 ^* LEFT HIM, to TRY him^'' &e. 
 
 * When the Divine vengeance ajid retribution was to be 
 poured upon the wicked King Ahab, he was GIVEN UP to the 
 delusion of wioked spirits — ^'^ And th£ Lord said, Who shall per^ 
 " suadMXnX'&.thaihsmaj^QOW A^SJyFALLtURa^othGileadf'' 
 
 Ice. 
 
130 
 
 have no Fellowship * with GoD, these 
 Apostate Spirits have, of course, been 
 totally excluded from every Ray of the 
 Divine Light ; whereby, instead of 
 continuing Angels of Light, as at first 
 
 " Sin, Wie/? it is finished, bringeth forth Death:" (Jam. 
 i. 13 — 15.) This latter text teaches us how we are to 
 comprehend and limit such expressions as that above 
 quoted from the Lord's Prayer. 
 
 * " God is Light, and in him is no Darkness at 
 ** alL If ice say that we have fellowship with him, and 
 " walk in Darkness, w;e lye, and do not the Truth : but 
 *' ifxoe walk in the Light, as he is in the Light, we 
 '* have fellowship one with another, and the blood of 
 ** Jesus Christ his Son cleanseth us from all Sin." 
 I John i. 5 — 7. 
 
 fcc. ** A n^ (here cayne forth a spirit, and stood before the LORD, and 
 ** said, I zvill persuade him. And the Lord said unto him, fVherezuith ? 
 " And he said, I zvill go forth, and I will be a LYING SPIRIT IN 
 «» THE MOUTH OF ALL HIS PROPHETS. And he said, Thou 
 ** shalt persuade and prevail also : go forth and do so.*' Wherefore the 
 true Prophet Micaiah told Ahab — *^ Behold the LORD hath put a 
 '* tyi^g spirit in the mouth of all these thy Prophets,** &c. (1 Kings 
 xxii. 20—23.) Here the effects of God's permission is plainly con- 
 lidered as the act of God -, for the spirit, being rendered free to act 
 agreeable to its own wicked principles upon the persons mention- 
 ed, effected the purpose of the Divine Justice and Retribution upon 
 Ahab. Thus the very Devils are uied as instruments to fulfil the 
 eternal Justice and Judgment of the Almighty upon the tmrighte- 
 •us; and in such cases may properly be said to become the 
 " Principles of AciioTi'* in M»Ja I 
 
 created, 
 
140 
 
 created, the}^ are become totally dark, 
 and opposite in every Principle to the 
 Light, Goodness, and Mercy of the Al- 
 mighty ; so that they may now be call- 
 ed, vv ith propriety. Angels of Dark- 
 ness ; for tho' they sometimes deceit- 
 fully assume the opposite character,* 
 in order to deceive the umvary, yet their 
 Pouer is only of Darkness, -f being 
 
 bound 
 
 * ^^ For S^TAX Himself is transformed into an 
 ^^ AxGEL of Light." 2 Cor. xi. 14. 
 
 f The Apostle Paul apparently means these wicked 
 Angels or Spirits, when he warns us '' against Powers, 
 ^* against the Rulers of the Darkness of this uorlcL''* 
 Ephes. vi. 12. And elsewhere they are spoken of col- 
 lectively as*' THE Power of Darkness/'' "' Gi-cing 
 *' thanks unto the Father " (says the same Apostle) 
 *' which hath made us to be partakers cf the inheritance 
 ** of the Saints in Light : who hath delivered us from 
 ** the Power of Darkness, andhatli translated fusj 
 " into the kingdom of his dear Son."' Col. i. 12. 14-. — 
 *^ This is your hour'' (said our Lord to the chief priests 
 and elders of the Jews who came to apprehend him) 
 '' and THE Power of Darkness." Luke xxii. 53. 
 The Power of Death hath also been attributed to the 
 
 same 
 
141 
 
 bound (as it were) in the dark chains * 
 of their own Iniquity or Reprobacy — in 
 the ^' everlasting Chains'' of horrible 
 Darkness, -f whereby they are effectu- 
 ally '' reserved for Judgment,' without 
 being deprived of that activit}^ in exer- 
 cising the malignity of their fixed re- 
 probate Principles, and proneness to do 
 Evil, which the Scriptures in many 
 other passages attribute to them. For 
 without some such supposition, how. 
 shall we reconcile the above-mentioned 
 text of the Apostle Peter, as also that 
 Avhich is parallel to it in the Epistle of 
 Jude, (wherein the fallen Angels are re- 
 presented as bound *' in everlasting 
 *' Chains under Darkness unto the 
 
 same malignant Spirits ; for Christ took upon himself our 
 Nature, Fksh and Biood — '' that through Death he 
 ^* might destroy him that had the Power of Death, 
 '' that is, T WE. Devil, and deliver the?}?, who, through 
 ^^ fear of Death, were all their life-time subject to 
 '' Bondage/' Heb. ii. 14, lo. 
 
 ^ 2 Pet. ii. 4. f Jude 6. ^ 
 
 '^ Judg- 
 
142 
 
 '' Judgment of the Great Day '' ^) with 
 those other texts before quoted from the 
 Apostles Paul, James, and Peter, con- 
 cerning the Activity and Vigilance of 
 DiaboHcal Spirits. 
 
 The Apostle Paul, as 1 before re- 
 marked, Avarns us of*' the Wiles of the 
 *' Devil," (by which word, in the 
 singular number, is commonly under- 
 stood the Prince, \ or chief of the fallen 
 Angels), and tells, that '^ we wrestle not 
 *' ^^'a/^/,9/ Flesh AND Blood, but against 
 *' Principalities, against Powers, 
 *' against the Rulers of the Darkness 
 '' (fthis World:' kc. (Eph. vi. 11, 12.) 
 
 '* *^ And the Angeis, which kept not tlieir first estate, 
 ^' but left their own habitation, he hath reserved in ever- 
 ** lasting Chains under Darkness, unto the judgment 
 '' of the Great Day/' Jude 6. 
 
 f "The Prince of the Pov,'er of the x\ir, the 
 
 ** Spirit that now worketh in the children of disobedi- 
 
 ** ence." Eph. ii. 2. *^ Now shall the Prince of this 'world 
 
 ** be cast out." John xii. 31. — ^'Beelzebub the Prince 
 
 .♦' of the Devils," Matt. xii. 24—27. 
 
 being 
 
€C 
 
 i4 
 
 €4 
 4€ 
 
 143 
 
 being a clear declaration of the Agency 
 and Activity of these invisible Spiritual 
 Beings, 
 
 Again, the Apostle James tells us, to 
 resist the Devil, and he will flee 
 from us; which excludes every idea 
 of his being actually bound in chains of 
 confinement. And the Apostle Peter 
 represents hira as ^^ ^ roaring Lion, that 
 WALKETH ABOUT, seeking uhom h£ 
 may devour ; " which absolutely for- 
 bids the belief of a local confinement in 
 jiny one place : so that the C/iains of 
 Darkness in Tartarus may very well ex- 
 press such a total Darkness of Apostacy 
 and absolute Reprobation, as I have sup- 
 posed, wherein the disobedient Angels 
 are bound and 7'eserved for the day of 
 Vengeance ; for '' the everlasting 
 ^' Fire* prepared for the Devil and 
 
 '' HIS 
 
 * Having in a former note, at p. 131, made some 
 remarks concerning the probability that the present Ter- 
 restrial Globe (on which the greater part of mankind 
 
 seem 
 
144 
 
 '' HIS Angels;" Matt. xxv. 41.) be- 
 ing marked and distinguished irom 
 
 olher 
 
 seem to place their whole interest and desire) will here- 
 after become the region of everlasting Fire, or 
 Hell, I have since had the satisfaction to find, on a 
 further examination of that point, that the same opinion 
 hath been long ago decisively asserted by my own grand- 
 father, in a sermon concerning '* t/ic manner of the day 
 '' of judgment ;'' and though I could wish my readers to 
 peruse the whole sermon, yet I must beg leave to lay 
 before them a short extract from it, which is much to 
 my present purpose — *' The second particular " (says 
 he) " which the Scriptures acquaint us with concermng 
 *' the general judgment, is this; thatf^e earth shall then 
 ^*^ he set on f re, and that in the most terrible manner 
 '* imadnable. Whether this general conflagration will 
 ^^ happen upon Christ's coming to judgment, or rather 
 '' will be the last transaction of the judgment, the 
 '^ Scripture doth not declare. But that there shall be 
 ** such a conflagration, and that this Fire shall 
 
 " BE FOR THE EVERLASTING PUNISHMENT BOTH 
 
 " OF THE Devil and wicked Men, who will 
 
 " all be tumbled down into these lower 
 
 ^^ Regions, which will then be a perfect 
 
 '* LAKE OR Sea OF FIRE (as the Scripture express- 
 
 *' cth it. Rev. xix. 20.) is beyond all doubt. Tc this 
 
 '• purpose let us observe what the Apostle says. The Lord 
 
 " Jesus shall he revealed from heaven with his migJity 
 
 ''' ano-els in flamins: fire, to take vens:eance of ther,i that 
 
 *' kno-tV not God, and obey not the Gospel of our Lord 
 
 *' Jesus Christ,'* 2 Thess. i. /.. 
 
 " But 
 
145 
 
 other Spirits by their confirmed propen- 
 sity to Evil, and their continual oppo- 
 sition 
 
 '^ But more expressly this conflagratioii''of the world is 
 " taught us in the second Epistle of St. Peter, Chap. iii. 
 ^* 6, 7. where the Apostle tells us, that as the world 
 " which was of old 'perished by an universal deluge of 
 *' water ^ so the heavens and the earth which are now, are 
 * • kept in store ^ reserved un to fire against the day of judgment 
 *' andperditionof ungodly men. From whence it is plain, 
 ^' that at the day of judgment this world shall be set on 
 fire, and that fire shall be for the punishment of un- 
 godly men. Furthermore, in the verses following, he 
 adds to the same purpose, The day of the Lord shall come 
 as a thief in the night, in which the heavens shall pass 
 away with a great noise, and the elements shall melt with 
 ^^ fervent heat; the earth also, and the works that arc 
 " therein, shall be burnt up. \eY, 10. 
 
 ^' If any one be at a loss to conceive how the heavens 
 ^* should be set on fire as well as the earth, as St. Peter 
 " three times in this chapter affirms they shall be ; the 
 " difficulty will be removed by considering that the hea- 
 ** vens here spoken of, are not those heavens in which the 
 ^* stars are, (in which signification we commonly use that 
 '^ word) but the sublunary heavens, viz. those lower re- 
 " gions of the air, wherein are the clouds and vapours 
 " and other meteors, which are here called the elements^ 
 ^' and in which sense the heavens are frequently taken in 
 
 U '' holy 
 
 it 
 
 ii 
 iC 
 
140 
 
 sition to every good Principle ; ^vhich 
 renders their final condemnation to 
 
 that 
 
 ^^ holy Scripture. Now these heavens, together with all 
 ^^ that is in them shall at that day pass away with a 
 ^' crackling noise of fire, and the earth, and all the things 
 *' in it, shall be put in flames. David tells us, that upon 
 " the Kicked God shall rainjire and hrimstoiic^ and an hor- 
 '^ rible tanpest ; this shall he the portion oj their cup, Psalm 
 *' xi. 6» And our Saviour intimates the same, when he 
 " tells us, as in the day when hot went out of Sodom, it 
 '* rained fire and brimstone from hcaxen, and destroyed 
 ^^ them all ; so shall it be in the day when the Son of man is 
 " revealed, Luke xvii. 29, 30. ^ 
 
 '* And now who can express the horror and confusion 
 
 ^ that shall be at that day ? Who can fancy so sad and 
 
 ^* dismal a face of things, as shall then be all the world 
 
 ^^ over? Could we imagine ourselves to be present, when 
 
 ^' the whole frame of nature is upon the point of dissolu- 
 
 " tion, and the whole world in flames about our ears> 
 
 ^ with what terror and amazement should we be filled ? 
 
 ** How would our hearts fail us, and our joints he loosed^ 
 
 " and our knees smite against each other, Dan. v. 6. unless 
 
 *' we were sure we were in the number of those Avho 
 
 ^^^ should be wafted up to meet the bridegroom with com- 
 
 ^ fort ? Oh, what will then become of all impenitent 
 
 *' sinners ! What will become of all worldly, sensual, am. 
 
 *' bilious, voluptuous men, who set up their rest in this 
 
 " world, 
 
147 
 
 that '' everlasting Fire '' inevitable ; 
 for '' the Devils also believe and trem- 
 " ble: '' (Jamesii. 19.) by which, it seems, 
 they foreknow their own certain con- 
 demnation, hke those abandoned Hu- 
 man Sinners y who *^ sin wilfully after 
 '' (they) have received the Know- 
 
 '' LEDGE OF THE TrUTH ;" tO whom 
 
 there remaineth no more Sacrifice for 
 Sins, but a certain fearful Looking 
 FOR of Judgment and fiery Indigna- 
 tion, which shall devour the Adversa- 
 riesr Heb. x. 26, 27. 
 
 
 " world, and mind nothing but their ease, and the gra- 
 
 ** tification of their appetites, or the pursuit of their 
 
 ** secular interests! When they shall see all that they 
 
 " loved, all that they admired, all that they delighted 
 
 ** in, gone, irrecoverably gone in a moment ! Lastly? 
 
 *^ what will become of all those bold profane persons, 
 
 " who entertained all discourses of a future judgment 
 
 *' only vviih scoffs and derision ! Oh, how will they find 
 
 *' themselves abused, and see, to their great amazement, 
 
 ** what they would never before believe, that there is a 
 
 " reward for the righteoiiSy that there is indeed a God that 
 
 '' judgeth the earth F' Ps. Iviii. 11. Archbishop Sharp's 
 
 Sermons, Vol. 6. p. 184—186. 3d Edit. 
 
 This 
 
148 
 
 This clear description oi Human Re- 
 probacy opens to us a very probable idea 
 of the Angelic Reprobacyy or the mode 
 whereby the Nature of Devils was first 
 occasioned ; and at the same time 
 proves, that Men are equally liable to 
 fall into the same lamentable Degene- 
 racy and horrible Apostacy from God, 
 and thereby may become a sort of De- 
 vilsy^ but indeed, of a verv base and 
 
 * Thus the reprobate Judas \vas mentioned, even 
 by our Lord himself, (who knew thcv wilful wickedness of 
 his avaricious heart, John vi. 64-. f and that he was a thief ^ 
 John xii. 6.) was mentioned, I say, in express terms, as 
 being a D|£vil — ""' liaxe jwt I chosen you tivelve (said 
 our Lord to his disciples) '* and one of you u a Devil." 
 John vi. 70. The Max, indeed, was the ztorA of the 
 benevolent Creator, but he became a Devil by the ope- 
 ration of his Oiin rnindy assisted by the spiritual Injluence of 
 Sat a::, whom he neglected to resist (thus wilfully abusing 
 the divine hereditary Knowledge of Good »nd Evil within 
 himself) and of course partook of the Diabolical Nature; 
 which will, most certainly, be the unhappy case of every 
 other MaUy who, in like manner, neglects that necessary 
 Resistcrnce to Sat a is, and his own predominant passions, 
 Avhereby he is rendered a Slave to habitual Sin / 
 
 f ^* For JESUS knen'f from the beginning, who thej^ were that 
 '• belicTed not, and who should betray him.'' John vi. (54-. 
 
 inferior 
 
149 
 
 inferior order: for though they may 
 be EQUAL, perhaps, in Wickedness 
 (when the restraining Power of Con- 
 science^ or the Divine Knowledge of 
 Good and Evil, is entirely effaced, or 
 withdrawn from them) vet they must 
 remain as much inferior in Power 
 and Abilities, as Human JYaiure is. 
 inferior to the created Part of Devils, 
 I mean the Angelic JS^ature ; for the 
 Scriptures informs us, that Angels "are 
 '' GRExiTER in Power and Might f (2 
 Pet. ii. 11.) and consequently must re- 
 tain a GREATER proportion of botli, (i. e. 
 Power and Might) even in their fal- 
 len Stale, than reprobate Men. 
 
 The Devils, or Saianical Spirits, are 
 constantly represented in the Scriptures 
 to be as diametrically opposite in their 
 Nature to the infinite Goodness of God 
 as Darkness is to Light;* as False- 
 
 * *' God is Light, and in him is no Darkness at 
 '' alir 1 John i. 5. 
 
 hood 
 
150 
 
 hood^ is io Truth ;\ as implacable and 
 unprovoked Malice I \ is to everlasting 
 Mercy and Love ! § And, therefore, as 
 they were really" Angels'' in '' their 
 " first Estate^'' so entire a change in 
 their very nature mav fairlv be accoun- 
 ted as " Chains of Darkness'' — of hor- 
 rible Darkness ! wherewith they are 
 bound, as it were, and reserved for eter- 
 nal Judgment, without hindrance or 
 impediment to their natural activity in 
 promoting Evil, as far as God is pleas- 
 ed to permit, in order to prove the 
 
 * ^' Ye are of your father the Devil, ^c. When 
 ^^ he speaketh a Lye> he spcaketh of nis own : for he 
 '• is a Lyar, a fid the father of it/' John viii. 44. 
 
 f '• I ajn the JFai/, a?id the Trvtu, and the Life,** 
 John xiv, (J. 
 
 X " He (the Devil J was a Murderer from the 
 '* beginnings and abode nol in the Truths because there 
 
 i' '^ is 710 Truth in him." John viii. 44. 
 
 § " God is Love.''' 1 John iv. S. *' For the Lord 
 " (Jehovah) is good: his Mercy is Everlasting, 
 *'* and his Trv Til eyidureth to all generations J' Psalm 5. 
 
 Faith 
 
151 
 
 Faith of Mankind ; as in the severe 
 trials of Job's patience, and also in the 
 temptation even of our Lord himself, 
 which cannot be otherwise understood 
 than in a literal sense ; for Christ in 
 his Human Kalure, not only overcame 
 those extraordinary exertions of the 
 Devil's power, related by the Apostle 
 Matthew (Chap. 4.) and the Evangelists 
 Mark (Chap, 1.) and Luke (Chap. 4.) 
 but was also ^^ in all points tempted like 
 *^ aswe are {yet) without Sin J'}leh.iY. 15. 
 
 And our Lord also declared the ear- 
 nest wish and activity of the Spiritual 
 Enemv to overcome the Faith of the 
 Apostle Peter — '' Simon, Simon'' (said 
 our Lord) '' Behold, Satan hath de- 
 sired (to have) you, that he may 
 SIFT (you) AS Wheat : but I have 
 ^^ prayed for thee, that thy Faith fail 
 not: and when thou art converted, 
 strengthen thy brethren,'' Luke xxii. 
 31, 32. This is a clear Revelation that 
 
 Human 
 
 
 
152 
 
 Human Kaliire is really liable to the 
 impulse and temptations of tc;?cA:efi? 5^«- 
 nV^,* which will certainly prevail over us, 
 
 and 
 
 ^ The above remarks are principally intended for the 
 use of those persons who disbelieve the llcality of Spi- 
 ritual Influence ; bat there are some people (and worthy 
 people too) who are apt to fall into a contrary Extreme 
 concerning Spiritual Adversaries: I mean those persons^ 
 ^vho, through bodily disorders, are subject to loxv Spirits 
 and religious Melancholy^ whereby they are led to con- 
 ceive, '^ either that God has forsaken them, and left them 
 " to themselves, or that it is the Devtl that is always 
 *' busy about thtni, and raiseth those tuiuults and dis- 
 " turbances in their minds ^ And as this unhappy case 
 of Religious Melancholy may be esteemed an 
 Affection of the Mindy as well as of the Body, it cer- 
 tainly relates to my present subject, and seems worthy 
 of as much notice in this tract, as most other Affections 
 of the Human Mind which I have mentioned ; but I am 
 precluded from offering any remarks of my own upon it, 
 by ihe w ritings of my grandfather, who has already treat- 
 ed, this case so fully, so judiciousl}^, and so satisfactorily 
 for the comfort of such persons as may happen to want 
 advice thereupon, that it would be superfluous to add 
 any thing more than a reference to those parts of his 
 works where the subiect is examined and discussed. 
 Sec Archbishop Sharp's Sermons, VoL 3. Serm. 2. p.21. 
 
 and 
 
153 
 
 and become the Principles of Actioriy if 
 we are not careful and vigilant to resist 
 them as we ought : for Christ did not 
 forbid the Tempter from using his en- 
 deavours against Peter, but only prayed 
 that THE Faith of the Apostle should 
 not fail ; whereby he has taught us, 
 that a sound and stedfast Faith (for 
 which WE ALSO are bound to pray) will 
 sufficiently enable us to resist the Pow- 
 ers OF Darkness. 
 
 But Avhen Men disbelieve the very 
 existence of those active Spiritual ad- 
 versaries, how should they be upon their 
 guard to resist their influence \ For Un- 
 belief in the existence of Spiritual Be- 
 ings will certainly be promoted, even by 
 the Devils themselves, in all places 
 
 and indeed all the Sermons collected in that Volume are 
 on such points as are most Hable to perpkx and disturb 
 the Hiinds of persons subject to low Spirits and religious 
 Melancholy; and the • several dirhcul ties are explained 
 in such easy and natural arguments, as cannot fail to in- 
 struct and remove the doubts of every attentive reader. 
 
 X wherever 
 
154 
 
 wherever they can gain advantage by it, 
 and especially wherever Scepticism^ 
 Deism, and the groundless notions oi the 
 Sadducees, are openly set up in opposi- 
 tion to the clear testimonies of revealed 
 Religion, and the true Faith : for in all 
 such places, it is obvious, that the in- 
 terest ofSalans empire will be promoted 
 by a disbelief of his existence ; and con- 
 sequently, that the Angels of Darkness 
 will, in such places, most carefully 
 abstain from every outward and visible 
 demonstration of their agency and 
 power among Men. Whereas at other 
 timps, and in other places, where igno- 
 ranee of a contrary nature has prevailed, 
 and Men have been subjected to super- 
 stitious terrors, by neglecting the only 
 proper object of their confidence, in 
 such places, I say, the Agency and In- 
 terference of Demons with Mankind 
 have ever been notorious and manifest; 
 of^^which the histories of all Heathen 
 
 nations bear ample testimony. 
 
 The 
 
V 
 
 155 
 
 The uniformity of Demon JVorship, 
 in all parts of the world, Jbefore the 
 preaching of the gospel, affords also a 
 clear proof of the \vorldly Empire of 
 Satan ; for though Devils were wor- 
 shipped under various names, and vari- 
 ous figures, yet there was a constant 
 uniformity in all such particular points 
 as tended most to the Destruction of 
 Mankindy or to lead Men to the most 
 direct opposition to the revealed Laws 
 of God, whereby the universal Author 
 or Promoter of such baneful devices was 
 clearly discoverable ; the same being 
 for the most part contrary to the J^ature 
 of Man y and such, therefore, as could 
 not naturally proceed from Man alone. 
 
 Hence we may plainly account for 
 
 the universal adoption of Human Sacri^ 
 
 fees amongst all Heathen JVations! 
 
 Some of these deluded people withheld 
 
 not even their own offspring from their 
 
 Spirit 
 
J56 
 
 Spiritual Deceiver ; the spilling of Hu- 
 ?nan Blood being most grateful to that 
 Beingy who '' was a Murderer yrom 
 ^^ the beginning. * Hence we may 
 also account for the Cuttings in the 
 Flesh for the dead, and the marking or 
 tattooing of the bkin, which still prevails 
 amongst the African and American 
 nations, and the present uninformed 
 Islanders of the South Seas, as much as 
 it formerly did amonast the Picts, and 
 other more ancient Heathens ; for their 
 marks in the Jlesh were certainl}^ in- 
 tended by the Spiritual Deceiver, as 
 a sort of Dedication to himself , \ and as 
 
 an 
 
 ^ '^ Yc are of your Father the Devil, and the lusts of 
 " your Fathei' yc will do : He icas a Murderer frojn the 
 *^ beginnings and abode not in the Truth, because there 
 " is no Truth in bim. ^Vhen he speaketh a Lie, he 
 *^ speaketh of his own : for he is a Liar, and the Father 
 '' of it." John viii. 44. 
 
 f I have been informed by an Englishman, who lived 
 niany years amongst the Indians in the internal parts of 
 North America, very far to the westward, (and who is 
 
 himself 
 
157 
 
 an affront to the Divine Creator, who 
 formed Man without any such unnatu- 
 ral 
 
 himself tattooed with all the marks of distinction com- 
 mon io the nations with whom he has had any connec- 
 tions) that lie once saw a party of Indians (who had taken 
 some prisoner;? in war) tattoo a couple of their unfortu- 
 nate captives with the most curious marks they could de- 
 vise, and after vvards Lang them up upon a tree, as a 
 sacrifice to tnat infernal Being which they worshipped, 
 saying at tne same time in their language, that they 
 hoped those tuo fine Men {\\z. finely tattooed) whom 
 they presented, would be acceptable to him ; for though 
 the Indians in general acknowledge that there is a God, 
 whom they call the Great and Good Spirit, yet, through 
 the delusions of the Devil, they think it more profitable 
 to worship Evil Spirits by way of propitiation, lest they 
 should hurt them. 
 
 ^' Outre ridee du premier Estre qu'ont Ics Sauvages," 
 (says Father Lafitau, speaking ofthe American Savages) 
 " et qu*ils confondentavec leSoleil, ils reconnoissent en- 
 " core plusieurs Esprits ou Genies d'un Ordre infcrieur, 
 que les Iroquois nomment Hondatkon-Sona, c*est-a- 
 dire, Esprits de toutes Sortes, Le nombre n'en est 
 point determine, leur imagination leur en fait voir dans 
 toutes i'.'S choses naturclles, mais encore plus dans 
 ceiles, dont les ressorts leur sont inconnus, qui sont 
 " extraordinaires, et qui ont quelque air de nouveaute. 
 '-' Quoiquils leur donnent en general le nom (TEsprit, 
 ^^ d'Okki, ou de Manitoit, qui leur sont des noms com- 
 
 ii 
 ii 
 
 ** muns 
 
158 
 
 tal distinctions, and expressly command- 
 ed in his revealed Law — ^* Ye shall 
 *' nol make any culiings in your flesh 
 ''for the dead/' (or rather for the 
 soul) '^ nor print any marks upon you : 
 '' I am the Lord '' (that is, Jehovah, 
 the only eternal Being.) Levit. xix. 28. 
 
 And as the ''forbidding to marry'' is 
 declared in Scripture to be '' a Doctrine 
 '' of Devils I ''^ so we accordingly 
 
 find, 
 
 ^^ muns avec le premier Estre, ils ne Ics confondcnt pour- 
 
 ** tant jamais avec cct Estre supericur, et ne leur don- 
 nent jamais certains noras particiilicrs, qui le designent 
 lui seul, tel que sont les noms Chcniiin, Areskoui, Ces 
 
 *' Esprits sont lous des Genics subalternes; ils recon- 
 noissent meme dans la piupart un charactere ynauiais, 
 'plus parte d /aire dii mal que du hien ; ils ne laissent 
 
 " pas d'en etre Ics Esclavcs, et de les hono- 
 
 ^* REU PLUS QUE LE GRAND EsPRIT, qui dc Sa Tia- 
 
 ** ture est bon, mais ils les lionorent par un efFet de cette 
 " crainte servile, qui a le plus contribue a maintenir 
 ^' la superstition et I'idolatrie, que I'Ecriture Sainte ap- 
 ^' pelle pour cette raison mie Serritude; ainsi ils sont 
 ** veritablement idolatres/' Moeurs des Sauva2;es Ame- 
 jiquains, Tom. 1. p. 14^5, 146. 
 
 =^ ** Now the Spirit speaketh expressly, that in the 
 
 •* Jatier 
 
 
 
159 
 
 find, that amongst the ancient Heathens^ 
 there was an order of Nuns or PriestessesL 
 
 m 
 
 (called J^estal Virgins) that were bound, 
 contrary to JSTature, in vows of Celi- 
 bacy ; and amongst the Heathen Tar- 
 tars, Chinese, and other idolaters, even 
 to this day,* there are distinct orders 
 
 of 
 
 " latter times some shall depart from the faith, givingheed 
 ^^ to SEDUCING Spirits, and Doctrines of Devils; 
 *' speaking lies in hypocrisy, having their conscience seared 
 " with a hot iron; forbidding to marry (and com* 
 " manding) to abstain from meats, which God 
 ** hath created to be received with thanksaivino; of them 
 M^ which believe and know the truth/' 1 Tim, iv. 1 — 3. 
 
 * The celebrated Venetian JPfif^//er Mark Paul, in 
 the account of his Travels through the East, speaking of 
 tliQ territories of the Great Cham of Tartary, informs us, 
 " that there are many Monks appointed to the worship 
 ^ of idols, who have a great Monastery as big as a 
 " small City, in which are about 2000 Monks, who serve 
 ** Idols and are sequestred from the Laity by the Tonsure 
 " and habits. For they shave the Head and Beard, and 
 ^^'^ wear the religious habit. These chant with loud clam- 
 " ours in the solemnities of the Idols, burn many Lights in 
 ^^ the Temple, and are employed in many other foolish 
 ** Ceremonies." &c. Inveniuntur in Rrgione ilia plu rimi 
 MoNACiii, idolorum cultui deputati : habent hi Mon- 
 ASterivm quodam magmm oppiduli habensmagnitudi- 
 
 ncna 
 
100 
 
 of Me7i, it seems, as well as JVomen, 
 laid under the same unnatural restraint 
 
 through 
 
 ncm in quo sunt circiter duo millia raonachoruni, qui 
 idolis sertiufit, rasiira ct veste a laicis sequcstrati. Nam 
 radunt Caput ct barham^ vcstemque induunl religiosara. 
 Hi in Idolorum solennitatibus magnis clamoribus cantant, 
 luminaiia multa in tcniplo acccndunt, aliisque com- 
 pluribus distinentur ?tultis ca^rimoniis, &c. Novus 
 Orbis Rcgionum ac In^ularum, ike. p. 360. See also 
 p. 385, concerning the Pagan Monks and Monastery 
 at the citv Cais:ui. 
 
 Mr. Tsbrants Idos, who was Enroy Extraordinary from 
 their Czarian ?>Iajesties John and Peter Alexowitz, in 
 IC92, to the Court of China, bpeaking of the town of 
 Jehitskoi^ on the river Angara, which rises from the lake 
 of Bakal, says, '* On one side of' this town, likewise, there 
 *' stands a fine monastery, or Convent, on that, 
 " particular spot ichcre the river J akvt , j ro7n whence it 
 '* deriies its name^ empties its waters into the Angajia." 
 Extract from Mr. Jsbrants Ides' Travels, inserted in the 
 English edition ofMons. Le Bruns Travels, p. l65. — In 
 the following page mention is made of the Mongnlian 
 Devotees; and he describes a Mongullan Nun , as w ell as a 
 Lama or Priest; * from whence it is natural to conclude, 
 
 that 
 
 * ** Whilst the envoy resided in this place, he met with a 
 ** Taiscba,'that is to say, a Moncculian, or Moacalian, lord, who had 
 ^* thrown himself under the shelter and protection of the Czar of 
 '* Muscovy, and had been for some time a proselj-te to the Christ 
 •' tiaii faith, and received '' (as) '* a member uf the Greek church. 
 
 ■" Thi3 
 
161 
 
 through the instigation of their spiritual 
 
 Adversary ; 
 
 that the monastery or convent before mentioned belonged 
 to one or the other of these orders. They both kept their 
 account of their vain repetitions and numerous prayers, 
 by Strings of Beads, like our Popish Christians ;* and 
 
 though 
 
 " This young nohleman had a sister, who was a Mongulian nun, 
 " and was greatly inclined to become a Christian convert, as well 
 •* as her brother. In conversation upon that serious and impor- 
 •* tant topic, she would ingenuously acknowledge, that the God 
 *^ in whona the Christians put their trust and confidence, must of 
 " necessity, in her opinion, be an omnipotent God indeed; since 
 ** he had expelled their Mongulian deity out of paradise ; but she 
 '* was firmly persuaded, that a time would come, when he should 
 *' be restored,'* (a proof tkis that the MONGULIAN NUNS are 
 Pagans) *' and never be subject to the like disgrace again, 
 
 " When any of these NUNS, or MONGULIAN DEVOTEES 
 ** enter into a room, they never salute aay person present whom- 
 ** soever, though it is a customary thing with their ladies, who 
 ** live under no restraint ; since their order is too strict to approve 
 " of such formal acts of complaisance. IN HER HAND SHE 
 •* HELD A STRING OF BEADS, which she counted over and 
 ** over with her fingers j and was attended by a MONGULIAN 
 '' PRIEST, whom they called a Lama, WHO HELD IN HIS 
 *' HAND LIKEWISE A STRING OF BEADS, which he kept 
 •* constantly counting with her, and at the same time visibly mov- 
 ** ed his lips, like one deeply engag:ed in private contemplation, 
 «* AS IS CUSTOMARY AMONGST THE MONGULIANS, 
 «* AS WELL AS THE CALMUCS. This priest, by the inces- 
 ** sant practice of this branch of devotion, had wore his thuml), 
 ** his nail, and the joints of his fingers to that degree, that he had 
 *' perfectly lost the sense of all feeling in them." Le Brun's Tra- 
 vels, p. 166. 
 
 ♦ In the account of the Dutch Embassij to the Great Cham of 
 
 Y Tartary, 
 
162 
 
 Adversary i* and yet the same D^- 
 reiver promoted, almost universally a- 
 
 mongst 
 
 though we have no account that the ancient Heathens 
 tised Beads, yet they were certainly equally distinguished 
 by their numerous prayers and repetitions (for which 
 alone the Beads are used J ; as our Lord himself testified — 
 ** But when ye pray*' (said he) '' use not vain Repe- 
 ** TiTiONS, AS THE Heathen t)0 : for thcy think 
 " that they shall be heard for their much speaking. 
 ^ Be not ye therefore like unto them,'' (Sec. Matt. vi. 7; 8. 
 
 * Adversary — The name for an Adversary, Hater, 
 •r Enemy, is Satan (TlOt?) which name was generally, 
 
 applied 
 
 Tariary, (Ann. 1655 to 1657,) where the author describes the 
 idolatrous Chinese priests, (pars ultima, p. 54,) it appears that 
 some of them use Beads, and are also, in many other respects, like 
 the Romish PriesiSy as that they Jill their chapels zciih statues ; they 
 e.hstainfromfesh, hut not all ; however, ^* such crimes" (says the 
 author, meaning such ciimes as the eating of flesh) *' are easily 
 " pardoned for money j" and, like them, they boast that the souls 
 •' of the damned are redeemed from hell by their prayers :" some live 
 by begging, others live in caves and mounrains, but '^the greatest 
 « part in MONASTERIES." Some of them have *' a long hlack 
 ** robe, and scjuare cap, and walk with a Pctrr-noUer or Rosary,^' 
 (that is, a string of beads) *' in their hands." The women or NTNS 
 \i2LVQ separate monasteries, shave their hair, and REJECT MAR- 
 RIAGE; and the priests of the sect of Lauzu profess cetibacjy, 
 and live in nionasieries, ** Caeremonias fere instar Romanensidm 
 ** habent. Horas suas plane more Gregoriano cantillando reci- 
 *» tant. Pagodas suus ct SACELLA STAIUIS KEPLENT."— 
 
 ** CARNIBUS 
 
163 
 
 mongst the Heathen, as a sacred Rile, 
 the promiscuous use of Women, in order. 
 
 to 
 
 applied by the Jews to the Spiritual Enemy in particular; 
 *nd it is remarkable, that many of the Heathen Tartars 
 worship the Dcxil under that very name to this day. 
 
 The 
 
 ♦^^CARNIBUS, ET QQ.E VIVUNT, ABSTINENT, sed non ora* 
 ** nes, et talia peccata facile arge«to condonant, jactautque daia- 
 " natonim animas siiissc precibus ab iiiferis redimere posse, " Ca- 
 ** pillos coritinae abradurit. Ali'i mendicando vagantur>aiii in ${ c*- 
 ** luncls et montibus vivuut; mrzW;/ia pars vitarn in COENOBIIS 
 *' SACELLORUM agunt,'» &c. — Vestitus eorum dispar, lit ex 
 quatuor iconibus f referring to the picture in p. 53.^ videri potest. 
 Aliqui, ut primus ad laevam fon the left side of the plate) longft 
 nigra toga, quadrato pileo, PATER NOSTER, aut ROSARIUIVC 
 MANU TENENTES, incedunt. — Habent foejninae sej)arata mo- 
 nasteria, qua? et ipsae capillos raduiit, CONJUGIUM REPUDT- 
 ANT et sinice Nicn vocantur. Tertiae Secta; Lauzu quidam Cow- 
 /w//? coajtaneus anctor, &c. (of whose followers, he says, in the 
 next sentence) HI IN COENOBIIS CiELlBES VIVUNT, &c. 
 pars ultima, p. 54, 55. And lest the testimony of my Dutch author 
 (who is nevertheless very respectable) should be called in ques- 
 tion by any partial bigot of the Romish church, I must beg leave 
 to add a similar testimony even of a learned Jesuit ( Athanasins 
 Kircher) who, in his China Illnsfrnta^ p. 154, makes particular 
 mention of a MONASTERY of idolatrous Chinese Priests, or 
 BonzeSf at the city of Camsan ; and in his account of the Japanese 
 idols, p. l^Q, he informs us, that the Japanese believe that their 
 idol Amida requires nothin*]: of them to incline him to save them, 
 except a FREQUENT REPETITION of the words Ww7, Avrda, 
 Bulk, thut is, *« Happy Amida, save us,** (Compare this with the 
 rara repetitions of the Popish R</sary. J Aod whca tkey repeat these 
 
 words 
 
164 
 
 to draw Men by their natural Lusts to 
 
 join the superstitious Congregations of 
 
 his Worshippers, 
 
 Of 
 
 The author last quoted, respecting the Tartar Devotees^ 
 tells us in page 152, concerning the idols of the Ostiaclis, 
 that *^ these idols are called Sa it a ns, a name which seems 
 " to derive its origin from Satan, the archjiend of Hell.'* 
 And in page IS 6, speaking of the people of Bara- 
 BixsY, who are a kind of Calmucs, he says — " When 
 " they traverse the woods, in order to hunt down their 
 *' game, they take their Saitan^ as they call it, along 
 
 *' with 
 
 wor<is, they also use their Rosaries, or Strings of Prayer Beads, 
 which the Japanese (says he) have in common zvith ike Christians, 
 and zvhich are commonly painted in the hands of their idols, as you 
 see (says he) in the annexed picture, which shezvs the representation 
 of AMll~> Ay and every rvay corresponds zi'ith the ^figure of WSSAg 
 •the goddess of the CHINESE — lllos huic idolo tantum tribuere, 
 ut ad salvandum se nihil aliud requiri credaiit, nisi frequentem 
 horu?n verborum repetitionem: NAMU, AMID A, BUTH, hoc est, 
 FeHx Amida,salvu nos. Quae verba indentidem repetunt, Rosaria 
 sua, seu coronas 6 glebulis precatoriis confectas gerunt, quas JapO" 
 Kzi communes habent cum Christ ianis, et in idolorum manibus fere 
 depinguniur, uti hie imagine adjuncta vides, qua? imaginem Amidre, 
 refert, etF ussre Sinarum Deastrae undequaque respondet ut postea 
 videbitur. See the plate at p. 154, where Pw^^a is represented 
 holding a Rasary in one of her many hands. And in the picture 
 of the Great Larna, the same author represents him holding a 
 String of Beads in his right hand, p. 73, and the priest which at- 
 tends the idol Menipe is represented in the plate at p. 131 and 146, 
 with a string of Prayer Beads hanging from his girdle after ihc 
 Polish Fash ion » 
 
165 
 
 Of this kind were the Rites of Venus 
 among the Greeks, Romans, and (more 
 particularly among) the inhabitants of 
 Cyprus;* the shameful Rites of ^s* 
 
 tarle 
 
 ** with them; which is an image made of wood, iuele* 
 *^ gantly carved with a knife only, and covered with a 
 ** parti-coloured stuff, not unlike that which is frequently 
 ** worn by the female Russians. This idol, or Saltan ^ 
 ** of theirs is inclosed in a box, which is carried upon a 
 *' particular sledge; and to this their god they offer up 
 *' the first-fruits of their chase, be what it will, without 
 ** any exception. ' 
 
 " When they prove more successful than they could 
 ** reasonably expect, and when safely arrived at their re- 
 ** spective cabbins, this Saltan, or idol, is deposited iu 
 *^ the most conspicuous part of their tent, or hut, in its 
 ^* proper box, and covered over with the finest furs they 
 *' are masters of, by way of grateful acknowledgment of 
 ^ the great success they have met with through their 
 ** means ; and there they are left untouched till they are 
 •* grown rotten and worthless in process of time ; for 
 *^ they are firmly convinced, that they should be guilty 
 *' of the most heinous sin of sacrilege, should they strip 
 ** them of those robes, or apply them to any other pur- 
 ^ pose whatsoever." 
 
 ^ *^ The young women here used to prostitute them^. 
 
 " selves 
 
160 
 
 farte (^^hom the Heathens called 
 Queen of Heaven) in her temple at 
 JSj/bfus:^ Those of Tliammuz^ (or 
 Adonis) among the Plicenicians, Sy- 
 4:ians, and Apostate Jews : Those of 
 
 Tanais, 
 
 ^* solves to such strans^ers as came ashore, in order !• 
 *' raise money for thtjir portions." 'Univ. Hist. Vol. 8., 
 p. 235. 
 
 * — " for there she liad a temple as the Venus of 
 -** Adonis: and there such women as would not conform 
 •*^ to the custom of shaving their heads, at the annual 
 •^ time of lamenting Adonis, were bound to prostitute their 
 •* bodies, one entire dai/y for hire ; and the money thus 
 •* earned xoas presented to the Goddess,'* Univ. Hist- 
 Vol. 2. p. 342. 
 
 t *^ There sat women 'weeping for Ta mm uz/' Ezek. 
 viii. 14. •' Whoever he was" (i. e. Tha?n7nuzJ *' the 
 ■•* superstition of mourning over him was universally prac- 
 '^' tised by the women in those parts/' (speaking of the 
 country of the I^hccnicians, or land of Canaan). *^ They 
 *^ began their lamentations at a stated time : they set up 
 ^ 4heir outcries as soon as they perceived the river -^c/aw/^ 
 
107 
 
 Tanais, or AnaitiSj anioog the Armei^ 
 nians:^ And those of Mylitta, the 
 
 Aiihrodiley 
 
 ^* to appear of a bloody hue, as at certain times it did. J 
 ** The lamentations of a mother for the loss of her only 
 ** son could not be more loud, or tender : they then pror 
 *' ceedcd to tile Sacrifices of the Dead, having 
 •' first DISCIPLINED themselves with Whip'- 
 •* PING ;'* (which practices have since been revived by 
 the Church of Rome, at the instigation, without 
 doubt, of the same spiritual Author) '* anrl the next day, 
 " pretending him to be revived, and ascended through the 
 '* air to the upper regions, t'kej/ shaved their lieadsy as the 
 *' Egyptians did for the loss of Apis ; and at Bjjbliis, at 
 ** least, those who would not comply, were bound to pros- 
 ** titute themselves in the manner and for the 
 " purposes above specified." Univ. Hist.. Vol. 2. p^ 
 345. 
 
 * " In honour of this Goddess'^ (Tanais)^* and 
 *' in her temple, the Armenians used to prostitute their 
 
 *' daughters^ 
 
 J " The cause of this red face af the river was anciently 
 ** known; and, by those who were not so superstitions, as the 
 ** rest of their coteniporaries and country aii-n, asciihed to a 
 ** kind of Minium, or red earth, which this river brou;^ht away 
 *' when it swelled to an unusual height. U is sHli subject to tiie 
 " same aijpearance in t!ic ti»ne of floods." (For which he tjuotts 
 ^Tr. Maundrcl's Travels.) Uiiiv. Hist. Vol. 2. p. 327. 
 
1 68 
 
 Aphrodite ^ or Venus of the ancient 
 Babylonians, and nriore Eastern nations, 
 at whose shrines women of all ranks, 
 even of the first quality, were required 
 once \\i their lives to prostitute them^ 
 selves.* The impious Rites of Baal- 
 PEOR (whereby many of the IsraeUies 
 were ensnared by ^' the Council of 
 Balaam '' \ seem to have been of the 
 
 same 
 
 " daughters, it being a custom among the young womem 
 •' to consecrate their Airginity to Tcmais, that is, to her 
 ^ priests/* Univ. Hist. Vol. 9. p. 4£)1. 
 
 • O <?"£ J'kj cclc^ifog ruiv vouoo)/ ift tolci 
 BaSuAwwoicri, oSe cS^n nAIAN FTNAIKA STnx^pirt)^ 
 l^ofJLSi/riy ig Ipov A^poitlng (who is called also Mi;A<t7« 
 in the same page) 'AIIAH EN TH ZCH ^ip^^SrJv:^* 
 OrU^pi ^Bivoi), Sec. Herod. Lib. 1 . p. 83. Frankfort Edit. 16O8. 
 Herodotus also tells us, that there was a similar law at 
 Cyprus — ^'htoc^r, ^s -^ rng KvTrpn ifi zra.pccTrXYiaiQg 
 
 t ** Behold these'' (said Moses, speaking of 
 
 the Midianitish XL'omen^ that were taken prisoners by the 
 Israelites) " caused the children q/* Israel, thraugh the 
 ** Council oyT Balaam^ to commit trespass against the 
 
 ^» Lord 
 
169 
 
 samc^ kind ; * and to increase ihB 
 temptation to Demon worship, it pp« 
 pears that the women of the first quality, 
 ^mong the daughters of Moab gind 
 Midian, were not exempted from that 
 most disgraceful and pernicious pollu- 
 tion, baneful both to body and soul : for 
 the Midianitish woman, that prostitu- 
 ted herself to Zmr« the Simeonite (and 
 \vas killed, together with her captivated 
 Israehtish paramour, by Phineas) is 
 expressly declared to have been the 
 daughter of Zm%f who was ^' Head 
 
 ^^ Lord in the matter of Peoe, and there was a plague 
 *f among the congregation oftht Lord.** Numb.xxxi, l6. 
 
 * " For worshipping Baal-Peor** (says Bishop Pa- 
 nick) *'• into which thcy^ (the Iisraelites) ^* wereinveigkd 
 ** by the women ; who invited them to a fe^st, and, the^^l 
 *^ by their charms excited another fleshly appetite hi 
 *' them : which they would not let them satisfy, unless 
 *• they would both eat of their sacrifices, and worship 
 *' their idol," &g. On Numb. xxv. 18. 
 
 f " By whose consent, no doubt'* (says Bishop Pa- 
 tiick)** she went upon this wicked design, that by her 
 
 2 " DoblD 
 
170 
 
 '^ OVER A People, and of a Cimep 
 '' House in JSIidian'' (Numb. xxv. 
 15.J And he is mentioned afterntards 
 as one of the Kings of Midian (NumK 
 xxxi. 8.) 
 
 I' 
 
 Thus ^^ (he Council of Balaam '* pro- 
 moted the service and worship of Det;//^; 
 and this should warn us of the extreme 
 danger of yielding to the crime of For- 
 nicalion, which^ in all ages and nations, 
 has been used as a snare to vilify man- 
 kind, and enslave them to Spirilual Ad- 
 versaries: for as the forbidding to 
 MARRY is unquestionably the Doc- 
 trine OF Devils (see p. 158 preceding) 
 whereby those, who devote themselves 
 to such unnatural commands^ fall under 
 more severe Temptation to Fornica- 
 tion,* so^ on the other hand. Forni- 
 cation 
 
 >* noble garb and attendance she might the more power- 
 *' fully entice the great men of hra.el to idolatry/' 
 
 ^ Wheu Pope Gregory VII . (Hildchrand) removed 
 
 the 
 
in 
 
 CATKN is reciprocal in its effects, by 
 being one of the most baneful obstacles 
 
 to 
 
 the PiatTied Priesti (in tbe year 107 4-) from ofBciatingia 
 the church service, and forbid the laity to hear them say 
 mass, the numbers of Monkish or unmarried clergy were 
 of course^ncreased ; and the scandal o{ Incontinence (the 
 necessary -effect of '^forbidding to marry') became noto- 
 rious, of whicii even the Monk Matthew Paris bears ample 
 testimony — " P orrb vkvci^ continentiam oeser- 
 * ' VAN T I B u s , aliquibns earn- causa her i acjactantice «?««• 
 ^ lantib us, m ultis in c o N t i n £ K T i a m peiyu rio tn u lt7pii<:i'f 
 " ori ADULTERio cu??inlantibusJ* JM. Paris Hist, Angl. 
 p. 9. And afterwards, in the reign of Henry I. ( anno 
 1102) when Archbishop Anselm excommunicated the 
 married Priests (whom he maliciously axWed^' SacerdoteS 
 *' coficubinanos/^ as if their lawful wives were no better 
 than concubines) there were not wanting some prudent 
 persons (even in those dark dwjs) to declare the imjnoral 
 tendency of the measure, as M. Paris testifies, " Thi^ 
 (says he, speaking of the said excommunication of mar- 
 ried Priests) ^* seemed good to some, and to others D ange- 
 ** ROUS, lest while they aim at vvv^ity greater than theii* 
 ^ strengh , they should fall into ii;o?'5e u n c L e a n n e s s ;'' *^ 
 a remarkable example of which he gives us in the persoa 
 
 of 
 
 * Hoc autem bonumquihusdam wianmest, e( quihusdam PETIICULO- 
 StfMj ne dam mundkias \:iribus majores expeterent^ in IMMUNDITI- 
 AS LABERENTERDBTERIORES. M.ParisHist* An-l.p. 58i 
 
172 
 
 to lawful ftrrcT virtuous Marriage, andj 
 consequently, to the increase and mul- 
 tiplication of mankind : but this, bad 
 as it is, is not the worst consequence of 
 habitual FoRNiCATlON ; for men, being 
 thereby drawn away from the service 
 and worship of their Creator, are grad-* 
 ually led to greate?* crimes, whereby 
 
 of Cardinal John de Creme* (Johannes Cremensis) who, 
 Sfter holding a council of the clergy in London ( in the 
 reign of Henry II,) against married Priests (and therein 
 bitterly exclaiming against the monstrous tcichedness of 
 fisitig from the side of a nhorey for so he affected to call 
 the virtuous wife of a Priest, to perform Mass) was himself 
 detected, that very evening, in a real brothel — " The 
 *^ affair was so very notorious (sap M. Paris) that 
 ** it could not be denied, whilst the Cardinal exchanged 
 **' great honour into profound disgrace/' 
 
 * " Anno Domini M. C XXV, Johan?ies Cremensis^ Apostolicae 
 ** sedis Cardinalis, delicentia Regis Angloruinveniensin Angliam« 
 
 ** perendiiiavitperepiscopatusetabbatias,etnonsIneinagnisdoua- 
 <• riis, ad Nativitatem Beata; Maria* apud Londonia solemne Cou- 
 ** silium celebrarit. Ubi igitur de concuhinis Sace'rdotum sevcrissiirte 
 ** tractasseU dicens sitmmum esse Scelus de latere sur^ere 7neretricis £ui 
 ** corpus CHRISTl conJicie?idum : ipse cum die ilia corpus Ckristi 
 ^^ consacrasset, post vesperam fuit in meretricio inierceptus : res 
 ** notissima negari NON POT U IT, dam jnagnum -decns in summum 
 *' dedecus eammutavit," M. Paris Hist. An^l, p. 70 
 
 their 
 
175 
 
 tlieir minds are more and more dark- 
 ened ^ like those of the Jallen Angels^ 
 until they are totally deprived of th6 
 Light and Image of their Creator, and 
 lose both temporal and eternal Happi- 
 ness I 
 
 When Men are in Bondage to their 
 own Lusts, there is no doubt but that 
 Satan has already ^' got an Advantage'* 
 over them ; and, by their Lusts, and 
 unrestrained Affections, does hold them 
 IN Bondage also to himself! So that a 
 Man cannot free himself from Spiritual 
 Bondage, without forsaking and repent- 
 ing of his favourite sins ; for we can 
 have no direct idea of resisting the De^ 
 vil (as the Scriptures command us) but 
 that of resisting Evil, wherever we per^ 
 ceive it, whether in thoughts, words, or 
 actions. But when Men entirely neg- 
 lect this necessary resistance to Evil, 
 they are sure to be led on from one 
 
 vice 
 
174 
 
 ^-rce to another, till the two before- 
 mentioned natural and universal Prin- 
 ciples in mankind, intended for their 
 Preservaliony viz. Common Sense (or 
 Reason) and Self-love, have lost their 
 influence : for the Actions of a great 
 part of Mankind cannot be accounted 
 for upon any other Principle than that 
 of a lamentable Bondage to ike Spirj- 
 TUAL Adversary, who leads them to 
 actions that are clearly contrary to Self- 
 love and Common Sense, aixl contrary 
 even to any probable gratifications that 
 might afford a Temptation to Human 
 Beings ! — to actions that apparently 
 tend to their own everlasting destruc- 
 tion ! 
 
 How common is it for Men to lift 
 their hands against their own life, and 
 dehberatelv to exclude themselves from 
 -all possibility of repentance \ It must be 
 allowed indeed, that real Madness, or 
 Lunacy, and other natural distempers^ 
 
 and 
 
175 
 
 dUu/imM)L 
 
 2ovA frenzies, are frequently .the Princf- 
 plej'of Action which occasion Suicide ;' 
 but we have toa many instances of de- 
 liberate Self-murdeVj wherein no sucb 
 natural causes can with Justice be al- 
 ledged, though generallj^ assigned by' 
 the coroner's juries, through a false no* 
 tion of mercy, which, inclines them to> 
 adopt the erroneous maxim, that ^' alt 
 *' Men are mad who kill themselves'' 
 But nothing; is more false I 
 
 If the Krute Creation were equally 
 liable to voluntary deaths. Suicide mighfe 
 with more probability be attributed to^ 
 natural causes o/i/y, as they are almost 
 equally liable io distempers : but herein^ 
 appears a capital distinction between* 
 Human Kature and that of Brutes. 
 ts^one of the Brute Creation ever 
 violate the universal Principle of Self-^ 
 LOVE, which the Dwme Author of JV*«- 
 ture has given them for their preserva- 
 tion I 
 
17(3 
 
 tion ! And though Man is also endowed 
 with the same principle^ as I have alrea- 
 dy shewn, yet the very Brutes make so 
 much better use of it than Man, that 
 in them we distinguish the same FrincU 
 pie, even by another name, and call it 
 Instinct — an Instinct of Self-preser- 
 vation — an Instinct, because it is never 
 violated. How are we to account for 
 this seeming Superiority in the Brutes ? 
 Whv should Human Nature be more 
 subject to Depravity than they are? 
 Man, who in addition to that natural 
 Light with which he was endowed at 
 the time of his Creation, has since ac* 
 quired an additional power of discern- 
 ment and prudence for his preservation, 
 even a Divine Knowledge of Good and 
 Evil, that he '* may know how to refuse 
 'y the Evil, andchnse the Good ; '' and 
 yet is in general infinitely more depra- 
 ved than the very Brutes ! Let any rea- 
 sonable Man consider how impossible 
 
 it 
 
177 
 
 it is, by natural Causes, to account for 
 so extraordinary a circumstance ! That 
 Man, endowed with such a Superiority 
 of Knowledge for Self-preservation, 
 and also endowed with Self -love in com- 
 mon with the rest of the Creation, 
 should yet be subject to such monstrous 
 Depravity, as to lose all sense of both^ 
 while the Brutes are never known to 
 violate that universal Principle, Self 
 love ! except it be for a reasonable 
 Cause, that thev risk their own Lives m 
 defence of their young, to preserve their 
 species, or through gratitude, as Dogs 
 will defend their masters, which surely 
 is no Depravity ! To what extraordi- 
 nary cause then shall we attribute this 
 very singular superiority of Brutes 
 in a circumstance so necessary to hap- 
 piness. The cause is obvious, Brutes 
 have never been subjected to spiritual 
 DclusionSy or to be actuated by infernal 
 
 Spirits J 
 A a 
 
J7B 
 
 Spirits y since the time that the Serpent 
 deceived our first parents ! 
 
 There is no instance, I beUeve, since 
 that time, of Brutes being really actu^ 
 ated by erjil Spirits except one ; and that 
 was (be pleased to observe) by express 
 Permission of our Lord himself y viz. 
 when the Devils entered into the swine 
 by the lake of Gennesareth, For it ap- 
 pears, that the Demons had no power 
 to enter into the animals, till our Lord 
 had expressly granted it : for — " the 
 *' Devils BESOUGHT HIM, 5<7^/>?^, If thou 
 " cast us outy SUFFER US to go away inta 
 '' the herd of swine ^ and he said unto 
 '' them, Go.'' The Permission being 
 thus gained, the animals immediately 
 acquired a new '' Principle of Action,'' 
 too similar to that which actuates poor 
 abandoned sinners among Men (as 
 when the Devil entered Judas^ and led 
 
 him not only to betray his Lord, but to 
 
 punish 
 
1 7Q 
 
 punish the horrid treason wiih his own 
 kandsy contrary to every conceivable 
 Natural Principle of Action) so the 
 unhappy Brutes by Gennesareth were 
 no sooner subjected, like Mankind, to 
 the Bondage of infernal SpiritSy than 
 they immediately lost that Principle of 
 Self-love, vrhich in them (because never 
 violated but at this particular time) i^ 
 called Instinct ; and by the immediate 
 consequence of that loss, they have 
 afforded us a notable example of the 
 baneful effects of Diabolical Inspira^ 
 tion,^ to which at all other times Man^ 
 
 kind 
 
 * This particular case of the Gadarene Deinoniack^ 
 has been violently attacked by the opposers of the com-* 
 mon received doctrine concerning the Reality ofDeinoiiia" 
 cat Possessions. Throe very eminent and learned men a- 
 mong them, for instance, have endeavoured to accommo- 
 date to their own notions the evangelical history of this 
 matter, and by the failure of their several attempts have 
 proved, that the literal meaning of the teims in which the 
 Evangelists have related the several circumstances of that 
 case (and no less than three Evangelists out of the four 
 tiave mentioned it) cannot possibly bo set aside, without 
 
 raisinsr 
 
180 
 
 kind alone are subjected ; — for *' he- 
 " hold'' (says the text) " the whole herd 
 
 "of 
 
 4 
 
 i-alsing up in its stead the most glaring absurdities ! One 
 of these gentlemen (not\vithstanding his own errors) has very 
 fully and justly censured the miserable shift to which the 
 other two learned men were reduced, in attempting to 
 defend their own groundless hypothesis* 
 
 ^A farther argument' (says he) ^ iftfavourofiDLATj Pos- 
 
 * SESSIONS, is taken from the destruction of the herd of 
 
 * sume, uhich the Demons are said- to have entered, and 
 ' stimulated to instantaiieous madness. This case is consi^ 
 
 * dercd by some (continues he) * as a decisixe proof of the 
 
 * pox{:er of Deinons, both over the human and brutal 
 *^ R A c £,* and is thought even to have been purpose! i/ design^ 
 ^ ed by Providence to refute the opposite opinion. To 
 
 * enervate this argument y Dr. Sykes suggested, and 
 '- Dr. LiAUB^ ^k strenuously contended^ that the swine 
 
 '^ were frighted by the two madmen, and so 
 
 * This conclusion is expressed in too general terms. The ex- 
 ample is indeed ** a decisive Proof of the Pozver of Demons over ike 
 ^* BRUTAL RACE/' whenever Demons can obtain the Divine 
 Permission to enter Brutes ; but without such EXPRESS PER- 
 MISSION the case itself sufficient!}^ demonstrates, (as I have 
 remarked above, for otherv.'ise the asking and granting PER- 
 MISSION to enter the swine would be but vain circumstances,) 
 that they have NO POWER, over the Brutal Rare. The case 
 is very different with Human 9Qdi€Sj which I have already shewn. 
 
 * DRIVEN' 
 
ISl 
 
 ^^ of swine ran violently down a sleep 
 
 ^^ place into the sea, and perished in ihe 
 
 '' waiersr Matth. viii, 28— 32. 
 
 Thus 
 
 * DRIVEX DOWN THE PRECIPICE INTO THE SEA* 
 
 * On the other hand* (says he) • the advocates for the com* 
 
 * nwn hypothesis insist upon it, (to my apprehension [con- 
 tinues he] 'with great reason,) that it was impossi- 
 
 * BLE FOR TWO MEN, HOWEVER FIERCE, TO PUT SO 
 
 * VAST A HERD OF SWINE AS TWO THOUSAND INTO 
 < MOTION IN AN INSTANT, AND TO CAUSE THEM 
 ^ ALL TO RUSH WITH VIOLENCE DOWN A PRECIPICE 
 
 * IN TO THE SEA ; SWINE, CONTRARY TO THE NATURE 
 
 * OF MOST OTHER ANIMALS, RUNNING DIFFERENT 
 
 * WAYS WHEN THEY ARE DRIVEN. But this part of 
 
 * the controversy might well be spared ; it not appearing 
 ' from, the history, that the men ever fell upon the herd or 
 
 * 7nade any attempt to drive them into the sea. Nay, the 
 
 * history expressly refers their destruction to a differe)Vt 
 
 * cause from the behaviour of the madmen.,* '* An Essay 
 on the Demoniacks of the New Testament." P. 280, 281. 
 ]\Iany other insurmountable objections are alledged by 
 the same ingenious writer, and may be seen at large iu 
 pages 283 to 290, if what J have already quoted should 
 not be thought amply sufficient to confute the groundless 
 supposition of the other two learned men. And he very 
 justly concludes thereupon — * For these reasons' (says he) 
 ^ / cannot accede to the opinion of those learned writers, 
 ^ "dcho ascribe the destruction of the swine to the madmen,' 
 
 But 
 
182 
 
 Thus the Influence of Evil Spirits 
 became, maniiestly, a Principle of Jc- 
 
 Hon 
 
 But then (urifortunatcW for himself) lie imracdiately adds, 
 — ^ Neither (says he) * can I see any Just ground for as- 
 ^ bribing it to T 11^ agency of Demoks/ P. 291. 
 
 He tells us elsewhere, that * what is called the ejection of 
 
 * Demon Sj is the case of a natural disorder,* p. 178 and 
 189 — ' ^hat there never was, nor can be, a realDcmoniack* 
 p. 240 — ' that the Demoniacks spoken of in the NftM 
 
 * Testament xvcre all c/M{?r madmen or epileptichs/ 
 Prop. vi.p. 9^- — And with respect to the particular case 
 before us, he asserts, that * all that can be inferred from 
 ' their* (the Evang<^lists) ' saying,' that " the Demons 
 
 came out of the Men, and entered into the herd of 
 swine,'* ' is, that the ?nadness of the former was trans* 
 
 * f erred to the latter^ in the same sense as ' " the leprosy 
 of Naaman was to cleave to Gehazi, and to his 
 seedfo)' ever** P. 292. He allows however ^ what a 
 
 * learned writer* (says he) * contends for, that in the 
 ' ^case before u^,* *"' the poxi-cr of irnogifiation could have 
 
 * no place.*** It xcas never said, that the swine fan- 
 *• CI ED themselves possessed; their disat^der, I admit ^^ 
 (*says this author) ' was real, but not therefore de- 
 
 * 3I0NIACAL. So great a miracle as that "wrought upon 
 ^ them' (continues he) ^ can be ascribed to no other 
 
 * AGJiycY than that of God.* P. 293. 
 
 Jf- Dr. AVarburton, p. 223, 224. 
 
 Certain 
 
 
 
1 83 
 
 Hon in the poor Brutes^ which overpow- 
 ered their ^' Katural Instinct of Self- 
 
 ^* "preser-- 
 
 Certain it is, that no created Being wliatsocver, whe- 
 ther good or tvil^ visible or invisible^ can have any power 
 to act without the Kiioivledge and Permission of the Al* 
 MIGHTY ; but, at the same time, we must remember^ 
 that there is a very material difference between " the 
 " Agency of Gody' and the Permission of God. — 
 God is, indeed, said to do what he only permits^ as I have 
 elsewhere remarked,, (see notes ia pages 134? to 137) 
 and he sometimes grants his Fermission to very unworthy 
 Agents, bath spiritual and temporal, which act with 
 views and intentions very opposite to tlic actual purposes 
 of God, that are really effected by their Actions ; for the 
 histories of all nations sufficiently testify, that even the 
 xices and malicioits dispositions of the enemies both to 
 God and Many are frequently permitted to act as Instnc^ 
 7nents of divine Vengeance (see my Tract on th« 
 Law of Retribution, pages 125, 184, and elsewhere) to 
 promote the eternal Justice and Glonj of the Almigii* 
 TY, as he alone can bring Good out oiEviL 
 
 But in all such cases,, wherein there is manifest evi- 
 dence of Evil in the production of events, though the 
 same are certainly by the Sufferance or Permission of 
 God, yet it would be highly injurious to truth to ascribe 
 the Agency to God. 
 
 Ia 
 
184 
 
 ^^ preservation,'' and hurried them 
 headlong to destruction; and the cause 
 
 being 
 
 In the case before us concerning the Gadarent DemO" 
 macks, the Permission and the Agency are clearly 
 distinguished by the Evangelists in the most express terras. 
 So the Demons he sought him, saying if thou cast us 
 outy suffer us to go axiay into the herd ofsxviiie. 
 And he said unto them. Go/ ^latth. viii. 31^ 32. — 
 And all the Demons besought him, saying, Send vs 
 into the swine, that lie 7nay enter into the?n. And 
 forthxoith Jesus gave them leave. INlark v. 12. 
 — And they (the T)Q\\^onh) besought him (Jesus) that he 
 xvould suffer them to enter into them ' (the herd of 
 swine) ^ and he suffered them,' Luke viii. 32. 
 
 Thus the Divine Permission is clearly and dis- 
 tinctly declared ; and the same faithful historians leave 
 us as little room for doubt concernins; the Agents in 
 this matter : for, ' uhcn they* (the Demons) ' uere come 
 ' out, they entered into the sxvine : and behold, thexvhole 
 ' herd of svcine ran violently down a steep place into the 
 ^ sea, and perished in the waters,' Matth, viii. 32. — 
 ^ A?id f//e UNCLEAN Spirits wc7it out, and entered 
 ' into the swine, and the herd ran violently down a steep 
 ' place,' &c. Mark v. 13. — Then went the Demons out 
 
 * of the man, and entered into the swine: and the herd 
 
 * ran violently down^' &c, Luke viii. 33. 
 
 Here 
 
185 
 
 being known, it is very natural to con- 
 clude> when we see similar Effects in 
 
 Human 
 
 Here is the most express Evidence of three Evan- 
 gelists, that Demons^of unclean Spirits, eiitered 
 into thesicine ; and the consequences of that entering are 
 as clearly noted ; — tht animals rushed headlong to their 
 ^wn apparent destruction ! A circumstance which was 
 never known to happen, either before or since that time, 
 to any Brute Animals whatsoever ; so that it is unrea- 
 sonable to attribute that singular deprivation of Natural 
 Thstinct in Brutes to ** a Natural Disorder^'' because the 
 circumstances of it must necessarily be allowed to have 
 been totally unnatural to Brutes y though with mankind^ 
 alas ! it is far otherwise ; for we have almost daily ex- 
 amples of men that are absolutely actuated with the same 
 tiolent desire to rush headlong out of the world I But the 
 reason of this remarkable difference between Men and 
 Brutes I have already (1 hope) sufficiently explained. 
 
 Now, if it is unreasonable to attribute this singulat 
 destruction of Brute Animals to a Natural Disorder^ it is 
 much more unreasoi'iabley if not profane, to say, thai it 
 ** can ke ascribed to no other AgencY than that of 
 ** God,'* when we consider that xh.^ Demons, which are^ 
 said to have entered the swine, were not were nullities, a&^ 
 this author supposes ; not a mere name for deceased Souls, 
 er the Souls of dead Men, but ai'e expn^ssly declared 
 Iby the Evangelist Mark to be ungXe'an spirits! ^, 
 
1 80 
 
 Human Beings, that the same '' Prhi- 
 ^' ciple of Action " may perhaps have 
 
 produced 
 
 ro(, Trvsvixaroi rx ocxoc^o!.floc, Mark Y. 1 3. For if the Sift 
 against the Holy G/iost (the most unpardonable of all 
 Blasphemies!) consisted, as many learned commentators 
 have supposed, in attributing the Works o/ God to 
 '< . Beelzebub the Prince of Demons^*^ surely it must be 
 almost equally dangerous io ascribe to the Agency of Gojy 
 i]^e furious and profane agitations occasioned by the 
 inspiration of vnclean Spirits ! 
 
 But I impeach not the intention of the learned author,, 
 butonly the tendency of his Doctrines : his excuse, how- 
 ever, is already prepared ; he doubts (in page 6\) ''^ uhe- 
 *' ther these epithets** (evil and unclean, given by 
 the Evangelists to the Spirits ejected by Christ) " ex* 
 *'' press their PEKSoy A J. Dispositions, or only those 
 *^ Effects they uere supposed to produce ; '* nay, eveQ 
 X(Xy.oq Sx^iJt.m (Caco- Demon) with him is " not a wicked 
 *^ Demon /"" See note in p. 6l. And he tells us in another 
 part of his work, p. 3o2, that ' Jnjirmifies, plagues, and 
 
 * EVIL Spirits, seem to be mentioned only as so many 
 
 * distinct species of Diseases/ These suppositions 
 (for they are merely such) may seem at first sight to afford 
 some excuse for his ' ascribing to the Agency o/ God* 
 the declared effects of " wwc/etztt Spirits/' But his 
 error has still a deeper root ; he has, in another tract,* 
 
 t* ** An Inquiry int<? the Nature and Design of Christ's Temp- 
 " tat ion in the Wilderness,*' (2d Jldit, enlarged,) 
 »^ * V '' ' ^ ascribed 
 
187 
 
 produced ther^ ; especially if tiiere 
 be no previous circumstances of Dis- 
 temper 
 
 ' ascribed to the Agency of God ' that which no less than 
 three Evangelists have expressfy registered amongst the 
 transactions ofthe jDerz7 himself ^{ I mean the teivpfatioii 
 of Christ by the Devil in the tcilderjiess) ; and he roundly 
 exculpates Satan from the charge ; ^ and yet all this is 
 <:arried on in «ach smooth language, and with such seem- 
 ing plausibility, that the author himself is apparently 
 deluded by his own sophistry^ and mistaken conclusions if 
 
 for, 
 
 * " There zcas no real Presence or Agency of Satan- (says he) 
 ** ON THIS occASioN,'\p. 66. aiid that" the Devil zcas not reailt/ 
 **' and ijersoruUly preieiit ivith Christ, but only in mental representation, 
 " 4ind consequenibj could act no pari in this -jjhole tran^action,^^ P. 62. 
 
 •f- After a great deal of sophistry (in p. oO to 59) in compar- 
 ing the Evangelists account of the Temptat.on with se^ eral expres- 
 sions in EzeJcicl and St. John -.relating to the Reveb.tions of the 
 Spirit ; (viz. as that — * the Spirit took me up ' — lifted me up, and took 
 
 * me aicay ^ — * 1 Zi:as in the Spirit ' — ' He carried me c-xay in Ike 
 ' Spirit into the zcilderneis,* &.c.) he boldly cunclades thereupon in 
 p. 59, — Thus (sa3's he)fro-m the express testimony q/" the three 
 several Evangelists, it appear ,' /.za/ Cinsi was conveyed into the 
 
 * a.v7(/^r?i<'^3 IN A PROPHETIC vision, TRANCE, or ECbr ACY, under the 
 ' afflatus or inspiration of the Spirit of Goa,^ — But where has he 
 shewn ' the express testimony of the /'7/et' several Evangelists, that 
 
 * Christ was conveyed in a vision } ' He cannot shew, that even 
 OTZPof the turee has once used any such expression, or even the least 
 insinuation about a vision on that occasion. Though the exprts- 
 6 ions of P'.zeltie' and St. Jok)i relate to R 'vela f ions received iyt thezca^ 
 cfvisioii f yet that due?s aot prove that all similar expre-sion^ 
 
 vvhereiii 
 
188 
 
 tamper or Disfraction, which mav leav<i 
 room to hope that another Cause might 
 
 reasonably 
 
 for, notwithstaiulfng the plain testimony of the Evans^elists 
 above mentioned concerning the Agency of the Dexil and 
 
 Satai^i 
 
 ^'herein the Spirit is said to Lift up, or faJieaway, must necessarily 
 be understood as visions. If hisarsrument proved Siuy thing at all, 
 it would prove too much. Let us suppose it for once to be per- 
 fectly conclusive, and apply it to that text in the Acts of the 
 Apostles, where we read, that — ^ the Spirit of the Lord caught 
 
 * aivaii P/iili:j^* and afteru ards that he was found at Azolus : shall 
 fCe say then (to argue like our critic) that — ' this passage of Scrip' 
 
 • ture is to be vnderstood as a history, not of a fact, but of a vision ? p. 
 64; and that it appears **/r^7?i the express testimony'' of the 
 text (though the text contains not a single word about a visiok, 
 FRANCE, or ECSTACY, auv morc than the texts of the three Evange^ 
 Tistsdo about the supposed vision of Chiist) that Philip was cou'^ 
 tej/ec/in a VISION, that is, his removal was " not REALn^fd corpo- 
 ** REAL, but SPIRITUAL and MENTAL 07?/^ ?" p. 60, notwithstanding 
 that the t^xt afterwards asserts it as a fact, that he was found at 
 AzOTUS? The circumstances of thi- transaction necessaril}' oblige us 
 to understand, that the operation of the Spirit upon Philii:, ^hen 
 ^* he was caught away, was not visionary, but real ; and it will 
 appear opon further examination, that a similar necessity of literaj 
 interpretation is equally included in the circumstances of the other 
 case also. ~ ow ** if the Spirit of the Lord^^ really *' caught azvap 
 ^ f hilip'" from the sight of the ennuch in the desert, and left him at 
 Azotus, there is no absurdity in supposing that our Lord himself 
 might also really be ** led^^ by (or in) ** the Spirit into the 
 *■' •wilderness j^' and that the history must necessarily be so under- 
 stood, will, I trust, be hereafter shewn. That it was no unusual 
 thing for the Prophets of God to be actually " led '* — ** carried" — 
 ©r '^ caught aicay^^^ by — orm — the Spirit, is manifest from, the ap- 
 ppehension of such a carrying by the Spirit j expressed by the gene- 
 rous 
 
189 
 
 reasonably be assigned. And as the 
 example also shews us, that Devils 
 
 have 
 
 Satan in that temptation;* yet our author is pleased t^ 
 
 assert, that it " is to be understood as a history , nof of m 
 
 '' fact, 
 
 rous and faithful Obadiahf governor of king Akab^s house, when £//- 
 jah required him to acquaint his master where he might find hin^ 
 1 Kings" xviii. 12. and the o-pmion of Obadiah, with respect to the 
 Irue meaning of such expressions, is certainly to be preferred before 
 the sentiments of the author of the *' Inquinj,^^ &c. or perhaps than 
 the opinion of any other man whatever, because Obadiah was not 
 only personally acquainted with Elijah , bat also with a great many 
 other 'Prophets of the Lord, having himself preserved the lives of moj'e 
 than one hundred of them, b^' hiding and maintaining them in caves, 
 so that he could not be unacquainted with the occasional effects of 
 the Holy Spirit upon Prophets ; and therefore we may fairly con- 
 clude, that his apprehension of the Spirit's removing or carrying 
 the Prophets to a different place, was not without just foundation or 
 Example, or at least not without probabilitj-, especially as we read, 
 that Elijah was at last actually taken azvay in a miraculous manner, 
 which was equally attributed to ** the Spirit of the Lord " by the sous 
 of the Prophets at Jericho — " lest peradvcnture " (said they) " the 
 ** Spirit of the Lord hath taken him up, and cast him uponso7ne 
 ** mountain, or into soyne valley, ^^ (2 Kings ii. 16.) And thej'- can- 
 not surely be supposed to mean, thsit the Spirit of the Lord had taken 
 him up in a mere trance or vision. 
 
 * As that he was ' led up of the Spirit into the wilderness, to hs 
 tempted of the Devii, (in which the Agency oi the Spirit, and the 
 Agency of the Devil, are clearly distinguished). Tliat Jesus said 
 unto him (the Devil) * Get thee hence, Satan : — and that — * then. 
 ' THE Devil' (N. B. the appellations ^\//fl« and the Dt'tvV are mani- 
 festly applied to the same wicked Being) * leaveth him,^ &c. Matth. 
 iv. 1 — 11. * And immediateL) the Spirit driveth him (Jesus) into 
 ^ fhe xcilderTtess.* * And he was there in the wilderness forty day* 
 
 ' 1 FMn EJD 
 
100 
 
 1 
 
 have ho power to enter Brutes without 
 
 ■ r 
 
 express Permission of the Creato^^ 
 
 let 
 
 ** fact^ hut of K VISION. As such '* (says he) " the wri" 
 ^'^ ters of the Gospel expressly represent it" (by 
 
 which., 
 
 * TEMPTED OF Satan, and was tvitk the wild beasts/ &c. Mark i, 
 12, 13. whereby the n^ality of our Lord's being driven by the Spirit 
 INTO T«E WILDERNESS is manifest: for though the Author of the 
 Inquiry asserts in pages 47 and 48, that " it appears, by coynpar- 
 * ing the s("ceral Ezangelisfs iofn; father, that Christ had but just left the 
 ** hanls r/JoRDAN, and therefore was still in the wilderness, at 
 ** the very time h^ is said to have been led into //," &c. yet that part 
 of the wild'^rness where John baptized ceased in effect, thou,a:h not 
 in natWy to be a 'joilderness, whilst it was the place of public resoi>t 
 for all " Jerusalem, and all Jud'^n, and all th' region round about 
 ** Jordan,''^ (Mat. iii. 5. Mark i. 5.) and therefore, even suppos- 
 ing it true that Chiist ** zvas still in the wildernpss at the very tirae 
 •* he is said to have been led- into it,'* we must necessarily understand 
 that he was led to some moj'e solitary part of the wilderness thaa 
 that which had been for some time before the place of public 
 resort for the whole nation, for other vise he could not well be said 
 to be " there, in the zvilderncss^^ — *^ zcitk the it'ild beasts, ^^ But whea 
 €ur author wrote the above assertion, that Christ" zvas )stitl in 
 ** the zvilderness,^^ &c. (notwithstanding that the Evangelist Luke 
 assures us that he returnpd from Jordan U7rer^£\^£v aTrorou lo^^avou) 
 he seems to have forgot that the word rHurn (or u7rorp£?£y) implies 
 a going back to some^-^ther place from zjohence he had lately corne, and 
 is used in that sense about thirty-four times in the New Testament 
 without a single exception j so that it is much more prudent to 
 believe the plain testimony of the Evangelist, that Christ" return- 
 " ed f-orti Jordan,*'' that \s,fro7n the place where Ire was baptized, 
 to some other place j or, at least, was on his way to some other 
 place ; than to believe the contrary assertion of this writer, that 
 he ** ztjas still in the zvildemess at the very tim'e he is said to have been 
 ^ ted into it.*' 
 
101 
 
 fet US, by a comparative consideration 
 of the contrary nature of our own 
 
 bodies^ 
 
 which, it seems, this learned author is so far blinded by 
 Bypothesis^ as to forget the true meaning of the word 
 expressly; for not one of the writei's , ,of the Gospel 
 have EXPRESSED the least idea about a vision in that 
 particular case ; and yet he asserts, that they express- 
 ly represent it) " without leaving us 'V(says he) \" as the 
 ** sacred penmen, have bten thought to do in other install^ 
 ** ceSy to collect it from the nature and circumstances of 
 *f the relation^ '^hey " likewise (continues he) *' repre- 
 ^^ SENT THIS vision" (he must mean this vision" 
 ©f his own irnagination — this visio/N of a vision; for 
 the Evangelists cannot justly be charged with any such 
 uepresentation) *' not as Diabolical, but Di- 
 vine; ascribing it'* (says he) ^' to the Spirit of 
 God." ('" An Inquiry," (^c. p. 64*, 65.) Now what 
 shall we say to the assertions of this writer, when we turn 
 to the authority of the Evangelists themselves, and fihd^ 
 that they are so far from ascribing any such supposed 
 VISION of a temptation to the Spirit of God, that they 
 expressly mention the Devil or Satan 2iS the tempter; and^^ 
 do not express or represent a single word about a vision 
 in that particular case : nevertheless, our Commentator 
 boldly adds — " So that to all the other argumaits urged 
 *' above^* (says he) '^ we may add ( cchat wt' hclcre prb- 
 ^* mised to produce) the authority of the Evan- 
 "gehsts'' (whom he most notoriously contradicts) 
 ^ • ** and 
 
 
192 
 
 bodies, learn to be continually upon 
 our guard against the devices and insti- 
 gations 
 
 ^^ andriiE express Letter of the Text" (which 
 as notoriously contradicts him) ^^ in confutation** (says 
 he) " oj those, who misconstrue Chri6fs ten.ptatio7i, either 
 *^ as an outward transaction^ or as an illusion q/ SafanS^ 
 Inquiry, &c. p. 65. See also his proposition, p. 36.-^ 
 ^^ that all the Evangelists, who have mentioned this affair^ 
 *' ^0, IN exprlsstehms, affirm^ that it passed spiri- 
 " tually and in vision, f/'/^'^ 27 was a^ ideal or 
 *'■ mental representation y and consequently could 
 *' not be an outward transaction/' Now, *^ If such a 
 ** method of explaining IScripture'* (as he hi msolt cen- 
 sures others in, p. 2t72, of his tl>say on the Demoniacks, 
 &c.) *• he allowed, language can be of no use !^ 
 
 He may think it a generous action, perhaps, to excuse ^^ 
 o\ endeavour to excuipatea^a Adversary (and more espe- 
 cially such an inveterate Adversary as Satan /dmself^y ^ 
 
 from' 
 
 5^ The author of the Inquiry, &c. in p 3. objects, that if the 
 Eva,ngei7cal i.istory of c^ir LnrcPs 1 emptation is to he understood as' tt' 
 narrative op real facts, &c. ** it is wuuiirbLe to /A." sagacity and 
 ** poiiicY Cff the Evil Spir^t,''^ &g. — Now this would certainly be a 
 good argument, if we could suppose that the Evil Spirit is prompt- 
 ed by no other Principles of Action thdni sagacity and policy^ 
 but, alas ! he yielded himself a Suivf (as frail men do) to Principles 
 very opposite to sagacity and policy, or he would surely have 
 ** kept his\^nrst estate j'^ and iiave still remained (as originally created)- 
 ^ t^'Jjfgd ^ Light ! " And therefi^re witli^ respect to the parti- 
 
 &A99 
 
193 
 
 gations of our spiritual Enemies, al- 
 ways remembering, that they need no 
 
 such 
 
 irom the most baneful and malicwus attempt that \va» 
 ever made against the happiness of mankind 1 But this 
 generosity (or whatever else it may he called) to ihr 
 Enemy ^ is productive of consequences which the learned 
 author (had he been aware of them) would not, perhaps^ 
 be willing to adopt: for his doctrine of Satan's ilf- 
 NOCENCE IN THIS MATTER (viz. that " there lias np 
 ^* real 'pT'Csenee or agency of Satan on this occasion^ 
 p. 63. — that " the Devil xi^as not jxallt/ and personalis 
 present iciih Cjirist, hat only in wental representee 
 tion ; and cansecjuently could act no part in this whole 
 ^* transaction,'' p. 62. and that the Evangelists ** repre- 
 "*' sent this vision/' * [as he is pleased to call it] *' not 
 
 '' as 
 
 culnr circimT^aiTces of Christ's temptatmn EXpRr-ssiY rscribrd to 
 the Devil, or Satan, by tliree Evangelists, we maj' reasona'fly 
 coiK'lucle, tbatour Spiritval Adi'ersary was prompted to thatuneqiuil 
 contest with Christ by the same predominant Principles of Evil 
 {viz. Pride, E*jvy, and FAisFwooD) that originally occa$ioD«"d 
 his Fall from God ; but now occasioned a much more iT.ortifyin^ 
 abasement to'Satnnionl Pride and Enry — « Defeat hy Man ! — evea 
 by '* the seed of Me^ (deluded and much injured) " Wcman /" 
 
 * — * We liavc af; little reason to affirm, from the style of the GosprI 
 
 * writers, and the manner of their expressions, that Ckrisfs ti;mp- 
 
 * tations are onlj^' ** tha histnnj of a vision,^' as we have (o affirm, 
 
 * that our Lord's restoring the lame to their feet, the blind to their 
 
 * ¥iight, the lepers to their cleanness, the diseased to health, and 
 
 * the dead to life ,w as likewise all the history of what was transacted 
 
 ■4i 
 
 * 4ft 
 
 C G 
 
m 
 
 such express Permission from God to 
 enter the Hii^nxan Boclv ; or rather, 
 
 that 
 
 ^' as DiAEOLiCAi,, hut DIVINE; ascribing it to tht 
 " Spirit ^0/ God/' p. 65. (This doctrine, I say, of 
 Satan's .i,n n. o c e n g e, not only deprives Ch rist, " thti_ 
 *' Son of I\j[an/' oftiiat actual triumph and victory, 
 \vlijch he gained in his Hu^ian Nature (for the Rcs-s^ 
 toration^ot3/r/7//Jw(iJ over the temptations of " the Prince 
 " of this liorld ; but it also necessarily implies, that God 
 himself v.as the tempter; whieh, if liOt downright blas- 
 phem}^, is at least a doctiinc which is kxpjiessly contra- 
 dicted in Scripture — for there we read, that " God cannot 
 " he tcinpted o/;Eii/, neither tempteth he any 
 *^ Man/' (James i. 13.) And tliough there arc several 
 passages of Scripture wherein Gof/is said to tempt,* }et 
 
 they 
 
 * in a vision : or that the whole Gospel account of what our Lord 
 
 * did upon earth is no more than the hiitor}'^ of so many visions ; 
 
 * an account of what he saw,' *' in spiritual raptures ^ by a prophe^ck 
 ** afrlcdus and inspiration,''^ 
 
 ti 
 
 * Hui, quantam fenestram ad nequitiam patefeccris !' 
 
 See \).55, of a little Tract p^intedTin 1762, intituled, " Christ's- 
 ** Temptations real Facts ; or, a Defence of the Evangelical Historv ; 
 
 shewing, that our'Lord's temptations may be fairly and rea- 
 *' sonably understood, a^ a narraHve of whstwas really trah*act- 
 ** ed," &c. wiierein the reader will find many sensible and learned 
 remarks in confutation of the novel doctrine piopagatcd by tli« 
 Author of the Inquiry, 
 
 * As for instance, we read in Genesis xxii. 1. — that ** God did 
 
 *' TEMPT 
 
thftt tjJbfl has aTreadjr lodged the Power 
 ^i'p'ermilUifig or i^esisling them, entirely 
 
 in 
 
 l^eyave all dearly to be,un(lefs.tdod'in adifTerent sense 
 i|-pm the tempting, mentioned by (ho Apostle James, which 
 j^a^ fifj tempting^ or being tempted, oi Evil, apparently 
 mijaning a temptation to Si'^ .^ : And in other passages^ 
 
 where 
 
 •' TEM?TAbrcJtamy\^ Si.c^.when.he ordered him to. offer up his, Ofily 
 ■»oh'f6r "a burnt-offering. ^Yet this was not. a temptation to siji.j: fo^ 
 iven if the command had been actually executed, the Patriarcl^ 
 wbiiUl not have ginned; but, on. the contrarj^, wo.uld have been. 
 .justified 01/ his faith in hiai that cpmmanded, \vh(tm he kne^\; to be 
 i^e Creator r and Lord o/* Life, and therefore the only r.iglitful diSi«* 
 poser of Life in all crcatnres : but as the comiBanJ was revoke^ 
 Ttist in so critical a time, as to demonstrate the Patriarch's readiness 
 
 o ^ . ■ • / .;-:■ J ._•';'•• i «'!>••. ■ ■■■"',■; 
 
 to obey, a.ad vet to save the life, of his son, the^coasmand was sol 
 iixv from being a tei^iptatioji tp^ sin, that it was not (on the part o£ 
 the righteous- Lord who cmnmanded J even a t^'O^pf^tf^ fj^^^iiL^ 
 feeca'use the event shewed, that the command vv^iSvtJQt giveu 'Witli^ 
 any such intcniinn, but merely to prove . the Pati;iaig.ii"*s-/cii/i a.nd- 
 e')edienc(\ The sameHebiew root nOj here Yewder&d did tempt , is. 
 ft-equently ivied in other passages of Scripture, where j t.necessarily 
 signifies to pro-Jt^ or ^ ;•/,', as in Exod. xvi. 4. ^^ that I may rKosiSi 
 * them ' (13pj>?) *' ich-jther they will widk i/i my law or fio,^^ And iiT 
 Detit.vhl. 16. — that' he might ?v.ow^thee HJ'Xj^) '^ to do tliee goodJ* . 
 &c.' See also Judges vi. 39. Psa.. xxvi. 2. &wC. 
 
 - ' » r ■ • ■ 
 
 ; • : » •) [■ . ; i 
 
 * There is an expr-ession, however, , in 2 .Sam> xxiv. 1. which, 
 without a further explanation, would be very difficult to be recon- ■. 
 ciled witli the text above cited from the Apostle James, that 
 ^* God carinot is tempted of Li-i/y net! her tempteth he any Man ;" for 
 the text in Saftiuel seems at tirst sight to imply a t^mplation to si^t . 
 by Ui« Almighty. And again, the' anger of ih<: Lord -joas kindled 
 
 against 
 
W6 
 
 in the Human Breast ; since we are 
 by Nature continually liable to receive 
 
 the 
 
 where the latter (or indeed any spiriiual iiifiirente of 
 Evil whatever) is to be understood, the Evil Spirit, or 
 Teal Agent in the Evil, is generally mentioned ; and in 
 that case the Agency cannot be *• ascribed to the Spirit of 
 
 0g(iinst Itrael : and he moted David against them^ to. say, *^ Go, 
 '* KUMBER IsiiAF-L and JuDAH/'^as if God himself had moved David 
 to sin asrainst Israel, which might stcm to give countenance to th^- 
 doctrine of the Author of the *' Inquiry into the Nature and Design 
 •* afChrist^s Temptation y^^ viz. that it is represented, ** not as di abo- 
 ** LTCAL, but DIVINE, ascribing it to the Spirit of God j^^ — and that 
 ** there zvas7io rral Presence or Agency o/" Satan on this occasion,^'' 
 p. 63. 65. But we are happily relieved from the difficulty by 
 further information in another text concerning the real Agent iit 
 that temptation or moving of D^u/rf ; for we read in 1 Chroii. 
 Xxi. T. that — ** STatan stood up against Tsraeljand provoked David^ 
 (or MOVED Dovidy for the same Hebrew word [nD*T] is used in both 
 texts) ** to number Israel ;^^ and therefore, when tiiis text is com- 
 pared with the former, wherein it is said that God moved David,, 
 we nnist necessarify understand, that the moving of David wa» 
 indeed supernatural and spiritual, but that the real Agent 
 fcs the Action was Evil J was the spiritual Enemy (Satan) acting 
 hy God's Permission, as a just judgment against Israel, and also 
 against David himself^ who at that time was probably so much, 
 elated by his temporal prosperily and successes, as to forget that 
 his absolute dependence ought to be upon God, and not upon the 
 Number of his subjects; and certain it is, that he was otf his guard 
 and neglected that uecessaiy vigilance over his thoughts and- 
 Mciions, which God Requires of all men ; for others i^e he wouldi 
 ^ave resisted the evil suggestion of Satan, whereas his yielding 
 to it occasioned th« imputation of sin.. 
 
 ■ « God;' 
 
197 
 
 the Inspiration of the Devil and fits 
 
 Angels as a *^ Principle of Action j* 
 
 ' if 
 
 God,'\ without gross absqrdityy at least, if not blasphemy J 
 even though the Spirit be expressly dieGlared to be 
 ^^ from the Lord,'^ as in the case of Saul related in 1 Sam. 
 xvi. I^. where we read that '^ an Ex il Spirit from Tiirn 
 ^ Lord troubled km/' 
 
 Now this expression, if we regard the literal meaning 
 .of it, clearly implies, not only, that tbe Evil Spirit cancLe 
 by the Permission of Gob (as it was *^ an Evil Spirit 
 " FROM THE Lord") but also that the said Evil Spdril 
 was really ** the Agent'* which troubled Saul. 
 
 The same ingenious writer has attempted to set asid# 
 the literal meaning of this text also, by attributing Saul** 
 disorder to *' a deep melancholi//' meaning thereby a mere 
 natural disorder^ witfiout any supernatural spiritual in^ 
 Jluencc (tor if he admitted the latter as the cause ofSauV^ 
 melancholy,, he must necessarily give up his whole hypo* 
 thesis) but the futility of such a supposition shall be clearly 
 shewn hereafter in a separate Tract on the case of Saul^ 
 as I have already extended this note to a most unpri ceden* 
 ted length ; but as the *^ Law of Nature/' and *' the Prin* 
 *' clples of Action in Man/' cannot be understood with- 
 out a competent knowledge of those Spiritual Biings, witht 
 which the minds of men are liable to be influenced, I w^ 
 «blic;ed to take some notice of such contradictions to my 
 
 geiKTiii 
 
1S8 
 
 }f, we ^ ' ecj^^he \ nev^ssary Resist anew 
 
 coii;^U^^iiRie4 i'^ the Scriptures; arid 
 cpnseniientlv, that they already have 
 Permission from God to enter all Hii- 
 tnmx Beitigs^ I mean all tliose that ar^ 
 ca|)aB!(3*bf discerniri^ij l)etween Good 
 g.nd I^vJIf:^^\y(X,^h^.iOK)t reject the Evil as 
 they ong^ht, according: to that Divm& 
 Jinot^Iedge uhich we inherit from our 
 first Parents f ' ■ 
 
 This Peculiarity in our JS^afure is. 
 therefore apparently the reason why 
 Spir^i-ud .idvprsaries are permitted; b^/* 
 tlie Ahnighty to approach jMimkindi 
 though they haye no ^i\ch genei^a I- 
 Permission wiih respect to the rest of 
 
 general doctrine, as had beea previously published by the 
 ingenious Authoi" of tlie E-'isaij Ou Dcmoniacks ;. for I must 
 acknowledge, that I was not a\Yare of them,- until my 
 Tract 'was not o\)\y Jinibhed (as I thought) and sent to 
 the press, but was also more than^ halt i.rinted ; and- 
 therefore 1 h.-pe my readers will excuse tlie irregularity 
 of tacking fo long, a aotc to so suuUl a Tract- 
 
 tlie 
 
109 
 
 the animal Creation, Bat Man took 
 the Knowledge of Good and Evil upoiV 
 himielf; contrary to the express com- 
 mands of God, as 'I have before re- 
 marked;^ and therefore we ' have no 
 rightx to muiuiiur at the Permission 
 which God has granted to ^^ the Devf^ 
 ^H and his .^ngels^'^' 'to tske possession^ 
 of all unguarded Souls, Vv hich unhap- 
 pily yield to their suggestions and^ 
 temotatiohs^ Kvithout rtei^lance or ' 
 repentance ;> aiid more especially AVb " 
 hav^e no right to murmur (I saK^) at 
 this Pe7missiony'i(\\econsidev that G'6'd 
 has given us fair warning of' bur 'con- 
 tinual danger ' and warfare . wilh the 
 PrincipdUlies and Potters of Ddrknei^j 
 as the Holy Scriptures plainly inform 
 us, that v/e are continuaUv hable to' 
 Satanical influence ; and that the^ 
 Devil will get an advantage ov(^r "us, ' 
 if we do not resist him as we o^utj-fit !' 
 — In this necessary Resislarice, and tlie 
 
 objects 
 
 vs. 
 
200 
 
 objects of it, ccjnsist the priricipaV excr- 
 che of that assumed Knowledge of Good 
 and Evil, for which we are accountable ; 
 y\z, we know Evil from Good, and con- 
 sequently knovv when we ought /c) resist; 
 but if we do not resist, then we have 
 chosen the Evil, and (in whatsoever 
 nitode the Evil is manifest) have given 
 Advantage to the DeviL and submit 
 ourselves to his Bondage. The Choice 
 therefore, which is set l3efore us, 
 amountstothis — Whether we will chuse 
 " Itie Kingdom of Gody and his Rightc- 
 ** ousnesSy" (Mat. vi. 33,) and chear- 
 fully assent (as the dignity of Human 
 Kature requires) to that '' perfect Law 
 *' of Liberty y' v hich Christ has tender- 
 ed to us {or the regulation of our con-' 
 duct towards all Mankmd, as well as 
 for Selfpreservaiioft ? or — Whether 
 we rather preier the Empire of Satan, 
 the spiritual Enemy, tor the sake of 
 those temporal gratiiications and vile 
 
 indul- 
 
indulgences, by which he holds Men in 
 Bondage, through their carnal affec- 
 tions, till they become personal Ene- 
 mies, even to themselves ! 
 
 The assumed Principle of ^^ knowing 
 ^^ Good and jBr;///' will undoubtedly in- 
 duce all Mankind most readily to chuse 
 *^ the Kingdom of God, and his Righte- 
 '' onsnessf (Mat. vi. 33.) but this' 
 is not a Choice to be made merely 
 once in our lives, but to be conlinualhj 
 maintained, or the prudent Choice will 
 ayail nothing ! Are not Men in gene- ' 
 ral bound by a solemn oath in the out- 
 ward rite of Water-Baptism, thus to 
 maintain that prudent Choice which 
 they publicly profess? And yet how 
 little do their \ practices in general 
 correspond with such a resolution !^ 
 Surely, ^^ the Mammon of Unrighteous- 
 ^' ness/' (Luke xvi. 9.) '' the Prince 
 ^^ of this World,'' that htid been ^' east 
 
 D d '' out;' 
 
202 
 
 ^^ out^' {John xii. 31.) " the Principa-^ 
 ^\ lilies. Powers, and Rulers of the 
 '[ Darkness of this World, (not Flesh 
 ^' AND Blood)'', with whom we have 
 to WRESTLE, do apparently prevail over 
 a qreat multitude in everv rank of life ! 
 For, '' this is the Condemnation, that 
 ^^ Light is come into the World, and 
 *' Men loved Darkness rather than 
 *' Light/' (a lamentable Choice! a 
 shameful prostitution of the Knowledge 
 of Good and Evil! but the Apostle 
 assigns the reason) *^ because,'' (saj^s 
 Ke) '' their Deeds were evil. For 
 ""[^every one that doelh Evil, hateth the 
 *V Light, neither cometh to the Light^ 
 ^\lest his Deeds should be reproved. 
 ^' But he that doeth the Truth, cometh 
 ^'\to the Light, iJiat his Deeds may 
 *' be made manifest, that they arc 
 ^\ wrought m God/' (John iii. 19- to 
 2L) Let us therefore be upon our 
 guards and '' put on the whole Armour 
 
 '' of 
 
^03 
 
 ^^ of God, that (we) maybe able to stand 
 '' against the Wiles of the Devil." 
 (Ephes. yi. 11.) 
 
 But though Human Nature is thus 
 Mable to the Influence of " the Devil 
 ^^ and his Angels ^ let us remember 
 at the same time for our comfort, that 
 it is equally capable of being actuated * 
 by Divine Inspiration ; and that 
 Mankind (in the glorious Freedom of 
 the Gospel) are equally left to their 
 Choice for the admission of that su- 
 preme Good, '' THE Gift of the 
 '' Holy Ghost/' to regulate their 
 Principles of Action in all cases, as they 
 are for the admission of the contrary 
 Spirit, '^ the Priizce of Darkness !'' For 
 iJie Promises of Christ relating to that 
 heavenly Gift are clear and absolute^ 
 
 * Sec the motto in the Title page of this Book. " For 
 ** as many as are led (or actuated, ccyourccij) hj/ t/iq 
 ^* Spirit of God:, thefj artth Svns ofGody^'kc, 
 
 and 
 
204 
 
 -and are tendered to all Mankind with- 
 out exception, that they may exercise 
 their natural Knowledge of Good and 
 Evil, in chusing, accepting, and con- 
 tinually CLAIMING them, if they really 
 prefer '' the Kingdom of God '' to ^' the 
 Kingdom of this fForldT Here is true 
 Freedom ! a Charter of inestimable 
 Privileges! '' Ask, and it shall be given 
 '' YOU ; SEEK, and ye shall find; knocks 
 •* and it shall be opened unto your &c* 
 (Mat. vii. 7-) And again, '' All things 
 xs:hatsoever ye shall ask in Prayer, be-^ 
 lieving.ye shall receive J' (Mat. xxi. 22. 
 and Mark xi. 24.) And alter these ge- 
 neral promises, our Lord appealed to 
 the common Sense of his hearers con- 
 cerning the efficacy of a son's request to 
 a natural Father, to obtain things that 
 are necessary for him ; and concludes 
 thereupon — '' If ye then being evil, 
 *^ know how to give good Gifts to your 
 " Children: how much more shall 
 
 ^' your 
 
205 
 
 ^ your heavenly Father give The HolV 
 ^' Spirit to them that ask him?'' 
 (Luke xi. 9. to 13.) So that every Man^ 
 who devoutly, and with due Faith^. 
 €laims that glorious Gift according to 
 the Prom/5^, and with such a disposition? 
 of mind as the Scriptures require, will 
 undoubtedly receive it, ^^for he is faith" 
 ^^ ful that promised^'' Heb. x. 23. 
 
 I am well aware how uncommon it is^ 
 to introduce these religious topicks into^ 
 Tracts of Lawy but as the Divine Influ- 
 ence of THE Holy Spirit upon Man- 
 kind may certainl}^ be esteemed the su- 
 preme '^ Principle of Action in Manr 
 I am obliged, by the nature of my sub- 
 ject, to cite some testimonies concerning 
 the general effect of that heavenly Gift> 
 to which all Mankind are entitled : for. 
 such is the compound JsPalure of Man^ 
 that Enquiries concerning " Human 
 '^ Nature^' and the Frinciples of Hu- 
 
 *' man 
 
*' man Actions, '' cannot be fairlv and 
 usetuliv defined, without a careful exa* 
 mination of this Human Claim to Divine 
 Inspiration ; nor indeed without a 
 earefal warning also against that very 
 opposite and foreign Spirilital Influence^ 
 which is equally liable to alter Human 
 ^''aiure, and become '^ the Principle of 
 ^^ Action;"' Avhich I hope I have al- 
 read}^ sufficiently proved from Scripture. 
 And theretbre with respect to the for- 
 mer, viz. the inestimable Claim to Divine 
 Inspiration which we hold in Christ, it 
 is proper to be remarked, that the pecu- 
 Har and necessary Effect of that glori- 
 ous and heavenly Gift, is a total change 
 in the Nature of Man (from his fallen 
 State, before described, to '' A new 
 " Creature") by a Regeneration or 
 Ne-w Birth through the Spirit; to 
 which God has also been pleased to an- 
 nex (as necessary on our first puhlisc 
 Admission to the Claims and Privileges 
 
 of 
 
of- the Gospel) an out'^ard visible Sign 
 also, or typical Washing with TVater ; * 
 hy which we bear a public or outward 
 testimony of that true Faiths which 
 alone can qualify our claim to the pro- 
 jcnise. 
 
 Thus Man, through the privileges of 
 the Gospel, may become '^ A NEW 
 
 • u Y^yiiy — Verily^ I say xiiXto thce^^ (said our Lord 
 to the Jewish Ruler, Nicodemus) *' Ei'Cf/^f « il/fl'w ht 
 ^ bom q/* Water and of tut. Spirit, he ca?mot enter 
 *^ into the Kingdom of God J' John iii.il. Here are two 
 distinct articles expressly mentioned by our Lord, as ne- 
 cessary to salvation, viz. 1st. Water^ by which we out- 
 wardly profess our Faith, "m the Nanie of the Father^ 
 ^ and of the Son, and of the Holy Ghost/* upon oui' 
 first admission into Christ's church ; for tliat is the Form 
 of Baptism afterwards expressly ordained by Christ him- 
 self. (INIatt. xxviii. ip.) And 2dly, the Holy Spirit^ 
 v;hich we claim of 4 he Father ^ in the name and through 
 the merits of the Son ; so that Faith in all the Three 
 Divine Persons is undoubtedly ne^cessary to constitute 
 that Spiritual Regeneration y without which no Man can 
 enter mio the Kingdom of God ; and as Faith therefore 
 must precede, we may clearly perceive the reason why 
 Water (the outward sign of initiation to the public 
 profession of that necessary Faith) is first mentioned. 
 
 Creature/' 
 
^08 
 
 Creature/' (2 Cor. v. 17.) and may 
 partake even of the Divine Nature^ 
 if his own earnest and sincere endea- 
 vours are not wanting ; for the Apostle 
 Peter has expressly declared, that thisf 
 is one of the effects of our Lord's most 
 gracious promises. ^^ Grace and Peace 
 *^ be rnnlliplied vnto you'' (said the 
 Apostle) *^ through the Knoidedge of 
 God ando/JE^vs our Lord, accord^ 
 i?ig as his Divine Pov^er hath given 
 unto us ail things that (pertain) wito 
 Lijeand Godliness, throvghlhe Kfww- 
 ledge of him that hath called us TO 
 Glory and Virtue; whereby are 
 given unto us exceeding great and 
 precious Promises; that by these ye 
 might be PARTAKERS ^^Ae DL 
 -' VINE NATURE (/V^ cm xbIgv 
 '' ym^aQz QEIJ2 KOIJVnjYOI 
 ^^ ^Y2EP.2) having escaped the Cor-^ 
 '^ ruption that is in the f For Id throvgh 
 \' Lustr (2 Pet. i. 2. to 4) 
 
 Hence 
 
 it 
 
 u 
 
209 
 
 Hence the Dignity and Superiority 
 mi Man over the rest of the visible 
 Creation is ni-aiii-iest ] We not only pos- 
 i;es?, bv naivral Inheintance from our 
 first Parents, a Divine Attribute (as 
 I have ah^eadv slievv n in the former part 
 x3f this IVact) viz, the Knowledge of 
 Good and Evil ; but also, by a right use 
 oi' that Knoxledoc, in cii using and pre- 
 ferring the Good, and in rejecting 
 and resisting the Evil, we are capable 
 also {through Christ) of partakino 
 -"' even ef the DiviNE Nature ;" st> 
 that if Ave consider this most extraordi- 
 nary Privilege, which is tendered to us 
 on the one hand, and that deplorable 
 i'ondition on tlie other hand, which we 
 shall probably fall into, if we neglect it 
 (viz. the partaking of ^Ae Diabolical Ka- 
 lure by the ins[)iration of the jyevil and 
 his Angels ; to which, as I have already 
 shewn, we are continually liable, if we 
 do not watch, and resist) ; it must be 
 
 E e evident 
 
210 
 
 evident that Man is either the inost 
 glorious, or the most miserable /And bast 
 of all other Creatures! 
 
 Surely the eonsideratioii of these 
 things onght to humble the pride of those 
 inconsiderate persons, who, on account 
 of mere temporal honours, and worldly 
 })Ossessions, are so lifted up above their 
 brethren, as to forget that they have no 
 natural Precedency ; but expect that the 
 multitude of inferiors in fortune should 
 implicitly submit to the will of the 
 worldly superior, in all things ; and 
 who also seem to lose all sympathetick 
 concern, all sense of fellow-feeling for 
 the wants and sufferings of their poor 
 dependants, as if the}^ sprung from a 
 different Stock, and were not of equal 
 Dignity in the Sight of God ! 
 
 ^ But, alas. Pride is a Principle of 
 ^4^tion, which occasioned the Fall even 
 
 0/ 
 
2fl 
 
 "^^ Satan hifuself,^ and oi his Aagelsy 
 and is equally peroiGioiis to Human JVa- 
 tiire ; for it renders Mankind more 
 liable to forfeit that giorwus hiherhj^ 
 those ineBtimahh Privileges, Avhic 1 
 have before described, than any other 
 vice ! And the reason is plain; for the 
 PROUD Man, of all others, ismosthabie 
 to neglect that '' Royal Law/' which 
 I have ah^adv mentioned — that 
 Golden Rule, by which their notions 
 of political government, and their be- 
 
 '^' 1 Tim. \\\. 6. *' Lest being proui>, lie fall hit 6 
 ^' the Condemnation (or Judgment) of the Devil/' That 
 is, {s'ciy s n.n b\dCominent?iioY) bjj means o/' pride and 
 High-nnndedness becast into Ilellfire, in manner as the 
 Devil ?6'; by which,'' to my seeming (says he) it is^ 
 '' plain 'ijchat the sin of the Devils was, ?ia?neli/,an am" 
 *' bit ions affecting, aspiring unto, and arrogating Divr- 
 " NiTY to themselves, not content with their oxen condi" 
 ^'^ tion ; nnto which I'cry sin the Devil afternards, hij 
 ** the serpent, tcmpied Eve : ministers being young men, 
 " and young schollars" (continues this writer). ** Z*// 
 "' P R HIS u M PT I o X AND P Ri D E, are in no small danger 
 *^ of eternal destruction,'' Complete Christian Dictonar/ 
 {](i55.) p. 138. 
 
 haviour 
 
212 
 
 liavioiir to all Mankind, ought to hr 
 regulated ; for if he was not guilty of 
 this neglect^ he would necessarily cease 
 to be PROUD^ he w^ould cease to be tin^ 
 charitable ; he would cease to be an 
 Advocate for arbitrary Power, either 
 in political Despotism, or in domestic 
 Slavery, both of which now unhappily 
 prevail almost throughout the whole 
 world ! for even the enlightened English 
 J^^ation is no longer qualified to censure 
 the unnatural Oppression of the Peasan- 
 try and lower orders of people in Russia, 
 Poland, France, some Parts o{ Germany 
 and in many other States, which are 
 commonly called Christian; since the 
 English Government have publicly 
 favoured, and do continue to encourage 
 the most abominable Oppressions thai 
 ever disgraced Manldnd ; I mean th^ 
 African Slavery in the British 
 Colonies ! LettheiVdvocates for these 
 Oppressions seriously and carefully con- 
 
213 
 
 Bider the Dignity and Equality of Hu- 
 31AN Nature, which I have described, 
 as well as their own State of Proba- 
 tion in this Hfe, and the Forfeiture of 
 inestimable Privileges to which they arer 
 continually liable, and I trust they will 
 become sensible of their danger ! 
 
 But, alas, there are many other causes 
 of failure, which tend to deprive Man- 
 kind of that glorious and eternal Digm- 
 lify for which all Men should be can- 
 £lidates : for besides the ordinary temp- 
 tations of worldly Pleasures,"^ which 
 draw the bulk of Mankind from con- 
 sidering the true means of obtaining the 
 glorious promises of the Gospel, how 
 often are the minds of Men puffed up 
 -with Self' sufficiency, and the Pride of 
 Human Learning, and too often even 
 
 * " This is the Condemnation^ that Light is come 
 '** into the world, and IMcn loved Darkness rather than 
 ** Li^ht, because their deeds xvere Evil J' Jvhn iii. 1.9. 
 
 Willi 
 
214 
 
 with Spiritual Pride, vvherebv they- 
 siiiTer themselves to be perverted 
 through the deceitfuhiess even of their 
 own scpiiistry ! 
 
 How can such Men avail themselves^ 
 of the glorious Promise of DiviNE In- 
 spiration, as ''a Principle of Action,'' 
 if they forai to liiemeeives a Mode of 
 beUevins:, which is totaUv different from 
 ^' the Faiih once delivered to the Saints ^'' 
 
 Perliaps they will say — '^ IFe do ask 
 ** the assistance of God's Holy Spirit, 
 ^^ and have as good a Eight as others to 
 *' suppose that God^s Promise is fulfilled 
 ^' in lis : '' nevertheless thev must allow^ 
 that Faith is necessary for those who 
 ASK ; and how can Men be said to have 
 the NECESSARY Faitii, who form ta 
 themselves notions of God's Holy Spi- 
 rit, which are totallv inconsistent with 
 
 the Divine Nature I 
 
 FIOvT 
 
4C 
 
 215 
 
 How can we conceive that '^ the Spi- 
 rit OF Glory and of God '' ( I Pet. 
 iv. 14.) " resielh upon'' those who 
 esteem that glorious and " Eternal 
 *' SpirW {lleh. ix. 14.) no otherwise 
 than as a created Beiiigy and a mere 
 minisleri:ig Spirit ; and v^ ho refuse to 
 join in that excellent Form of Prayer, 
 the Litany of the Church of England, 
 merely because the Holy Ghost i^; 
 therein addressed as God ? Is not this 
 ^to do '' despite unto THE Spirit of 
 '' Grace r' (IIeb.x-29.) 
 
 These Men may pray for the HoLY 
 Spirit, indeed ; but, with such erroneous 
 conceptions of that Glorious Gift, ii 
 is impossible that they should PtECEiVE 
 that eternal '' Spirit of Truth,'' till 
 they have sincerely repented of their 
 horrid blasphemies, and humbled their 
 .own haughty Spirits to receive the plain 
 information of the Scriptures ; for if our 
 
 Belief 
 
21(3 
 
 Belief in th? Holy Trinity were seib 
 aside, the greatest part of those sacred 
 Writinofs would become utterlv luiin- 
 teilioible to us; because thev must, in 
 that case, seem to contain the grossest 
 contradictions, as there are passages 
 which, without that necessary doctrine, 
 would surely appear inconslsient with 
 
 ' grammar and common sense ! The doc- 
 trine of the Holy Trinity is expressed 
 in the x\rticles and Liturgrv of tii^ 
 Church of England in such guarded 
 terms, as cannot easily be misconstrued 
 and perverted ; and though a certain set 
 of men may pretend to found their ob- 
 jections to the Church of England on 
 some other Articles of less moment, yet 
 I am thoroughly persuaded, that the said 
 guarded Terms, concerning thai ONE ne- 
 
 . cessary Doctrine, are the principle causes 
 of offence to manv of those mistaken 
 clergymen, who lately petitioned Par- 
 liament that they might be exempted 
 
 Irom 
 
217 
 
 from Subscription * to the Articles of the 
 Church of England. But as a i^ight Failh 
 
 must 
 
 *. It is reasonable and just, indeed^ that all inen should 
 fee at liberty to teach and profess whatever religious 
 ©pinions they think 7nost consistent with the Holy Scrip- 
 tures (if we except any public promulgation of that 
 religion, which offends a.gainst the laws of this nation, 
 as a civil society, by asserting ?i foreign jurisdiction ; and. 
 which has also unhappiiy adopted some antichrist uil^ 
 rites of idolatry, sorcery, and inchantr.ients I 
 
 But -the petitioners cannot allege that they are not 
 mlready at liberty to bear a public testimony of their 
 opitiions; and it would be dangerous even to the true re- 
 ligion were not such Lib hut y of Conscience allow- 
 ied : for supposing any material alteration should be per- 
 mitted to be made in the Articles and Liturgy of the 
 Church of England , a great majority, perhaps, of the pre- 
 sent churchmen might think themselves obliged to dissent, 
 and separate from what would then be called, the Estab' 
 Ushed Church ; and would certainly think themselves in- 
 titled to a free toleration, and a public use of the present 
 Liturgy m their several separate congregations, 
 
 I am therefore a sincere advocate for Liberty of 
 Conscience; but when a majority of the clergy and 
 people have agreed upon the Articles of their Fnith, and 
 e>tabli:5hed the same as, the NGtional Prrfessian of Reli- 
 
 F f gion, 
 
218 
 
 must seal and authenticate our claims to 
 the inestimable privileges and immuni- 
 ties of the Gospel, and as the true Dig-- 
 7iUy of Human Xature cannot be attained 
 
 with- 
 
 gion^ (which it sarely is while the majoritjj continue of 
 that opinion) it is certainly no unjust restraint nor dero- 
 gation from that NECESSARY Ltb-erty above mcntion- 
 edj that those who are to be admitted public teachers of 
 ihe fiational Prcfession, should be reqitired to subscribe a 
 declaration that they approve and ^\i}l maintain the 
 same. For otherwise the uniformity of doctrine would 
 be banished from the pulpits, and the peace of congrega- 
 tions would be continually disturbed by the broaching of 
 "undigested notions diametrically opposite to the general 
 and established opinions of the people ; and even the 
 public Form of Prayer would be reduced and moulded 
 according to the caprice of every officiating minister ; for 
 there can be no Church Govcrnmoit without a written 
 Test of Doetrhie^ couched in such terms as are least 
 liable to misconstruction and equivocation. The Catho- 
 lic or Universal Church in everi/ age, and in everj/ place, 
 hath ever had its Tests of Doctrine^ or particular Creeds, 
 to which the asseiit oi 2l\\ persons, but more particularly 
 ih^ assent cf the clergy, was always required; so that 
 the Church of England is not singular in requiring the 
 assent or subscri prion of those persons who desire to be 
 admitted and authorized by the National Church as pub- 
 lic teachers and expounders of the Christian Faith. 
 
219 
 
 without the Divine Assistance, and 
 the Ins[)iraiion of" God's Holy Spirit^ 
 whereby JMen are made partakers (as 
 I have already shewn) of the Divine 
 JValure, some knowledge of th<3 latter 
 (so far as the Almighty hath been pleas- 
 ed to reveal himself to ns) is absolutely 
 necessary for those Persons who desire 
 to be acquainted with the Law qfJS^alure^ 
 and *' fhe Principles of Action in Many' 
 and therefore some observations rela- 
 ting to the doctrine of the Holij Trinity^ 
 are by no means foreign to the subject 
 and intention of this Tract, But it is an 
 awful mystery, that must be received 
 more by Faith in what God has been 
 pleased to reveal to us, than by Human 
 CompreJiension. The finite understand- 
 ing of the Natural Man ^ cannot, in 
 this lite, conceive an adequate idea of 
 
 •* the Natural Max receivcth not the tlnm 
 
 s 
 
 » *' of the Spirit of God : for they are foolishness 
 *' unto him ; neither can he know (thcm)^ because they 
 *^ ai« spiritually discerned/' (I Cor, ii. 14,) 
 
 that 
 
220 
 
 that glorious and eternal Being, wliicli 
 in ever}' attribute is infinite perfection ! 
 Nay, even if we had a perfect Knoiscledge 
 of that which is nov/ so far above us, vet 
 DO language could supply words, no 
 rlietorical figures of comparison could 
 be found to express that Knowledge ! and 
 it 'would, therefore., remain unuttered, in 
 these lovcer Regions^ like those ^' unspeak- 
 '^ able Words'' wdiich were heard bv the 
 Apostle Paul when he was *^ caught up 
 "- into Paradise /'' 2 Cor. xii. 4. For — 
 ^^ To whom Kill ye liken God?'' (said 
 Isai. xL 18.) ^"^ or what Likeness will ye 
 *^ compare unto him f 
 
 But a time will come, when we shall 
 know, even as we are known. ^ This 
 expression to know, even as we are 
 KNOWN, implies a perfect Knowledge of 
 
 ^ '^ For NOW zie see through a glass darkly: but 
 '• then TACE to face : noio I know in part** (said tht 
 Apostle to the Corinthians,) " but then shall I i^^orsf 
 '•' e'ie?iasalsx)IamKyoyf's," 1 Cor. xiiL 12. 
 
 that 
 
221 
 
 that eternal Being, which is infinite m 
 Kno-i^ledge, in Fo'^er, in Majesty^ in 
 Glory J &c. — ^^And therefore a more ex- 
 aked State of Happiness €annot be con- 
 ceived, than that which a perfect Know- 
 ledge of Gojy must afford ! — A Happiness 
 to be expected onlv in Heaven, when 
 Human Mature shall have put on 
 Incorruption and Immortality.'^ But 
 though \^^e can neither attain, in this 
 life, a perfect Knowledge of God, nor 
 that perfect Happiness w^hich results 
 from it, yet it is our duty to improve 
 and cultivate our limited Knois^ledge 
 concerning the Divine Kature, as far as 
 God has been pleased to reveal himself 
 to us in the Scriptures ; for so far the 
 Knowledge is undoubtedly necessary to 
 
 * " For this coRRUPTil^LE (Body) must fiut on 
 ^' Incorruption, qjuI this mortal (must put an Ik- 
 ^' mortality; then shall he brought fo pass the sat/- 
 ^^ ifig that is uritten,'' (see Isaiab xxv. 8.) *' Death k 
 ** swallowed up in ViCTORT." 1 Cor. xv. 53, 54. 
 
 Man, 
 
222 
 
 IVTan, even in this life, or otherwise, we 
 may be assured, the Revelation would 
 not have been made, in the Scriplirres, 
 *' hy Inspiration o/GW,''* who cannot 
 act in vain ! Let us therefore earnestly 
 desire to partake of that necessary Know- 
 ledge j and let us look into the evidences 
 of it with the most awful reverence, 
 tmd the most humble submission of our 
 Faith to the Word o/God ; lest through 
 any improper conception of the Divine 
 JS'^alure, we should unhappily fall under 
 a similar condeiimation to that of Eli- 
 jjhaZy and his two friends, ^^ ho visited 
 Job — '' My Wrath '' (said Jehovah) 
 '* is kindled against thee, and against 
 ^^ thy two friends :for ye have not spoken 
 '' of me'' (the thing that is) " right;' ike. 
 (Job xlii. 7.) 
 
 * ^^ All Scripture is given by inspiration of God, and 
 ** is profitable for doctrine, for reproof, for correction," 
 ^' for instruction in righteousness: that the man of God 
 ^^ may be perfect," he. 2 Tim. iii. 16, 17* 
 
 When 
 
223 
 
 When Moses desired to see the Glory 
 of Jehovah (saying, '' 1 beseech thee 
 *' shew me thy Glory'') he was answer- 
 ed by the Almighty, ^' Thou canst not 
 *' see my Face : for there shall no Man 
 *' see me and live. (Exod. xxxiii. 18, 
 20.) We must therefore Hmit our ideas 
 of those appearances under which God 
 revealed himself to the Palriarclis, and 
 to Moses ; — for the Gospel expressly 
 informs us, that ^^ no Man hath seen God 
 '• at any time " (but the Evangelist 
 immediately adds with respect to the 
 Messiah) '' the only begotten Son, which 
 '' IS IN THE Bosom of the Eather, 
 " he hath declared.'' {z\r[yr[0 (/I o) That 
 is, hath clearly declared or shewn the 
 Eather, or, as Mr. Leigh has remarked 
 upon the Word in his Critica Sacra — id 
 est (says he) Nobis ad ejus veram 
 cognitionem eruendam Dux et Auctor, 
 fuit, &c. (John i. 18.) 
 
 Tixi 
 
 IS 
 
224 
 
 This Is furtlier explained by the de- 
 claration of our Lord himself — ^* He 
 ^' thai hath seen me' (said our Lord) 
 ^' hath SEE^ the Father ;'' kc. (John 
 xiv. 9.) '^ Believe me, that I am in the 
 *' Father^ and the Father in me.'' * (ib. 
 Ter. 11.) Not that aii}^ Man hath seen 
 the eterne^l Being (or JEfiovAH,) I mean 
 the Divine JS\iture, -f in which the Son 
 of Man (even while on Earth) was- 
 and is in the Bosom of the Father^ (and 
 in which now that he is ascended inta 
 Heaven) he is ahvays with his Church 
 ON Earth, though he '' sat down'* 
 
 * And yet they are distinct perspns; for *^ the Lord 
 ^* said unto my Lord, — Sit tpiou on my right handy** 
 &CC, (Mat. xxii. 4-4'. Psal. ex. I.) 
 
 t " Na?n Deum, tft est, nemo wortaU-ani, quandibet 
 ** mcignus, videt unquam ninpcr a:nig7nata, Et quanquam 
 ** i\iOSi, Fatriarchis, et Prophet is aliqnain suonnn arcano^ 
 ** nun portionem quadantenns pate fecit ^ tamen hanc gratia 
 ^' et leritatis plenitudinern solus zinigenitus fJiiis accepit : 
 '' qui sic ad nos descendit, fact us homOy ttt per Divi- 
 ** ^^AM Naturam semper sit in sinu Dei Pat r is/' 
 Erasmi Paraphrasis in Evang, Joaiiiiis, p. 24, 
 
225 
 
 (sKaGi^nv wh'ch plainly implies a per- 
 ,sonal Residence) '' on the Eight Hand 
 ''^fthe Maj€sty on High ; '' (Heb. i. 3.) 
 — for '' God is a Spirit,'' and cannot 
 be seen by Human Eyes,* ^' though he 
 '^ be not far from every one of us. For 
 ^^ in him we live, and ?novc, and have our 
 '' beingr (iVcts xvii. >i7, 28.) But 
 Christ being ^' the Image of the in- 
 " VISIBLE GoD,-f in Khom all Fulness 
 
 ^' dt^ellelhy' 
 
 * For he is — ^^* the Kh-g eternal^ inunortal^ invisible," 
 
 ic. 1 Tim. i. 17« " WHOM tio ?nan hath seen 
 
 *^ nor can see.*' (1 Tim. vi. l6\) — ^^ there shall no man 
 '^ SEE me and live/' Exod. xxxiii. IS. 20. 
 
 f " In whom we have redemption t'hroifgh his blood/^ 
 (even) ^^ the forgiveness of sins. Who is the Image 
 "of THE INVISIBLE GoD, the first -hom of ever}/ crea- 
 ** ture : for by him were all things created that are in hea^ 
 ^* veny and that are in the earth, visible and invisible, 
 ^' whether (they be) thrones or dominions, or 'principalities 
 ** or powers : all things were created by hi?n and for him. 
 *'* And he is before all things, and by him all things consist. 
 " And he is the head of the body, the Church : who is the 
 *^ beginning, the first-born frojn the dead ; that in air' 
 (or among all) ^* he might Jiave the pre-eminence* For 
 
 G g ••fV 
 
220 
 
 '' dwelleth:' Coloss. i. 15—19.) ''for in 
 ^^ him dwelleth all the Fulness of the 
 '' Godhead BODILY, ootiOLXiKcoQ, ovpei^- 
 '' sonally ! " (Col. ii. 9.) '' Who being 
 '^ the Brightness of his Glorijy and ex--. 
 
 " press 
 
 " it pleased (the Father) that in him should allfulnessi 
 " dwell*' (Col. i. 14. 19.) But the word Father^ expressed 
 in this version^ is not found in the original Greek, though it 
 is here supplied as the principal Substantive, which is an 
 unjustifiable violence to the text, especially as the proper 
 governing Substantive of the sentence is plainly expressed 
 in the original: I mean the words to zTX7]^o)uccy the 
 FuLN ESS, for it apparently means that Divine Fulness 
 which the same Apostle in the very next chapter (9th verse) 
 - expressly calls -nruv to TS-Xn^oopicc rv^g B^oir^og, *' all the 
 *' Fulness of the Godhead" that dwelleth, <ru)[A.ccliKOcc^ 
 bodily, or personally/, in Christ ; so that both verses hav« 
 the same application of the word -uTXytcoofAa ; and surely 
 " the Fulness ojthe Godhead " m.ay, with propriety, be said 
 to will, or please, to dwell in Christ, according to the literal 
 sense of the iQ^i^t, and therefore there can be no necessity 
 to supply another Substantive to govern the Verb evocKvia-e. 
 The literal construction of the text is sufficient! v intellit^ible 
 • — qV su aJluj £vSoKr,(ri ttocv to 7rKr,^co[j.cc XGcJctyincai 
 which is literally rendered by the learned Hugh Broughion 
 as follows : *' For that in him all Yvi^yY^^ pleased to 
 
 *' diiclir 
 
227 
 
 '' press Image of his,'' that is, God's * 
 Person"' [x^oTrtJ^ Ty[Q uxoQOtc'ecjc: otuh') 
 and upholding all Things by the Word 
 of his Power, " (Hebr. i. 3.) in him 
 
 
 ** dwelL ''+ The stime literal interpretation exactly has 
 been made by the author of the Syriac Version, which 
 Mo?is, de Dieu translates as follows : '* Quia in ipso voluit 
 *' omfiis Plenitudo habit are/' The Arabic Version 
 also has the same rendering, except in one word, 
 ttXy^coiax being construed Perfection, instead of 
 Fulness — Qwia Perfectto imuiis in eo voluit habitare. 
 
 * See the first verse of the chapter, which contains 
 the governing Substantive to which this relative Pronoun, 
 his, plainly refers. — " God, who at sundry times^ and in 
 " divers maymers, spake in time past unto the Fathers b^ 
 " the Prophets, hath in these last days spoken vnto us bg 
 ** (his) Son, whom he hath appoiiited heir of all things, by 
 ** who7n also he made the worlds, who being the brightness 
 " of {his) glory, and the express image of his person, and 
 ^* upholding all things by the word of his power, wlien h^ 
 /* had by himself purged our $ins, sat down on the righi 
 *^ hand of the Majesty on high,'' Heb. i. 1 — 4. 
 
 f This is copied from an old printed Bible in my Posses- 
 sion, with MS. Corrections copied from Mr. Broughton's ovrn 
 Hand-vsniting. At the Bottom of the Page the same Verse is tran» 
 scribed, with a little Variation iii the Order, but equally literaJ*^ 
 m.. <* Foi all Fi^lnesi ^kcissd :» dvodi in hirMt^'' 
 
 alons. 
 
228 
 
 •2 
 
 4i 
 4€ 
 
 ^lane, therefore, 'yi^ho is the Image of 
 
 '* Gody' (2Cor. iv. 4.) can God be seen! 
 
 and in him alone could be fulfilled that 
 
 ancient Promise to the Jewish JK^alion, 
 
 that they should see their God : — '' O 
 
 Zioiiy that bringest good Tidings y get 
 
 thee up into the high Mountain : O 
 
 Jerusalem, that bringest good Tidings, 
 
 lift up thy Voice with Strength : lift 
 
 (it) up, be not afraid; SAY UNTO THE 
 
 ^' Cities of Judah, BEHOLD YOUR 
 '' GOD ! " Isaiah xl. 9. Compare this 
 with the Context in the same Chapter^ 
 The Divine Person, whom '' the Cities 
 *' OF Judah " are here called upon to Be- 
 hold, was afterwards (agreeable to this 
 prophecj^) particularly pointed out by 
 John the Baptist, to '' the Cities of 
 '^^ Judah;'* and the Office of thaf faithful 
 
 Harbinger, 
 
 * ^ Thefitcent out (o him!* (i. e. to John the Baptist) 
 *' Jerusalem, and all JxjjyEA^ and alltke Region round 
 *'' ah'' t Jordan,*' (Matt. iii. 5.) — whom John had prG-.^ 
 viousl^ forewarned^ saying,—" After vie cometh a Man 
 
229 
 
 Harbinger; or Forerunner, in proclaim- 
 ing the Advent as well as the Dignity of 
 the Divine Person, that was ^' to be seen, 
 ^^ or made manifest to Israel, " is as dis- 
 tinctly foretold in the ^<k and 5lh Verses 
 of the same Chapter. '' The Voice of him 
 " liiat crieih in the Wilderness" (for 
 the IViiderness was the appointed Place 
 of John's Ministry) '* Prepare ye the 
 *' ?^^^ of the Lord '' {nn TM " the 
 '^ Way o/* Jehovah") " make straight 
 
 *' which IS preferred before me :** a Man whom he himself 
 hiep 7iof:, only that '' he should be made ma^-ifest"' 
 (ipai/£pco9'^) *' to Israel,"* (John i. 30^ 31.) But as soon 
 as this faithful Messenger was divinely instructed conrern- 
 iag the Identity of the- Person that was iobe made wnnij est 
 to Israel (for'' God was manifested/* {or appeared^ 
 ipxvt^'jd^Yi) IN THE Flesh, 1 Tim. iii. l6.)* lie pro- 
 claimed him to the Cities of Judah (the People that fiockecr 
 to him from '^ Jerusalem, and allJudea'*) saying, ** BE- 
 *' HOLD, THE Lamb foF God, zcJiich taheth av:ay 
 (or becu^eth) the " Si?is of the World,*' John i. '20, 
 
 * See Note in p. 231, concerning the true Reading in this Text. 
 
 f Lamb of God, i. e. the Lamh foretold by Isaiah (liii. 7,) " He 
 '» is hroy^ht m k Lams to the Slaughter ^^^ &c. 
 
 t6 
 
 in 
 
230 
 
 *^ in THE Desert" (once more alluding 
 to the Place wherein the Messiah was 
 first proclaimed by his inspired Har- 
 binget) '' a Highway for our God !"^ 
 And again, *' the Glory of the Lord "' 
 (i. e. '' Glory of Jehovah," TOD 
 nin*^) '' shall be revealed, and all 
 ^* Flesh shall see (it) together//^ 
 &c. This latter Sentence was iulfiiled 
 only in part, when *' the Plaice in the 
 ^^ TFi'lderness'' proclaimed the Messiah, 
 '* saymg, ^^ Behold the Lamb of Gody'' 
 &€•- — for though Jerusalem^ ^' and the 
 ^* Cities ofJudah '' i\\enbeheld their GoD 
 in the Person of the Son of God, * and 
 €aw the Glory f of Jehovah^ that was 
 
 promised 
 
 ^ *' He that SEETH ME** (said our Lord himself) 
 ** SEETH HIM THAT SENT ME. " (Johii xii. 45.) Com- 
 pare tliis with 1 John iv. 9» — '^ because that God SENr 
 ** his onl^ begotten Son mto the World, *' &c. 
 
 t " The Word 'wasGQj>;' ^c,—'' All Things were 
 ** made bv him, '^ &:c. — '* And the Word ti^as made 
 ^« Flesh, and dwelt among vs (end WE BEHELD HIS 
 '^<:jLOZY, ±q glory as of iJie only begotten af the. 
 
 " Fathrl 
 
231 
 
 promised to be revealed^ without per-* 
 .4)eivingtt, agreeable to another Prophe- 
 43y of Isaiah {^' in seeing ye shall see, 
 ^' and shall not perceive,* chap. vi. 
 ^•) yet all Flesh did not then see him 
 ^' together!'' Succeeding Generations, 
 indeed, may be said to see, and also to 
 >perceive the Glor?/ of Jehovah, that is, 
 
 -^^ Father) full of Grace arid Truth:' Jehn i. 1— 14^, 
 Agreeable to this, the Apostle Paul informs us, that 
 ^ God was manifested" (or appeared, £(poiU£pmn) 
 ^ IN THE Flesh." 1 Tim. iii. l6. The Cavils of the 
 learned Wetstein upon this Text are clearly confuted by 
 the very accurate Observations of the Rev. Dr. J. Co 
 Velthusen (printed at London in 1773) who proves, that 
 ®C, the proper Abbreviation for 0£or (and not OC or 
 -O) is the true Reading in this Text, in the Alexandrian 
 MS. The Rev. John Berriman, M.A. in a Critical Dis- 
 sertation upon this Text, Printed in 174-1, has produced 
 a great variety of unexceptionable Testimonies to thesame 
 purpose from p. 153 to l60. Both th<?se Tracts are in tho 
 -British Museum* 
 
 • '^ in them is fulfilled the Prophecy of Isaiah, 
 
 ^' which saith, By hearing ye skull hear, mid shall not un^ 
 '* derstand; and seeing ye shall ^"£.1,^ and shall not per-** 
 *^ GEivB/'Matt. xiii. 14-».ii:ai. vi. 9, 10. Esek^Xii. 2. '- 
 
 with 
 
232 
 
 with the Eye of Faith in the scriptures : 
 but the j)rophecy will, most certainly, be 
 literally and universally fulfilled at the 
 Day of Judgment, when '^ all the 
 ^ Tribes of the Earth shall see the 
 ^^ Son of Man coming in the Clouds of 
 ^' Heaven, mth Power and great 
 '' Glory. (Matt. xxiv. 30.) For then 
 ^' the Glory of Jehovah '' will be so 
 revealed, that '" all flesh shall see (it) 
 *' TOGETHER, *' even those Men shall 
 see, that now presume to deny the Divine 
 JSTature of our Redeemer, and refuse to 
 worship him ; for '' Behold he cometh 
 '' with the Clouds; and EVERY EYE 
 ^' shall see him, and they (also) which 
 ^' pierced himy Rev. i. 7. '' This is 
 '' he" (said the learned Bishop Chandler, 
 epeaking of the Divine Word,* w^hich 
 
 was 
 
 * In the Beginning XDas the Word, a?id the Word 
 Hi^asxcith God, and the Word was God. The same was 
 €-n the Beginning with God, All things were made hv hrni ; 
 
 ani 
 
233 
 
 was In the Beginning with God, and 
 was God, and made all Things) '' who 
 ^^ in time" (says he) '^ was made Flesh, 
 ^ and is called Jesus,* and Christ, 
 
 te 
 
 and tcithout him was not any thing made that xvas made. 
 In him was Life, and f/eeLiPE was the Light of Men. 
 ^nd the Light shineth in Darkness ^ and the Darlcnesf 
 comprehend it not, John i. 1—5, &c.) — And the Word 
 was made Flesh, cr;?c? dwelt among us (and t^'e beheld 
 HIS Glory, the Glory as of the only begotten of the 
 leather) full of Grace and Truth, (John i. 14.) 
 
 * Jesus, or Icsous, from C^n.O-^^-'^ Jeshouo, in tlia 
 vulgay Tongue of the Jews, while our Lord was on Earth, 
 signifying a SAVIOUR) in>L^> from yr> Salvation,* 
 from whence is formed the Verb in Iliphal, l^>tl?in he 
 saved) agreeable to the Purport of the Name JESUS 
 declared by an Angel before the Birth of Christ : *^ She 
 ** shall bring foi^th a Son, aiid thou shalt call his Name 
 *^ Jesus, yi)r he shall save his People from their 
 '^ Sins," (Matt. i. 21.)— The Apostle Peter also bore 
 the like Testimony concerning the true Meaning of 
 
 * See Psal. xx. 7. where the Word is used as a Noun in that 
 Sense, ^yO* >*U;» nnn:a '' By the strength " (or in the Mighti- 
 nesses) *' of THE Salvation of hii Right Hand.'* See also Psal. 
 
 - n h Chrip^'s 
 
234 
 
 ^^ as lie is indeed the Fountain oi Life 
 ^' and Light to e^ery Being that par- 
 Christ's- Name, when he was " filled with the Hol^ 
 *' Ghost'' in the Presence of the High Priest and 
 Elders of the Jews, saying — ^^ Ye Rulers of the People, 
 *^ and Elders of Israel, if we this day he examined of the 
 ** good Deed done to the impotent man, by what meaBS 
 ^* he is made whole; be it known unto you all, and to 
 ^* all the people of Israel, that by the Name of 
 ** JESUS CHRIST OF Nazareth, zvhom i/e crucified, 
 ^* whom God raised from the dead (oven) by him doth 
 ^^ this man stand here before you whole. This is the 
 ^^ stone which was ^et at nought of you builders,*' 
 (see Psal. cxviii. 22. Isai. xxviii. l6.) '^ which is be- 
 *^ come the Head of the Corner; neither is there Sal*- 
 " vation^' (says he, still alluding to f//eA^^77^f Jesus) 
 " in any other : for there is xone other NamS 
 ^' under Heaven given among Men, whereby we 7nnst be 
 ^ saved/* Acts iv. 5 — 12. This Name of Salva- 
 tion thercfoHi exactly corresponds with the Title, by 
 which the Prophet Isaiah proclaimed to the Jews the 
 Advent of that Divine Person, who was to redeem ZioN, 
 
 inM iiDt:? n^i NU -[ytr> ren p>3i na*? nn^ 
 vm^ ^'7ii^:) '^'^V^ ^^v CDH*? ^^^p^ nos*? 1/1*7^3) 
 
 &c. " Say ye unto the Daughter of Zion, Behold thy 
 ** Salvation" (ytL'^ Jesho) '* co;;/e/// ; belwld hi» 
 '* Reward is with him and his Work before him, and they 
 *' shall call them, The Holy People, Me Redeemed .of 
 
 *' takes 
 
235 
 
 ^' takes of either," &c. (Serm, before the 
 King in 1718, p. 2 L) ^' Sometimes he 
 ** is indeed treated'' (says the same 
 learned Writer, p. 15) *' as an Angela 
 ** or Messenger ; but even then is so 
 '^ distinguished from all other Angela, 
 ^^ in respect of Majesty, Authority, and 
 ^* Power, or dignify'd with the incom- 
 ^[ niunicable Title of Jehovah, that 
 ** they had not the least Thought of hi^ 
 *' being a meer Angel," &c. 
 
 The Eternal Word, though he was 
 in iJie Beginning with God, and was 
 God, yet under the Dispensation of the 
 Gospel (that he might restore the lost 
 Dignity of fallen Man) became the 
 Angel, or Messets^ger of God ; that 
 is, of Jehovah Tsabaouth, the Lord of 
 Hosts. For he was — '^ the Messenger 
 *' of the Covenant^' foretold by the 
 Prophet Malachi, and being also Lord 
 of Hosts himself he sent another Mes- 
 
 s€ng^r 
 
^36 
 
 senger before his Face to prepare his 
 Way — '' Behold, V' (that is, I Jeho- 
 vah TsABAOUTH, or Lord of Hosts, see 
 the End of the Verse) *^ will send MY 
 '^ MESSENGER" (that is, John the 
 Baptist*) ^' and he shall prepare the 
 '' Way before me " (that is, before the 
 Divine Word, which, being included in 
 the Unity of Jehovah then spoke to 
 the Jews under the Title of Lord of 
 Hosts) ''and the Lord'' (pl^^n the 
 ADOUN^-f or supreme Lord) '' whom ye 
 
 '' seek'" 
 
 * Our Lord himself applied this Prophec}^ to Jofm 
 the Baptist — ^^for this is (he) oftjohoinit is written*' (said 
 our Lord) " Behold^ I send my Messenger before thy Face^ 
 ^* which shall prepare thy Way before thee J* Matt, xf^ 
 10. Marki. 2. Lukevii. 27. 
 
 t Adoun plK is a Title for a great Lord ; and froni 
 thence one of the false Deifies of the Phoenicians is 
 named Adonis; but when the H is prefixed to thi-s 
 Title in the singular Number, it marks, that the Person 
 spoken of is not only a Lord, but thb Lord, by way of 
 Eminence, as being the only supreme Lord and Governor 
 <^i ail things ; for it is ^thc^ applicable to none but Jeho- 
 
^^ seek'' (whom the Jews were taught 
 by their Prophets to expect) " shall 
 *' suddepJy come io His^ Temple, even 
 THE Messenger (or Angel, *^>^7D 
 Matack, from whence the Prophet ^ 
 Malachi himself was also named) *^ of 
 ** THE Covenant, u'}mm ye delight in : 
 ^ Behold, he shall come, saith the 
 *' Lord of Hosts/* Malachi iih 1. 
 
 Thus it appears, that the Messenger 
 (whom our Lord hmiself declared to be 
 John the Baptist) was to be sent to 
 prepare the Way before Jehovah of 
 Hosts, the same Divine Being who 
 ^POKE by the Prophet, '' Behold, I will 
 
 VAH THE toRD OF HosTS, and is so applied in no less 
 than seven other Instances of Scripture without one In* 
 stance of ^ different Application* See Exod. xxiii. 17» 
 and xxxiv. 23. Isai. i. 24, iii. 1. x. l6. x. 33. xix. 4V 
 
 * If THE A DOUN, or Lord, who was the Messenger 
 of the Covenant, was not also Jehavak, he could not bot 
 said to come to HIS Temple^ 
 
 ^^ send 
 
#< 
 
 C' 
 
 §( 
 
 238 
 
 ^ send MY Messenger, and he shall 
 ^* prepare the Way before ME." But 
 Dur Lord himself, in referring to this 
 Passage, varies a httle from the Origi- 
 nal, by making a Distinction of Person^ 
 between the Lord (or Jehovah of Hosts) 
 who spoke, and the Divine Person be** 
 fore whom the Messenger was to pre- 
 pare the Way — ^^ Behold I send MY 
 Messenger before thy Face, which 
 shall prepare thy Way before thee,'' 
 Matt. xi. 10. Tins Variation from the 
 first to the second Person, ivonxrmy to 
 thy, and from me to thee, proves that 
 Christ (for it cannot be applied to any 
 other but Christ and Jehovah) Avas in- 
 deed the Person before whom the 
 Messenger, John, was to prepare the 
 Way ; and the original Text (v/hich 
 imdoubtedly is also a true Reading iD 
 this Place, as it perfectly corresponds 
 with all the ancient Versions) proves 
 at the same time,. that the J'Tay^N'd^ to 
 
 be 
 
239 
 
 ?)e prepared for Jehovah^ who said. 
 Behold, I will send my Messenger, and 
 he shall prepare tlie Way before ME;* 
 and consequently it appears, by com- 
 paring both Texts, that Christ is in- 
 cluded in the Eternal Being Jehovah. 
 The Sot^inians endeavour to evade this 
 
 * Malachi iii. 1. Who this -Messenger was, and for 
 *^hom he prepared the way, the Apostle Paul has ex- 
 pressly declared — *' John" (said he) *'^verily bapti:^ed witk 
 ** the Baptism of Repentance, saying unto the people^ 
 **^ That they should believe on him which shoui^d 
 
 ^^ COME AFTEIV HIM, THAT IS, ON ClIRIST JeSUS/* 
 
 And " When they*' (i. e, the converted Ephesians who 
 fiad received only the Baptism of John) ^' heard (this) they 
 ^ were baptized in the name oi the Lord Jesus J* Acts 
 i'/Xix. 4. 5- " The Lord Jesus'' being thus clearly named 
 as the person " which shotdd.cortie after him** {i, e. after 
 die Messenger John that was to prepare the uay before 
 Jehoxah) must necessarily be entitled to the dignity and 
 Avorshipduc to Jehovah, according to the above cited Text 
 x)f Malachi, as also by the parallel Text of Isaiah 
 xl. 3. which all the Evangelists apply expressly to Jony 
 as the Voice of him that crieth in the wilderness, 
 ^' Prepare ye the way of Jehovah, make straight 
 ^* in the Desert a highvv^ay for our God. 
 
 Testimony 
 
240 
 
 Testimony of the Scripture concerning; 
 the Divine JVature of the Messiah, by 
 supposing that he is called Jehovah only 
 in a relative Sense, as being the Prophet, 
 ox Ambassador of ^EROsr AH, the Repre^ 
 sentative being named for the Principal. 
 In like manner, for Instance (say they) 
 as he that despiseth Christ's Messen^ 
 gerSy is said to despise Christ himself; 
 and he that despiseth him, despiseth also 
 him that sent him. Luke x. 16. And he 
 that lied to the Apostles, lied to God. 
 Acts V. 4, 
 
 In these and such like Passages, in- 
 deed, the relative Sense is manifest ; and 
 it may also, in a certain degree, be ad- 
 mitted in the Construction of the Text 
 in question, but yet not so as to favour 
 the Soeinian Argument in the least 
 respect whatsoever. 
 
 The Pi^ophecy, for instance, concern- 
 
241 
 
 mg the Messenger therein mentioned 
 (of whom Jehovah said, — ''he shall 
 *^ prepare the PFay before me) was 
 fulfilled in the Person of John the 
 Baptist, as our Lord himself declared 
 (see Note in p. 230) ; and therefore, 
 according to the Socinian Method of 
 Argument, it might indeed be said of 
 those worldly Men, who despised that 
 extraordinary Messenger of Jehovah^ 
 and neglected the Doctrine of Repent- 
 ance, which he enforced ; that they, in 
 so doing, despised the Lord Jehovah^ by 
 whom this Messenger was ^ept; and, 
 on the other hand, those Jews, who 
 readily received John's Doctrine of 
 Repentance, and attended diligently to 
 his Instruction, may, in the like relative 
 Sense, be said to honour Jehovah jhy 
 paying due Respect to his Messenger. 
 But a mere relative Honour, such as 
 might lawfully be given to the ^essen- 
 ger of Jehovah,^vi\\ bear no Comparisoji 
 
 I i Avith 
 
242 
 
 with the Honour that is due to Jehovah 
 himself; — the latter must be supreme 
 Honour and Worship, whereas the 
 former amounts only to Respect , ^^t^ 
 tention, and good Offices, for whatever is 
 more than these must lead to Idolatry; 
 so that the Comparison can be carried 
 no farther. 
 
 A Messenger of Jehovah cannot^ 
 therefore, merely as such, be allowed 
 the Kame of Jehovah, because this 
 would entitle him also to the Honour 
 that is due to Jehovah alone ; so that 
 when Jehovah said, *' My Messenger'^ 
 — '' he shall prepare the Way before 
 "^ me,'' he must mean (if Language has 
 any Use) that the Messenger was to 
 prepare the Way for the Advent of 
 Jehovah himself, who could not be said 
 to come in the Person of any Mes^ 
 senger, or Ambassador whatsoever, 
 ifecept in one of the Divine Persons 
 
 that 
 
243 
 
 that are manifestly included in the same 
 Eternal Being, and consequently are 
 entitled to the Honour and Worships 
 as well as to the JSTame, of Jehovah ! 
 This glorious Title Jehovah is no 
 where in Scripture attributed to any 
 Person whatever, that is not thus in- 
 eluded in the Unitv of the Godhead, 
 neither can it be without Blasphemy (so 
 that the Socinian Argument must fall to 
 the Ground) because it is the distin- 
 guishing Title of the Supreme Divine 
 Is'ature ! — ^^ TAow, whose Name alone (is) 
 '* Jehovah (art) the most High oveF 
 ^' all the Earth," Psahlxxxiii. 18.; or it 
 should rather be rendered, as we find it 
 in the old English Versions — Thou^ whose 
 Name is Jehovah, art only (or alone) 
 the most High^hc. 
 
 This Division of the Sentence is affree*- 
 able to ail the ancient Versions, except 
 
 the 
 
244 
 
 the ^yriac ; but, in either way of tran- 
 slating, the Name of Jehovah is ma- 
 nifestly given as the distinguishing Title 
 of the supreme God; and cannot there- 
 fore be attributed to any Person what- 
 ever, that is not truly Gody because the 
 said Distinction would be destroyed, if 
 the Name was ever used merely in that 
 relative Sense for which the Socinians 
 contetid : Proper Names, indeed were 
 frequently formed or compounded with 
 that Holy Name, by having it prefixed, 
 or postfixed, to some other Word, ap- 
 parently with an Intention to distin- 
 guish the Servants of Jehovah ;* but 
 the peculiar and incommunicable Name 
 itself has never been mentioned by any 
 of the Sacred Writers in such a manner, 
 as to reter us either in direct Term^ 
 or by necessary Implication, to any 
 
 * See my R^fcaAs cbiric^irig the Names J^fefafeVw, 
 JthoiQ^Mn^ and Zedekiah^ in my Tract on " -ihe.Ldw ^ 
 'I kttribution/' p. 47. Note IQl, 109, 110, and 166. 
 
 other 
 
245 
 
 other Persons whatsoever, besides those 
 of the Holy Trinity ; and on the other 
 hand, with respiect to Christ, it is not 
 oniv the Kame of Jehovah that is re-* 
 ferred to him by the necessary Inter- 
 pretation of several incontestable Pas- 
 sages of Scripture ; but also the Power, ^ 
 the Honour, -f and the Glory of 
 Jehovah :\ so that the Socinian Evasion 
 
 before 
 
 ^ ^* And Jesm came and spaJce unto tJiem*^ (his Disci- 
 ples) " saying, Alc Power is given unto me m Heaven 
 *' and in Earth^*^o ye-^ therefore, and teach all NMionSy 
 " baptizing them in the Name of the Father, and cf 
 *' the Son, and oj the Holy Ghost." Matt, xxviii. 
 1^, 19- ^' For as the Father raiseth up the Dead, anU 
 ** quickeneth {{hem) even so the Son quickeneth vxhom kt 
 " will" John V 21. 
 
 f " For the F at hek judge th no Man ; but hatJicdm^ 
 •^ mitted Ahi. J u DGM^TUT unto the So^ : that all {Men) 
 ^* should HONOUR the Son, even as they honour the 
 " Father. He that honoureth not the Son, ho- 
 " noureth not the 'Father xvhich hath ^ent fthn, 
 John V. 22, 23. 
 
 J ^^Afid now,0 F/itker^ (said our Lord Jesus) glori- 
 
 " jfY thou me with thine ownselj^' (and surely *to 'be 
 '^* GLOBI- 
 
246 
 
 liefore mentioned is as vain as it is 
 wicked, whenever it is applied to those 
 Passages of Scripture wherein the 
 Jsaine of Jehovah is attributed to that 
 Divine Person, '* in uhom dtstelleth all 
 ^* the Fulness of the Godhead bodily V' 
 Coloss. ii. 9. 
 
 T\MV Jehovah is the proper and es- 
 seniial Name of Almighty God, be- 
 cause it, in some degree, expresses his 
 Eternal Being or Existence, being a 
 compound Word, including different 
 Tenses or Times of the Hebrew Verb 
 TV^T] TO BE, or rather (as it is the Pre- 
 terperlect Tense,) sigmhing: he Was; 
 from whence is lormed TVT]: the Par- 
 ticiple as well as I Resent Tense, signi- 
 fying, according to Buxtorf's Concor- 
 
 • LORIFIEB with the Father hiwseff^ is the same Thing 
 as to partake of the Glory of Jehovah) " "xith the 
 " Glory v)hkh I had wixu thee, before the World 
 *' tra5/' John xvii. ^, 
 
247 
 
 dance (though, in his Lexicon, he ren- 
 ders it also fuit) *' ens, es, est;'' beings 
 thou art, he is; to which the prefixed \ 
 the true characteristic Letter of the 
 Future Tense (shall or will be), is also 
 added to form the Word HIH*^ Jehovah ; 
 so that this mysterious and awful 
 Name seems to express all Time, or 
 Eternity ; as if, for instance, a Word 
 was to be compounded of three differ- 
 ent Tenses of the Latin Word esse, 
 to be, viz. est, fuit, erit (he is, — he re as, 
 — he shall be) vet so as to include the 
 Sense of all thfee, and consequently to 
 denominate in one single Word an 
 Eternal being, that ever did, and ever 
 will, exist. — And such seems to be the 
 Interpretation of the glorious ISame 
 Jehovah, according to the Opinion of 
 the most learned in the Hebrew Tongue, 
 viz. '' EINS, existens ab Eterno et in 
 '" Eternum," a being existing from 
 all Eternity and for ever. This is the 
 
 Sense 
 
248 
 
 Sense which the learned Buxtorf has 
 quoted in his Hebrew Lexicon from the 
 famous Jewish Rabbin A ben Ezra, and 
 he cites also the Authority of several 
 others of the most eminent Jews much 
 to the same Purpose.* But as the 
 
 * Amongst the rest he cites a Commentary on some of 
 the Psalms, viz. x, l6. and cxlvi. 9» ^^- from a Jewish 
 book, wherein this sense is plainly laid down. — " Textus 
 '' hie docet de Deo Creatore, quod est primus si7ie 
 ^' Principio et ultisius sine Fine. Sic Nomen ejus 
 " testatur de tribus existeiitiis, seu existendi differentiis 
 ^' ejus, r\'^r['f^ T^^r\ mn PRiESE^Ti, pr^terito, et 
 *' FUTURO, quce siint liter ce ipsiiismet Nominis appropri" 
 *' ati nin> et pnfert tres ^'*^\^'^^T\T^ Exist entias 
 ** EJUS, Voce Regni et Domi^iii, ad indicandiw?, quod 
 ^^ ipse regnat et gubernat in Mundo sj^o, sicut Rex regit 
 ^* servos, siws.^' " T/ie Text here teaches concerning 
 ^^ God the Creator, that he is first uithout 5e- 
 *^ gin?iing, and last xcithout End^ So his Napie bears 
 ^' witness of his \\\h^q Existences, ox Differences oi Exists 
 *' ii^g T^'ffVi^ TV'n mn in the Present, the Preter, (or 
 ^* Past) and the Future Tenses, which are the letters of his 
 '* own appropriated (or peculiar name) mn** and pro- 
 -<' claims his three Existences 1^jni>inn with the Voice of 
 *' Rule and Dominion, to denote that he reigns and 
 ^ governs in his World, as a King governs his Subjects.*' 
 
 Words 
 
240 
 
 Words o^ Holy Scriplure are bestinter^ 
 pre leu by Hoiy Scripture, he reiers us at 
 the same time to a Text in the Revela- 
 tions, wherein the Apostle John ad- 
 dresses the Seven Churches of Asia in 
 the Name of God, which is there clearly 
 expressed in the same Sense that the 
 Jews (as I have before remarked) have 
 attributed to the Hebrew Name Jeho^ 
 VAH, and seems therefore to be the true 
 Interpretation of it, — ^^ Grace be unto 
 ^^ you, and peace from him, which is, and 
 '^ which WAS, and which is TO come, 
 6 or, KXi 6 7iy, koci 6 zo)(oiizvoc:. Rev. i. 4* 
 In Hke manner the four Beasts, or rather 
 living Animals ioa (which in the Reve- 
 lations represent the Hosts or Armies of 
 Israel, by the Figures of those Animals 
 which were borne on the Standards of 
 the four principal Tribes in their En- 
 campments round the Tabernacle) ^'rest 
 ** not Day and JVight, saying, *' Holy, 
 '^' Holy, Holy, Lord God Almighty ; 
 
 K k ^' whicJp 
 
It 
 
 250 
 
 ^' Xichich WAS, and is, and is TO COME, 6 rii^ 
 *^ Kxi 6 CDV KOLi tpyjjiLEi 0-Q. Rev. iY.8. So 
 ^' also the four and twenty Elders, which 
 sat before God on their Seats, fell upon 
 their Faces andxs>orshipped Gody say- 
 ingj We give Thanks to thee, O Lord 
 '' God Almighty, which art, and 
 " WAST, and (wilt be, or) art to 
 
 *^ COME," kc. 6 W^y KOLl 6 ri^, KOLl 
 
 tpy^om'OQ* Rev. xi. 16, 17. 
 
 This Eternal Being, which has been 
 pleased to reveal himself to us in such 
 clear and comprehensive terms, is the 
 same Almighty Jehovah that is men- 
 tioned in Genesis (xiv. 2i.) in the 
 highest terms of Power and Glory — 
 ^' the Lord'[ (in the original, Jehovah) 
 '' the most high God, the Possessor of 
 *^ Heaven and Earth.'' The same Eter- 
 nal Being, or Jehovah, is also called 
 /V Jehovah, God of Israel,'* rriiT^ 
 /K^ti^'^ *^n /K in Exod, xxxii. 27. Joshua 
 
 vli. 
 
251 
 
 viL 19. xiii. 33. xxii. 24. Judges xi. 
 23, &c. He is also called '' Jehovah, 
 '' the God of Gods," {yr\n^ D^hSk Sk) 
 in Joshua xxii. 22. where we find this 
 glorious title twice expressed in the same 
 sentence : ** TUe Lord (or Jehovah) 
 '* God of Gods ; the Lord God of Gods, 
 *^ he knoweth,'' &c. And therefore, as the 
 Lord, or Jehovah, mentioned in these 
 several texts, is undoubtedly THE Su- 
 preme God, we are naturally led to 
 attribute the same Divine Excellence, 
 and supreme Dignity, to the glorious 
 name Jl^hovah, w^herever it occurs in 
 other parts of Scripture, because there is 
 but One Jehovah! '' Hear, O Israel! — 
 
 '^^^^ mm i:^nSi^ mm — '^ The Lordr 
 
 (or Jehovah) our God (is) One Lord '* 
 (viz. One Jehovah— "ims" mn ) " and 
 ^^ thou shall /ot;e Jt^HoVAH with all thine 
 " heart, and with all thy soul, and with 
 '' all thy might;' &c. Deut. vi. 4, 5.) 
 Taus the Unity qf God is proved to be 
 
an indispensable article of our Faith I 
 And yet we are equally bound to ac- 
 knowledge, that Three Divine Persons 
 ai e comprehended in that One^ Almighty 
 and Eternal Being, or Jehovah ! — 
 because this glorious name is clearly 
 applied, in the Holy Scriptures (even in 
 those of the Old Testament) to as many 
 distinct Persons ; who are, therefore, to 
 be esteemed equal, or One, with the 
 supreme God, as "' Jehovah our God (is) 
 '' One Jehovah !" Deut. vi, 4. 
 
 For though we are bound to acknow* 
 ledge a manifest subordination with re- 
 spect to the merciful and gracious Of- 
 fices of Redemption and Sanctijication^ 
 w^herebv Two of the Divine Persons are 
 particularly distinguished in Scripture^ 
 yet we are obliged, at the same time, to 
 believe, that the several Divine Persons^ 
 are of One and the same Eternal and 
 Almighty Existence with respect to 
 
 that 
 
253 
 
 that incomprehensible Being, or Divine 
 JSTalure, wherein their Unit^ consists j 
 because the contrary Doctrines of those 
 Men, who deny that our Lord Jesus 
 Christ, and the Holy Ghost, par- 
 take of the same Divine JSTature with 
 THE Father^ do manifestly and ne- 
 nessarily include the supposition of a 
 superior and inferior order of Divine 
 Existence (for that all the Three Per- 
 sons have Divine Existence and Divine 
 jlttributes cannot be denied, without 
 setting aside the w^hole tenor of the 
 Holy Scriptures) which Existence 
 could not, without absurdity, be called 
 one and the samej but must necessarily 
 be esteemed several or separate and 
 different^ if the least degree oi Inequality 
 with respect to the Divine Nature be ad- 
 mitted ; and therefore such Doctrines 
 are totally inconsistent with our indis- 
 pensable Belief in the Unity of God, 
 whatsoever those mistaken people, w^ho 
 call themselves Unitarians,^ may think. 
 
 But 
 
254 
 
 B-it a due regard to these two neces- 
 sary distinctions, viz. the Equality and 
 Unity (as there is but One (ion) of the 
 THREE Persons with respect to tJ^eir 
 Divine Kalure, and the revealed subor- 
 dination ot TWO oj them with respect 
 to the merciful and gracious Offices of 
 Redemption and Sa;icf location, wliereby 
 they are personally distinguished and 
 made known to us in Scripture; — a due 
 regard to these two necessary distinctions 
 (I say) and to the proper application of 
 the several texts bv which both are re- 
 spectively proved, will Ci early demon- 
 strate (at least to all Men who sincerely 
 ask dnd seek the knowledge of truth, as 
 Christ has comma ided) that the Doc- 
 trine of the TrCnity, a- received bv THl 
 Church of England, is strictly con- 
 sistent Witli tue indispeiisabie doctrine 
 of Si^ipture beiore mentioned concern* 
 ing the Unity of God. 
 
 That tkeye are Three distinct Persons 
 
 # 
 
in that One Eternal Being, or Je- 
 hovah, iscleariv repealed in Scriuture: 
 for each Person is occa^donally men- 
 tioned under that distinguishins: and 
 peculiar Nameoi the Supreme God. 
 
 And first, with respect to the j^rsi 
 Divine Person in the Holy Trinitv.— 
 In the 42d chapter of Isaiah, the Divine 
 Person, whom the prophet represents in 
 the 6th verse, as sp'feaking in the Name 
 ^f Jehovah, is clear! v di^tmeuished from 
 the Messiah and Holy Spirit; and 
 though it may seem a needless work to 
 produce any proois that the Ahiiighty 
 Father, *' the God and Father of 
 *' our Lord Jesus Christ,''* is truly 
 Jehovah (which no Man will deny) 
 
 * Ephes. i. 3. • See also the 17th verse — " The God 
 '^ of our Lord Jesus Christ, the Father of Glory." Our 
 4L.ord himself likewise said unto Mary Magdalene, after 
 iie arose from the dead, — *' Go to my Brethren, and 
 " say unto them, I ascend unto my Father, and your 
 ^' Father, <rnc? ^0 my Cod. and yovk Gop/' John 
 xx. 17. 
 
 vet 
 
250 
 
 yet I propose to recite some parts* 
 of this chapter, in order to prove the 
 clear distinction of Persons and their 
 Offices, as revealed even in the Old 
 Testament. — '' Thus saith GoD Jeho- 
 ^^ VAH, he that created the heavens y and 
 *^ stretched them out ; he that spread 
 forth the earth, and that which cometh 
 out ofit; he that giveth breath unto 
 the people upon ity and Spirit to them 
 that walk therein : I Jehovah have 
 called thee" (apparently meaning 
 the Messiah) '' in righteousness^ and 
 '^ will hold thine hand, and will keep 
 *^ theCy and give thee for a covenant 
 ^' of the people, and for a light of the 
 *^ Gentiles; to open the blind eyes^ 
 *^ to bring out the prisoners from the 
 '* prison, (and) them that sit in dark- 
 ^1 ness out of the prison-house. I am 
 *' Jeuoy All; that (is) my Name: and 
 ""' MY Glory will I not give to 
 ^^ another/' &c. Isai,x]ii.5— 8. These 
 
 words 
 
 €€ 
 
257 
 
 li^ords of Jehovah are manifestly ad- 
 dressed to the Messiah, as a distinct 
 Person in his mediatorial Office of Re- 
 deemer ; and the Divine Person, who 
 thus addresses the Messiah, is manifestly 
 the same that speaks in the first verse of 
 the same chapter, and mentions both 
 the Messiah and the Holy Spirit in 
 that one sentence as distinct Persons 
 FROM Himself, and under different and 
 distinct characters or offices of the Chris- 
 tian Dispensation, suitable to the nature 
 of that extraordinary prophecy concern- 
 ing the future Redemption of Mankind f 
 I' Behold, MY Servant,'' (apparently 
 meaning the Messiah in his state of 
 humiliation as Son of Man) '' whom 
 I uphold; mine Elect (in whom) my 
 Soul delighteth ; I have put MY Spf- 
 '^^ EIT upon Him :'' (Here the Three 
 Persons are distinctly expressed) *' He 
 '^ shall bring forth judgment to the Gen^ 
 ^^ tiles ! He shall not crt/y nor lift up, na^ 
 ^ cause his voice to be heard in the streets 
 p I4 I ^ A bruised 
 
 4i 
 
S5S 
 
 ^^ jlhrmsedreed shall he mtl)reakr &e# 
 Isai. xlik 1 — 3. Thus we find ike 
 Office of THE Me.ssiah particularly de- 
 scribed in this chapter, as well as the 
 descent of the Holy Spirit upon 
 Him : and this is expressly foretold by 
 the Lord Jehovah, who speaks of him^ 
 self distinctly from the other two; so that 
 the distinction of Persons is hereby 
 clearly manifested. 
 
 Secondly, The glorious Name of t^ie 
 sttpreme God Jehovah, is plainly attri* 
 buted, in the 40th chapter of Isaiah, to 
 the Second Person, the Divine Messiah, 
 in his Pastoral Office, as *^ Shepherd 
 ^' oflsraeir 
 
 The peculiar Harbinger or Forerun^ 
 ner of the Messiah is described and fore^ 
 told in the third verse, as the Forerun-* 
 oer also of Jehovah — ^' The voice of 
 '' him that crieth in the wilderness, Pre^ 
 '^pare ye the Way of the Lord {yS^ 
 
25g 
 
 IfCT* THE Way of Jehovah) " make 
 ^ straight in the desert a Highway 
 i*. fot^ OUR Go IX." (3d verse). 
 
 And John the Baptist, in whom 
 alone that prophecy could be fulfilled 
 (as I have shewn more particularly in 
 my Tract on Prophecy^) declared the 
 identity of the Divine Person whom he 
 preceded in the world, and whose Way 
 Jae was sent to prepare, saying — 
 ^* He that cometh after me is mightier 
 ^ than /, whose shoes J^ am not xxorthy to 
 •^ bear: He shall baptize you with the 
 ♦^ Holy Ghost, and with Fire:' Matt, 
 iii. IL- — And afterwards, when the 
 Priests and Levites (those that were sent 
 from Jerusalem to ask him, ^' Who art 
 ^^ thou' ) questioned him, saying, '^ Why 
 ^^ baptizeth thou then, if thou be not that 
 >' Christ, nor Elias, neither that 
 ^' Prophet ? John answered them, say- 
 
 * " Remarks on several Veri/ inforiant Frophecies** 
 4?dEdit, p, J77— i89. 
 

 200 
 
 ^^ ing, T baptize with wafer: but THERE 
 
 '' ^TANDETH ONE AMONG YOV, w/lOJn 
 
 ye know nof^ He it is, who, coming 
 AFTER ME, is preferred before me, 
 whose :shoes latchei 1 am not worthy 
 *' to unloose:' kc. John i. 19—27. And 
 */ the next day'' he bore full and express 
 testimony to the identity of the Divine 
 Person that came after him, whose Way 
 HE PREPARED — '' John seeth Jesus 
 ^^ coming unto him, and saith — Behold 
 '^ THE Lamb of God, which taketh 
 '^ away the sin of the world. This is 
 ^^ He of whom I said. After me 
 '^ COMETH a Man, which is preferred 
 ^ before me; for he was before 
 ** me, .4nd I knew him not : but that he 
 ^' shall be made manifest to Israel, 
 therefore 1 am come baptizing with 
 water. And John bare record^ say- 
 ing, I saw the Spirit descending 
 from Heaven like a dove, and it 
 abode upon Him. And I knew him 
 ^^ not : butlA^ that sent m,e to baptize with 
 
 ^^ waler^ 
 
 €i 
 
 it 
 it 
 4ri 
 

 ^ water, the same said unto me*' (no# 
 mark again the clear deciaratioii ot '1 vv# 
 Divine Persons, separate and distinct 
 feom tlie Divine Being now represented 
 as speaking) '^ Upon whom thou ; Joim) 
 shalt see the Spirit descending and 
 remaining on Him, the same is He 
 ^* which baptizeth with the Holt 
 ** Ghost- And 1 saw'" {^?i\A3 o\m)'' and 
 *' bare record that this is the Son op 
 *^ G&D. Again, the next da?/ afler,Johi^ 
 ^' stood, and two of his disciples ; and'* 
 (bore the hke testimony to the Divine 
 Person, WHOSE way he was sent to 
 PREPARE ; for) *' looking upon Jesus as 
 *^ lie walked, he saith — Behold the 
 ^' Lamb of God ! " John i. 29—30. 
 Thus Jolm declared himself to be the 
 peculiar Harbinger (as I have said) of 
 the Son of God ; so that the name of 
 Jehovah (whose Way, in the pro- 
 phecy, he is expressly said to prepare) 
 must necessarily be attributed to th^ 
 Messi<ihi to whom afterwards this loiig 
 
 expected 
 
Q6^ 
 
 expected preceding Messenger did pei'* 
 feonaliy apply the prophecy* 
 
 *' The Voice of Him that crieth ia 
 ^ the wilderness^ Prepare ye the WaT 
 *^ OF Jehovah, make straight in the de^ 
 ^^ sert a highway for our God." (Isai. 
 xl. 3.) And the Divine Person, for 
 whom THE Way was to be tlius pre^ 
 ^aredy is so distinctly described by his 
 Advent y and Pastoral Office, in the 9th^ 
 10th, and lltli verses of this chapter, 
 tiiat the proper apphcation of the glo^ 
 rious titles therein mentioned, cannot 
 be mistaken, at least bv those Avho sin* 
 cerelv seek after truth J ^^ G ZioUy that 
 bringest good tidings, get thee up into 
 the high mountain : O Jerusalem, thai 
 bringest good tidings^ lift up thy voice 
 ** with strength: lift (it) up, be noi 
 ^^ afraid I say unto the cities of Judak^ 
 '^ Behold your God 1" To the fulfill- 
 ing of which in Christ the Apostle Paul 
 ^as I have already shewn) bears ample 
 
 testimony. 
 
 ^1 
 
ffestimmiy, saying, " GoD was manifest 
 >< inthejleshr kc.^ And again, '' Fat 
 
 "* 1 Tim. iii. l6. — I have just nov/ seen a new edition 
 of the Greek Testament, by the Rev. E. Harwood, D. 
 D. published at London, in the present year 1776, 
 ti^herein (contrary to the general evidence of the best 
 Greek MSS.) the editor has boldly ventured to alter the 
 common reading af this text, and to insert the inasudine 
 atticle 0, (This) instead of the substantive 0fo^, God, 
 Had he added an accent to the article, in order to rendet 
 it neuter ; viz. §, instead of J, (uhkh instead oithis) his 
 KEW Te"xt would have seemed rather more probable; 
 because the article (which at present is without a Suhstan* 
 tivej would, in that case, have agreed with the preceding 
 noun substantive of the neuter gender (y^vfripiou), and 
 Xvoiild dlso have been countenanced by the zzew/^er relative 
 {quod) in the Lathi Vulgate. This remark proves, also, 
 that accents, in some particular cases, are essential to the 
 meaning, and proper construction of the text, and should 
 Uot, therefore, be indiscriminately omitted, together witU 
 such as are useless, as they are in this edition. But, in- 
 deed, in either way (wiih or v/ithout the accent) the 
 expression, which he has introduced into the text, is en- 
 tirely unscriptural \ Even if (to make the best of it) we 
 should suppose that the accent is to be understood, and 
 the article to be construed as if v/ritten o — what sense cao 
 be mad e of i t ? A M Y s T e ii Y —-which xi;as manifest 
 i/i the flesh ! — received up into glory ! — -A parallel reading 
 canaot be found in Scripture I 
 
264 
 
 f m him dwellelh all the fulness of (fi^ 
 " Godhead bodily." Coloss. ii. 9. So th© 
 Apostle John, " The Word vcas God,'* 
 &c. " ^11 things were made by him," 8cc, 
 
 As tfie Editor, in his Preface, appeals to God Gon«» 
 cerning his Sincerity and Integrity, it would be uncha-* 
 ritablc to call rither of these in question ; but we arc not 
 bound to think so favourably of his Discretwn ! — The 
 zeal, which be has expressed at the end of his Book for 
 the opinions of ^//f Polish Brethren (who were most noto- 
 rious SociNiANs) gives us too much cause to suspect not 
 only his want of Diacretion, but also such a iiant of 
 Moderation and Impartiality, as must render him totally 
 unfit to DECIDE for us in the choice of controverted read- 
 ings of the Holy Scriptures ; and consequently the pre- 
 ference which he has paid to his oicn Opinion, by arbitra- 
 rily takuig upon himself to alter Records^ of so muci^ 
 
 jmportancq^ 
 
 * The j^articular alteration, of which I complain at present, ha3 
 but one single Greok manuscript to support it; and, what is worse* 
 eff-eii this sinsrle MS. is. nut a credible Evidence! For it has bee* 
 condemned iii the strongest' terma by the most eminent criticks 
 and judges of ancient MSS. in Europe. So that Dr. Harwood 
 has been particularly unfortunate to adopt this very exceptioa- 
 able evidence, I mean the Claromontan MS. of St, Paulas. Epis^ 
 ties, together with the old' Cambridge MS. of the Gospels and 
 Acts, as the principal authorities to justify his presumption ic 
 altering the Sacted Records I He tells us, in p. vii. of his Preface — -' 
 %hat4:hey " approach the nearest of any manuscripts nozv knoivn in the 
 *^ world to the ori^nal text of the Sacred Re cor d^^^ — that is, he must 
 mean, in his own opinion; and- " accordingly in this edition ^'^ 
 Jsa^~ he)- " theif kTje^ beeri ^^^ ccr.monl^ foiloitcd,'* But the 
 
 felXJOUS 
 
f^ And the Word was made Flesh, and 
 ^ dwelt among us, and we beheld his 
 
 '' Glory, 
 
 importance, must, at best, be esteemed a dangerous pr^ 
 ^mption ! His indiscriminate and unjust censure of the 
 
 doctrine- 
 
 fkmous Father Simon, speaking of the Claromontan ox Clemiovi 
 MS. together with that at St» Gennain^s, (which seems to hav£5 
 heen only a continuation or part of the two former in a third 
 iFoUune) says— ^" Magnum illum numerum erratorum,^?^'^ invent'^ 
 <* uniur in duobus iliis exemplaribus, intextu Gr/vcot esse indiciums 
 ^* Latinis esse scripta, <tt.'i GRiECiE Lingua cognitionem nul- 
 ** LAM KABUERE." With rcspcct to the Cambridge MS. the learned 
 ** Dr. Mill calls it ** CoDidE^M pEssrwit comatatis ;" and asserts, 
 that it contains many things that are not Greek, and that thjp 
 ^VTiter has ■*' presumed to add^ subsiracf, and ckanoe'''' (this included 
 all the various modes of corrupting Evidence, and altering Re- 
 cords) ** an ijifinite number of places ('** pro arbifriuf** says he) 
 ^ according to his oivji caprice I'^'* The very learned Ger. VaiT 
 Mastricht, Syndic of Bratien, asserts the same thing only, in dif- 
 ferent words, ** ProUxioT ful de hoc Codice *^ (says he, speaking dt 
 the Cambridge MS.) ^ quia nmnes Paginas implet,addit^ detrakit, mU" 
 *' tat pro bfbitUf omniumque Codicinn varies lectiones superatf ideoqu^ 
 ** NON- MULTUM EI TRTBUENDiTM, quod ex examine hoc critico af* 
 f' fatim patet,''^ &c. The same learned writer informs us, that M. 
 Le Clere esteemed it a mere paraphrase. (^* Joh. Clerictts. 
 ** Arte Critico hunc babet pro Paraphrasi," &c.) and that 
 ^* Father Simons^ and the learned Fr. Gomarus held it cheap. — Nb/i 
 *' marrnam auctoritatem tribimnt." And in the Preface to WetsteiiS 
 2nd Edition of the Greek Testament in 12mo. the character of the 
 Cambridge, Clermont^ and St. Germain MSS. is summed up in such 
 ferms. as must ohlige us to think very indifferently of Dr. Harwood's 
 £^\ioicz of MSS. and much worse of his Presumption, in daring 
 ro alter the Sacred Records upon such miserable evidence \ 
 —'* A Librario Latino Scripii " 'says the AuthcH' ojf the above men- 
 
 -tioiKjft 
 
 M 01 
 
 fi 
 
mo 
 
 ^^ ^eBji'f\ j the Glory, as of the onlyhe^ 
 ^' gotten of the Father yjidl oj grace and 
 
 doctrine of Athanasivs (which he has been pleased !• 
 inriile — *' The Athanasian hnpiety of Three Co-tquat 
 ^* Godsy^ Vol. II. p, 284) is a sufficient proof of the !«- 
 teinperance of his Zeal, and the Hastiness of his Conclu^ 
 sions; sothat the adventurous Variations which, 
 he has made from the common Greek Text will gain but 
 little credit by his authority ! Athanasius was a steady as* 
 sertorofxHE Unity of God, and could not, therefore, be 
 guilty of so shocking an '' Impiety,'' as to assert the Ex-^ 
 jstence " of Three Co-equal Gods f* And if the Doctor 
 meant only to reflect on the Confession of Faith, which 
 IS commonly called The Athanasian Creeds his censure is 
 equally unjust; for the Unity of God I's clearl}* and ex- 
 pressly taught and declared therein ; neither docs it contain 
 
 any 
 
 tioned Preface) et ad versionem Italkam cormpiayn tam inepte 
 ** atque imperite deformati aiqiie depravati sunt, ut 
 *■* RISUM MOVEANT, qvi iLlis locvin dignitatemque geyminonnn Codi" 
 *' cum Gr^conim conciliare volueruuty — Now what must we think 
 of Dr. Harwood's assertion, that these MSS. ** approach the nearest 
 *■* of any MSS, noio in the knozvn world to the oris^'maltext of the Sacred 
 "** Records ! " If my readers have not leisure to consult the 
 works of the several authors which I have quoted on this occasion^ 
 fhey may see the evidence collected in the Prolegomena to the 
 Tast- mentioned Edition of the Greek Testament. And 1 hope thes^ 
 f^\\ hints will induce the learned among the Clerg^'^ (who ought to 
 be tlie Guardians of the Sacred Text) to examine Dr. Harwood's 
 Nezv Text with care and accuracy, to point out its errors to the 
 p'Ablic, and to consider of the best means to prevent any ill effects 
 liom so dangerous an attack upon the Sacred Records I 
 
 '' truth:' 
 
^* truth.'' John u 1 — 14 Seenofesiiip; 
 230—233. But to return to the Prophet 
 
 '' Behold'' (said he) '' the Lord God 
 fthat is, Adoni Jehovah, or the Lord 
 Jehovah) *' will C0x\ie with strong 
 ^' (hand), and his arm shall rule for 
 ^* him : behold. His Reward (is) with 
 
 assertions whatever concerning the Divine Nature of the 
 Son and the Holy Ghost, which are not strictly warrantable 
 according to the clearest evidence of Holy Scripture — by 
 the evidence even of incontrovOitible texts ! So that the 
 charge about '* Three Co-equal Gods,*^ seems to be founded 
 only in ihQ indiscriminate Zeal oi h\m, who published that 
 unjust assertion against Athanasius ! It distresses me much 
 to speak so freely ol this Gentleman's performance ; but 
 the cause of Truth compels me ; insomuch, that if it had 
 even been one of my own Brothers, whom T dearly love, I 
 must have done just the same ! The opposers of the com- 
 mon reading (0£O^ £(fayfpu;9-i, &c.) in the above-men- 
 tioned text, are so clearly confuted by theRev. Dr. Vellhu- 
 sen (as I have before remarked in p. 231,) that I must re* 
 quest ray readers, if they have any doubts concerning the 
 true reading of this passage, to consult his judicious and 
 accurate remarks uponit. They arepubhshed at the end 
 pi a very thin octavo Pamphlet, intituled — ** Observation^ 
 •^ on various Subjects,^' — Printed for C. Heydin^er, in 
 (JiC Strand, 1773* A Copy ofit is in the Brit, Museum^ 
 
 '' hi???', 
 

 *' him, and His Work ^^r^ him. He 
 '^ shall f ted his flock like a Shephekd '^ 
 [the peculiar Office of the Messiah, who 
 himself declared, '* / am the good 
 *' Shepherd. The good Shepherd 
 •' givelh his life for his sheep,'^ 8cc. John 
 X. 1 1 .] '' He" (said the Propliet) '' shall 
 •' gaUier the Lambs with his arm, and 
 *' carry (them) in his bosom, (and) 
 shall gently lead those tiiat are mih 
 young'' (Isai. xl. 5 — 11.) It is surely 
 the Reward and Work of the Messiah 
 in his Pastoral Office, that are here so dis- 
 tinctly foretold ; and therefore the Ad- 
 jective His, and the Personal Pronoun 
 Him (hoth expressed by ^ in the Origi- 
 nal, and so often repeated in these verses) 
 as also the Personal Pronouns Him and 
 He must necessarily be referred, by the 
 plainest rules of grammar, to the Per- 
 sonal Nouns (the Lord God, or Ado- 
 Ni Jehovah) which immediately pre-* 
 cede them, and by which the Holy 
 Spirit has marked the supreme or equal 
 
 Divinity 
 
W9 
 
 ^iviniif/ of the Messiah with the FathejF, 
 umi tsiut he IS reaiiy Jehovah aiid Goi> 
 feeyoad all possibilky ot coatiadictiori J 
 
 Before the Incariiation of the Divine 
 Logos, or Word, 0¥ Gou (that is, be- 
 fore he " xstas made t lesh, and dwelt 
 ** among us'' J hn i. 14.) God re- 
 vealed him^eh to the children of Israel^ 
 not only hw the name ot nir?"^ (J ehovah, 
 signify hi^' Eternal Existence, by inciud- 
 ing the characteristical letters of the 
 Present, Preterite, and Future Tenser, 
 as I have aheadv shewn) but also by 
 the name oi n^^HK A-hi-ah^ which is the 
 same verb ot Being or Existence, w itix 
 the sign only of the Future Tense, signi- 
 fying^ I WILL BE :* and when the Son 
 
 of 
 
 * In the common Eni^lisli vcrsron this name is ren- 
 dered, " I am'' — ** God said unto Moses, I am that 
 *' I AM : and he said, Thus shalt thou say unto the 
 '' children of Israel, I am, hath sent me unto you^ 
 (Exod. iii. 14.) The literal meaninghowever, of the word 
 ^''HN? ss it is iu \^x^ future tense, is, I will be, and so 
 
 indecjl 
 
270 
 
 of God was personally present on eartli, 
 in our Human Nature, as a Descendant 
 ^f Abraham he asserted his pre-existeni 
 state, by givingf himself a shnilar title 
 ^{Eternal Existence, though in a differ- 
 ent Tense ; ior he used the Present 
 Tense alone, without anv characteristic 
 cai Letter ot the Future, eyco siai, I am, 
 in.stead of, I will be (as the promises 
 respecting his own Person were accom** 
 plished bv his PRESE]N(/E, which, as 
 
 he hiniselt also promised, will continue 
 
 • \ 
 
 indeed it was rendered in theold English versions. — 1 have 
 a copy printed ^u 1349, vvherem the word is rendered, *' I 
 " WILL BE.'* And the translator ha? added the follow- 
 ing remark upon it. Thj;s trauiislat^un *' (j^ays he) 
 *' foloKeth the Hebnie. uh/che hat he, I wyll, /or that 
 ** "johychc is in all Lafftn tranuslafwyiSy Sum, I Aitf, 
 '* But whyche xcaye, soever it be taken, it signifiethy that 
 ^^ God onely hatii bene, is, and ^uAhh be, and katk 
 ^^ hysheynge ofhymselfe, and that all other thynges hate 
 ^' thcyr beynge of hynu Strvre not therejorejor the 
 <' matter, but let it be, was, am, or wyl be, al w one 
 ^ matter*'^ 
 
 to 
 
271 
 
 to the end of the ^torld*) '^ Before 
 ^^ •Abraham was,'' (said our Lord) '^ I 
 '' AM."— (Johnviii. 58.) This expres- 
 sion (it the occasion of its being made be 
 duly considered) cannot be made to ac^ 
 cord properly with its context in any 
 other senne than as a reference to Christ's 
 Eternal Ex isience ; and, as such, it ma- 
 nifestly corresponds with the meaning 
 «f the glorious Name Jehovah. 
 
 The purpose of our Lord's argument 
 
 * ^' Loy I am with you alxvays (even) unto the end 
 ^ of the world/^ Matlh. xxviii. 20. '' For where twQ 
 ** or three are gathered together in my name^ there am I 
 ^ in the midat of them J' Matth. xviii. 20. How the Son 
 •f Gud, who " was received up into heaven, and sat on 
 ^ the right hand oj God,'' (Mark xvi. 1^.) and will con- 
 tnue to sit there till all onrmies are subdued or put 
 tTNDER nis FEET, as the Holy Ghost declared by 
 David, saying, ** The Lord said unto my Lord, sit thou on 
 ^ ^y r/^^f hand, until I make thine enemies thy foot- 
 '^ STaoL." (Psa. ex. 1.) How the S^^n of God (I say) 
 whose personal residence in heaven is so expressly declared, 
 ^may yet be oaid to be always present on earth with his 
 Church, wili be more easily explained when I come to 
 sprak of the Divine Niiture and Existence of the Holy 
 &PIIIIT in ikQ Eternal Being, Jehoyap. 
 
272 
 
 X 
 
 was, certainly, to decl^rehkpre'existeni^ 
 Slate of Glory, in answer to the Jews^ 
 who said — ^' Jrt thou greater than our 
 *^ Fal/ier Abraham, which is dead^'* 
 &c. (John viii. 53.)—'* Thou art not yei 
 
 *' Abraham?"' So that his immediate 
 answer — '^ Before Abraham^ a"^, I am,** 
 must necessa;rily be understood in tho 
 sense which 1 have mentioned^ 
 
 He had, a little time before, told the, 
 Jews, who disputed with him, *' I pro^ 
 
 ceeded forth'' (said he) ^' and came 
 from Gody (v. 42.) The expression 
 in the original Greek has a much deeper 
 meaning ; it is not merely '\from^ Gody^ 
 as in the common English transla*- 
 tion ; but out of God^ EK Tou hoi) 
 EtHAmjsr—'' Out of God, / pro- 
 ^' CEEDED FORTH/' &c. which is much 
 more expressive of that procession, 
 which is commonly called the Eternal 
 Generation of the Son, — of that Divine 
 
 Person^ 
 
 
Person who ^^ is in the Bosom of the 
 '* Father'' (John i. 18.) and " whose 
 ^ GOINGS FORTH (have been from ofold, 
 ^' from everlasting.'' Micah V. ^. Had 
 not these Jewish unbehevers been Wind- 
 ed by their own wickedness, and worldly 
 desires, they would have understood by 
 the Prophets, that their Messiah, though 
 he was to be a Descendant of Abraham^ 
 according to the promises, was yet to 
 be one who had Eternal Existence, 
 and consequently must be entitled to 
 the incommunicable name of Eternal 
 Existence^ Jehovah ; for he, ** whose 
 goings forth (have heeu) from of old f 
 from everlsating," was the same of 
 whom the Prophet Micah saith, that he 
 should come out of Bethlehei^ 
 Ephratah> '' to he Ruler in Israel,"^ 
 viz. that Ruler of whom the same Pro- 
 phet foretold, '' that they should smile the 
 ^' Judge of Israel with a rod upon the 
 ^^ cheek." Compare the fu'st and second 
 verses, of this chajiter. And in the^ 
 
 N n urtb 
 
 
^74 
 
 fourth verse the name of Jehovah, isi 
 manifestly attributed to the same Divine 
 Person. — And he shall stand andfeed'^ 
 (that is, *^ asa Shepherd^' compare with 
 Isaiah xl. IL) '' in the strength o/'Jeho^ 
 ^' VAH, in the Majesty of the Name of 
 ^ Jehovah his God.'' Compare this also 
 with the Prophecy of Jeremiah concern-- 
 ing THE BRAINCH from the stock of 
 Jesse— '' And thio (is) uis^ame, where4 
 '' by he shall he called, JEHOVAH 
 '^ OUR Rks^hteousness/' Jer, xxiii. 6* 
 
 His Eternal Existence y^wA Almightif 
 Power, as God, were plainly declared 
 by the Psalmist — ''Thy throne, OGoD^ 
 '' is for ever and ever'' (Psa. xlv. 6.^ 
 This, as the Apostle Paul testifies, was 
 said of the Son — *' But unto the Son."^ 
 (he saith) '' Thy throne, O GoD (is) 
 FOR ever and ever ; a Sceptre of 
 Righteousness (is) the Sceptre of thy 
 ^' Eiiigdom. Thou hast loved RightE- 
 "fousNESS" (which accords with the 
 
 ?same 
 
 (C 
 
279 
 
 Name of the Divine Branch, JehovaH 
 buR Righteousness) '' and hated mi- 
 ^ quily ; therefore God, (even) thy God,. 
 ^ hath anointed thee with the oil of glad- 
 ^^ ness above tkyyeliowsy (Heb. i. 8,9.) 
 
 In the latter part of this sentence, in- 
 deed, the Prophet manifestly allndes to 
 the inferior Kaiure (the Nature op 
 Man) which this Divine Person was to 
 assume, for the AngeU were not His 
 Fellows ; but Men ;— it was Human^ 
 J^ature alone that was to be exalted and 
 restored by that peeuHar union with the 
 Divine JVatiire in Christ, wherebv all 
 Mankind a!>e rendered Fellows and 
 Brethren to him ^' that is ready to 
 ■^ Judge the quick and the dead,'' (i Pet» 
 iv. 5.) and may thereby become if (their 
 own negligence and wilful abuse of 
 God's gifts do not prevent them) even 
 Fellow Heirs (Eph. iii. 6.) ^* Heirs 
 >' of God, andJoiisT Heirs mfh Christ :"' 
 (Uom. viii, 17.) who is '' the Heir of all 
 
276 
 
 
 things, Heb. i. 2.—'' For verily h& 
 took not on (him the nature) of 
 Angels; but he took on (him) of the 
 '' SEEDo/Jbrahamr Hekii. 16. Aii^ 
 accordingly the same Apostie calls huii 
 ^^ the first-horn among many Breth- 
 ^' REN/' Rom, viii. 29- and informs us 
 also, that *^ it behoved him to he made 
 ^' like unto (his) Brethren, that he 
 ^' might he a merciful and faithful High 
 '^ Priest in things (pertaining) to God, 
 '^ to make reconciliation for the sins of 
 '' the people:' Heb. ii. 17. But the 
 Apostle, nevertheless, amply proclaims 
 the Eternal Existence and Divine 
 Kature of that Person, mentioned in 
 his quotation from the 45th Psalm, who 
 was to be anointed above his P'ellows ; 
 for he immediately afterwards quotes 
 another Psalm (viz. cii. 25 — 27.) to 
 assert the Eternal Dignity and 
 Power of the same Person — '' ^nd 
 ^' thouy Lord, * in the beginning has laid 
 
 '' the 
 
 "* Lord YA)^ii — The Apostle 'inaxifcstJ^^ spplics to 
 
 Christ 
 
^^ the foundation of the earth : and the 
 
 *^ heavens are the works of thine hands : 
 
 '' lliey 
 CkvtsL 
 
 C%?fc the title of wpto^ fLord) wliicli is the usuat 
 <?retA: rendering -of the Hebrew title, Jehovah, the 
 essential naint^ of that Eternal BEING, to whom the 
 C'rophct, in the ciid Psalm, here quoted, really addressed 
 liimself, as appears by the first verse riy^U^ T\^7V^ 
 ^r\^^r\ *' Jehovah, Hear my prayer^'' &lc. And in the 
 ^^ih verse, which immediately precedes the Apostle's 
 quotation, the Person addressed by the Psalmist is ex- 
 pressly called upon as God v>'7N, m} God !) — *' I said^ 
 ^^ MY God, take me not away in thtmidst of my days: 
 ** thy years {•slx^) throvghout all generations ;'' and then 
 immediately follows the Apostle*s quotation, *' Of old, 
 ** thoif laid the foundation of the earthy* Szc, To which 
 ie has added the w^ord xvpa, though not e.xpressed in the 
 ©rrginal ; so that he must mean thereby to express the 
 Person to whom the Psalm in general was addressed, viz. 
 the Lord Kvoiof, or Jehovah. There is something pe- 
 <luliarly deep and mysterious in this Psalm — The Prophet, 
 in his own person, as a man of afflictions, seems to express 
 ^nd. prefigure the temporal sufferings, humiliation, and 
 death* of the Messiah as a Man upon earth, at the 
 
 same 
 
 * See particularly the 23d and 24th verses — '* //" 'xcahmcd my 
 ^' siren^tk in the zcaij''^ (probably all 'id in c: to the failure of our 
 '^' Lord's bodily strength, ** in tkr -jxiy " to Mount Calvnry, when 
 Jie was " Leda-cay^ hmrin^ his rrnss,^'' before the soldiers roinptlled 
 Simon of Cyrene to carry the cross. Compare John xix. 16, 17, 
 Avith Matt, xxvii. 32.) " he shortened my days, i' sa:d, O riy God, 
 '' ' /ff A-^ me not away in the mid^t of viy drvt : llfij yeai s (are) throughout 
 " ''' ^iH generations,'^ 
 
278 
 
 *• they shdll perish ; but thou remamestS 
 '^ a?id thetf all shall tscax old as dotktb 
 
 " garments 
 
 ^athe tim^ that he prays to him as God, and Jehovah^ 
 tiiat ** looked down frofn the height of hi$ sanctuaty^ 
 ^^ fr&m heavenj* &c. See verse 19. 
 
 The Hebrew word here rendered '' to taJce away,*'' is formed from 
 the root H^y to ascend; and from the ascending of smote 
 i^{)zoards heaven^ the same word signifies also to offer a burnt-offer'* 
 mg ; and, as a substantive, it signifies a burnt-offering or sacrifice 4 
 for it is thus used (both as a substantive and as a verb) in the re-* 
 markable command of God to Abraham, by which the Sacrifice 
 Of the Son of God was manifestly prefigured.—" Take now thy 
 " Sox" (said God to Abraham) *' thine only (Son) I^aac, rskom 
 '"• thou lovesty and get thee into the Land op MoaiAH ; and opfek 
 " HIM there for a Eurnt-offering (nb);^ CIDU7 IH^i^ni) ^^pon 
 *^ one of the mountains -xhich I xvill tell thee ofV (Gen. xxii. 2.) It 
 was also ** upon one of the mountuins,^^ in " tflE Land of MoRiah,*^ 
 that the ** Beloved Son of God,^^ (who is also eminently called ** Son 
 ^ of Man,^^ by having voluntarily taken upon himself the Seed qf 
 Abraham, in which, according to the promise in Gen. xxii. 18. all 
 the nations of the earth Viere to be blessed) Was really sacrificed, and 
 became " the propitiation for our sins." (1 John ii. 2.) as eveJi 
 Gaiaphas the wicked High Priest himself had foretold, saying, " It 
 ^' is expedient for us that one man should die for the people, and thai 
 y • ** the ichole natioJi perish not.-'' (John xi. 50.) He Was accordingly 
 
 "** brought as A Lamb to the slaughter,'^* which Isaiah had long before 
 declared (Isai. liii. 7.) nay, Abraham himself seemed to have fore- 
 told this long before the giving of the Law from Mount Sinai, at a 
 time indeed when he thought of another sacrifice, even when he led 
 his own Beloved Son as the victim bearing the wood for the sacri- 
 iice, just as the Beloved Son of God was afterwards led azvay to deatii 
 BEARING HIS Cross ! (Johnxix. 17.) For Isaac said to Abraliam, 
 /'** Behold the fire aiid the tvood, but ivhere is the Lamb for a 
 ^' Burnt-Offering ? ** And Abraham said. My Son, God zciU 
 '*'* provide himself a Lasi^ for a Burnt-offering.^'' (Gen. xxii. 6—8.) 
 And accordingly v/e find the Harbinger of the JM^ssiah proclaim- 
 
679 
 
 ^ garment t and as a vesture shali tJiott^ 
 *^ fold them up, and they shall M 
 ^* changed: but thou art the sam^> andlhy^ 
 
 fiig the manifestation of that promised Lamb — •" Behold the Lamb 
 <* OF God, zvkich iaketh away the sin of thf rparld.^' (John i. 29.) 
 for Isaiah had also foretold this propitiation, say inp:, ** j^^ a;c^ 
 ** xvounded for our transgressions, (he was) hruiscfl for our Jniquities.'^> 
 (Isai, liii. 5.) In like manner the inspired Psalmist (in the particular 
 Psalm already mentioned) seems to allude also to the same great 
 sacrifice of the Son of G^c'^ if the interpretation of the word 117^^ 
 which it necessarily beai's in the above-cited command of God to 
 Abrahana (and many other places) be admitted — ** He zvenhened 
 ** 7ny strength in the way ; he shortened my days. I said, O m^j God, 
 '^37/1^^ — Sacrifice mb not in tfie midst of viy doysV Psa, 
 cij. 33, ^4. Sq Christ ajfterwards in reality prayed to God, that 
 the bitter cup of bis sufferings might pass from him — '* O my Fa- 
 *' THER,'^ (;^aid he) " if it be possible, let this cup passfromtne : iiever" 
 *' tkeless, not as I voilly bid as thou ttj;7^"(Matt. xxvi. 39.) for being 
 ** in allpoiiUs tempted like as (we are yet) "jcithoyt sin.^* (Heb. ir. 
 15.) he vvas effected (through the weakness of that //./ma/? Nature- 
 which he hadjtaicen upon him) with all the horrors of an approach- 
 i^ a^iijiziug deathj but as he knew that " all things imist be* 
 ** fulfilled zvhich were written in the Law of Moses, cmd (in) th' Pro- 
 *f phelf, and (\n)the Psalnis CQncer.ning himself,'*^ (Luke x\iv. 44.) he 
 soon afterwards declared his steady resolution jto suffer for usf^ 
 Baying, " The cup which my Father hath given 7}ie, shall 1 7int drink it ?^ 
 (Joh,n x.v'jii. lU)4j'i^ accordingly he was" taken away ^^ (orraUiejf 
 sacrificed) '* in the midst of his days," agreeable to the expres- 
 sion £^boye cited froni the Psalmist, being in the thirty^fifin year 
 of his age, as Scalig^r, and several other learned men have sup- 
 posed, (see tlie Rev. Mr. Burton's Essay towards reconciling the 
 IJJ'umbers of D^i^iiel and John, p. 335.) wlich is exactly haiftho: 
 age of Man ; I mean, half the term which Moses in the 90th' 
 Psalm has declared <tp be the usual period of Human Life ! Bnt 
 even if our Lord was oidy in the thirty-third year of his age wheu 
 he suffered (accoi'ding to the common chronology) he might, stii?, 
 with sufficient propriety be said (agreeable to the Psalinist's ex- 
 1^Tession)to be sacrificed in the rudstof his days, 
 
 '' yearsr 
 
280 
 
 ^ yem^s shall not fail y Heb. i. 10, 11^ 
 
 12* — ho tliat our Lord was really in 
 his Being y or Existence, what the same 
 Apostle seems to apply to his Doctrine^ 
 ** Jesus Christ the same yesterday, and 
 ^ to-day, and/or ever.'' (Heb. xiii. 8.) 
 ForitwasHe, whosaid, '* Fear not ^ I am 
 - THE FIRST AND THE LAST: 
 ^' (I am) He that liveth, anduas dead; 
 ^^ and behold, I am alive for evermore, 
 ^^ .4men ; and have the keys of hell anS 
 ^^ deaths (Rev. i. 17, 18.) — Thus it ap^ 
 pears, that our Redeemer was not only- 
 JehoVxVH in Kame, but m Effect or 
 Reality also, it the true meaning ot that 
 title be considered, as his being the 
 First and the Last, demonstrates his 
 Eternal Existence and Pouer as muck 
 as the Name of" Jehovah. — Compare 
 the last-mentioned text with the exhor- 
 tation of God by Isaiah (xh. 10.) to hie' 
 people Israel — " Fear thou not ; for I 
 (am) ^^ x£ith thee : be not dismayed ; for 
 '' / (am) thy God : / tc//^ strengthen. 
 
 ^' iheeix 
 
i 
 
 **1%&^ J yea, 1 will help ihk^ ; veB, TvnU 
 *^ uphold Ihee toith the right hand of 
 ^ inti RiGllTEbiisMEsi" And agaiti, iA 
 Ihe 13th drld i4th tev^^, " Vo^ I the 
 *' Lord (or JIhoVah^ th^ GdH wiU 
 ''* hold thy right hand, saying unto thee, 
 ** FfeAR NOt, / mil help ihee, FIaI 
 ** NOT, ikou worfn JacoS, Und)" ye mien 
 ^' of l^ael : I itill hel^ thtt, sdilft THE 
 
 ^' Lord'' <i. fe. Jehovah) '^ and ihy 
 *' tl^deemer, tfie Itoly One of tsraeiJ* 
 Aifd this Lord, or JEUd^kit, who hfere 
 declares himself to be the God of 
 htaely ptoclaKTis his own Eternal 
 txiSTENci: iiear the bggrihniiig of th6 
 satne chapter (viz. 4th verse) in the very 
 iSaiiw iefjiis that were used in the Reve- 
 lations by him *^ THAT LIVEtH, AND 
 ^' WAS DEAD'' — '' Who hath urought 
 ^^ tind donS (it)'' (said Jehovah by 
 Isaiah '* caliing the generations from 
 ^* the beginning f I the Lord Jeho- 
 *^ vah) the first, and with the 
 >' fcAST, ^ (aiil) He.'' And also in 
 
 o o the 
 
282 
 
 the 44tV> chapter, ver. 6. " Thus saith 
 '* the Lord (Jehovah) the King of 
 *' Israel, and his Redeemer the Ijoud of 
 *' Hosts (Jehovah Tsabaouth) I 
 *' (am) THE FIRST, and I (am) THE 
 ** LAST ; and beside 7ne (there is) n9 
 ** God.'' See also Isai. xlviii. 12. ^vhere- 
 in we find that '* the God of Israel^ the 
 ^* Lord of Hosts'' (mentioned in the 2d 
 vei^e) declares his Eternal Existence in 
 the very same terms used bv Christ in 
 the Revelation, viz. *' I (am) the 
 *' FIRST : I ALSO (am) the last''— 
 and as it has already been shewn, that 
 the true meaning of the title Jehovah 
 is nearly to the same purpose, it is ma- 
 nliest that Christ is Jehovah in effect, 
 as well as in name ! 
 
 He is Jehovah also in power and 
 glory — *' Who declared this from the 
 ancient time ?'' (said Isaiah) '* (Who) 
 hath told it from that time? (Have) 
 '•not I JEHOVAH ? and (there is) no 
 
 1M 
 
 *i ^^ 
 
283 
 ^' God else beside me ; a just 
 
 ^^ God, and a Saviour : (there is) none 
 *^ beside me. Look unto me, and be ye 
 ^^ saved all the ends of the earth : for I 
 ** (am) God 7K ^'Ji^ ci^d (there is) none 
 ^* else. I have sworn by myself the word 
 ^ is gone out of my mouth (in) righteous- 
 '^ nessy and shall not return, that unto 
 
 ^' ME EVERY KNEE SHALL BOW, EVERY 
 •^ TONGUE SHALL SWEAR. Isai. xlv* 
 
 21—23. 
 
 Now let us see to whom this is ap- 
 phed by the Apostle Paul — ** For none 
 *' of us'' (that is, no true Christian) 
 ^' liveth to hijnself (says the Apostle) 
 *^ and no man dieth to himself For 
 ^^ whether we live, we live unto the 
 ** Lord; and whether we die, we die 
 ^^ unto THE Lord : whether we live 
 ^' therefore, or die, WE are THE Lord's. 
 ^' For to this end Christ both died, and 
 •' rose, and revived, that he might be 
 ^* Lord both of the dead and living. 
 
 ^ But 
 
/ 
 
 P4 
 
 '* Bvt why dost thou judge thy brother % 
 *^ or why dost thou set at vovg/^t thif 
 *- brother f for we shall all stand before 
 '' the JUDGMENT Seat of Cheist^ 
 *^ For it is written,^ as Hive, saith THE. 
 •* LORD^f every, knee sha^^l bo\w 
 
 V to me, and every tongue SHALi 
 
 •^ CONFESS TO GOIX So then every, 
 ** one of us shall i}:ive account of himself 
 '* TO God. Let us not therefore Judgb^ 
 ** one another any more,'' &c. Rom. 
 xiv^ 7 — 13. The reason here assigned 
 
 ■^ Here the Apostle applies to Christ the very text 
 which I last cited from Isaiali. 
 
 f It was Jehovah who spake by Isaiah, in the 
 text cited by the Apostle — " Unto me evert/ knee shatt 
 ** boWy* &c. for Jehovah proclaimed his title in the 
 preceding context, which I quoted above Jl^HN^JX 1^ (^ 
 Jehovah, and (there is) '^' no God else beside me^' &:c, 
 and therefore it is certain that the Apostle here uses the 
 word xuf io^j or Lord, as the usual Greek rendering for 
 Jehovah : for it is genero^lly translated in the Greek 
 versions of the Old Testament, as well as in the Gospels; 
 to that by applying the title /{uoio;, or Lord, in this 
 place to Christ, he manifestly applies to him the title of 
 Jehovah, to which it refers in the Hebx€W\ 
 
 by 
 
tbe Apostle far the illegality of 
 JiuD.GiNa. oujT BrotheKj is, that *' we shall 
 
 y . ■ ^ . ' '' - 
 
 *l Q^i^^^fff^d af tl\^ J^rD-^MENT SeAT OF 
 
 ^/ Cw^^y\ to, whom he attributes the 
 4igaitY of Je^HiOYAH, Uy maintaiaiiig in 
 the preceding context, that he is the 
 L(3Rp, to whom, we live and die, &:c. 
 and by applying to him Isaiah's pre^ 
 diction of universa^l ho^nage to Jeho- 
 YAH, as i,f Christ himselt, m ins pre- 
 existent state, had said, HIH^ ^^K I {a^) 
 JehovaiJi $vC.— *^ (7/2/0 me every knee 
 ^' s/iall bow/' &c. — And trom this apn 
 plicatioijL ot the Prophecy to tlie Persoa 
 of Christ, the Apostle immedii^tely 
 draws a conclusion with a manitest re-i 
 ference to wliat he had before said of 
 our standing at the Judgment Seat of 
 Christ. — '* So then ^very one of us shall 
 '^ give account of himself to God. Let 
 ^^ us not therefore Judge one another 
 ^^ any morcy' &c- 
 
 liiTora this whole quotation it ap- 
 pears^ 
 
286 
 
 pears, that when the Apostle asserts ther 
 dignity of Christ, as^ being the Lord 
 of us all — Q KV^iOQ (that we hve and die 
 '' UNTO THE Lord," to hu^ig?, &c.) he 
 in effect apphes to him the dignity of 
 Jehovah, as that title is usually ex- 
 pressed in Greek by 6 xuoioc;, THE Lord/ 
 In the Septuagint translation we read, 
 Axovs loootri}., KTPI02 6 Qeoq iifiov^ 
 KTPIOI EI2 ton, (Hear, O Israel, 
 the Lord our God is one Lord) (or l^t2ll£} 
 
 nnK nin^ ^Tnhi^ mn^ b^nt:^'^ that is, 
 
 '' Hear, O Israel, Jehovah our God, 
 '*^ is One Jehovah/' Deut vi. 4 — And 
 the same text is expressed exactly in 
 the same words by the Evangelist Mark 
 (xii. 29.) where he recites our Lord's 
 answer to the question of the Scribe about 
 the first or {chiei) Commandment ; for 
 the Evangelist unquestionably substi- 
 tutes the word Kupioc; (Lord) in his Greek 
 text for rrn*^ (Jehovah) in the original 
 Hebrew, of which there are many more 
 instances in the New Testament; so 
 
 that 
 
287 
 
 idiot from tkence we are taught tlie true 
 import and mea«ing of the title 6 KupioCt 
 ^* the Lord,' as applied to Christ in the 
 l^QW Testament. 
 
 Lords there are, indeed many ; and 
 the word kuoioq is of as general use and 
 application in the Greek Tongue^ per'* 
 haps, as SIR in the English Tongue ; 
 but yet, whenever it is preceded by the 
 article 6 (a>, 6 xu^ioc;) and Jias no ex- 
 press reference to any particular place, 
 title, office, or temporal dignity, it must 
 necessarily, in that case, be understood 
 as a title of Supreme Dignity , because it 
 is then- applicable to no other Bemg^ but 
 that alone, which is most eminently 
 Ihe Lord 6 {xuoioc;,) as being '* Lord of 
 ^' all;'' * so that the title 6 xo^toc, the 
 Lord (and many times xuoioc; even 
 
 * This t\i\e'.o{ supreme Dignity is due, not only to the 
 
 Heavenly Father, but is also expressly applied io 
 
 his Messiah—'* The .word which (God) sent unto the 
 
 .children of Israel^preachijig Peace by Jesus Chrisj:.; 
 
 -*' kcis LORD OF ALL." Act Ji. ZQ. 
 
 I without 
 
 V 
 
Vi^V^out the article) is Wi'tTi pfopri^y 
 substituted ia the Greek Scriptures* for 
 
 the 
 
 * When the Apostle ftlatthew cites Isaiah's prophecy^ 
 -that *' a Virgin shall be zviflf child *^ and applies it to the 
 birth of Jesu^ by the Virgin Mary, descendant of the 
 house of David, he says, " tJow all fhh was chfie, that 
 ** it might be fulfilled which was spoken o/the Lolil> 
 ** (UTTO T3 xufia) by the Prophet,"' kc, Mart. i. 22,23. 
 whereas in the Book of th( Prophet himself, we find that 
 the prediction was the Word oi Jehovah. S^e Isai.' vii» 
 10 — 14. " Moreover, the Lord,'' &c. (i. e. JehoVah) 
 ** spake again ujito Ahaz, sar/itfg, Ask thee a sign ^ 
 ^ Jehovah thj/ God,'' kc. 
 
 Again, when Isaiah's Prophecy concemfng the Har- 
 l)inger of Christ — '* Prepare ye the way of JtHov aii/* 
 ^c. (Isai. xl. 3.) is cited in the New Testament, we find 
 ^e Greek word >cu/iioc, Lord, substituted for the HebreW 
 liame Jehovah by all the Four Evangelists, Matt. iii. 3. 
 ilark i. 3. Luke iii. 4. and John i. 23. This Prophety, 
 % the unanimous testimony of all these Evangelists, is 
 applied to the Preaching of John the Baptist, who himself 
 pointed to Jesus, as the Person whom h^ was sent to 
 precede in the world, and for whom he prepared the way^ 
 *' Behold the Lamb of God" (saith the Kaptist) 
 ^ which taketh away (or beareth) the sin of the World, 
 ^ This is He of whom J said, After me cometh 
 ^^ a Man which is preferrM before me** &c. John i. 23— 
 36. Jesus, therefoi^^ is ^indoubiedlj that xvfios, that 
 
£80 
 
 the title Jehovah, in translatipiiis 
 and quotati )ns from the Hebrew' origin 
 fctal^ wherein that Holy Name occurs \ 
 
 It 
 
 fLord or Jehovah before whom, John prepared the way^ 
 Agreeably to the prediction of the Prophet, as I have else^ 
 %here remarked. 
 
 — ^ — " Ye shall not tempt Jehovah your God" &c. 
 Jn Dent. vi. 1 6. is rendered by Matthew (iv. 7.) and 
 ^Iso by Luke (iv, 12.) '* Thou shalt not tempt tue Lord 
 ** thy God^* (yjj^iov Tov ®£0i/ (Ton) and the like render* 
 ing of the title Jehovah may be found in the 10th verse 
 of the same chapter of Matthew, and in the 8th verse of 
 the same chapter of Luke, 
 
 Also — " thou shalt keep and perform a free-1i)iU offering, 
 ^* according as thou h-ast vowed unto Jehovah thy Godj' 
 &c, in Deut. xxiii. "23, is rendered by the Apostle ' Mat- 
 thew (v. 33.) *' Thou — shalt perform unto the Lord 
 ^^ (tw xvpkjo) thine oaths/' 
 
 Deut. vi. 5. — Thou shalt love Jehovah thy Goix 
 
 *^ with all thine heart" is rendered by 'Matthew (xxii^ 
 
 37.) by Mark (xii. 30.) and by Luke (x. 27,) " Thou 
 
 **> shalt love the Lord thy 'God/' — ^\jfiov rou Qboi^ 
 
 Also>nX'7 n^n^ dm— " Jehovah said unto mj 
 V Lord^' in the 110th Psalm, ver. 1. is rendered by the 
 Apostle Matthew, xxii, 44. utt^v o x.vpio$ tw kv^Iuo (jlcv 
 i* — TiJE Loud s&id wito my Lord^'* &c, and in the 
 
 J? vJT sail e 
 
290 
 
 It would take up too much of my 
 reader's time (as well as of my own) 
 
 were 
 
 same manner exactly by Mark (xii. 36.) and by Luke 
 (xx. 42.) and also in the Acts (ii. 34.) 
 
 In the remarkable Prophecy of Isaiah (Ixi. 1.) quoted 
 by St. Luke (iv. 18, 19-) concerning the Preaching of 
 the Messiah, or Anointed ^*?y mn> ^31X nil 
 
 131 D>i3y Txa"? >nN mn> n^a jy— " The Spirit of 
 
 *' Adoni Jehovah (or the Lord Jehovah) is upon 
 ** 7W6, because Jehovah hath anointed me to preach 
 •* to the poor" &c. The Evangelist has substituted the 
 Greek title yivoioq for the Hebrew titles Adoni Jehovah. 
 
 The Prophecy in the 118th Psalm (ver. 26.) which 
 was cited by our Lord himself, niH^ CD^^H KHH TH^ 
 •* Blessed is he that comet h in the Name o/' Jehovah,*' 
 is rendered by the Evangelist Luke, xiii. 35. " Blessed is 
 ** he that cometh in the Name of the Lord, v^ 
 ovofjiocri KTPIOT. And he expresses the Name Jehovah, 
 by the same Greek title xvf ioj, when he afterwards records 
 the circumstance whereby that Prophecy was in part ful» 
 filled, viz. the public entry of Christ into Jerusalem, when 
 the ixihole multitude of disciples proclaimed before him, 
 saying, Blessed is the King that cometh in the Name 
 •* OF THE LORD," sv ovofxccri Kv^iov. Luke xix. 37f 
 38. See also John xii. 13. where we find the same ren* 
 dering of the words — ^" in the Name o/' Jehovah/' by 
 ^ in the Name ^the Lord (hv^iov). 
 
 The 
 
201 
 
 were T to cite all the examples that may 
 be tbuad in the Greek Scriptures^ of quo- 
 tations from the Hebrew text, wherein 
 the word KUOhOQy or Lord, is substituted 
 for the Hebrew title TTT^ Jehovah : 
 however, I have inserted in the pre- 
 ceding note a sufficient number (I hope) 
 of examples from the Evangelists to 
 
 The Prophecy of Tsai. (liii. 1.) '^ Who hath beliex-ed 
 ^' our report ? and to whom is the arm o/'Jehovah re^ 
 *^ vealed/* is rendered by the Evangelist John — " Lordy 
 *^ tvho hath believed our report ? and to whom hath the 
 *^ arm of the Lord (xu^tou) been rerealedT John xii. 
 38. — These examples from the Evangelists, I hope, are 
 amply sufficient to prove the true meaning and importance 
 of the Greek title Ku^ioj , hord^ when it is applied to God 
 or to Christ ; in which case it implies nothing less than 
 the dignity oi Jehovah I for if Christ had not this supreme 
 dignity of Jehovah, he could not be entitled to supreme 
 honour and worship, viz. " that at the name of Jesus ever]/ 
 ** knee should bow " (of beings) '* in heaven, and in earth, 
 *' and under the earth, and every tongue now confess 
 ** that Jes?/* Christ is Lord to the Glory of God the 
 *' Father.'* Phil. 2. 10, 11. see also Isaiah xlv. 23. and 
 Rom. xiv. 11. and my remarks on these texts in p. 283-^ 
 •286, and on parallel texts. Bee Index. - 
 
 Ai demon^rate* 
 
292 
 
 aemonstfate, beyond contradiction, the 
 true meaning and importance of the 
 Greek title, ?:voio(; (Lord) ^vhen it is 
 applied to God, or to Christ ; for in 
 thai case, if there is anv truth in the 
 Evangelists, as faithful translators, it 
 implies and expresses nothing less than: 
 the dignity of Jehovah ! Exactly ia 
 this sense, therefore, we must necessarily 
 understand the Apostk Paul, w hen he 
 tells us, m his Ihst Epistle to the CW 
 Tinthians (xv. 47.) ** that the first Man 
 *' (is) of the earth, earthy : the second 
 ^ Man (is) 6 KTP102 ez c?!y^«i'oy— ths 
 *^ Lord, (or JEHOVAH)/rom heaven.''-^ 
 The effect of this translation of mine will 
 appear sufficiently justifiable if it is 
 compared with a parallel expression of 
 John the Baptist recorded by John the 
 Evangelist (iii. 31.) — ^' He that cometk 
 '^ from above, is above all (sxn^cj 
 *' TSxirop Eq^iv) ** he ihat is of the earth, 
 ^^ is earthlii, and speakelh of the earth : 
 ^% /te that coiji/eth from heaven '' (the 
 
 Apostle 
 
soa 
 
 C-- 
 
 Apostle repeats his assertion) ^ i^ 
 
 ** ABOVE ALL !" * &C. 
 
 ^ This is clearly a part of the testimony of Jolilt 
 
 %e Baptist^ concerning the supreme Dignity of that Divino 
 
 Person, whose Way he was sent to prepare If For 
 
 the sentence immediately follows, what the Baptist said 
 
 of Christ — " He must increase^ but I (must) decrease,'* 
 
 John iii. 30. 
 
 •[• John the Baptist, as 1 have already remarked, was sent tD 
 prepare the way t/Jehovah— /^i^ voice — was the long-expected co/c€ 
 foretold by Isaiah—-** Tlie voice of him that crieth in the ladder ness^ 
 ** Prepare ye the way of Jehovah,'' (xl, 3.) He was that extraor- 
 dinary Messenger of Jehovah, foretold by Malachi (iii. 1.) 
 •* Behold, I null send my Messenger, and he shall prepare the waif 
 ^ before me," &c.— that is, ** / (Jehovah) 'ivitl send my Messenger^ 
 *' and he shall prepare the way hejore me j viz. brfore Jehovah ; fov 
 the Divine Person, whom tlie Prophet represents as speaking these 
 words, is expressly mentioned in the 6th vose of the same 
 chapter, — ** For I (am) Jehovah, / change not,\^ &c. It therefore 
 evidently appears, that the way was to be prepared for Jehovah-^ 
 and indeed the prediction was falfilled in the most exact, literal 
 sense : for when this extraordinary Messenger was questioned by 
 his own disciples, and the Jews, concerning Jesus, saying — ^* he 
 •* that was with thee beyond Jordaa, to whom thou bearesi witness, 
 •* beliold the same haptizeth, and all men cnme to him.''* John shewed 
 them, that their report of the increasing power and fame of Christ 
 contained nothing contradictory ro the testimooy wnich he had 
 always borne concerning his own office an i calling — '* Ye youv 
 •* selves (said he) bear me witness that I said, I am not the Christ, 
 •* but that I am sent be^jre him,'^ (that is„ before the Christ or 
 jyiessiah). And after assuring them, that Christ must increase, 
 saNnng, *' /«e must increase, but I (m'iSt) d^crease^- he added the 
 highest testimony that could be o'iven of Christ's heaven'y Power 
 and Divine Exstence, (such a testimony as became that extra- 
 ordinaiy Messenger, who was sent to preparr- the zva^j of Jeiiovah,) 
 saying " Jie that cometh from above, is ABavE all^ " which ex- 
 •^pression cannot, with propriety, be applied to any person that is 
 «ot really and truly Je/ic^i'a/i / John iii. 26—31. 
 
 lNo\T 
 
204 
 
 Now it must be allowed that none^ 
 except *' the God of Israel, whose name 
 '' alone is ^^WOVAR,'' (Fsa. Ixxxiii. 18,) 
 can justly be said to be above all! 
 —So that if THE Messiah was not 
 tiulv God, and included with the Al^ 
 mighty Father aud tlte Holy Ghost in the 
 Eternal Being, Jehovah, this expres- 
 sion (that he '' is above all'') could 
 not, with the least propriety, be so pe* 
 remptoriiy and repeatedly applied to 
 him ! But as John the Baptist (who was 
 sent to prepare the uay c/ Jehovah, as 
 I have already remarked) has positively 
 asserti d concerning him that *^ cometh 
 *' from heaven'' that he *' is above all^^ 
 we must necessarily conclude, that 
 " the Lord from Heaven " (the title 
 applied to Christ by the Apostle Paul in 
 the parallel text recited above) is a title 
 i}i supreme Dignity j and imphes as much 
 as if the Apostle had expressly intituled 
 the Messiah — " Jehovah from heaven;' 
 for had this latter been literally ex- 
 
 pressed 
 
2()5 
 
 pressed by some Prophet in the Hebrew 
 tongue, the Apostle's words, 6 w^ioq f« 
 ei);oiroi>, would have been the regular 
 Greek version of such an expression, 
 which I have aire idy proved by a 
 variety of examples. See pages 
 
 ^86—293.) 
 
 But Christ is not only 6 Ku^ioc £^ 
 ov^OLvou THE Lord (or Jehovah) from 
 heaven, but he is also " the Lord of 
 ** Glory J ' ^ one of the highest titles that 
 can be conceived ! So that if he were 
 not really of one and the same Divine 
 Mature with the Almighty Fallier, this 
 titleoi Supreme Excellence, ''the Lord 
 ^' OF Glory/' could not be used with 
 the least degree of propriety, especially 
 as God (i. e. the Lord Jehovah) has 
 declared to the Jews, that he will not 
 give his -Glory to another — viz, *' / am 
 
 Mi 
 
 * " Which none of the princes of this world knew ; for 
 had they known (it) they would not hnie crucified, tqv 
 TLv^iQv rrs A^^rj — THE Loud op Glory/' l 
 
 ^' THE 
 
296 
 
 '^' THE Lord (i. e. Jehovah;) that U 
 *' MY Name : and my Glory will 
 ^' I not give to another,'' &c. (Isai. xlii- 
 8. also xlviii. IL) — If Christ, therefore^ 
 is the '' Lord of Glory/' he must 
 necessarily be esteemed One with the 
 Father, in the Eternal Being Jeho^ 
 VAH ! — Our Lord himself also declared^ 
 ^' / and the Father are One/' — Eyo 
 Hoci 6 notrf^o h £Oii£V. (John x. 30.) 
 anti vet this very sentence, ^vhich asf?5erts 
 THE Unity of the Father and the Son^ 
 expresses, at the same time, a manifest 
 Distinction of Persons ; which is also 
 clearly demonstrable in almost every 
 other page of Scripture ; though the 
 doctrine of the Unity of God is not less 
 clearly laid down and inculcated 
 throughout the Scriptures ! 
 
 Our Lord has delivered this doctrine 
 of his Unity with the Father, in various 
 modes of expression ; as — '^ He that 
 ^* jiath seen me (said he) hath seen the 
 
 Father;- 
 
1 
 
 W7 
 
 ^^ Father,'' &c. and '' T am in tfie 
 " Father, and the Father in me,'' &Cv 
 (John xiv. 9, 10.) and yet the true 
 nature and manner of that Unity must 
 still remain a Mystery, because a per- 
 fect knowledge of that Eternal Being, 
 which in every way is infinite, cannot 
 possibly fall within the comprehension 
 of ouY finite understandings ! * 
 
 This doctrine is, nevertheless, a ne- 
 cessary part of our Faith ; because the 
 Scriptures contain such a proportion of 
 evidence, really within the measure of 
 Human judgment, as is sufficient, ta 
 authenticate the whole, and demonstrate 
 the Divine Mission of those Holy Per- 
 sons, by whom thev were, from time 
 to time, deHvered for our instruction : 
 and therefore, as we are answerable to 
 God for the use or abuse of that Know- 
 ledge of Good and Evil, which we in- 
 herit from our first parents (as I iiave 
 
 ♦ See page 219 and 220, 
 
 a q alreadt^ 
 
298 
 
 already shewn in the beginning of this 
 Tract) we cannot reject any part oi' the 
 Scripture Evidence, without being 
 guilty of such a manifest perversion and 
 abuse of that hereditary Knowledge, as 
 must render us highly culpable before 
 God, and endanger our eternal welfare ! 
 We are bound, therefore, to receive even 
 some things that we do not understand, 
 for the sake of those things which we do 
 understand; just as our Lord himself 
 instructed Philip to believe this very 
 doctrine of his Unity with the 
 Father, for the sake of the mis;hty 
 Works * which he had shewn him : 
 
 for 
 
 * — ** or eke believe me^' (said our Lord) ^^for the 
 " Teri/ works sake J' John xiv. 11, Our Lord had been 
 instructing his disciples concerning his own dignity and 
 ©ffice — ^^ I a?}i THE Way/' (said he) '^ and the Truth, 
 ** a7id THE Life : no man cometh unto the Father, but 
 ^ BY ME. If ye had known me^ ye should have known my 
 ^^ Father also: and from henceforth ye know Him, 
 *' and HAVE SEEN Him, Philip saith unto him Lord, 
 *' sheio us THE Father, and it si{fficeth us. Jesus 
 * saith unto hi?nj Have I been so long time with you, and 
 
 ^' yet 
 
for these, indeed, were evident to his 
 senses, and could not be denied ; and 
 therefore, as the Divine Mission was so 
 strongly authenticated, Philip was 
 bound to receive the whole Doctrine of 
 the Gospel, as delivered by Divine Au- 
 thority, even though he did not com- 
 prehend it! And, in like manner, is 
 every man indeed obliged to submit his 
 judgment in receiving and acknow- 
 ledging the.se revealed mysteries oi our 
 religion, for the sake of that substantial 
 evidence which the Scriptures afford us 
 of other Truths and Facts, which fail 
 more immediately within the measure 
 of Human Comprehension — '^ Believe 
 
 " yet hast thou not Jaiown me, Philip f He that hat ir 
 *' SEEN ME, HATH SEEN theFather; and hoxD sayest 
 ^* thou (then) Shew us the Father ? Btlieiest thou not 
 ^' that I AM IN the Father, and the E'ather in^ 
 *' me? The words that I .speak unto you, I speak not of 
 " myself: hut the Father, that dwelkth.in me^Jie 
 *' c/ot^/i THE Works. Believe me, that I am in the 
 ** Father, andTii^ Father in me: or else believe 
 *' me for tke very WoiiK^ sake /"^ John xiy. 6—1 1. • 
 
 " me. 
 
 «a 
 
300 
 
 '^ me^ that I ant in the Father (said our 
 *' L* rd) and the Father in me, o\ else 
 
 /' BELIEVE ME FOR THE VERY WORKS 
 '' wSAKE ! '' 
 
 But otir Lord, nevertheless, conde- 
 scended to illustrate this doctrine, in 
 some degree, by a most interesting com- 
 parisouy which relates, very materially,, 
 to the principal subject of this Tract, 
 (the Ts'atlre of Man) because it 
 informs us, at the same time, concern- 
 ing that intimate Connexion with the 
 Divine Nature, which Human 
 Nature is rendered capable of acquir- 
 ing, through the Divine Mediator 
 between God and Man ! 
 
 '' Sanctify themy' (said thatDlvINE 
 
 f Mediator, when he prayed to his 
 
 *' Holy Father'' for his Disciples) 
 
 '' through thy Truth: Thy Word is 
 
 '* Truth, 6 Xoy®-^ 6 goq odx^ax e^i* 
 /And who is this Logos^ this Word, this 
 
 Truth 
 
301 
 
 Truth of the '' Holy Father," both 
 tmder the Old and Kew Covenant^ but 
 ^ur Divine Mediator, himselt ? who im- 
 medratelv added) '' ^s thou hast sent me'' 
 (said he) ** into the worlds even m 
 ^' have I also seat them' (viz. the Dis* 
 eipies, as he had iormeriy sent the Pro- 
 phets) '' into the world. And /or their 
 *^ sakes I sanctify myself, that they also 
 ^^ might be sanctified through the Truth. 
 *^ Neither pray I for these alone^ but for 
 ^^ them also which shall believe on me 
 '' through their Word; that trey all 
 ^' MAY BE One'' (which is the m/^re^^- 
 mg comparison before mentioned) '^ as 
 ^' THOU Father (arc) in me, and J in 
 
 *' THEE, THAT THEY ALSO MAY BE 
 
 *' ONE IN us: that the world may be- 
 *^ lieve that thou hast sent me. And 
 ^' THE Glory which thou gavest me 
 ** 1 have given them; /^«/ they may 
 
 ^' BE ONE, EVEN AS WE ARE ONE : I 
 *' IN THEM, AND THOU IN ME, that 
 
 ^* they may be made perfect in one, and 
 
 '' that 
 
302 
 
 4i 
 n 
 
 6i 
 
 ^^ that the xcorld may know that ihoU^ 
 '^ hast sent me, and hast loved THEM, 
 as thou hast loved ME. Father, I 
 WILiL {^cXcji) that they also, whom 
 thou hast given me^ be with me where 
 I am; that they may behold MY 
 Gi.ORY which IHOU hast given me : 
 ^'' for thou lovedst me before the 
 " foundation of the World. O 
 '' Righteous Fathj.r, the world hath 
 " not known thee : but I have known 
 ^* thee, and these have known that thou 
 ^^ hast sent me. ^4nd I have declaimed 
 unto them thy JSame, and wilt declare 
 (it) : that the Love, wherewith thou 
 hast loyed me may be in them, and 
 '' I in them:' John xvii. 17 — ^2Q. Here 
 is a olorious declaration oi'the Dignity , 
 to v> hich God has been pleased to call 
 Mankind ! And as the Unity of the 
 Disciples, or true Behevers, is thus 
 clearly compared to the Uniiy of the 
 Father and the Son, it is manifest that 
 the doctrine of the last-mentioned 
 
 IJnity 
 
 
^03 
 
 Unity (as far as the Scriptures have 
 revealed it to us) is a topic necessarily 
 included in the subject of this Tract — 
 ^' The Kature of Man r But this Unity 
 of THE Father and the Son is not in 
 all respects the same Unity, as that 
 wherein the Church (or ( ongregation 
 of Disciples and true Believers) is incki- 
 ded Avith the Father and the Son;^ 
 though the Faithiul undoubtedly par- 
 take ot the Divine JSature bv the Holy 
 Spirit, agreeable to tiie promises (see 
 p. ^207 — 209), and both Christ and 
 the Father are '' in them/' as our 
 Lord said —'' I in them, and thou in 
 ** m^/' agreeably to what our Lord had 
 once before declared — *' 1/ a man love 
 *^ me, he will keep my words: and my 
 *^ Father mil love him, and we will 
 *' COME UNTO him, and make our 
 ^ abode with him! (John xiv. 23.) 
 Thus Human Nature is cai able of 
 
 * *' That thcij also'' (said Christ to his Heavenly 
 Pather) *' mav he Ox£ in us*" 
 
 being 
 
304 
 
 being exalted and dignified^ even in this 
 lile, notwithstanding' the uncerta rities^ 
 and sufferings attending our worldly 
 condition ! 
 
 Tlie Faithful, indeed, are One irt 
 the Father, and the Son, as our Lord 
 praved lor them to \i\^ Heavenly Father, 
 that they all may be ONE {kocOoc;) 
 AS thou Father (art) in me, and I 
 in thee, that they also may he, ONE 
 IN us,'' &c. and again, that *' they 
 may he ONE, yMcoQ r^im: kv tcy,zVy 
 '' EVEN AS WE ARE ONE : I in them, and 
 thou in me, that they may he made 
 ]ierject in One/^ &:c. but we must 
 be careiul to maintain the due distinc* 
 tion between the Unity oi' the Father 
 and the Son, and the Unity of the 
 Faithful in the Father and the Son ! 
 The latter is, indeed (in some respect 
 OT other) like the former, alike probably 
 in that verv circumstance alone of being: 
 in Unity— m Unity of Will, of Lo\^e, 
 
 and 
 
 it 
 
 6C 
 
 ii 
 
4i 
 
 305 
 
 and UNIVERSAL Benevolence, &c. for 
 '^ God to Love, and he that dwelleth iN 
 Love, dwelleth in GoDj anb God in 
 HIM/' &c. (I John iv. 16.) but it is 
 not altogether the same Unity, wherein 
 the Scriptures declare the Jllmighly Fa* 
 ther and his Son to be One (as some 
 Socmians have conceived) or it could not 
 with propriety be compared with it ! 
 Like is com pared with T^ikd; but ^' Like 
 ^^ is not the same,' even to a proverb! 
 In what respect the latter Vnity mav be 
 like the former, I have already shewn 
 by authority of Scripture : but the 
 Heavenly Father and his Son are 
 ONE in many other respects,, which 
 cannot with the least degree of propriety 
 be attributed to the Unity of the 
 Church in Christ ! The Son of God is 
 One with his Almighty Father in Eternal 
 Existence, in: that Being of Eternity, 
 Jehovah ! (See p. 269 — 286, &c.) They 
 are One also in Power and Divine Attri- 
 butes i The Son being expressly intitled 
 
 B F ^ tiORD 
 
306 
 
 '* ToRD OF ALL." (See page 287) 
 " The Lord^ from Heaven," (page 
 292) « The Lord of Glory," (p. 295) 
 and is also declared to be " above 
 " all," (p. 293) and " over all, 
 " God* BLESSED FOR EVER.^f These 
 are undoubtedly Attributes of the Hea- 
 venly Father (and many more shall 
 hereafter be mentioned in the course of 
 the argument) so that the Father 
 and THE Soisi are manifestly OjNE 
 in these seVeral respects, and in many 
 more, as there is but ONE GOD^ 
 or ONE JEHOVAH ! But the Unity 
 
 *" *Xli/'' (says St. Paul, speaking of the people of 
 Israel) *' ot TS-ocrs^sg, ytxi, 2^ wi/ XPI2TOS, to xocroi^ 
 '' (Ta^y,oc, 'O 'XIN EHI HANTXIN 0EOC EYAOFH^ 
 <^ TOl, sig r-ds a'iwj/a^. A^yii/." ''Whose" (or of 
 whom are) " the Fathers, and of who7n as concerning the 
 ^^ flesh Christ (came) who is over all, God 
 ^^ blessed for ever Amen.'* Rom. ix, 5. 
 
 i" And our Lord manifested himself to be truly GOD, 
 Tvhen he asserted his *' Poxoer on earth to forgive sins," 
 without contradicting the inward sentiment of the Scribes, 
 " reasoning in their hearts" — ^' Who can forgive sins^ 
 ^' hnt God only,"" See Mark ii. 5—12. 
 
 of 
 
S07 
 
 of the Congregation of true Believert; 
 (that they are ONE in Christ, &c\ 
 must De considered in a more confined 
 sense : the true Behevers are ONE glo- 
 rious Universal Church, ONE Building, 
 of which our Lord Jesus Christ is 
 ^^ the Found(itwn,'' (1 Cor. iii. 11.) ^^ the 
 ^' chief Corner Stone, "^^ (Eph. ii. 20.) 
 *^ they are a Spiritual House,'' (1 Pet 
 ii. 5.) ''a Bride;' ^ (John iii. 29.) a 
 Being oimany in one,\ as the symbol of 
 the Cherubim, ybwr living Creatures ia 
 one, which moved with one Spirit, and 
 represented the Hosts of Israel (see p. 
 ) and of course all those that are 
 engrafted on that stock (the Olive-tree 
 
 * " jFor thy Maker is thine Husbanb ; the Lord 
 ** (Jehovah) of Hosts (is) his Name: and thy 
 ** Redeemer, the Holy One of Israel, the God of the 
 "^^ lahole earth, shall he he called.** Isa. liv. 5. 
 
 t " Soxcc (being) many, ar€ one Body in Christy 
 "f * and every one mmb^rs one of another/' Rom. xii. 5, 
 
 -^ of 
 
308 
 
 of Israel) through Christ* are in Uke 
 manner esteemed ONE; because all 
 
 distinctioiis 
 
 * For — " if ye fte Ch r i s t's , then are i/e A b R a h a m's 
 ^^ Seed, and heirs according to the promise'' Gal. iii. 29» 
 Thus all true believers in Christ, by being accountt*d 
 " Abraham's Seed^'* are included in the Spiritual larael^ 
 and are esteemed ONE in Christ ; that is, O^ECatholick 
 Church, but not O^Fi Jehovah ; for in the peculiar Unity 
 of the latter, none can be included except the Three 
 Divine Persons, to whom alone the supreme Title Je* 
 HOVAH is distinctly attributed in the Scriptures! 
 
 My reason for making this remark is, that some learned 
 Men, in their Comments on Jeremiah xxxiii. l6. (viz. 
 Grotius, Vitringa, and several others) have applied to 
 Jerusalem that glorious Title, which the Scriptures have 
 given to Christ alone ; viz. ** Jehovah our Righte- 
 <iOUSNESS ! The learned and Rev. Mr. William Lowth 
 (formerly Prebendary of Winchester) in his Commentary 
 on Jeremiah, p. 2^3, also applies itto ** Jerusalem, 
 ^' that is (says he) to the Church," &c. The leaFned 
 Authors of our last excellent English Version have like- 
 wise unhappily fallen into the same error (though the 
 older English Versions w^ere clear from it) and have ren^^ 
 dered the passage as follows — " And this (is the name) 
 ^ wherewith she shall be called^ the Lord our 
 '^ Righteousness." So V^itringa — " Hoc est (No* 
 ^ men) quo ifsa denominabitur^ Jehova Justitia 
 \^ JipajfflA/' (Anacrish Apocalypsios; p. 188.) 
 
 But 
 
ao9 _ 
 
 distinctions of JKation, Rank, and 
 Dignity^ and even of Sex, are set aside 
 
 in 
 
 But the Hebrew Text will bear no such construction, 
 insomuch that the above-mentioned Translators have been 
 obliged to interpolate their respective ^^ersions of this 
 passage with words that have nothhig to anm^er them in 
 the original^ in order to make up that imaginary sense 
 of it, which they have erroneously adopted ! for they 
 "Supply the words ** is theiiame^^ and *' nomen," for 
 which there is not the least authority in the original 
 Texti Supplementary wurds are never allowable in 
 translations from the Hebrew Scriptures, unless they are 
 absolutely Tuecebsary to render the sense compleat by 
 fiUinir up such a vacuum in the English Expression as 
 sometimes arises from the difference of idiom in the two 
 Xanguages ; but they are very iar from being nece^mry 
 in the Text before us, which will appear -by two plain 
 Circumstances, viz. — 1st. That a literal rendering of the 
 "Hebrew in this Text into English affords an tnteltigible 
 and just construction without that interpolation. S(i that 
 there can be no reason or authority whatever for making 
 
 'it! And 2dly. That the Words supplied by the 
 
 Translators have led them (for they could not have so 
 jendefed the Hebrew Text without them) to attribute 
 io Jerusalem that glorious Title, which in the parallel 
 Passage of Jeremiah (Ch. xxiii. 5, 6. as well as in the 
 Text before us) apparently belcmgs to the Righteom 
 Branch of David, the King that should reign and execute 
 Judgment and liighttoumm (nplJJ) in the earthj 
 
310 
 
 in^the true Church — *' There is neithet 
 ^^ Jeu nor Greek j there is neither bond 
 
 ^* nor 
 
 \ 
 
 so that the passage instead of being (as in the Hebrew 
 Bible) parallel to the former * is rendered by their 
 
 * In the former passage (Jer. xxiii. 5, 6.) the righteou* 
 Brfl^zf^of the House of David, the Kin^ that was to rei^riy and do 
 judgment and Righteou-sness in the Land^ is manifestly called 
 *' Jehovah our Righteousness.'* — *' In nisdnys'^ (V^IO, here is 
 a masculin-^ relative plainly eferring back to the substantive "|7C— 
 Kin^y in the preceding sentence) ^^Judah shall be saved*'' (}^]D)D — 
 feminine — i. e. Judab sh-' shall be saved) " and Israel shall ci'jcell 
 ** saftli'''' (these are mentioned as conl'nigenls of that King^s 
 Rf2°rny so that the principal S-fbstautive must be known by the 
 refei-enceof the Relative, which plainly points to "[/"^ the King, 
 mentioned in the preceding sentence)^ " yi7id ihis (is) his ?iame 
 << whereby he shall be cfl^/^'d '» (*INnp» lU;*^ TC'd? nW Here the 
 Masculine Relative is again inserted and connected by the copulative 
 1 [and"] to the Relative, in the beginning of the same sentence, so 
 that both relatives manitestly refer back to the same principal Sub' 
 stantive i)Q the King mentioned in the preceding sentence, and 
 DOt to the nearest substantives Judah and Israel as some have 
 erroneously conceived, in order to make the Text correspond Mith 
 the mistaken construction of the Parallel Text, which cannot be 
 done without violence to both Texts, and therefore we must abide 
 ^y the Letter and construe this part of the Senvence as follows— 
 •' And this (is) his Name which they shall cnll^* [or " proclaim, or 
 •* zahich thf^y shall invoke "] rather than — whereby he shall be cahed,*'* 
 #or the Verb is in the 3d person plural) ** the Lord our Righte- 
 •* ousness '' — The expression in the other Parallel Text varies in 
 several circumstances from this, so that Critics cannot be justified 
 in attenif^ting to warp the sense of this passage to that, nor the 
 sense of that to this, but on the contrary are bound to give to each 
 'Of them their trrw literal Sense ; and we shall find that the paraliel 
 will be so far from being weakened thereby, that it will, on the 
 ^contrary, appear much more clear and consistent. 
 
 Translaliop 
 
311 
 
 a 
 
 7ior free, there is neither' male not^ 
 I' female : for ye are all OjNE in Chkist 
 
 '' Jesus. 
 
 Translation absolutely dissonant, ir reconcile able, and un- 
 parallel not only lo that particular Text, but to every 
 other part of Scripture ! 
 
 Jerusalem, or the Church, might be allowed, by way of 
 'Title, to bear a Motto, or Memorial respecting " the 
 ■^^ Righteousness of Jehovah,'* or that '* Jehovah is 
 " Righteous,'' as King Zedekiaii and others certainly 
 did bear such a memorial of Jehovah in their names 
 (see my Tract on the Law of Retribution, p. 110, l66) ; 
 but neither Zedekiah, nor even the Redeemed Church or 
 Spiritual Jerusalem, could with the least degree of pro- 
 priety be called, what Christ alone really was and is, — 
 *' Jehovah our Righteousness ! " 
 
 But the impropriety of thus applying that glorious 
 Title need not be argued ; it is amply sufficient to shew 
 that the Hebrew Text cannot admit of such a construc- 
 tion without doing violence to it (as Vitringa and the 
 learned English Translators have done) by supplying 
 the Word CD*yI7, Nomen, or name which is not found 
 in the Text ! See the words at length. 
 
 n:a2'7 \o^'n c^ym^^^ niin^ y^in ann n^no 
 
 That is — '' In those dap J' (referring back to the former 
 Sentence wherein the Righteous Branch of David 
 is foretold, and that he sbail execute Judgment and 
 
3T2f 
 
 ^^ Jesus. And if ye (be) Christ's, then 
 ^^ are ye Abraham's Seed, and Heir» 
 
 *^ according 
 
 High TEOusi? ESS in the Land) *' shall Judak he saved^ 
 (ytnjl feminine, She shall be saved) " and Jerusalem 
 ^* shall diveir' (pDU^P also feminine, 5^e shall dwell) 
 \^* sajely; and He" (Ht 1st e or this p€rso7ty wiia 
 *' SHALL CALL her" (or rather — '' he who shall call 
 *' ^0 her'' n"? hJ"^p^ nu?N no '* ^V THE Lord oui^ 
 ^* Righteousness," or rather Jehovah our Righte* 
 ousness. Here is a Translation strictly literal (the only 
 word supplied being the common auxiliary verb is^ 
 ^vhich very frequently is found necessary to be added to 
 the English Expression in Translations from the Hebrew) 
 and though we find the manner of expression -very differ^ 
 cnt from the Text in the 23d Chapter, there being here a 
 feminine Relative instead of a ?nasculijie Relative, the Verb 
 being also varied from plural to singular^ and the nouu 
 Z^M) (Name) entirely omitted, yet the sense according 
 to this most literal renderirg, is not only consonant and 
 parallel to the former passage, but also strictly 5cn)^i/rtt/. 
 For JehovaR certainly called to Jerusalem and her 
 Inhabitants both before and after that Prophecy of 
 Jeremiah ; — " I have called unto them " (said Jehovah, 
 gpe9,king to the Inhabitants of Jerusalim by Jeremiah, 
 Ghap. XXXV. 170^* ^^l l^^y have not answered.'* Here is 
 the very same verb K'lp to call, and the preposition ^^ 
 TO, prefixed in like manner to the pronoun following the 
 Verbf 60 that tU@ expression is the same, Aiid agam 
 
3ia 
 
 "^ according to the promise J^iG^X. iii. 28, 
 f9.) Thus the Faithful are one in 
 
 Christy 
 
 ^e read in the Prophet Micah (vi. p.) — " The Voice of^ 
 ^ Jehovah shall call to the City'' -)>y*7 HIH^ "71? 
 K*1p*. Here the very same Verb ^^"]p^ is used in the same> 
 ^ense — shall call ; and in the two preceding Chapters 
 $ion\% called upon under the iigtire of a WoMATf — 
 ^^ Be in painy and labour to bring fort h^ O Daughter 
 ^ OF ZiON, LIKE A WoMAisT in Troxail^ dec. Tkow 
 ^ shalt go tvai to Babylon^** &c. Chap. iv. 10. And 
 again in the 5th Chapter 1st Verse, *^ Gather thyself in 
 *^ Troops-^ Daughter of Troops *' (manifestly referring 
 to the Daughter of Zlon mentioned in the preceding 
 Terse) ^^ he hath laid siege against us; they shall smite 
 *' THE Judge of Israel with a rod upon the Cheeky*^ 
 ice. And who is this Judge of Israel ? Surely it ir 
 ike Divine WORD who, not only by his Prophets ia 
 ancient times * but al^o in his own Persoii (as Son of 
 Gody and Son of Man) called to the City and its 
 unwary inhabitants? — Who said by Isaiah — "J have 
 ** spread out my hands all the Day unto a rebellious 
 <^ People,'' Sec, (Ch. Ixv. 2.)—" But they refused t9 
 *' hearken, and pulled away the Shoulder, and stopped 
 ^ their Ears, that they should not hear. Yea, they madt' 
 
 * *' Are not these tfie Jf^ords which Jehovah katk called*'* 
 — (i^*1p called or proclahnedj i. e. to the Inhabitants of Jeiusalem) 
 ** by the former Prophets, rvhen Jerusalcm toas inhabited? ^^-^ 
 Sec, — Zeeh. vii. 1, Here the Verb J»f*lp to call is used in the very 
 «arae sense that I have given to it in the Text of J^i'emiah now 
 under con&ideratioiH 
 
 S « " tlieih 
 
ii 
 
 it 
 
 314 
 
 Clwist, but surely not vnilh Christ; — I 
 mean, not istiih him, in the Unity 
 
 of 
 
 ^^ their hearts (as) an Adamant Stone y lest they should 
 '^ hear the Laxv^ and the Words which the Lord of Hosts 
 " hath sent in his Spirit bj/ the hand of the former 
 ^' Prophets : therefore came a great wrath from the Lord 
 of Hosts. Therefore it came to pass (that) o* he 
 called" (i^"lp the same Verb, still used in the 
 same sense) " and theif zvould not hear, so tiiey shall 
 call'' (1N"lp> in the future Tense) '' and I mil not 
 hear*' (yQti"'K N*?*)) ^' saith Jeuoy ah of Hosts : and 
 I ^^"^ ILL scatter them'' (CD^iyDKI still in the future- 
 Tense : and be pleased to remark, that the prophecy of 
 this scattering or dispersion was delivered by Zechariah 
 after the return of Israel and Judah from their former 
 dispersion in the Provinces of Babylon ; but t\n% future 
 Dispersion was to be much more notorious and general) — 
 ^' I xvill SCATTER them with a whirlwind A'hiO'SG all 
 ^* THE Nations who7n they knexc not,' Sec, (Zech. vii. 
 11 — 14.) From this last dreadful and general Dispersion j 
 the Jews have never yet returned to their own proper 
 Country, but '' the Land is (still) desolate after them*' 
 (see the 14th Verse) having been ever since possessed 
 and plundered by standing Armies (the bane of ^lankind) 
 4jonsisting alternately of various foreign Nations ; and the 
 frightful desolation of that Devoted Land has been 
 continued and prolonged by the detestable Arbitrary 
 Soier?mc7it^ of Arabians, Turks, and such other foreign 
 
 DespotF/ 
 
315 
 
 of the Power, Glory, and Eternal Exis- 
 tence, wherein he and the Holy Ghost 
 .: are 
 
 I)cspots, tlie Scourges of INIankincl ! — '* For they laid 
 " the pleasajit Land desolate r^ This deterimned Fe;?ge- 
 c>^ce against the Jews (viz. *' They shall call and I 
 ^' ^v^7/ not hear/^ &c.) was lamented in the most affecting 
 Terras by '' the Judge of Israel'^ above-mentioned, 
 uhom they sinote and despised, for '' he called and they 
 *^ v:ould not hear /" — " O Jerusalem, Jerusalem, 
 ^' that killtst the Prophets, and stonest them ichich arc 
 *' sent unto thee, How often would I have ga- 
 '' thered thyChildren together, cre/i 05 a /zcw 
 " gathcreth her Chickens under (her) wings, and ye 
 ^^ WOULD xot ! Behold, your House is left unto you 
 ^' desolate! For I say unto you, Ye shall not see mc 
 '^ henceforth^ till ye shall say, Blessed is he that comcth 
 ^' in the Name of the Lord." (Matt, xxiii. 37 — 39.) 
 May God of his infinite Mercy hasten that time, and 
 give grace to the Descendants of his once peculiar people 
 that they may acknowledge the true Shepherd and King 
 of Israel, and be collected from this fatal dispersion^ 
 which hath already endured more than 1700 Years I 
 Then will they know and declare that " the Branch of 
 '^ Righteousness that grew up unto David, and 
 ^' executed judgment and Righteousness in the Land^ 
 *^ is he that called to her " (n'?) that is, to Jerusa- 
 lem (Jer. xxxiii. 1(S.) and that ^^ this is his name 
 OO20 ^vhich tkey shall ra// JEHOVAH our Rich- 
 
 ti:owsm-.ss/'" 
 
are (land ever were) included with tfili 
 Almighty Father I The Unity of th^ 
 
 Churcli 
 
 ^ TEOU^NESS.^ (Jel\ xxiii. 6.) Nay some of the mos| 
 learned Rabbins have declared long ago that this is 
 *lhe title of the Messiah ; and even Grotius Himself who 
 applies this Title to the City {''^ hie ch Civitats 
 ^ agitury* see on Jer. xxxiii. l6.) yet acknowledges thai 
 tiot only Christians, but also the learned Rabbi KiMCiit 
 refers it in a more sublime sense to the Messiah^ 
 ^* Sensu sublhniore non Christiam tantutn, sed et KiM^^ 
 ** cm hoc ad Messiam refcrtr 
 
 And therefore if all the Texts above cited be duljl^^. 
 compared and considered, it must appear that the Title 
 *^ Jthoxah our Righteousness '' is not applied by Jeremiah 
 (xxxiii. l6,) to Jerusalem-, but to him, who (as the 
 prophet said) shall call her. This it seems has been, 
 the opinion of ' several InterprtferSy pariicularli/ Hue- 
 ^ Tius, De77ionstr. Erang. Prop, \u, cap, \6, ami our 
 
 * learned Bishop Peaks on in the Notes upon his Exposi" 
 
 * tion of the Creedy p.. 165,* who, as the above-mentioned 
 BIr. Lowth acknowledges, 'render the Words thus:* 
 ^^ He that shall call her'' [i. e. 'to be his pecu^ 
 
 * liar people '] " i s t h e Lo r d o u r R i g h t e o u s n e s s /' " 
 See also the Old English Translation by Tindul, printed 
 in lo4Q-— *'^i72f/ HE TJiAT shal cal her, is cvefk^ 
 " God our Hi/ghte<nis Maker,*.' — In the Old Version 
 called the Bishop's Bible, we read — ''And he that shall 
 " call heryis even God aur lUghteou^ncsseS* And in the 
 
 €ommoii 
 
S17 
 
 'Church is, indeed, in some respects (as 
 if have shewn) like the Unity of THE 
 Father and the Son, but it is not /Ar 
 same Unity, as the Socinians would in- 
 common English Version printed by the King's Printer ia 
 1611, we find nearly the same rendering — ''And het 
 ^ that shall call her is the Lord our KighteousnesseJ^—^ 
 These are sufficient authorities, I trust, for what I have 
 asserted in this note, and for the translation which I havr 
 ventured to make of the Text in question ; and therefore 
 if all the Texts also above cited be- duly compared and 
 considered, it must appear that the Title " Jehovah 
 *^ OUR Rigiiteous:n ESS " was not applied by Jere- 
 miah to Jerusalem^ but only to the Righteous Branchy. 
 which (as he foretold) grew up to David, and called 
 to her ! See also a note in my " Tracts on the Syntax and 
 *' Pronunciation of the Hebrew Tongue/' Appendix p.. 
 88, to 90, concerning the ungrammatical translation of 
 these two Texts of Jeremiah (xxiii. 5,6. and xxxiii. l^-^- 
 16.) in a late English Version of the Book oiJeremiahy. 
 by an eminent professor of Divinity,, who has absurdly 
 attempted to withdraw that glorious Title — '^ Jehovah 
 ^* our Righteousness*^ from the only man to whom it caa 
 justly be attributed, viz. the Branch from the Stem of 
 Jesse ;. according to the most accurate, and repeated^ 
 assertions of the Hebrew Prophet ; so that the Divinity' 
 of the Messiah is not (as he has unguardedly asserted) *^ 0^ 
 " Doctrine which draws its decisive proofs from the nev^ 
 <^ Testament only.'.' 
 
 sinuate. 
 
818 
 
 sinuate,* In the Communion Servic* 
 of the Church of England, indeed, 
 mention is made of our Unity with 
 Christ—'' JVe are One ^ylTH Christ, and 
 '' Christ WITH US,'' (see Exhortation at 
 the time of the Celebration, &c.) but 
 this has not the least reference to the 
 Unity of Christ with the Father, but 
 only to the declared Unity of the Faith- 
 ful, who form that one Building, where- 
 of Christ is the '' chief Corner (Stone). 
 In whom allTiiE building ftly framed 
 together groxcelh unto an Holy Tem- 
 ^' PLE in the Lord: in whom ye also are 
 builded together for an habitation of 
 God through the Spirit.'' (Eph. ii. 
 20—22.) So that all faithful disciples 
 
 * This attempt of the Socinians to exclude the doctrine 
 of Christ's Divhie Dig?iify, which necessarily arises from 
 the repeated declarations in Scripture, tlvat the Father 
 and the Son are ONE, is vain and futile ; because the 
 many circumstances of Divine Omnipotence and Eternal 
 Existence (already recited) in which they are ONE, can- 
 not without blasphemy be attributed to the Chnrch^ or to 
 that other Ujiiti/y wherein the Church is included in the 
 Father and the Son, 
 
 are. 
 
 46 
 
 i( 
 
 €6 
 
319 
 
 |re, uii doubt edly, One in Christ (that 
 is, ONE '' Holy Temple;'^ or One 
 Catholick Church) even as the Father^ 
 and the Son are One : but it must ap- 
 pear from the several texts ah^eady 
 quoted (if they are duly compared and • 
 weighed together) that the Unity of ike 
 Church in Christ, is not mentioned as 
 the same Unity , wherein the Father and 
 tiie Son are One (viz. One in Power, 
 Glory, and Eternal Existence, or One 
 God) but only as a resemblance or illus- 
 tration in some respects, of that Divine) 
 Unity ! — In some respects (I say) as 
 being united in Will or in Divine Love 
 (as I have already shewn) or by the 
 inspiration of the Holy SpJrit in eaeli 
 
 * With respect to the ^' One Holy Temple^^' we may 
 say, that the Faithful are One. either in or xdth Christ; 
 because Christ is called " the chief Corner '^ and " the 
 *^ Ilead'^f of the Church, and consequently in this figurd 
 is esteemed a part of the Church, 
 
 f *' And gave km to be Head over all (things) to the Church,. 
 ^' zohich is his bodi/, the fulness g^ him that fdUth allin alh^* Eph. i.. 
 
 in- 
 
320 
 
 individual, through which the whole 
 Congregation of the Faithful that are? 
 *^ builded together'' in Christ, hecome 
 ^* an Habitation of God/' (see the text 
 last quoted fi'om Eph. ii. 20 — 22.) but 
 not in all respects, because there are 
 many circumstances (some of which I 
 have ah'eady mentioned) wherein the 
 Unity, or Fellowship, of Christ with the 
 Heavenly Father is infinitely transcen-* 
 dent, and such as cannot, without Blas- 
 phemy, be attributed to the redeemed 
 Brethren, or those that are merely Mem- 
 bers of the Church ; so that the Socini^ 
 an objection to the doctrine, which ne- 
 cessarily arises from the several texts, 
 wherein tJw Father and the Son are 
 declared to be One, is apparently unjust 
 and false ! May any otlier Man, but 
 ^' the Man Christ Jesus,'' (1 Tim. ii. 
 5.) say as he did — '' All Things that 
 *' THE Father hath are mine?" 
 (John xvi. 14.) And again—" »4s the 
 *' Father knoweth me, even so know I 
 
 ' " th€ 
 
1 
 
 '* the Father^" ( John x. 15.) or, a» 
 Christ expressed himself to his Heavenly 
 Father in P raver — " ^'^nd novs, O 
 ^'Father, glorify thou me with 
 
 ^' THINE OWN SELF, WITH THE GlORY 
 
 *^ uhicli I had mlh ihee before the world 
 ^^ was?" (John xvii. 5.) Thus Christ 
 declares his right to be glorified with the 
 Heavenly Father himself ^ which must 
 mean, to be glorified with supreme 
 Glory, as it is the Glory of the Al- 
 mighty Father, '' the Glory which'' the 
 Son had with his Almighty Father 
 *^ before the world was V' This glorious 
 Person assumed the Nature of Man, 
 and for a time dwelt among men, that 
 lie might " fulfill all righteousness'* 
 (Mat, iii. 15.) even in his Human J\^a- 
 lure, and thereby restore the lost dig- 
 nity and privileges of that Nature ; — 
 '' the first Man (being) of the Earthy 
 ^' earthy i'' but the Second MAN the 
 ^' Lord from Heaven !'' (1 Cor. xv. 
 47.) Human Nature y therefore^ is in- 
 
 T t 
 
4€ 
 €i 
 
 ii 
 
 322 
 
 deed exalted to eternal Glory, but that 
 is only in, by, and through hiiriy who 
 alone is truly and essentially the '' Son 
 '' OF God/'* as well as the '' Son of 
 Man ! " For he is '' //^e JVayy and the 
 Truth, and the Life : wVo mafi cometh 
 unto the Father '' (said our Lord) 
 but by me'' (John xiv. 6.) The 
 miserable state of fallen Man is already 
 described in the former part of this Tract. 
 The means of retrieving our lost dignity 
 remains still to be shewn. God has 
 mercifully revealed to us these neces- 
 sary means, and tendered them in the 
 Scriptures to our Choice, that by a 
 prudent use of the Knowledge of Good 
 and Evil, we may constantly prefer, and 
 
 * *' Jehovah said unto me — Thou art mv Son— Tliis 
 " day have I begotten thee." Psa. ii. 7. ** His Disciples 
 ^^ came and worshipped him, saying, Thou art truly 
 " (aX^9iU5) t^ie Son of God:' Matt. xiv. 53. " The only 
 '* Begotten Son of God,** John iii. 17, 18. *^ His oxen 
 " Son'* (i.e. proper or peculiar Son), Rom, viii. 32* 
 " who said that God was his own (or proper) Father, 
 ^' making himself equal to God," John v. 18^ 
 
 chuse 
 
S23 
 
 chuse the Good, earnestly claiming the 
 promises of Divine Assistance ; where- 
 by we shall also be enabled to reject the 
 Evil on all occasions, and effectually to 
 resist the Spiritual Enemy y and maintain 
 our integrity in the severest trials of our 
 Faith ; for " in all these things we are 
 " ?nore than Conquerors through him 
 *' that loved us.'' (Rom. viii. 37.) ? 
 
 Thus the device of Satan, in pro-^ 
 moting Man's assumption of forbidden 
 Knowledge, is completely turned against 
 himself; for that \evy Knowledge^^ 
 which (through his deceit and tempta- 
 tion) subjected all Mankind to Sin and 
 Death, is nov/ (through the mercy of 
 God) become a proper Principle of 
 Action (if we use it as we ought) to in- 
 cline us to Righteousness, and leadns 
 to '' the Tree of Life I "* But we must 
 
 re- 
 
 * The hereditary Knot/ledge of Good and Evil ^ 
 -^liichour first p?\renti unUwfcJly took upon themselves^ 
 
 bv 
 
524 
 
 l^^member, at tlie same time, that this 
 Knowledge iu Man is far from being of 
 
 itself 
 
 \y eating of *^ The Tree or Knowledge/* is shewn 
 r» t^ie beginning of this Tnict to be a Divine Knoxv/edge; 
 .5uch as mus-t have originally proceeded from (jod ; and 
 as THE Divine Woai), wliich.*' juyz^ -uii/t GOD," and 
 ^' u-as GOD/' (John i. 1.) is declared also to he '' tht 
 ** true hi G u T y -which i.io i\T ¥.111 evciyman that comet J:^ 
 ^* into the -xorld," (Johni. Q.) weiviay perhaps, without 
 inTipropricty, conceive, that the said Djxine Knonlcdgc 
 {of which man unlawfully partook) was in some way or 
 f)ther originally communicated to the Tree ofKfwu:kdgc 
 -in Paradise, by the Eternal Word, because Light and 
 Knowledge, when rr^rMiQiiQAdkS mental Properties^ are 
 certainly synonymous terms; so that to impart Know- 
 ledge to ever II many is the same thing as to light, or 
 SNLiGHTE!!T,erer3/77?C7z that corncth into the ziorld, But^, 
 "X^hetberthis coniecture be true or net, vet we are certain- 
 ^!;at we can have no hopes of regaining the privileg(3s- 
 which were lost by the former fatal disobedience, except 
 through Christ alone: for to him are attributed all^ 
 "the properties of ^* The Tree ot Life ; " ^ so that, in 
 •Kim, we may truly partake of such benefits, as are 
 ^iriplysUiTiCient to restore the original Digniti/ o/Man1 
 "^' And this is the record ^ that GoD hath giVcn to us^ 
 
 
 
 * From- which o\ir beguiled ancestor wasniihappiiy excluded, 
 "bficg driven from paradise — ** lest he (sho-ald) pui forth his hufidj-nrtd 
 *' TAKE ciso c^jr^ ^RK£ o? Lj?1, andthT, and Live Jot c^^cr^'^ 
 
 ' ^ /* ETEKNikl* 
 
825 
 
 itself sufficient for these pniposesl The 
 dignity and privileges oi Human JSTaiure 
 
 cannot 
 
 "^ Etehkal Life i and thisLivT. is in his Sok. f/r 
 -« that hath the Son, hath LIFE ; (and) he that hath not 
 *' THE Son or God, hath not Lii'E. These things have 
 ** I xvrittcn unto you thai btHeve on the Name of thjei 
 "** Son of God, that ye may hnoio that ye have Etf.r- 
 " N A L Life, and that ye may believe on the Name of the 
 *' Soy OF Goi>/' (1 John v. 11—13.) ** He that hath 
 ** en ear, let him hear xihat the Spirit saiih tint a the 
 ** Churches: To him that oxercometh, will. J give" 
 (the Spirit here speaks in his own Name, iindihtTe- 
 by declares his own On^nipotenc<r and Divine Na- 
 ture— ^^ To him mil /GIVE," saich the Spirit) *^ to- 
 cat of the Thee or Life, xnhick is in the midst of tlu: 
 Paradise of God," (Ptov. ii. 7.) — Therefore, to ^^ cat 
 ** of the Tree ^/'Life/* is manifestly a spiritual repjisr, 
 though real in its eternal effects, which are undouhtcdlv 
 the same as those wo expect in Christ. **■ As the Liv- 
 ** ING F.4THER hath sent ?n€ ^* (said our Lord) ^^ and 1 
 " LIVE hy the Father: so he that eateth me, eicn he 
 ^* shall LIVE Lyme. This is that bread xihich came 
 " do^'nfrwn heaven : 7Wt as your Fathers did eat Mann ay 
 *' and arc dead. He that eatetii of this bread shall 
 *' LIVE FOR EVER.'' John vi. 57 i jS. Christ is there- 
 fore, in a most effectual manner to us, ** the Tree of 
 ** Life ;'^ and accovdlni^ly ho himself Juis assure<I ns in 
 -the strongest terms — ** Yehily, Verily, T say unto 
 ** you J Except ye eat thejlesh of the Son of Man ^ and 
 
 " ilviiJi 
 
 «* 
 «< 
 
32(5 
 
 cannot be known, nor the manner of 
 communicating them properly under- 
 stood 
 
 *' drink Ids bloody ye Tiave 7io Iatt. ijj i/ou. IVJioso 
 *^ catcth wy Jicsh^ and drinkctk my bloody hath eternal 
 " Life, and I will raise hi7n €it the last day. For my 
 
 ^' FLESH ?5 MEAT INDEED (aAy^Sw? " TRULY SO*') 
 
 '^ ai\d MY BLOOD is DRINK INDEED," &G. (John vi^ 
 
 53 — 55.) Now as the eating the flesh of the Son of Many 
 
 and drinking his blood (" Except ye eat, &c. — ye. 
 
 " have no Life in yau*' &c.) is thus declared to be 
 
 absolutely necessary for us, of course the MEA^'S given- 
 
 us OF DOING so, demand our most serious consideration,. 
 
 especially as they were expressly and clearly revealed to 
 
 the Apostles in the solemn hour of Christ's latest instruc* 
 
 tions,"^ which confirms the doctrine of their necessity and 
 
 importance I 
 
 As 
 
 * The Apostle Paul relates the last commands of Christ on this 
 snlnect, as they were revealed to him by our Lord himself, evea 
 after his ascension, whereby the necessity and importance of thetru 
 are still farther confirmed ! viz. .** That the Lord Jesus, the night 
 *• he zuas betrayed, iock b^ead : and ivhen h^^ had given tha?iks, he 
 *' brake (it), and said,. Take, eat : this is my Body yZvkieh is broken 
 *' ^for you : Triis do '' {rcvro TrotsATs, manifestly directing his dis- 
 ciples to use the solemn ceremony of breaking bread, as he had^ 
 X)cne) " in reniemlrance (said he) of 7?ie." After the same manner 
 also the Cup, XDhen he had s^fppedy saying, ** This Cup is thc^exnf 
 ** Testament^'' (or New Covenant) **z>z my blood: This do ye, af 
 ** oft as ye drink (it) in retnenibrance ofmej'^ Thus far the Apostle 
 relates the crjnimands of Christ; which clearlj^ relate to what our 
 Lord himself had before declared concerning the necessity of 
 eating his ficskj and drinking his blood ; so that this solemii_ceremony 
 tf Bread and Wine is mai^ifestly the means he ha? given us of doing 
 
 40 i . 
 
327 
 
 stood without a right Faith in the Dig- 
 nity and Divine Kature of Christ ; be- 
 cause, in his Promises alone, our title 
 
 As our Lord had before declared — Myfiesh is meat 
 ((3fW(rK, I'OOD, from thence the German broat, and 
 English word bread) '^ indeed, and my blood is 
 *' DRINK indeed/' he now substituted the real viands 
 of bread {(KXn^oQt, j3fwo"tf , or rooD indeed) and wine 
 {drink indeed) as the outward symbols of that flesh 
 and BLOOD (that spiritual 7}ieat and drink for the soul) 
 of which all persons must of necessity partake, who hope 
 for Eternal Life ! Blessed are they that do his coni" 
 ^* mandmeiitSy that they may have right to the Tree of 
 ^ Life,'' kc. Rev. xxii. 14. 
 
 so ; because our Lord declared of the Bread — Tkh is my Body, &c. 
 and of the Cup — T'kis is the Neiv Covenant in my Blood, &c. And 
 therefore we may be assured, that all persons, who sincerely and 
 with due faith and disposition, partake of these two outward 
 symbols of his Body and Blood ^* in remembrance of hijn''^ (according 
 to the form which he himself so expressly instituted) do most cer- 
 tainly, in a spiritual manner, partake also of " the Tree of Life y'^* 
 agreeably to the promise of THE Spirit, " to him that overcomcth! *' 
 The Bread is no otherwise the Body of Christ, than as it it: 
 used in this institution — viz. received, and eaten in remembrance of 
 Christ ; by Which we have Communion of his Body. 1 Cor. x. 16. 
 For we have no authority whatever to esteem it the Body of 
 Christ in any other respect; so that for all other purposed and 
 uses whatsoever, it cannot be allowed so muck as the Name of any- 
 thing else, but what it really is — mere Bread — even when it is held 
 up to be worshipped; and therefore that Church wliich uses it in 
 such an unjustifiable manner, is certainly guilty ©f the grossest 
 idolatry ! 
 
 to 
 
328 
 
 to those extraordinary Privileges is 
 founded ! '' JVhalsoeverye shall ask IX 
 '^ MY Name'' (said our Lord Jesus) 
 ^' that WILL I DO'' (a clear proof of his 
 Divine Nature) 'Uhat the Father'' (said 
 he) ^^ 77iay be glorified in the Son. Ify^ 
 *' shall ask any thing in my Name" 
 (said our Lord again) *^ I will do it/' 
 &c. John xiv. 13, 14, 
 
 A riglit Faith, therefore, concerning^ 
 the true Dignity of that Divine Per^on^ 
 in vthose JVame we hope to obtain the 
 heavenly Gift of the Holy Ghost, is 
 undoubtedly necessary ; and we must 
 ^^ give him the honour due unto his 
 ^' JS*a7ne,'' or the verv mention of that 
 Name, instead of entitling us to favour, 
 would be an oftence to God, ^vho ^^ hath 
 ^' highly exalted'' his only begotten 
 Son, '^ and giz^en him A Name xschich is 
 '' above EVERY Name : that at the 
 '^ Name of Jesus every knee should 
 '' bow, ^/'(things) in heaven^ and (things) . 
 
 '' in 
 
<4 
 
 329 
 
 zn earthy and (things) under (he earth : 
 ^^ and that evert/ tongue should confess^ 
 *' THAT Jesus Christ is Loed, to 
 ^' THE Glory of God the Father.'^ 
 (Philip ii, 9-11.) 
 
 *' Keither is there salvation in any 
 ^' other: for there is none other 
 ^' NxVME under Heaven given among 
 '^ Men, whereby ue must be saved.' 
 Acts iv. 12. '' For as the Father raised 
 ** up the dead, and quickeneth them t 
 ^* even so the Son quickeneth whom 
 '' hewlir John V. 21. 
 
 In a preceding verse (viz, 17th) our 
 Lord, in hke manner, compared (with a 
 seeming insinuation of equaht} ) his own 
 w^orks with the w^orks of his Father— 
 '^ My Father workelh hilherto'' (said 
 he) '' andlworky 
 
 The Father which worketh hitherto, 
 was clearlv^ understood bv the Jews to 
 signify the J Imighty Father, the JForker 
 OY Maker of all things, and therefore 
 
 u u {hix 
 
S30 
 
 they could neither brook the meiitioti 
 be made m the same senteace of his 
 ©wn x£orking, nor the particular claim 
 ^vhich our Lord expressed in that sen- 
 tence to the Almighty Father as his 
 peculiar JP^/Ae^r, calling him My Father, 
 instead of Our Father , as the comnaoij 
 Parent or Creator of Mankind. 
 
 All this is plainly implied in the fol- 
 lowing verse ; and *^ therefore the Jews 
 '^ sought the more to kill hiiTiy because 
 *^ he not only had broken the Sabbath^ 
 (viz. by his miraculous Works in healing 
 the Sicky and doing good) '^ but said 
 *' also, that GoD was his Father/' 
 'ti7.r^ox. ihw eXr;c rov Qeoi\ (said that 
 God was his proper or peculiar Father) 
 *' making himself EQUx\L uith God.'' 
 For to call God his jTCCuliar Father was 
 Justly esteemed by the Jew^s the same 
 thing as making himself '^ equat with 
 ^' God,'' though they were unjustly 
 iticensed at it, through a w^ant of due 
 
 attention 
 
331 
 
 ntteiition to the mighty ff^orks (similar 
 to those of the Ahnighty Father) to 
 %vhich Christ appealed, as a proof that 
 he was really the Son of God! 
 
 That Supreme Honour is therefore 
 due unto the Name and Person of 
 THE Son, our Blessed Redeemer, who, 
 for OUR Sake, took the Nature of 
 Man upon himself, is manifest, because 
 we are expressly commanded to honour 
 the Son, even as we honour the Father ; 
 so that we cannot exceed — ^^ For the 
 '' Father judgeth no Mx\n ; bui 
 '^ hath committed all Judgivient un- 
 " TO THE Son : that all (Men) should 
 *' honour the vSon, even as they honour 
 *' THE Father {hot rsat^x^Q rvmai ro^ 
 '' vtoi^,K2d(DQrmj(jiropzjocrE0iX''). And 
 again, ^* He that honour eth not the Son, 
 ^* honoureth not the Father which hath 
 ^' sent himr John v- 22, 23. 
 
 rii 
 
 To ^* honour the Son '' {KScQac;^ from 
 

 332 
 
 >i(ZT2 and o:;, according as, or) even as 
 thev ^' honour the Father/' would be 
 idolatrVr if the Son was not a. Divine 
 Person, really and truly God from all 
 Eternity ! Because the God of Israel, 
 the Eternal and Everlasting H*!)!'^ Jeho- 
 vah, and Creator of all things,* at the 
 very time that he j)romised this Glori- 
 ous Redeemer ^^ Jar a^venant of the 
 people, for a Light of the Gentiles ; 
 to open the blind eyes, to bring out the 
 PRISONERS from the prison '* (that 
 is, from the bondage and slavery of 
 Satan) *' and them that sit in darkness 
 '^ out of the PRISON-HOUSE," he im- 
 mediately added in the very next sen- 
 
 * " Thus saith God the Lord (or Jehovah), He that 
 *'^ created the heavens^ and stretched them out ; he that 
 *' spread forth the earth, and that ichich cometh out of 
 ** it; he that giveth breath mito the people upon it, and 
 •' Spirit, to them that xcalk therein : J the Lord have 
 *' called thee (that is, Christ) in righteousness^ and xdll 
 *^ hold thine handy and ivill keep thee, and will give thee 
 ** for a covenant of the people ^ for a light of the Gentiles,'^ 
 &c. Isai. xlii. 5— *5. 
 
 tence. 
 
333 
 
 tence, ^^ I am the Lord '' (or Jehovah) 
 '' THAT IS MY Name : and my Glo- 
 '^ RY will I not give to another," &a 
 Isai. xlii. 5 — 8. Yet Christ will surely 
 come in the Glory of his Father, bu rri 
 Soi^ri Ts JtOLTi^OQ GCJts — Mark viii. 38, 
 (compare with Luke ix. 26.) 
 
 It is impossible therefore, that the 
 Supreme God, Jehovah, should " give 
 ff his Glory y' or require Men to lionour 
 the Son, even as they honour the Father^ 
 if the Son was ^another, or not in Unity 
 or One with the Father in the Eternal 
 Being of the One God ; I mean, if he 
 was not included in the One Eternal 
 Divine Being TT\TVy which is but One 
 (nnK TV\TT^ O/ze Jehovah) that is. Unity 
 ITSELF, and therefore incapable of dif- 
 ferent Degrees, or InequaUly. '' Hear, 
 ^^ O Israel (said Moses) the Lord (or 
 ^^ Jehovah) our God, is One Lord,' or 
 '' One Jehovahr nriK mn^) Deut. vi. 
 4. And yet we find, that this glorious 
 
 Name 
 
334 
 
 Name of the One Eternal God of Israel^ 
 viz. Jehovah nin% is manifestlv attri- 
 buted, both in the Old and New Testa- 
 ments (as I have already shewn), to the 
 Messiah as a distinct Person from the 
 Father; and therefore, when we read 
 our Lord's expression in John xiv. 28* 
 ^^ My Father is greater than //' we 
 must necessarily understand, that no 
 comparative reference can possibly have 
 been intended therebv, nor is to be 
 made, concerning the Divine J\^ature, or 
 Godhead J which certainlv is but Oi?e, 
 viz. '' One Jj^hovah,'' as the text 
 expressly declares, and consequentl}^ we 
 must acknowledge with the Author of 
 the Creed, commonlv attributed to 
 Athanasius, that " the Son is equal to 
 ^^ the Father, as touching his Godhead,'' 
 (viz. \he One Eternal Beingy or Jehovah) 
 *' though inferior to the Father as touch- 
 *' ing his Manhood,'' or his Mediatorial 
 OiFice ; for in some such qualified sense 
 we must of course understand our Lord's 
 
 expression 
 
335 
 
 expression in John ('^ the Father is 
 f^ gi^ectter than I') before mentioned ; 
 for those Men, who venture to assert, 
 that the Inferiopitv of the Son consists 
 in his Divine Kature^ xnnst evidently 
 suppose a Superior and Inferior Divine 
 Nature, and consequently, that there are 
 Two Divine JVatures, which Idea the 
 Scriptures expressly forbid—*' (Jeho- 
 '' VAH, OUR God, is One Jehovah,'- 
 (Deut. vi. 4.) — And therefore, as the 
 Son is also Jehovah, we are bound by 
 the Scriptures to believe, that he is af 
 the same Divine JVature with the Father 
 in that One Eternal Being, agreeably to 
 Avhat he himself has declared — *' / and 
 ^' the Father are One.'' {Eycj KXi 6 
 TjOLXTiO kv EOjxtv) John x.30. And as the Plu- 
 rality of Persons is clearlj^ expressed in 
 the latter text by the Plural Verb zoillI^^ 
 ue are; so the word ir, One, evidently 
 demonstrates the Unity and Equality 
 of their Divine Nature ; for it is no less 
 evident from the context, that the said 
 
 word 
 
330 
 
 word ii>. One, refers to the Being of 
 Gody or Jehovah, and was intended to 
 express the Unity of their Divine jYa- 
 ture.^ The Jews, it is plain, under- 
 stood the expression in that sense, and 
 immediately charged our Lord with 
 Blasphemy — saying — ^^ Because that 
 
 ^^ thou, being a Man, makest thyself 
 
 I* 
 
 ^^ Gody And though our Lord conde- 
 scended to cite a passage from the 
 Psalms, wherein the title of Gods is ap- 
 plied to 7Jiere Men, viz. *^ / said ye are 
 *' Gods,'' in order to shew, that the 
 Scriptures nrould not he broken by the 
 consequence which they had drawn 
 from his expression ; yet he immediate- 
 ly after maintains the evident meaning 
 of his first expression, as it was at first 
 understood by the Jews, and, by a fair 
 comparison, shewed his infinite superi- 
 
 * To ^iiov, the Divine Nature, or Godhead (Acts 
 xvii. 290 ^vhicll can be but Oney {lu B'tiov, One Godhead) 
 as there is but One God, 'Eif ycc^ i^^) 1 Tim. ii. 5. a 
 3s^ he s-fi. James ii. }9. 
 
 ority 
 
337 
 
 ciritv over them that were called Gods, 
 in the l^'dw^ '' If hCy' (said our Lord, 
 meaning the Prophet David) ^' called 
 *' them Gods, unto whom the Word of 
 ^^ GOD came, and the Sc7^iptm^e can- 
 ^^ not be broken ; say ye of idrn, whom 
 ^' the Father hath sanctified^ and sent 
 ^^ into the world, thou blasphemest ; be- 
 ^' cause I said, I am the Son of God V* 
 And our Lord immediatelv added an 
 incontestable proof of his being God 
 [not merely in di confined, qualified Sen^e, 
 like those Men called Gods in Scrip- 
 ture,* but God also] in Effect and 
 
 Power I 
 
 *^ " J have saidy Ye (are) Gods; and all vf you 
 *- (are) children (or Soxs) of t lie inoat High,*' (Psa. 
 Ixxxii. 6.) The whole Psalm is plainly intended as a re- 
 proof and warning to wicked Rulers or wicked Judges, 
 whom the inspired Psalmist calls Gods^ probably because 
 they ought to act as God's Vicegerents on earth, in 
 ^^ judging righteously y^ according to God's Law, as 
 Moses " charged thcni* — *^ Ye shall not r(^pect persons 
 *^ in judgment, (but) ye shall hear the smalt, as well as 
 ^' the great: ye shall not be afraid of the face ofjnan ; 
 
 ^ POR THE JUDGMENT IS God's/' &C. Deut, i. l6\ 
 
338 
 
 PoTscer! — ^^ If I do not the Works of 
 *' MY Father " (continued our Lord) 
 
 ^' believe 
 
 17* or, as King Jehoshaphat afterwards warned his 
 Judges, in a most excellent charge, which ouglit to be 
 wrote in letters of gold on the most conspicuous part of 
 every Court of Judicature — viz. — *' Take heed xvhat ye 
 *' do : for ye judge not for vian, but for the Loud, 
 
 '* WHO IS WITH YOU IN THE JUDGMENT. Where- 
 
 '* fore 7W10 let the fear of the Lord be upon you ! — Take 
 ** heed ; and do It ! for (there is) no iniquity xcith the 
 " Lord OUR God, 7ior respect of persons^ 7wr taking of 
 " Sf^^" (^ Chron. xix. 6, 7.) It is obvious, therefore, 
 when these texts are duly considered,^ that Judges and 
 Magistrates are called Gods, by the Psalmist, only in 
 a confined and qualified sense, because they " Judge not 
 ** fur ?non^ but for the Lordy* and because " thejudg^ 
 " meiit is God*s ;*' and though in the same sentence they 
 jtfe called '* Sons of the most High," yet this is no 
 disparagement or lessening to the title and dignity of the 
 Heal Son of God, because the former (which are 
 mere ?nen by nature) are no otherwise " Sons of the 
 *' TJiost Highj*' than by Adoption^ for the sake of the 
 Heal Son, who was *' 7iot asha?ned to call them 
 ** Brethren/'* (Heb, ii. 11.) and even vouchsafed 
 
 * **I will declare thy Name unto my Brethren.** Psa. xxii. 22. 
 And again — " JVho are my Brethren ? And he stretched out his 
 •* hands towards his disciples, and said, Behold, iH}- Moihei^ and my 
 •* Brethren. For whosoever shall do the will of my Father which 
 •* is in heaveji, the same is my Brother," ^c. Mat. xii. 48-?-o0. 
 
339 
 
 *' believe me not. But if I do, though 
 " you believe not me, believe the 
 
 '' Works:, 
 
 to take Human Nature upon Limself, and to become also 
 " THE Son of Man/' that he might be our Bro- 
 ther indeed, and the Restorer of Human Dignitv in 
 his own Person ! 
 
 The quotation made by our Lord (John x. 34.) from 
 the 82d Psalm, viz. ^* I said ye are Gods/' manifestly 
 refers us back to a preceding expression in the 1st verse 
 of the same Psalm, wherein the inspired Psalmist had 
 " SAiD,'^ that God ''^ juclgeth among the Gods," — 
 meaning ** f^e congregation of God/' mentioned in the 
 beginning of the same verse — ^' God standeth in tub 
 " Congregation of God : he judgeth among THE 
 ** Gods. Hozo long rvll! ye judge ur/just/j/f" &ic. The 
 whole Psalm, as I have before remarked, is a reproof or 
 warning to unjust Judges, who are here called Gods, 
 apparently in no other sense, tiian what I have already 
 described. " The congregation of God/* (/^^ mV ^^^ 
 mn^ jniy) signifies, for the most part, the main body of 
 the people, or the congregation of^the Israelites in general^ 
 as in Numbers xxvii. 17. and xxxi. l6\ and also in Joshua 
 xxii. l6, 17.; but in the text before us (when the subject 
 of the context is duly considered) the expression seems to 
 moan, the congregation or assembly of the Judges or 
 Senators of the people , and not the whole " Congregation 
 ** of God '/' though indeed the said assembly was the 
 f roper repr<sentatlx€ of the whole ** Congregation of 
 
 ** God;'' 
 
340 
 
 s. 
 
 '* Wov.KS: thai ye may knot;} and t.'E-- 
 *^ LIEVE that the Father is in me^ 
 '' andll^Vii'Mr (John X.- 3 1—38.) 
 
 Th is 
 
 ^^ God;^^ because tie JvdgcSy ^Tagisf rates, rdid other 
 Officers,, were originally elected by the teople, 
 AS ALL Magistrates and public OrFiCEUS (iiT 
 strict justice) ought to be! We read,, indeed, that 
 Moses ** Chose able nicn out of ail Israel, and v^ade 
 *^ them heads- fiver the people^'* (Exod. xviii. 2i.) but, 
 rn fiict, *' the able men'* were chosen by the people, and 
 not by Moses (though it is here said, that " he ehose " 
 them, as it was, indeed^ by iiis advice, that they \vere 
 €/^o^c7?,.agr<eeably to the council and proposid of Jethro, 
 related in the preceding context) for in the first chapter 
 ef Deuteronoin}', wherein JNloses begins to repeat the 
 history of former transactions, he reUites this amonsrst th.© 
 rest, in terms, which clearly shew, that the election of 
 the *' able 7nen" was by the people. *' Z spake unto- 
 you '' (says he) ^* at that time, saying. I am not alls 
 to hear you wyself alone : the Lord your God hatJt 
 *^ multiplied yoUy ^c. How can I myself alone bear 
 ^'^ your curnbranee^ and your huricn^ and your strife?' 
 '*^ Take ye, (QD'? 12T^ Chuse ye to youu- 
 *^ selves'^) "disc men ^ and understandings and known 
 
 *' AMONG* 
 
 * * In the HebretiP (says the -learned B p. Patrick')* it is. Give ye, 
 
 * i. e. present unto me (says-he) s.uch persons as you tihn'K fit, 
 
 * accordmg, to ihe followbig characters ;' '* Wise Men, <2/za' undek.- 
 
 <'■ STANDING, and KNOWN AMONG YOUR TrIBES,"' £vC, ThllS 
 
 tr*fc tfc>^T{i.te4 Bisho|>'s paruphra^^asiiinMiUto th^ fui] mc-ftrin^ of n:.y; 
 
 t i 
 
 a 
 
341 
 
 This reference to the Works of the 
 Father, ^vas a manifest appeal of Christ 
 
 to 
 
 *' AMONG YCiTR TiiiBES," (whfch nec^ssaiiiy implies 
 that the Tribes were to nominate) .*' fl';?(i /"(said 
 Moses) *' -oill make them Rulers over youy* (i. e. tlie 
 returns of the elections were to be made to Moses,, and 
 h^ was to in-vest tke Elected with public authority). 
 ^^ And ye'* (sai^l Moses) *' <in steered me., and said — 
 ^' The thing xchich thou hast spoken (is) good (for us)^ 
 -" to do,'' (Thus Moses,, like a good politician, and. 
 
 interprefation above, " CJvtse ye ioyourschei^' — But there is no need 
 of a paraphrase to justif}' this rendering' : the word ^'!J,^\ indeed, 
 literally sisjnifiies, Give ye, as the Bishop remarks; but neither 
 bis Lordship, nor the English version ^ have taken any notice of tlifi 
 word which immediately follows it,viz. n3D/ — *'to yourselves •" 
 for, when these tsvo words come together, iIDD/On they form a 
 phrase, which, construed literally indeed, fs, *•' Givcyc to yourselves -^* 
 (AoT€ EauTOi^, as the LXX. have Ut'Tally nndered it) but as such a 
 sentence necessarily implies a choieey the phrase is much better ex- 
 pressed when rendered,. " Chuse ye to yourselves y"*^ as above ; which. 
 
 is the version of tbe Syrlac ^d^-T^V O^ .^%^ ** Chuse ye to 
 
 *•' yourselves,^^ both in thifi text, and in Joshua xviii. 4. where tlie 
 same Hebrew phrase occurs Oj) 'I^m — *' Chuse ye to your- 
 *' SELVES three Men for each Tribe, and I :i://I sfnci thetUt and they shall 
 " rise, and s^o through the land, and describe it accordimr In the inherit 
 ** iance of them ; a?id they shall come (again) tome,"*^ Sec, Thus- 
 Joshua also, as a faithful Minister of State under God, was careful 
 to maintain the popular Rifrht's of Election, and to promote thcni 
 by his advice \ Even a survey of the country, in his 0])iniou (it 
 seems) was not to be trusted to any public officers or commissioji- 
 «rs whatever, but such as were duly chosen by the people, and those 
 in equal proportions for each Tribe — " Chuse ye to yourselves ^^ (said 
 ke)<» three Men- for each Tribe;;' Lc, 
 
 faithful 
 
342 
 
 to the understanding of his hearers, con- 
 cerning the pecuHar manner in which 
 
 he 
 
 faithful public minister under God, declared the free 
 assent of the people^ whereby the im|X)rtant measure he 
 had proposed, by the advice of Jethro, was enacted^ 
 iind became a public Law, or Statute). '* So I 
 *^ took'* (said Moses) ^^ the Chief of your Tribes, wise 
 *^ 77ien, and knoxviiy* [that is, *' known among the Tribes" 
 (as expressed in the 13th verse) which necesiary qualifi* 
 cation could not fairlv be ascertained, unless the knoivji 
 men were reallv returned or iianied to IMoses. as such, 
 by the Tribes themsehes] *' and made them heads over 
 *^ you, captains ever thousands, and captains over 
 ** hundreds, and captains vier fifties, and captains ovtr 
 *' tens, and officers among your Tribes/' [Thus it appears, 
 that the officers in general, from the colonel, or captain of 
 a thousand (whether of individuals or fa?nilies) down to 
 the serjeanty or tything-man, were recommended or nomi* 
 nated by the people, before they were invested with 
 authority by Mcses] " And I charged your Judges at 
 *' that time,** (whereby it must of course be undei'stood, 
 that the Judges also had been previously nominated by 
 the people as *' xvise men, and undci standing, and knoxcn 
 ** ariiong the Tribes,'* agreeably to the preceding enacted 
 proposal) *^ saying, Hear (the causes) betiieen your 
 " brethren, and jvbge righteously bet-xeen (every) man 
 ** and his brother, and the stranger (that is) with hiyn. 
 ** Ye shall not respect persons in judgmenty*' &c. Deut. 
 i^^-^^iy. The remainder of the excellent charge I have 
 
 quoted 
 
343 
 
 he was really God, and of the same 
 Divine JValure with the Father, 
 
 agreeable 
 
 quoted above. This Right of the People to elect 
 Judges and Officers is clearly confirmed by a parallel Text 
 in the same Book, chap. xvi. 18. — ** Judges and 
 " Officeks shalt thou make thee in all thy Gates ichick 
 ** the Lord thy God giveth thee throughout thy Tribes^ 
 " and they shall judge the people xcithjxist judgment,*' 
 When this is rendered literally, according to the original, 
 the popular Right of election appears still more manifest — 
 ^^ Judges and Officers shalt thou give to thyself ^^ (f'7 tiin) 
 which could no otherwise be than by a free election iij 
 all their Gates (i. e^ the Gates of their Cities, where the 
 public Courts were anciently held) for the Judges and 
 Officers to each Tribe respectively. — Let us be truly thank-^ 
 ful to God for the Justice of his Laws, and let us pray- 
 that we may have Grace to adopt them ! As far as the 
 nature of our political Establishments will legally permit, 
 let us, for the honour of Hitman Nature ^ imitate that 
 glorious State. I have thus far digressed from my 
 subject, not only for the sake of explaining several texts 
 of Scripture, which occurred to me in the course of my 
 argument, but also, for the honour of Human Nature, to 
 shQ\w the glorious State of Political Liberty, with which 
 God was pleased to bless his people Israel ; and ia 
 which he would, most certainly, have maintained them, 
 if they had persevered in the right Faith, aud in due 
 obedience to his Haws ! But when mca forsake God, 
 
 the^ 
 
344 
 
 agreeably to the obvious sense of hh 
 fir^t proposition — 'J 1 and the Father 
 
 '' arc 
 
 r 
 
 they unavoidably lose tlulr Liberty ! Let no man con- 
 ceive that the Rights of Election^ ^vhich I have proved by 
 Scripture, were the Righis only of asinglc Nation, the 
 Ttoplc of hravl ; on the contrary, let ns remember, that 
 as all Nations under the christian dispensation, or rather 
 all Nations that are really Christian y are said to be 
 engrafi'ed on the Isradithh Olive Tree, and are thereby 
 entitled to the 7iatnc of hracl^ so they iirc undoubtedly 
 entitled likewise to all the immunities and privileges of 
 redeemed Israel : for the only people, perhaps, that are 
 judicialli/ excluded from those iiational Rights, are the 
 Branches wliich were broken off from that good Olive 
 'Tree, for their vjibclitf, i. e. the Jews tliCmselves,who are 
 broLen ^indeed, for a tijne (a long time, alas, ithasnow 
 been !) and are dispersed or strened (like Dead Branches 
 separated from their proper root) amongst all the nations 
 of the Earth ; thus uniicrsal/i/ exhibiting, as it were, a 
 monumental proof of the Scripture Testimonies against 
 that peculiar Nation ! But, under the christian dispensa- 
 tion, tliere is not onlv the sajne reason for claiminor to the 
 people, the Israeiitish privilege of electing all temporal 
 Judges and Officers ; but there are also unquestion- 
 able proofs that the electiie rights of christian people 
 are enlarged still farther to the choice of all ihdv Spiritual 
 officers and ministos ; whereas even in Israel, all Spirit 
 tual Functions were hereditary, and not elective. "Thus 
 
 are 
 
345 
 
 ^' are One,'' (ver. 30.) — and the unbe- 
 lieving Jews (notwithstanding* their 
 mental blindness^ and hardness of heart, 
 foretold by their Prophets) as plainly 
 understood, that the necessary effect of 
 this argument was exactly the same 
 upon the whole, that they at first ap- 
 prehended ; viz. that he '^ MADE HIM- 
 ^' self/' (i.e. declared himself to be 
 really) '^ God/' and therefore they im- 
 mediately renewed their wicked perse- 
 cution as at first ; for *' they sought 
 
 *' again 
 
 are the Elective Rights of Christian People, exceed- 
 iugly enlarged ; and all persons who withhold or oppose 
 lliese just rights ought to beware lest they be found at 
 last amongst the enemies of the King of Righteousness ; 
 for it is remarkable that the great apostaci/ so long fore- 
 told in the christian church could not manifest itself in 
 Poner until the unwearied encroachments and usurpa- 
 tions of Popes, EmperorSy and Kings had withdrav.n from 
 the Church (i. e. the congregation of clergy and people 
 in each country or district) that most essential Right of 
 all others, the ancient usage oi electing their oxon Bishops ! 
 See a long Note on this Subject, beginning at p. 331, of 
 my Tract on the Law of 'lletribution. Sec also under the 
 title, E/.s^o^.y, in the Index of my Tract on Congregational 
 
 y Y Courts, 
 
## 
 
 agam to take Mm,'' (^ays the text) 
 *^ but he escaped out of their hands.*' 
 (ver. 39J 
 
 My readers may perhaps think, that 
 I "pieiongmy work too much, and ren- 
 der it tedious,, by inserting so many 
 proofs concerning the Divine Xature of 
 THE Son of God; but alas! I lind^ 
 that my labour on this point is become 
 
 Courts. The Pontifical function at Rome, (the 8th, 
 ami kst Head of the Beast) has been notoriously guilty 
 of suppressing and undcrnnining that essential l\ig/it of the 
 Catholic Church, the Election of their oinv Bishops, i:r ' 
 ccery nation throughout Christendom ! pSee my remarks* 
 oii the Common-Law maxim,. *' Orclo Episcorum, SzcJ* 
 (that ^ the order of Bishops is the strength of the Re- 
 - public y^^ in my Tracts on Congrcgakonal Courts^ 
 No. W p. Q97y to 0S5.] Neveithcless the Bisliops that 
 have been appointed in this Protestant State ever since 
 the Reformation, have been, in general, worthy men,not 
 only of sufficient learning, but also of exemplary morality 
 and virtue (I sincerely believe) v^ith very few exceptions. 
 So that the truth of our Common-Law Maxim about 
 " the strength of the Republic'' has been manifestly sup- 
 ported by the blessing and favour of DiviJie Providence^ 
 for ^Yhica we ought to be sincerely thankful, though the* 
 orii;inal Elective PcightSv destroyed by the Papacy, have 
 i:^:* yd been restored., 
 
 necessary !■ 
 
347 
 
 necessary ! Many learned Men, and 
 some, even of my own particular friends, 
 have unhappily overlooked that indis- 
 pensable doctrine, and do not perceive 
 that the glorious Name Jehovah (the 
 peculiar Name of the One Supreme 
 God) is cleai'ly in the Scriptures attri- 
 buted also to the Son of God ! And we 
 cannot rightly understand (he JSTafure 
 mid Dignily o/'Man (which is my lead- 
 ing subject in this Tract) nor tlie triie 
 value of THE Price which was given 
 for Man's Redemption (as we '' are 
 *' bought with a Price/' 1 Cor. vi. 
 20.) unless we are truly sensible o^ the 
 J^alure and Dignity (as far as God has 
 revealed it to us in the Scriptures) of 
 that Divine Person, who took Human 
 J^ature upon himself, in order to restore 
 the lost Dignity and Privileges o'i fallen 
 Man ! 
 
 One of my learned friends (though 
 a sensible and worthy manj amongst 
 
 other 
 
348 
 
 other arguments and quotations against 
 my doctrine, remarks a.s follows : 
 
 ' Tlie Apostle Paul ' (says he) ' saith, 
 in Epkes, \. 17. — 20. thai ' ** i HE GoD 
 ' OF OUR Lord Jesus Christ, the 
 ' Father of Glory'' — '' set hum at 
 ' HIS own right hand." 'Hence' 
 says my learned friend) ' tl necessarily/ 
 Jbllows that Christ is not Jelwvah, but 
 the Son of Jehovah. — God^ who made 
 the worlds by his Son, is the Father of 
 Christ. (Heb. i. 2,) See likewise' 
 (says he) ' Isaiah xi. 2/ — ^' The Spirit of 
 ^ Jehovah shall rest upon hiin:' — 
 Also Isai. Ixi. 1, 2/ '' The Spirit of 
 ' the Lord God is vpon rnCj because 
 ' jEiiovAiihalh anointed me to preach!^ 
 &c. compared with Luke iv, 18/ 
 
 Now that Christ is the Son of God, or 
 (as my friend styles him) ^' the Son of 
 
 '^ Jehovah,'' 
 
349 
 
 et 
 
 Jehovah,''^ every true Christian must 
 readily allow to be a true and indispen- 
 sable doctrine ; but it by no means/b/- 
 lows from thence (though my friend 
 says it necessarily follows) '* ihat Christ 
 ^^ is not Jehovah!'' To the direct con- 
 trary of my friend's assertion, I am 
 obliged to remark, that as Christ is the 
 Son of Jehovahf and the Son of God m 
 2i peculiar and essential manner, f it ne- 
 cessarily 
 
 ^* * I mil declare the decree: the Lord" (in the 
 Hebrew, Jehovah) *' hath said unto me, Thou art mx 
 ^^ Son ; this daj/ have I begotten thee." Psal. ii. 7. 
 
 t Christ is, in* a peculiar and essential manner, tlie 
 ** Son ofGody' because he " proceeded forth^ and came 
 ** out of God,'* (seep. 272, 273.) and is expressly called 
 ** THE ONLY begotten" of thc Ahnighty Father — 
 *' And the Word was vtadc Jksh^ a7id deceit among us 
 ** fond toe beheld his glory ^ the glory as of th e only 
 *' begotten of t iiz F at her) full of grace and t?'vth J* 
 John i. 14". And again, " God so loved the Viorld^that he 
 '* gave HIS ONLY begotten Son, that zvhosoner 
 ** belicveth in him should not perish, but have everhsting 
 ^^ life. For God sent not his Son into the zi:prld to 
 ** condemn the ViQvldy but that the xcorld through him 
 
 might 
 
350 
 
 cessarily follows from thence, that he is 
 also reall}^ and truly God and Jehovah 
 in an essential manner ; for as a Son 
 must necessaril}^ partake of the Kalurc 
 or Essence of his natural Father, so 
 " THE Son of Jehovah '' must neces- 
 sarily be of the same Katnre, Being, or 
 Essence with his Almighty Father, 
 Jehovah ; and as there is but One 
 Jehovah, must necessarilv in some 
 \\ay or other (though incomprehensible 
 to us at present) be included in that 
 One Eternal Being ! The verv circum- 
 stance which my friend assigns as a 
 proof that '' the Son is not Jehovah/* 
 w as esteemed by the unbelieving Jews 
 (when our Lord was on earth) as a 
 proof that he made himself equal mth 
 God ! '' There/ore the Jews sought the 
 *' more to kill him, because he not only 
 
 *' might he saved. He that believeth on him is 7ict con," 
 ** demned : hut he that heliexeth not is condernned already ^ 
 **. because he hath not believed in the name of THE ONLY 
 " BEGOTTEN SoK OF God/' Johniii, l6<— 18. 
 
 '' had 
 
351 
 
 '* had broken the Sabbath '' (that is, as 
 they falsely alledged, because he had 
 healed the Sick, and done good on the 
 Sabbath Day, which was certainly 
 lawful) '' but said also, that God was 
 *' HIS Father'' {zj0^r£^!Z mor, his- own 
 j)7'oper or peculiar Father, that is, his 
 Father in a 7'eal or essential manner ; 
 and this, it seems, is the very reason 
 which my friend has assigned as a proof 
 that Christ is not Jehovah, but which, 
 on the contrary, the Jews rightly 
 esteemed to be the same thing as) 
 *' making himself equal with God ! 
 iooi^ ix'JTGi^ ZjOiop tgjQso. John v, 18. 
 
 Our Lord was so far from denying 
 the truth of the consequential Doctrine, 
 which the Jews had drawn from his 
 having said, that *' God was his Father,'' 
 zi^TcOOt tOioi' — '' his omn proper Father,'" 
 that he immediately, in the very next 
 verse, appealed to his xscoi^ks for the truth 
 cf it ! '^ Then ansvcered Jesus, and said 
 
 *' unto 
 
352 
 
 '' unlo them, Verily, Verily, I say tm- 
 '^ (0 you, (he Son can do nothing qfhim- 
 '' self, but uhal he seeth the Father 
 \' do r (sliewing thereby, that the 
 Father is indeed the Fountain of Power ; 
 but immediately afterwards he shews 
 likewise, that he himself, as being Sem 
 of the Almighty Father , was therefore 
 equal in Pouerx^ith THE Father) ''for 
 *' uhat tilings soever he'' (that is, the 
 Father) *' doe tit,' (said our Lord) 
 
 *' THESE ALSO DOETH THE SON LIKE- 
 
 *' WISE !" (or in like manner ouoio:;, 
 vvhich is surely sucli an ample declara 
 tion of his oun Almighty Poxcer, as could 
 not be true, were he not really Jeho- 
 yah) '' For the Father '' (continued our 
 Lord) '' loveth the Son, and shex^etk him 
 "' ALL Things that himself doeth : 
 *^ and he will shexit hini greater Works 
 *' than these " (alluding to the mighty 
 Works, by which he proved himself 
 to be '' the Son of Jehovah ") '' that 
 *' ye may marvel'' (said he). ^^ For as 
 
 '' the 
 
353 
 
 ^ the Father raiscth up the dead, and 
 *' quickeneUi (them) ; EVEN so the 
 ^' Son auicKENETii whom he will/* 
 1^ Another ineoiitestable declaration of 
 Almighty Power, such as cannot be 
 attributed to any that is not truly 
 God, though it is certainly an especial 
 Attribute of him that is called oco)(y[yoy 
 rriQ Ccjric — '' the Prince (or Autiior) of 
 '' Life ! "^] '' For the Father " (con- 
 tinues oiu^Lord) ''Judgethno man; but 
 ^' hath commitled all Judgment unto 
 
 * ^* But ye denied the HolyOnCy and the Just,** (said 
 the Apostle Peter to the Jews) ** and desired a murderer 
 " to be -gr anted wit you. And killed t4ie Prince op 
 '* Life, v^hom God hath raised from the dead ; where(>f 
 *^ vx are witnesses : and iiis Name" {i. e. the Name of 
 Jesus, as a proof thai he hath *^ Lifs in HiMSEiF, 
 ** (John V, 26,) and QuicKENETH whom he will"] 
 ^* through faith in 11 is Name hath made this man ^fro?:gy 
 ** li^hom yc sec and know y' &c. Acts iii. 14 — \6* For as 
 the Prophets of old wrought miracles in the Name of 
 Jehovah, so the Apostles and Primitive Christians 
 wrought miracles in the Name of Jesus, to prove that 
 iie was the Son of Jehovah, and consequently is .truly God 
 
 Z X ^' the 
 
854 
 
 ^* Ihe Son, that all (raen) should honour* 
 ^^ the Son J even as they honour the 
 '* Father'' (And as supreme Honour is 
 certaiiilv due to the Fatpier, we must 
 of course honour the Son with supreme 
 Honour, even as {xxdcoQ) '' i£e honour 
 
 * \Vhicli Honovr (as I have before remarkcciy im- 
 plies supreme Honour^ and Ji ^rahipy .•^uch as would be 
 gross idolatry, if the Son was not truly Jehovah ; 
 because t/ic Lazu (which Christ came to fulfill * ) declares 
 expressly — *' 'Thou sh alt fear Jkhovaii thy God; 
 " him shall thou serve^ and to him shall thou cleave^'^ 
 ^c. Dtut. X. 20. And this Law Christ himself, in his 
 quotation of it, has taught us to understand as an in- 
 junction to serve and fear Jehovah only^ gr exclusively 
 f>f cverv other Being — ** for it is urittcn (said our 
 Lord) " Thou shalt worship the Lord tmt God," 
 (KTPION Tov Sbov (Tou, for '* Jehovah % Go<^") 
 " and him o^ly shalt thou serve'* (or worship) ai»Ty 
 MONn XciT^£V(TSiCy (Matth. iv.lO.) whereas if f^e -Sof*' 
 was not truly Jehovah, this also would be an irrecon- 
 cilable contradiction to the command above mentioned, 
 that " all men should honour the Son^ tvcii as (xa6wf ) 
 " they honour the Father /" 
 
 ^ ** Thmk not that I am come to destroy the Law, or the Pro- 
 ^' pHEf s : / am nut come to destroy, but to fulfil. For vciily I say 
 " vnto yoUf Till heave?!, and earth pass, one j t or one tittle shall in no 
 ^' xi'ise pGfsfro7n THE Law, till qU befuljUIed^^' Matth. v. 17, 18. 
 
 " the 
 
355 
 
 ^r ihe Father'' This is so necessary- a 
 part of the Christian Duty, that men, 
 cannot pay the proper honour to THE 
 Heavenly Father, unless they thus 
 honour the Son, also, with supreme 
 Honour; for) " He that honoureth 
 " NOT THE Son" (that is, " He that 
 " honourelh not the Son, even as he 
 " honoureth ihe Father" — for this is 
 necessarily implied from the preceding 
 context) " honoureth not the Fa- 
 
 *' THER,* WHICH HATH SENT Hm. 
 
 John V. 17—23. 
 
 The 
 
 * How dangerous^ tliercfore, is the doctrine of some 
 modern Clergymen, who have seceded from the Church o( 
 England, merely because the Liiany, and other Parts of 
 our excellent Liturgy, express J)ii/f«c Honojir /oTiir, 
 Son OF God ! What mental blindness I not to percei\o 
 that w'e are bound to honour the Son (not merely for 
 his own sake^ but also) for the sake of our Heat en ly 
 Father ** which hath sent himy* that the Father, 
 in return, may have mercy on us, for the soke of his 
 ONLY Son ! For the scriptures assure us, that we cannot 
 honour the Father, if we do not honour the Son ; — uiid 
 the Jews of old were warned by the Psalmist concerning 
 the necessity of ^* Honouring the Son^" lest they should 
 
 . f.rriiii 
 
"\ 
 
 356 
 
 The Scriptures attribute Eternal Ho-^ 
 notir and Glori/ to Tf IE Son^ and that 
 jointly \vith THE HsLi venly Father — 
 '' Blessing, and Honour, and Glory^ 
 ^' and Power, 6e unlo him that sitleth 
 " upon the throne, and unto the 
 ^ l^iVsiB, for ever and ever. And the 
 '* four beasts'' (oranima^* represent- 
 ing 
 
 perish from the right way! nnxni ri:S^> |B-*11 m^^*^ 
 ^VT\ "' Kiss THE Sox, It St he he angru, and ye 
 ** pejish (from) t/ie xvay,*^ (Psal. ii. V2.) The literal 
 sense of this passage is fixed by the preceding con- 
 text — " I idli declare tJie decree—} f.uox wi hath 
 ^* said unto mc, Thou art MV Sox ; this day hare P 
 ** [>( (gotten iheCy* vv 7- 
 
 * The Redeemed out of the t^velve tribes of li^rael, 
 Avhich are represented fc^y the figures that ancientfy^dis- 
 tingulshcd the standards of the Jour principal tribes i?i 
 their encamptnents round the tabernacle. This opinion 
 has been adopted bv the ^reat Sir Isaac Newton — 
 ** The people of Israel" (says- he) '* in the wilderness 
 *' cr.can^pcd round about the tabernncle, and on the east 
 ^* side were three tribes under the standard 'of J^/t/a/V, 
 ** on the west were three tribes under the standard of 
 ** EphraifTi, on the scuth were three tribes under tii'e 
 ** standard oi Rculen, and on the nf>rth were three tribes 
 ** under the standard cf Dan, Numb, ii. And the 
 
 standard 
 
85 
 
 ^^ 
 
 ing the Redeemed Hosts of Israel^ 
 '' said, Amen." (Rev. v. 13, 14. See 
 
 also the 12th verse.) 
 
 Thus we find, that '' Honour, and 
 " Glory, and Power,'' belong '' unto^ 
 
 '* standard of JuDAir was a fwHy tliat of Ephraim an 
 
 *^ or, tliat of Reuben a mauj and that of Dan oji 
 
 ** eagle^ as the Jews affirm." (Compare this witll 
 
 E.evel. iv. 7.'*^) ** Whence were framed" (says Sir Isaao 
 
 Newton) ** the Hieroglyphicks of Cheruhims and 
 
 '* SerapliimSy to represent the people of Israel. A 
 
 *^ Cherubim had' one body with four faces, t1ie faces of 
 
 ^* a Vum, an or,- a many?L\u\ an eagle, looking to the focr 
 
 *^ -winds of heaven, without turning about, as in EzekieKs 
 
 ** vision, chap. i. And 'four Seraphinis had the sanic 
 
 *' four faces with four bodies, one face to every body. 
 
 *"* The four beasts are therefore four Seraphinis stand iiv^^ 
 
 *' in the four sides of the peopU^'s court ; ihe first in the 
 
 ** eastern side with the Head of r/ llon^ the second in the 
 
 ** w^estern side, <Scc. and all four siiinifv toiiether the 
 
 ** twelve tribes oi Israel, out of whom the hundred and 
 
 *^ forty four thousand were sealed." Apoc. vil. 4 
 
 Observ. on the Prophecies of Daniel and the Apoc. 
 
 p. '259. 
 
 =if " And the first beast {was) Vile a LiGv,^c\'r;? ihe second bcai like 
 '* A Calf y and ihe third b( as t had a face as a jMan, and ihe fourth 
 *♦ beait (or animal) vvas) iikc a flvlng Eagle/' fltv. iv.7, 
 
 a 
 
 THE 
 
358 
 
 ^- TxHE Lamb for ever!'' He had 
 indeed, for a lime, laid aside this Su-» 
 PREME Glory (this Glory viiich is 
 attributed to him jointly mlh him that 
 sitteth upon the Heavenly Throne) that 
 he might become '' the Son of Man,*'^ 
 and ^' by Obedience * m fulfilling the 
 '' Law,'"^ and '' all Righteousness,'' \. 
 even as a Max, might retrieve the 
 dignity and lost privileges of Human 
 Nature : but the Divine Glory was 
 again to be restored to him, though he 
 now partook of the Kalure of his Crea- 
 ture Man / nay, the Son himself, even 
 
 ^ ^* For as by one Man^s Disobedience mafjy 
 ** Here made sinnej's, so by the Obedience of onk 
 ** .shall many he made righteous,*' Rom. v, 19. 
 
 t " T/iink not that I apt come to destroy the Law, 
 ** or the Prophets .* I am not come to destroy, but ta 
 '' JulfilW Matth.Y.. 17. 
 
 X *^ And Jesus an su^ ring ^ is aid unto him,'' (John the 
 Baptist) ** SuJ'tr (it to be so) 7tow : for thus it hecotueth 
 
 ** us TO TULFILL A LL RiG H TE0U9 N ESS, ThCTl he 
 
 **■ suffered himJ' I>Iatcb. iii» 15. 
 
 when 
 
359 
 
 when a Man, claims the Glory of his 
 Heavenly Father ! — '' ^nd now, O Fa- 
 " ther"' (said he) '' Glorify thou me 
 
 ^ WITH THINE OV/NSELF, WITH THE 
 
 " Glory t£^/uc^ IhadwiTR thee be- 
 *^ fore the world was.'* John xvii. 5. See 
 also p. 32 L 
 
 It was not only in his Divine Nature:, 
 that the Son was to be thus glorijiedp 
 but expressly as " Man;" so that the 
 Nature. of Man is indeed exalted in 
 Christ to the highest pitch of glory ! — 
 ^' Behold THE Man, whose Name is 
 '' THE Branch '' (says the Prophet 
 J^echariah) ^^ he shall grow up out of his 
 ^' place, and he shall build the Temple 
 ^^ of the Lord :^ even /le shall build 
 '' THE Temple of the Lord ; and he 
 '' shall BEAR THE Glory/' (that is, 
 even he, — the Man that is called the 
 
 * That is— " The Holt; Temple in the Lord;' 
 (i. e. in Christ) " in wko??i*^ the Faithful " e/re build- 
 " ED together for a7i habitation ^f Go n thro2(gh thjk 
 •* SPIRIT." Ephes, ii, 2U 22. See also p. 317 — 320. 
 
 Branch, 
 
Branch, sliall bear the Glory) '' and 
 *' shall SIT and F.ULE upon his Throne ; 
 '' and he shall be A Priest upon his 
 '' Throne/' [that is, a Royal Priest, 
 after the order of thdit Right cons King,^ 
 who was King of Salem, or King of 
 Peace, f] '' and the Counsel cf Peace 
 ^' shall be between them both.'' (Zecha- 
 riah vi. 12, 13.) Tlie throne or king- 
 dom here promised, Avas also to be an 
 everlasting Kingdom^ though giv^n to 
 Christ, expressly as *- Son of Man f for 
 it is certainly the same Kingdom fore- 
 told h\ tlie Prophet Daniel, — ^' 1 saw 
 
 * '^^ The Lord (Jehovah) hath szvorn^ and zvill nt^t 
 ^ Tcpc7it, Thou art a Priest for ever after the 
 " order of Melchi^edek, or** the righteous KingJ^ 
 Psa.cx.4?. Compare with Heb, v. 6—10, and alsi> 
 v^ith Ileb, vii. 1—1.1. 
 
 if ^ ' For th is M EL c H I - 5 e D E c , King cf Salem, Priest 
 ** of the vtost High Gvd, uho met Abraham returning 
 ** J'rom the slaughter of (he Kings, and blessed him, to 
 *' XL- horn also Abraham gate a tenth part of all ; fir^t, 
 *' bdng by interpretation, KiNO OF Richteousnessl, 
 '* and after that also King of Salem, uhich is, Kin^ of 
 '' iPeace;' Mc. Jleb. vii. J , 2. 
 
361 
 
 
 4€ 
 
 in the night visions y' (says Daniel) 
 and behold (one) like the Son of 
 ^^ Man came with the clouds of heaven, 
 and came to the ancient of days, and 
 they brought him near before him^ 
 And there was given him Dominion, 
 *' and Glory, and a Kingdom, that all 
 *' People, JSTations, and Languages, 
 " should serve him : His Dominion is 
 
 *' AN everlasting DOMINION, WHICtt 
 '' SHALL NOT PASS AWAY, and HIS KING- 
 DOM (that) WHICH SHALL NOT BE DE- 
 
 STROYED." Dan.vii* 13, 14. Conapare 
 this with ehap. ii. 44. wherein the same 
 Prophet informs us^ that — '^ in the days^ 
 ^^ of these Kings " (meaning the Kings 
 or rather Kingdoms which suceeedecl 
 the fourth great Kingdom or Romarb 
 Empire) ^^ shall the God of Heaven set 
 *^ up a Kingdom y which shall NEVER be, 
 '' DESTROYED : and the Kingdom shall 
 not be left to other People, (but) it 
 shall break in pieces, and consume aW 
 ^ these Kingdoms, and IT shall stani> 
 
 A a *^ FOR 
 
 4€ 
 44 
 
 44 
 44 
 
3^2 
 
 ^' FOR EVER." The Psalmist had also 
 previously declared^ — '' Thy Throne, O 
 " God, is EOR ever and ever." Psah 
 xlv. 6. Which the Apostle Paul has 
 applied expressly to the Son. Heb. i. 
 8. Tliese Prophecies of an Etemctl 
 Kingdoiih proclairae'd b}^ the Prophets 
 under the Old Testament, ^yere con- . 
 firmed by the Angel Gabriel, Avhen he 
 declared the Eternity of Christ's 
 Government : — '' And behold '' (said he 
 to the Blessed Virgin) '' thou shall con- 
 f' ceive in thy womby and bring forth a 
 "^ Son J and shall call his name Jesus '* 
 (which signifies A Saviour. See note 
 ill p. 233.) '' He shall be great, and 
 shall be called the Son of the Highest : 
 and. THE Lord God shall give itnto 
 him the Throne of his Father 
 David. And he shall reign over the 
 '^ House of Jacob for ever ( — ^i:; tsQ 
 " xwyx::;) rffHt? o/' his Kingdom there 
 " siMLL BE NO End {y.oLi xtj; Bxgi\uolq 
 " k\)xrA)><xj%^tq:.n ti),'^.") Luke i. 31 — 
 
 u 
 
 etc* 
 

 S3. The Apostle Paul, nevertheless, 
 informs us of a tirae, *^ when he (Christ) 
 ^' shall have delivered up the King- 
 ^^ DOM TO God, even the Father ; 
 when he shall have put down all Rule, 
 and all Aufhoriit/ and Power.'' (mean- 
 ing ALL Power that in any degree 
 is opposite or inimical in its Nature 
 to his Kingdom of Righteousness) 
 ^' For he must reign till he haih put 
 ^^ all Enemies under his Feet.'' 1 Cor. 
 XV. 24, 25. And again, in the 28th 
 Verse — ^^ And when all things shall be 
 ^ subdued unlo hinij then shall the 
 *' Son also himself be subject unto 
 ^' him that put all things under 
 
 ^' HIM, THAT God MAY BE ALL IN ALL." 
 
 The two last-ni.entioned texts, when col- 
 lated with the preceding declarations 
 concerning the Eternity of Christ's 
 Kingdom^ would contain an irreconcila- 
 ble difficultv, were it not clearlv demon- 
 strable, that " the Son of God" is really 
 included with the Almighty Father 
 
 in 
 
304 
 
 ill the Eternal Beikg Jehovah, and 
 consequently is trulj^ God ! For the fact 
 is, that he is called Jehovah and God 
 in many unquestionable passages of 
 Scripture, in some expressly, in others 
 by necessary implication^ (several ex- 
 amples of which are already cited in 
 this Tract) and no inference to the con- 
 trary can be jnstl}^ drawn from any oi 
 the texts which my learned friend (be- 
 fore mentioned) has laid before me as 
 proofs of an op[X)site sentiment ! 
 
 Most of these, indeed, are such as re- 
 late to the Son, merelv in his mediatorial 
 Office as MESSiAHjt or the Anointed of 
 JehovaU;— 4IS Psah ii. 2.* compared 
 
 with 
 
 ^ " TAe KinES of the. earth stt^thomchts. and tht 
 
 A. 
 *' Rulers 'take counsel together a gaiiist tJtc Lord^ and 
 
 " agmfist Ins Anointed, Psal. ii. 2. " And when they 
 
 ^' heard thaty they lifted up tJmr xaice to God with one 
 
 *^ accord, and sakd^ Lord,, than art God^ which hast made 
 
 ^^ heaven <uid earthy and the sea, and all that in them isj 
 
 ^' xi;ho by the mouth of thy servant David. hast said j Why 
 
 " did 
 
S65 
 
 with Acts iv, 24 25, 26. also Heb. i. 80 
 ^.— Psal. ex. 1. 1 Cor. xv. 25. (whick 
 is the particular text now under consi- 
 deration) Eph.i.l7. 20. and Heb. i. 2. 
 And others relate particularly to Christ's 
 ministry, whilst he dwelt personally as a 
 
 ^* did the heathen rage, aaid the people imagme vain 
 " thiffgsf The Kings of the earth stood up y and the 
 ^^ Rulers were gathered together against the Lord, and 
 *^ against his Christ/' Acts iv. 24, 25, 26. " But unt9 
 ** the Son (be saith), Thy throne^ God (is^) for ever 
 " and ever : a Sceptre of righteousness (is) the Sceptre of 
 ^^ thy Kingdom, Thou hast loved righteousness , and 
 ** hated iniquity: therefore God {e\en) thy God, hath 
 ** anointed thee xcith the ail cf gladness above thy 
 ^' fellows.** Heb. i. 8,9* *^ The Lord said unto my 
 *' Lord, Sit thou at my right hand: until I make thin^ 
 *^ enemies thy foot stool y Psal. ex. 1. " For he must 
 " reigniill he hath put all enemies under his feet.** iCor. 
 XV. 25. " Tha^t the God of our Lord Jesus Christ, the 
 ^^ Father cf glory, may give unto you the Spirit of wisdom ^^ 
 " and revelation, in the knowledge of him** he, ^^ which 
 *' he wrought in Christ, when he raised him fro/n thedead^ 
 *' and set^{\\\m) <it his own right hand in the heavenly 
 *' (places).*' Eph i, 17. 20. '' Hath in these last day^s 
 ^' spoken unto us by (his) Son, whom he hath appointed 
 *' heir of all things, by whom also he made the worlds,*' 
 Hcb. i. 2» 
 
 Man 
 
866 
 
 Man upon earth; — as Isai. xi.2.* ixu 
 1, 2* compared with Luke iv, 18. — 
 These prove, indeed, that he is '^ inferior 
 ^* to the Father as touching his Man- 
 ^* hood/' and all of them demonstrate, 
 his subordination to the Almighty Fa- 
 ther in the ministry and gracious offices 
 which he had undertaken for the resto- 
 ration of mankind ; but none of them 
 afford the least shadowy of contradiction 
 to the texts wherein his Divine JYaiure 
 
 * '' A?td the Spirit of tie Xord shall rest vpon him^ 
 " the Spirit of wisdom and uriderstandijig, the Spirit of 
 " counsel afid wight, the Spirit of knowledge^ and of the. 
 "fear of the Lord:' Isai. xi. 2. " The Spirit of the 
 *' hord God is vpon me; because the Lord hath anointed 
 ^' me to preach good tidings unto the 7ne€k ; he hath sent 
 ''* ?ne to hind vp the broken hearted, to proclaim liberty t(^ 
 ^' the captives^ and the opening of the prison to them that 
 " are bcnind : To proclaim the acceptable year of the 
 " Lord, and theuay of vengeance ofovr God ; to confort 
 ^* all that mourn:* Ixi. 1, 2. '' The Spirit of the Lord 
 " is upon me, because he hath anointed me to preaeh the 
 ^^ Gospel to the poor : he hath sent 7ne to heal the broken. 
 *' hearted, to preach deliverance to the captives, and 
 ^ recovering of sight to the blind, to set at Ubertij tkevt 
 *^* that are bruised:' Luke iv. IS, 
 
IS declared ! One particular text, how- 
 ever, remains to be nientioned, which, 
 at first sight, seems to militate against 
 my general argument — viz. Psalra 
 Ixxxiii. 18.. — '' Thaf (men) ma?/ knom^ 
 *' that thou' (i. e. GoD^ mentioned in 
 the 1st and 13th vei'ses) " whose Name 
 " ALONE IS Tkhovah, (art) the most 
 ^ high over ad the earth.''— Now, it is 
 strictly true, indeed, (though I do not 
 think it. the proper translation, of this 
 text, see pages 243 — 247.) tliat God 
 ALONE is JEHOVxiH, because Jehovah 
 alone is God ; * and the Scriptures 
 assure us, that there is but One Jeho- 
 vah, (Deut. vi. 4.) or One '' only wlse 
 '' God." (Rom. xvi..27. 1 Tim. i. 17.) 
 And therefore, when the Son of God is 
 called Jehovah, or God, he is not 
 ^so named, as being distinct or separate 
 with respect to that One Eternal 
 Being, Jehovah, orGoD,. but as being 
 included in that Divine Naliire, or 
 
 * ** 'Eoy U'liv is Cod hut Jc/iovah ?^ Psa. xviii, 31. 
 
 God. 
 

 308 
 
 God, ^^ whose Kame alone is Jehovah,"^ 
 and as being One Kith the Almighty 
 Father ! which was declared by the Son 
 himself; — '^ / and the Father {e/7(Ji£p) 
 '' WE ARE One/' (John x. 30..) '' I am 
 *' in the Father, and the Father in me.'' 
 (John xiv. 11. xvii. 2 1 . and Xt 38.) And 
 therefore, though the Sc--^ ' shall deliver 
 //;; the kingdom to God, even the Fa- 
 thetj' — and shall ** also himself be 
 subject unto him that put all things 
 und^r himythat God may be all in all,^ 
 (as declared in the texts cited above 
 from I Cor. xv. 24 — 28.0 Tct, as the 
 Son is in the Father, and the Father 
 in him, and as " all things that the 
 '* Father hath are'' the Son's (John xvi^ 
 15.) and as he must of course be gloria 
 fied with the Glory xffhieh he had rcitk 
 the Father himself be/ore the xe:orld uas, 
 (John xvii. 5.) it is manifest that he^ 
 will slill reign in and with the Al- 
 MIOHTY Father in that Eternal Beimj 
 of God, which will then '' be all ii^ 
 
8Q9 
 
 111 die above-mentioned text of St 
 Paxil, it is said, that ''He" (Christ) 
 ^^ must reign J till he hath put all enemies 
 ^^ under his feet,'' and that ^^ the last 
 ^' enemy (that) ^hall he destroyed is 
 " Death;^ (1 Cor. XV. 25, 26.) This 
 opens to us the time that Christ will 
 deliver up the kingdom. Death, that 
 last enemy, will be effectually destroyed, 
 when all men, that are redeemed by 
 Christ, are risen from Death ! The 
 world itself (where alone Heath reigned) 
 and all that is desirable in it, will then 
 not only be '^ burned up,'' (2 Pet, iii. 
 10.) but will be made the seat of eter- 
 nal Horror and ^* everlasting Fire,' (see 
 Notes in pages 131 and 143) and the 
 irrevocable decrees q^ the Son of Man, 
 in his final judgment upon Men and 
 Angels, will by that time have taken 
 place ! Here, then, is an end of the 
 whole Christian Dispensation ! What 
 need can there be of a Redeemer, a 
 Mediatory or of a Judge, after the Fate 
 
 B b of 
 
370 
 
 of all Mankind is determined ! — It is no 
 lessening, therefore, of the Son's Dig- 
 nity, that he then delivers up the several 
 charges which he had undertaken in 
 obedience to his Fathers will, when 
 the same shall have been completely 
 executed and fulfilled ! — The generality 
 of Commentators agree, that it is Christ's 
 Medialorial Kingdom, which will then 
 be delivered up ; but they should also 
 have mentioned that Sovereignty, which 
 is still of higher degree, that glorious 
 Sovereign Aulhorily, which is of un- 
 speakable Dignity ; I mean that of sit- 
 ting as Supreme Judge of the Uni- 
 verse ! An Authority of which even 
 the Almighty Father hath divested him- 
 self^ — " For the Father judgeth no Man, 
 ^^ but hath committed all Judgment unto 
 " the Son " (and the supreme Dignity p 
 of the Trust is ft lly declared by the 
 reason of its being given) ; *' that fill 
 *' (Men) should I onowrthe Son^ even as 
 ^^ they honour the Father.'' (John v. 
 
 22, 
 
371 
 
 22, 23.) Nay, not only Men, but An- 
 gels must honour him ; for the word all 
 {cjai^Tc^;) includes Angels as well as 
 Men; and we read expressly, that An- 
 gels are required to ^YORSHIP Him,^ 
 which would be gross idolatry, if Christ 
 was not truly God, and One with the 
 Father in the Eternal Being Jehovah! 
 And when the important Trust shall 
 have been fulfilled, and completely exe- 
 cuted, that Divine Authority and Juris- 
 diction, as supreme Judge (which had 
 been committed only to One of the 
 Divine Persons) shall be delivered up, 
 together with all other offices o^ distinct 
 or separate Authority, that '' God may 
 ' BE ALL IN all/' And in God, un- 
 doubtedly, the Son of God ^' shall reign 
 '* over the House of Jacob for ever : 
 " and of his Kingdom there shall be na 
 
 * " And again, when he hringeth in the first begotten 
 ** into the world, he salth," (says the Apostle to the 
 Hebrei.s) " And Jet all the Angels of God wou- 
 '• SHIP him/' Hob. i. 6. Compare with the Greek 
 version of Psalm xcvii, 7. 
 
 '' end!'' 
 
Q72 
 
 '* end!:'' — Agreeably to the Angel's 
 Prophecy. Luke i. 33. 
 
 The Scriptures indeed are every 
 where filled with clear Testimonies con- 
 cerning the Divinity of our BlesseDc^ 
 Redeemer, so that the command to^ 
 honour him,, " even as we honour the 
 ^* Father^' is perfectly consistent with 
 all the rest And therefore, unless we 
 HONOUR the Son witii Supreme Ho- 
 is'OUR, '* even as we honour the Father/' 
 we fall short of the command ;. and, for 
 want of due Faith, cs^nnot expect to. 
 obtain of the Father that ^/or/ow^ audi 
 heavenly Gift iox the necessary improve- 
 ment of Miiman Kature, which our 
 Redeemer has promised^'' tothemlhat^ 
 *' ask in his J^ame, even the Spirit of 
 '' Truth;' (John xv. 26.) which '' will 
 *' guide, us into all Truth;' (John xvi.. 
 
 The siipreim^ivOE equal Divine Ka- 
 
 turc: 
 

 S7S 
 
 iiure of THE Holy Spirit, is not less 
 clearly declared, in several parts ofc' 
 Scripturei tha.n the Divine Kalure^ of 
 THE Son of God, notwithstanding that 
 ^ome other parts of Scripture express a 
 manifest Suho^dination 0/ Office ; as that 
 ^' he shall not speak of hiimself ;. but 
 whatsoever he^ ** shall hear, (that) 
 shall he speak i '* and that he is sent 
 
 ©r 
 
 * Jbhn xvi.. 13. Upon this Augustine Has remarked, 
 " that ^' AuDiRE illi scire est, scire vera esse. 
 " Ab illo d quo procedU, illi est ess^entja Scientia 
 ^'^ et Audientia.. Semper audit Spirliits Sanctiis 
 " quia seinper scitj' (Tract, 09). But the true sense 
 of this Hearing and Speakhig of the Holy Ghost will be 
 best understood. by comparing the text with another pass- 
 age of Scripture, wherein GoJ'^ Kcvelatloji h)^ his Spirit 
 is further explained. St. Paul, speakiiig of *'^ t'he thifigs. 
 ** which God.hatJi prepared for them that luve him,'' in- 
 timates, that — ** God /fw^/i revealed (them) untb us 
 *' BY HIS Spirit : for the Spirit'\sa.yshe)'^ scarcheth 
 ** all things, yea y Tii^ deep.- tiixngs ep God, Fi}r 
 *' 'cchat Man* (continues tho Apostle) " hwiveth the 
 *^ things of a Man, save the spirit of Man uhich 
 ** is in him"^ Even so' (arw x^t, so also) '^ the things of. 
 ** God knoiccth no man but the Spirit of God.'* 
 
 ' iCor. 
 
374 
 
 or given by the Father ;* and also by 
 the Son ;-f and again,that he is declared 
 
 to 
 
 1 Cor. ii. 10, 11. Thus by ^^ coDiparivg spiritual things 
 " zvith spiritual (agreeable to the Apostle's advice in 
 the next verse but one, ver. 13.) we learn how to under- 
 stand what is said of the Holy Ghost's Hearing what 
 '* /;e shall speak:** for the manner of his knouivgy or 
 being acquainted with ** the things of God** we find is 
 plainly compared to the knowledge of the Soul/w a MaUy 
 respecting the things of a Man ; and surely a stronger de- 
 claration of supreme and infinite Knowledge could not 
 have been made ! He therefore that searcheth the deep 
 things of God, speaks not of himself, because he speaks 
 ** the things of God *^ and of course the things of Christy 
 because '' all things that the Father hath" (said Christ) 
 *^ are mine; t her fore said I** (continues our Lord) 
 *^ that he (i. e. the Spirit) shall ^^Aeq/'MiNE, and shall 
 *♦ shexv it unto you" John xvi. 15* 
 
 "^ Our Lord said to his disciples — *' I will pray 
 *^ THE Father, and he shall GIVE you another 
 Comforter, that he may abide Kith you for ever; 
 ** (even) f^e Spirit of Truth," Szc, John xiv. )&, 
 17. — " But the Conforter (which is) the Holy Ghost,, 
 '* u'hom the Father will send in my Name, he 
 ^* shall teach you all things^** Sec. Ch. xiv. 26. 
 
 + — " It is expedient for you'* (said our Lord to his 
 tlisciples) '* thai J go auay : for if J go ?ict auay, the 
 
 •^ CoZtiFORTEB 
 
375 
 
 to be ^' the Spirit of Christ,''^ as well 
 as ^' the Spirit of God!'' — yet (I say, 
 
 not- 
 
 Comforter will not come unto you ; hut if I depart^ 
 '^ I WILL SEND HIM vuto you'* John xvi. 7- Com- 
 pare this with ch. xv. ^6. — *' When the Comfohter 
 *' is come, whom I will send unto you from the Fa- 
 ** t her J even Til F. Spirit of Truth, which proceed-* 
 etk {sKTrop^vtriZii proceedeth out) " from the Fathery he 
 **' shall testfy of me** This text affords an ample 
 proof of ^//e Divine Nature o^ the Holy Spirit, and 
 shews, that he is not, like other Spirits, a created Spirit, 
 but, on the contrary, *' proceeded out from the Father^" 
 as Grotius remarks — " Non erect us aUquis Spiritus, scd 
 *^ qui de patris ipsius substantia procedit et ab ipso ema^ 
 " nat. AuTOPoioc 3'£«, vt Athena^oras loquiturj* The 
 Divine Word, iii Uice manner, proceeded out Jrofn the 
 Father^ as I have already remarked, 5ee p. 26l. 
 
 * *' Of which salvation,^* (meaning" the salvation of 
 ^ sonW mentioned in the preceding ver^e) ''^ the Pr^^ 
 " phets have enquired and searched diligently , who pr^^ 
 " phcsied of 'the Grace (that should come) unto you: 
 ** searching what or what fnanner of time the Spiiiit 
 " OF Christ which was in them did signify, when 
 *' it testified beforehand the Sfrferings of Christ, and 
 " the glory that should Jul low J* \ Pet. i. jO, 11. 
 Prom hence it is manifest, that -this S/?^r^/ a/* C>^m/ is 
 the same identical Spirit of God (nirt> TVD the Spi* 
 KIT OF Jehovah) which spake " beforehand the suf^ 
 
 '^fcrings 
 
37© 
 
 notwithstanding these expressions of 
 Subordination) the supreme or equal 
 Divine Nature of the Holy Spirit is 
 clearly revealed in several parts of 
 Scripture. The Prophet Isaiah, for 
 instance, has declared the Divine Omni- 
 potence of the Spirit in the strongest 
 terms ; — in terms which prove, that 
 ^^ the Spirit of God '* is a free and inde- 
 pendent Spirit, and is truly God of the 
 
 ^' ferings of Ckrist by the Prophets** ia old time; so 
 that" the Spirit of God^' is unquestionably f//e Spirit, 
 also, of Christy agreeably to what our Lord himself de- 
 clared, " All things that the Father hath are mine/' 
 (see page 320.) and therefore the Almighty Operations 
 of th£ Holy Spirit manifested the Glory of the Son as. 
 well as the Glory of the Father — '* He" (said our Lord, 
 speaking of theSpihit of Truth) *' shall glorify 
 *^ me: for he shall receive of mine, and shall shew it 
 " unto you. AH things that nn^ Father hath av^y. 
 " MIXE : therefore said /, that he shall take of mine, 
 ** and sheio (it) unto you.'' (John xvi. 15, l6.) Com- 
 pare this with John xvii. 10. — *' And all mine ai^e thine^ 
 (said Christ to his Heavenly Father) " and thine arc 
 ^^ mine; and I au glorified in them.'' 
 
 same 
 
377 
 
 same svjyreme Divine J^'^ature, or Eler- 
 nal Being, with the other Tis:o Divine 
 Persons; for this Prophet expressly ap- 
 plies to ^' the Spirit of God'' the same 
 supreme Attributes of Creation and 
 ^^Imighty Power y which in other parts 
 of Scripture are occasionally attriblited 
 to the other Two Divine Persons ! 
 
 But hear the words of the Prophet 
 himself, dictated by that same Spirit.— 
 Who hath' measured the waters in the 
 hollow 0/ his hand ? and meted out 
 heaven with the span, and compre- 
 ^^ hended the dust in a measure ^ and 
 ^' weighed the ?nountains in scales, and 
 *^ the hills in a balance ? Who hath 
 *' directed the Spirit of the Lord/' 
 (or rather the Spirit of Jehovah nilr 
 TT'in^ for thus exactly is the Spirit of the 
 Lord commonly expressed in the Old 
 Testament, when mention is made of 
 his inspiration or coming down upon 
 the Froptiets) '' or who (being) his 
 
 C c '' Coun- 
 
 
€4 
 
 378 
 
 '^ Counsellor, hath taught him ? With 
 *^ uhom took he counsel ; and {who) in- 
 structed hiiUy and taught him in the 
 path of judgment, and taught him 
 knowledge, and shewed to him the uay 
 ^' of understanding ?' (Thus the Pro- 
 phet clearly insists on the independency 
 of the free * Spirit of the Lord) 
 ** — Behold, the nations (are) as a drop 
 of a bucket, and are counted as the 
 small dust of the balance: behold, 
 he taketh up the isles as a very little 
 thing, jind Libanon (^is) not suffici- 
 ent to burn, nor the beasts thereof 
 sufficient for a burnt-offering! ^11 
 nations before him {^x^) as nothing: 
 and they are counted to him less than 
 nothing, and vanity.'' (Isaiah xl. 12 — 
 17.) ^rhe Prophet afterwards proceeds 
 to speak of God pK) without further 
 distinction of Persons, having already, 
 
 * " Where the Spirit of the Lord is, there is Liber- 
 *' TY !" 2 Cor. iii, 17. — ** Take not thy Holy Stirit 
 
 i( 
 
 €C 
 
 iC 
 
 c 
 
 from me. Restore unto me the joy of thy salvation, and 
 '' vvhold mcu'iihthtj free Spirit/' Psa. li. 11, 12. 
 
 in 
 
379 
 
 in the preceding part of the chapter, 
 clearly distinguished the Person of the 
 Son of God under the title of '^ Jehovah,'' 
 and '' our God,'' whose Advent was to 
 be proclaimed by the voice in the wil- 
 derness, and of whom Sion and Jerusa- 
 lem were directed to say unto the cities 
 of Judah, *^ Behold your God,'' (see p. 
 258 — 269) and having also expressly 
 distinguished '' the Spirit of Jehovah,'* 
 and proclaimed his Divine Attributes 
 and supreme Dignity, (see ver. 12 — 17. 
 last cited) he now proceeds to speak of 
 God (in the 18th verse) without fur- 
 ther distinction of Persons. '^ To whom 
 then" (continues he) '^ will ye liken 
 God ? or %£hat likeness will ye com- 
 '' pare unto himP (ver. 18, &c.) 
 
 The Spiritual Nature of God is sure- 
 ly so far above our finite comprehen- 
 sion, that it cannot be explained or ex- 
 pressed by any likeness or comparison 
 whatsoever !— But yet, as we may 
 
 clearly 
 
 n 
 
 it 
 
380 
 
 t 
 
 clearly perceive and understand, hy 
 what is revealed to us^ that the supreme 
 Attributes of Creation and Almighty 
 Tower are applied expressly to the Holy 
 Spirit (as in the above cited text of 
 Isaiah) Avhich in other parts of Scrip- 
 ture are equally attributed to the Fa-- 
 THER AND THE SoN, we may reasonably 
 conclude, that the supreme Dignity of 
 the Holy Spirit must necessarilj^ con- 
 sist in hi^ entire Union and Equality with 
 the Father and with the Son in the Di- 
 vine Xalure^ov Godhead,*— that One 
 eternal and glorious Being,, Jehovah, 
 
 
 
 *^ which is, and'urhich kcis, anduhich is 
 ^' to come, THE Almighty ! '' (Rev.L 
 8. see also p. 249 and 250.) 
 
 This entire Union oiTU'E Holy Spi^ 
 
 HIT with the Almighty Father and the 
 
 Son, in the One Eternal Being of God, 
 
 is a necessary doctrine, without which 
 
 rHE Almighty Power, attributed in 
 
 See note m p^ 356. and note (§) in p/ 389. 
 
 the 
 
381 
 
 the Script a res to the Holy Spiriiy cannot 
 be reconciled to that other indispensable 
 Article of our Faith, the Unity of God ! 
 
 In the Book of Job (ch. xxxiii. 4.) 
 the Spirit is declared to be the Creator! 
 '' The Spirit of God^ hath made 7ne 
 *' and THE Breath '' (a term synony- 
 mous to Spirit) '' of the Almighty hath 
 ^^ given me Life.'' In the account also 
 which Moses has given us o^ the Crea- 
 tion, we read, that ''the Spirit of God 
 .^* moved upon the face of the waters.'' 
 (Gen. i. 4.) And the Psalmist attributes 
 the Creation to the Spirit jointly with 
 
 * The words here rendered ** the Spirit of God y** are 
 *?i^ TVrSt which are both Noun Substantives, and there- 
 fore ought not to be construed — the Divine Spirit y as in 
 the Greek version ("srvfUjua S'fiov to, &c.) but ** t/te 
 ** Spirit of God y* as it is rendered in the Chaldee Para- 
 phrase or Targum NH'^Xl Hll, and also in the Syriac 
 
 version ^Qt2!^* Ol-jaCJ for in both these, the Ar- 
 
 tide of the Geryitive Case is added to the second Sub- 
 stantive, to mark the ^ense of the Hebrew in such cases, 
 thougli that most ancient language has no Article to ex- 
 press the Genitive Case. See 5th P. in my Ileb. Tracts. 
 
 the 
 
382 
 
 the Divine Word ; — " By the Word 
 '* o/' Jehovah xs^ere the heavens made : 
 ^^ and all the host of tliem, by the 
 *' Breath (or Spirit* o/'Ai^ mouth.'* 
 (Psal. XXX iii. 6.) And afterwards, when 
 the Divine Word was made flesh and 
 dwelt among vs, he himself expressly 
 attributed to '* the Spirit of God'' '\' those 
 might v Works, to which he aj3pealed 
 for the truth of his doctrine concerning 
 his Unity with the Almighty Father 
 (see p. 298.) and which, at another 
 time, he expressly calls the Works of 
 his Father !X So that without the doc- 
 trine o{ihe Unity of the Divine ?J*alure, 
 
 * Or Spirit — for tho word here rendered Breath, is 
 n*in, i. e. the very same Hebrew Noun, by which ihe 
 Spirit is most commonly expressed in Holy Scripture. 
 
 t Attributed to ** the Spirit o/Goc?/'— Our Lord said 
 to the Jews — ^* If I cast out Derih by the Spirit 
 ** OT God, then the Kingdom of God is come tint q you. *^ 
 (Matth. xii, 28.) 
 
 I " If I do not the U'orhs of m\j TatheVj helieve mt 
 •• not:' John x, 37. 
 
 this 
 
383 
 
 this application of the same Attributes 
 to different Persons could not be under- 
 stood! 
 
 St, Paul also attributed to *' TIIK 
 " Power of the Spirit of God''* 
 the miracles, which he wrought 
 ^* through Jesus Christy' in preaching 
 his Gospel to the Gentiles. Nay, even 
 the miraculous Conception of the Bless- 
 ed Virgin (from whence the Holy Child 
 Jesus was called *^ the Son of God'' ) is 
 expressly attributed to the Holy Ghost 
 by St. Matthew — '* She was found with 
 ''Child of the Holy Ghost'' (i. 18.)— 
 " for Ihat which is conceived in her, is 
 
 * " I /lave f/tercforezvliereof T may glorj/y TunovGU 
 ** Jesus Christ, in those t/ihigs wkick pertain uiito 
 " God, For I will not dare to speak of any of those 
 ** things ijohich Christ hath not wrought by 
 ** ME, to make the Gentiles obedient by word and decd^ 
 " through MIGHTY Signs and Wonders, by The 
 ** Power of the Spirit of God; so that from 
 ** Jerv-saleniy and round about vnto Illyricum, I haxeful* 
 '• ly preached the Gospel of Christ J' (Rom. xv. 17. — 
 
 190 
 
 - Of 
 
384 
 
 '' of the Holy Ghostr (i. 20.) Compare 
 this with Luke i. 35. — " The Holy Ghost 
 '' shall come upon thee.'' &c. 
 
 The glorious Title Jvi'7M4^ v-itiCts — 
 ^^ the Poxscer of the Highest,'' which 
 immediate! V follows these words con- 
 cerniiig the Holy Ghost in the last-men- 
 tioned text, is by several learned Com- 
 mentators attributed also to him, viz, 
 the Holy Spirit ; * and a Title nearly 
 similar is certainly attributed to the 
 same Spirit, even by our Lord himself, 
 when he foretold the fulfilling of God's 
 promise in the Gift of the Holy Ghost. 
 — '' ^nd behold," (said he) '' I send the 
 '^ promise of my Father f upon you i 
 
 * " Et Virtus Altusirni, i. e. Spiritus Dei (qui Virtus 
 Deiy Luc. xxiv. 49.) efficacissimus." Lucas Brugcnsis, 
 as quoted in Pole's Syno})£is. And Grotius, on the 
 17 ih verse of this chapter, says — ** Quotics ^vi/ccfJLi^' 
 " ?ionfinaturSviRiTU nominator vis quae dam Spiiiitus» 
 " soVita t7iajot indicatury nt infra 35," (meaning the 
 35th verse, the text in question) '' Actor, x. dS. 1 Cor. 
 ii. 4. 1 Thcss. i. 5." 
 
 f Compare with John xiy, 16 — 26, 
 
 '' but 
 
385 
 
 
 but tarry ye in the city of Jerusalem, 
 until ye be endued mth POWER 
 
 '' FROM ON HIGH/' (Luke xxiv. 
 
 49.) 
 
 Similar Titles are also given to the 
 Son of God ; for even in his ministerial 
 Character as Messiah, or Christ, after 
 he hadtaken Human Nature upon him^ 
 he is called ^' the Power of God, 
 ^^ AND THE Wisdom of God/' (1 Cor. 
 i. 24.) Surely these are Attributes of 
 the Divine Being, and Titles of su- 
 preme Dignity f 
 
 The Power of Justification must cer- 
 tainly be also accounted a Divine Atlri- 
 bute, and as such can belong to none 
 but God ; ''for it is God that Justi- 
 *' FIETH" (Rom. viii. 33.) but vet both 
 Justification, and Sanctification also, 
 (another Divine Attribute) are express- 
 1}^ attributed to the HolV Spirit, joint- 
 ly with Christ !— " But ye are washed, 
 *' but ye are sanctified, but ye are 
 
 D d ** Justi- 
 
mo 
 
 '' Justified, in the Kame of Ike Lord 
 '' Jesus, and by'' (or in) '' the Spirit 
 '' of our Godr (I Cor. vi. 11.) 
 
 To give Lfe, also, is not less ap- 
 parenth^ an Attribute of the Divine 
 Being than Crealiony \vhether we 
 speak of mere Animal Lfe, or the 
 Spiritual or Elernal Life, but more 
 especially the latter, and yet this Al- 
 mighty Power is attributed both to 
 the Son, and to the Holy Spirit! For 
 though it is '^ God tt/^o quickeneth the 
 '' dead;' (Rom. iv. 17.) and '' who 
 '* quickeneth all things j" (I Tim. vi. 
 }S.) yet the So7i also is called '* a quick* 
 ** ening Spirit^' 1 Cor. xv. 45. '' and 
 quickeneth xchoni he will/' {duQ ^£}m 
 cooT,onu John v. 21.) and by the same • 
 authority we know^ likewise, that *' // is . 
 '' the Spirit that quickeneth ! '' 
 (John vi. 63.) In consequence of this 
 Almi£»htY Pow er the Son is called '' the 
 
 *' Prince * 
 
 it 
 
887 
 
 '•Prince (or Author) of Life,* and 
 
 the Spirii is expressly intituled — *^ the 
 '' Spirii of LAFErj- 
 
 And to this, that the Spii^it is express- 
 ly intituled ^' the Spirit of Wisdom and 
 ^^ Understanding, the Spirit of Counsel 
 *' and Might, \ the Spirit of Holiness ''\ 
 
 * " AndUUed tJieVRi^CE." (or Author) '* of Life 
 ^' {roy ocp'^Y\yov Tr\s ^^yi?) 'voliom God hath raised J rovi 
 " the dead ; whereof we are witnesses,'' (Acts iii. 15.) 
 bee also a note in p. 353. 
 
 t *^ (There is) therefore now no condemnation to thein 
 " which are in Christ Jesus^ who walk not after the flesh , 
 •* but after the Spirit. For the Law of the Spi- 
 *' HIT OF LIFE /« Christ Jesus hath made me free from 
 ** the Law of sin and death,*' Rom. viii. 1, 2. 
 
 — -** And after three days and an half, the Spirit 
 '* OF Life from God entered into them : and i he ij stood 
 ** upon their feet, '^ &c. Rev. xi. 11. 
 
 X '^ And THE Spirit of Jehovah shall resp upon 
 ** him ' (viz. iipon the Branch from the Steiii" of Jesse)? 
 ** the Spirit of windom and ^inderstandingy tjie Spirit of 
 ** counsel and might, the Spirit of knowledge^ and the 
 ** fear of the Lord;'' Sec. Isai. xi. 2. 
 
 § *' /^nd declared, to be T«£ SoTi or Gob with 
 ^' Power; r/cc-o;r//.//o- /^ the Spirit of Holiness^ 
 ** //j/ the resurrect io:i from the dead.'' Rom. i, 4. 
 
 and 
 
888 
 
 ?ind ''THE Spirit of Glory !* These 
 ^expressions of Dignity and Pov> er are 
 wuimitedy and do certainly include the 
 highest or supre^ne degree of the several: 
 recited Attributes, even the infinite 
 Wisdom, Understanding, Counsel, &c.. 
 of GoD^ because they are attributed to 
 that glorious Spirit, which '' searchelh 
 ^^ all things, yea, the deep things of 
 '' God!'' (1 Cor. ii. 10.) and they are 
 attributed to hiin, also, as essential Pro- 
 perties, which are so eminently his, that 
 lie is even named from them — '' the 
 " Spirit of rFisdom''—'' the Spirit of 
 ^' Might''— 'Ube Spirit of Glory ;'' as- 
 Christ is also intituled — '' the Power of 
 ^^ God, and the Wisdom of God/' (see^ 
 p. SS5.) and '' the Lord of Gloryl' see 
 pages 295,/296. 
 
 These Titles and Attributes cannot 
 (in that eminent and e'^^^/z/m/ degree in 
 
 *——^*' Per THE Spikit 03P JSxory and of God 
 ^^ 'rtstctk iiy-jn vouJ' 1 Pel. iv. 14. 
 
 which 
 
SS9 
 
 which they are attributed both to the 
 Son and Hol^ Spirit) belong to any- 
 Being that is not truly God, and Jeho- 
 vah t and it is dearly reveuied to u^ 
 •that there is but One Jehovah,^ (as I 
 have before remarked in pages 251 — 
 254.) who is the ojily ii^ue God ; the God 
 of Israel ;\ and yet we learn by the 
 Scriptures, not only that Christ £- li uiy 
 God, andjEHovAH (of which I have 
 already produced many authentic proofs 
 from Scripture in pages 224 — 372.) but 
 that THE Holy Ghost is also Jehovah, 
 and consequently isinchided b!ke\vise in 
 the Unity rri; .h.r\r®^,\ of the Deity or 
 
 Godhead I 
 
 The 
 
 * ^' Hear^ Israel, tHe Lord (or Jehovah) aur God^ 
 ** is One Jehovah/' Deut. vi. 4. 
 
 f When God delivered the Law to his people Israel, 
 he said — ** / tim Jehovah thy God, zihich har^ 
 ** brought thee out of the land ojEgd/pJ, out of the house 
 ** of bondage. Thou shalt have no utlier Gods before w^ 
 ** Exod. XX, 2. 
 
 § Tnf S'fOTiiT^*, of the Deitj/, or Godhead, This is 
 9k scriptural expression for the Nature of OqcI ; for we 
 
 reati 
 
600 
 
 The FIol}^ Ghost h Jehovah, because 
 it is he who ^' limllctk a cerltihi day,'' 
 -'' saying in David, To-day, after so long 
 '' a lime'' (see St. Paul's Commentary 
 on the 95th Psalm) *^ as it is said, To- 
 '' d^y ify^ mil hear His Voice'' (tiie 
 
 read in Cc>l. ii. 9. that " in him (i. e. in Chiist) (h^elkth 
 " all the jyilness of the GodhvcuV' {tys ^eoTy)T(Q.^y oMhc* 
 Dtiitv, or Divine Nature) '' budih' ! '^ Nearly the same 
 word (but in the Nomiivativc Case, viz,. S'liorrc) is also 
 used in lloni. i. 20. Another expression tor tlie Divine 
 Nature^ or Dt'lti/,\\:- read in Acts xvii. 29- viz to S'sicu. 
 T'rtat there is but One Divine Nature is a necessary doc- 
 trine, becau^-.e there is but 0/ie God ; and though it is 
 difficult lor our finite understandings to comprehend how 
 Three Divine Persons are included in that One God, yet 
 these scriptural expressions tor the Divine Nature [ri S'£o» 
 ryjr, and to S"fiov) afford great relief to our conceptions 
 of that necessary doctrine, for there is no dilTiculty in 
 comprehending, that Three I)ivine Persons may be united 
 in One Divine Nature, iy fj^icc S'cOT>iTi, or Ip gvi S'fi'jo. 
 And hence also it is a necessary doctrine, that the Son, 
 (and not less the Spirit likewise) is " equal to the Father 
 ** as touching the Godhead'' (though inferior and subor- 
 dinate in some other respects) because it would be absurd 
 to contend for the Unity of the Divine Nature, if the least 
 degree of Inequality respecting that Nature, or Existence 
 be admitted ! ■ See pages 252 — 255, 
 
 Holy 
 
391 
 
 Holy Ghost refers them to the Voice 
 of another Person, who appears by the 
 Apostle's argument, to be the Messiah) 
 *^ harden not your hearts.'' \ieh.iv. 
 ?• In the preceding chapter the Apostle > 
 tells us expressly, that it was the 
 Holy Ghost who said these words— 
 ^Wherefore' (says he) 'as the WoiX 
 * Ghost saith — '' To-day if ye will hear 
 *^ HIS \oiQ^, harden not your hearts, as 
 *^ in the provocation^ in the day of 
 *' temptation in the zciiderness: 'when 
 ^' your Fathers tempted me/' (saith the ' 
 Holy Ghost) '^proved mil^ and. saw my 
 /' Wo-^Y.^ forty years'' [But in tiie 
 several accounts which Moses has given 
 us of these glorious Works and Trans- 
 actions, we find them mentioned as the 
 PForks oi Jehovah, and by St. Paul they 
 seem to be attributed to Christ ; ^ and 
 
 * '* For they drank of that spiritual Rock that fol- 
 •' lozced them: and that -liock nas Christ," 1 Cor. x. 4* 
 And again in the 9tlv versc^ — ^^ Neither, Jet v^ tempt 
 ** (Zhrist, as some of them also tempted^ and were destrajj- 
 ^ ed of serpent i,*^ 
 
 there- 
 
tlierefore if the Holy Ghost was a mere 
 ministering Spirit, employed only as an 
 agent in Jeliovali^ A^'orks Vvdth Jeho- 
 valis Power,, and was not also truly 
 Jehovah himself, he ((he Spirit of 
 Ti^vth) could not have called them his 
 Works J\ *' Wherefore I vtas grieved '* 
 (continues the Holy Ghost, still speaking 
 in David) ^' v:ilh that generation, and 
 *' said, They do always err m (their) 
 ^' heart ; and they have not known MY 
 '^ w/iys. So 1 sware in MY wrath, They 
 '^ shall not enter into MY rest.'' Heb. 
 iii. 7 — 1 1. Sure!}' these are expressions 
 of supreme Authority, which could not 
 be used b}^ any Spirit that was not truly 
 Jehovah ! 
 
 Again, in the 10th chapter of the 
 same Epistle (15th verse) we read — 
 Mx^ruoBi Se iujv km TO UXETMA TO 
 'ATIOX' yitrx yxo ^ocsiorixei^ixr durri >j 
 Jia^QrijiT, ri^ AixBTOouaj TSp(^ (/jjtbc;, &c. — • 
 ' The Holy Ghost also is a witness to 
 
 * ns: 
 
393 
 
 ' us: for after that he had said before ^^ 
 '' This is the covenant that I will make 
 ^' with them,'' &c. The text to which 
 the Apostle apparently refers us is in 
 Jeremiah, xxxi. 33. where we fmd^ that 
 it was Jehovah, who said these words 
 by the Prophet 
 
 t! 
 
 -6( 
 
 See also the two verses preceding— 
 Rehoid, the days come, SAITH Jeho- 
 vah, that I will make a new covenant 
 with th^ house of Israel,'' &c. (Jen 
 xxxi. 31.) And afterwards in the 33d 
 verse (the text quoted by St. Paul as 
 words said by THE Holy Ghost) the 
 Prophet adds in the Name of Jeho- 
 vah — " But this (shall be) the covenant 
 that I W^ILL MAKE with the House of 
 Israel ; after those days, saith Jeho- 
 vah, / will put MY Law in their in- 
 ward parts, and write it in their 
 hearts, and will be their God, and 
 they shall be my people.'' This text 
 is expressly attributed to the Holy 
 
 E e Gh(Kf. 
 
 a 
 
 Si 
 
394 
 
 Ghost Ly the Apostle, and the next 
 verse is joined by the Copulative ^ (and) 
 as the words of the same Divine Speak- 
 er — '' And they shall teach no more^ 
 *' every man his neighbour, and every 
 *' man his brother, saying, Know Jeijo- 
 " VAH : for they shall all KNOW' me^"* 
 [saith THE Holy Ghost, this being a 
 regular continuance (as I before re- 
 marked) of the words attributed to him 
 by the Apostle] ''from the least of them 
 '' unto the greatest of them, saith Jeho- 
 '' VAH : for I ni II forgive their iniquity'* 
 (and none but God can forgive sins !*) 
 '' and I will remember their sin no 
 " morer (Jer. xxxi. oo, 34.) 
 
 This Promise is apparently to the 
 same effect, as that which Jehovah had 
 before proclaimed by his Prophet 
 Isaiah, viz. — " And all my children 
 '' (shall be) taught of Jehovah/' 
 Isai, liv. 13. To these texts, therefore, 
 
 * See a note in p. 306, marked f- 
 
 our 
 
395 
 
 our Lord probably referred, when he 
 said to the Jews — ^ It is written in the 
 
 * PropketSy '' And they shall be all 
 '' TAUGHT OF GoD." ' Every man 
 ^ therefore that hath heard, • and halh 
 
 ' LEARNED OF THE FaTHER, COmeth 
 
 * unto me' John vi. 45. Thus, the 
 being taught of Gody is manifestly 
 esteemed by our Lord to be the same 
 thing as hearing and learning of the 
 Fatl(£ry for he mentions these circum- 
 stances apparently to illustrate what he 
 had before said (in the preceding verse) 
 concerning the Father's drawing the 
 true Believers — " Ko man '' (said our 
 Lord) '' can come unto me, unless the 
 '* Fx\ther, xirhich hath sent me, draw 
 ^' him;' (John vi. 44.) so that Christ's, 
 reference to what was '' written in the- 
 ^' Prophets '' on this subject (especially 
 as he applies these Prophecies to tbj3* 
 Drawing and Teaching of the Father) 
 seems, at first sight, to make against my 
 aj-gument, which was to shew, that the^ 
 
 Prc^>- 
 
300 
 
 PropKecies here cited were the Words 
 of THE Holy Ghost, speaking in the 
 Prophets under the Title of Jehovah ! 
 But this is so far from being a real ob- 
 jection^ that it is truly a confirmation 
 of the former argument Goncerning the 
 
 "» 
 
 speaking of the Holy Ghost, whei 
 we consider, that the Drawing' of the 
 Father, and the Teaching' of God, is 
 effected only by the Spirit of God ! For 
 the same Apostle (John), who recorded^ 
 our Lord's reference to the Prophets 
 last cited, tells us in his First General 
 Epistle (:ii.20.) how this Teaching of God 
 is communicated. Koci uul^k XPI2MA 
 
 — '' And ye have A^ XJis^GTiONfrom the 
 '' Holy One,^ and ye kj^ow all things.'" 
 
 (1 Johni 
 
 * " From the Holy One''—' That is' (says Dr. Whit- 
 by) * From Jesus Christ, emphatically so called Acts 
 
 iii. 14. Apoe. iii. 7, But then f//tf^ Unction* (says he) 
 * is the Holy Spirit, ivhich he hath git en to them that 
 
 believe. For he being' ** anointed with the 
 *' Oil. of Gi^adness above his FELLOWS/'-Psa*- 
 
3Q7 
 
 (1 John ii. 20.) This Unction or Anoint- 
 ing, is generally understood by Com- 
 mentators to signify the Influence of the 
 Holy Spirity^ and the Effect of that 
 
 Influ. 
 
 xlv. 7» " Al^OINTED BY GoD WITH THE HOLY 
 
 "' Ghost," Acts x. 38. ' This Grace' (says the 
 Dr.)' is given to Chrhtians^* *' according to , the 
 " Measure of the Gift of Christ," Eph. iv. 7- 
 " And we all beholding, as in a glass, the glory of the 
 *' Lord, are changed into the same likeness, as by the Spi" 
 '' rit of the Lord;' 2 Cor. iii. 18. Yol. 2. p. 75% 
 
 * " By the Unction here, and the Anointing,. 
 *' ver. 27. is mean^ the Holy Spirit, whose Gifts and 
 ** Graces are diffused throughout the whole Church, and 
 " to every living Member thereof." Rev. Francis Fox^ 
 M. A. See his New Test, with referenccSy printed in 
 17^2. p. ^3^. — '* Thereby are signified the gifts of the 
 ''^ Holy Ghost, bestowed on Believers, whereby they 
 " are consecrated to God,'* Psa. xlv. 7. Heb. i. 9» 
 (Assembly's Annotations.) " In Novo Testaniento ubi 
 *^* omnes sunt Reges et Sacerdotes, per Unguentum 
 ** intelligitur QUiEvis Dei Gratia, ut diximus Hebr.. 
 '* i. 9* ct lac. V. 14. F^xiMie ver6 ill a per quam 
 '* Spirttus nobis in singulis cireunistantiis suggerit, et 
 " Christi praecepta et nionita quce cuique tempori sunt 
 " idonea.'' , Job. xiv. 26. Groiius. See also the opi- 
 Xiion of Dv, Whitby in the preceding note. But the 
 
 ^crip- 
 
age 
 
 Influence is further explained in the 
 27th verse of the same chapter — '' But 
 *' THE xAxoiKTiNG, u'hiGh ye have re- 
 *' ceived of him ^ ahidelh in yoUy and ye 
 *^ need not that any man teach you : 
 '' but as the same Anointing TEACiiETH 
 ** you^ of all things^, and is truth, and is 
 *^ no lie : and even as it hath taught 
 '^ you ye shall abide in him.'' (1 John 
 ri. 27.) And it is manifest, that this 
 '^ Anoint ingy which teacheth all things y' 
 is to be understood of the Holy Spirit; 
 for tlie Aposde Paul informs us, that the 
 Communication of this Knowledge or 
 Teaching from God is by the Holy Spi- 
 rit — '' Ej/^'' (says he) '' hath not seen, 
 *^' nor ear heard, neither have entered 
 '* into tlie Jieart cf man, the things 
 
 Scriptures themselves teach us plainly, thai the Inspira- 
 tion, of Me Bolj/ Spirit is to be understood by the Unction^ 
 or Anointing — " The Spirit of the Loud Jeiio-- 
 ^* VAH is upon 7rie, because J eiiovaii /iath anoi?3tei>' 
 ** me," &:c. Isaiah Lx/.J. Compare with Acts x, 38. — 
 ** How God a:s 01 n t e d Jesus of Kazaretk xdth the 
 ^ Holy SrAwvv^ and xdth Fovcer.^^ See also note im 
 p. 4.00* 
 
 *^ which: 
 
if 
 
 (6 
 
 399 
 
 ^^ which God hath prepared for them 
 ^' that love him. But God hath re- 
 
 VExlLED (them) UNTO us BY HIS SPI- 
 RIT : for THE Spirit searcheth all 
 '' THINGS, yea, the deep things of 
 ^^ God. For what man knowetJi the 
 ^' things of a man, save the Spirit of man 
 *' which is in him ? Even so the things 
 -^^ OF God knoweth no man, but the 
 ^' Spirit of God. J^ow we have re- 
 ^' ceived, not the spirit of the world, but 
 '' the Spirit which is of God " [or 
 rather the Spirit out of God, ro_ 
 zivzufix TO ZK Ts Qt'dy that is, whkh pro- 
 ceedeth forth {r/<xo^£U£T(Zh see John xv. 
 26.1) '' out of God,'" see note in p. 375, 
 376 ;] ^' that we might know the things 
 ^' that are freely given tons of Gob'' 
 (whereby it is manifest, that we obtain 
 /his Knowledge of Ihe things of God by 
 the Holy Spirit). ^' TVhich things also 
 ^^ we speak, not in the words which mans 
 ^' wisdom teacheth, but which the Holy 
 
 " Ghost 
 
400 
 
 *^ Ghost teacheth ;^- co7nparing spi- 
 ^^ rituaJ things with sjnrUuaL But ''THE 
 ^' Natural {4jif)^ix^y or Animal) Man 
 '' receiveth not the things of tril Spirit 
 ^ OF God/' [How urgent and impor- 
 tunate ought we therefore to be in* 
 olainiing, on all occasions, the gracious 
 Promises oi* Spiritual Assistance (see p. 
 206 — 210) as the Xature of Man is de- 
 clared to be thus miserably deficient 
 without that Heavenly Gift, the neglect 
 of which is the first foundation of Infi- 
 delity and Scepticism] '^ fo7^ they are 
 ^' foolishness unto him ; " [even the 
 things of infinite Wisdom (for such must 
 be '' the things of the Spirit of God'' ) 
 are foolishness to the mere JVatural 
 
 "^ This TtacJiing.offlie Hoi]/ Gliost is also fully declar- 
 ed by our Lord's promise of that Heavenly Gift to his 
 disciples — '"^ But the Coinforter (which is) the Holy 
 ** Ghost" (saith our Lord) .'* whom the Father xvill 
 " send in 77} y Name, he shall teach you all 
 *' THINGS," (&c. John xiv. 26. And again, " When 
 '' /V, THE Spirit o? Truth is come, he xmll guide you 
 '* INTO ALL Tuuth/V^c. John xvi. 13. 
 
 Manll 
 
401 
 
 Maul] '^ neither can he knoxs) {^\em) be- 
 ^' €ause they are spiritually discerned. 
 ■'' But he that is sviritval, judgeth ail 
 '' things/' kc. (1 Cor, ii. 9~15.) 
 
 The glorious Effect of Christ's Pro- 
 jnises upon those who duly claim them, 
 is principally (as I ha\e before remark- 
 ed, see p, 203 — 210) that we shall 
 *^ partake of the Divine Kalure ! '' But 
 how can that Effect take place, if the 
 Spirit of God, and of Christy^ (see page 
 375 J the Spirit of the Father, and of 
 
 the 
 
 * " But ^e are not In the fleshy but in the spirit y if sb 
 ^* he that the Spirit of God dwell in you. Now 
 *' if any man have ?wt the Spirit of Christ, he is 
 ^*' 7ione of his. And if Christ (be) i^ you" (i. e. ia 
 7/ou b^ his Spirit, mentioned in the preceding sentence) 
 ** the body (is) dead, because of sin, but the Spirit (is) 
 " Ife, because of right eousfiess. But if mv. Spirit 
 '^ OF HIM that raised up jE^v^from the dead, 1D\^'ELn 
 *^ IN YOU, he that raised tip Christ from the dead 
 *^ shall also quicJcen your mortal bodies ^x his Spirit 
 " that DWELLETH in you," Rom. viii. p— -11. Here 
 we find ''the Spirit of God;* and '' the Spirit of Christ,'' 
 
 F f distinctly 
 
402 
 
 the Son, bv which alone \vc can have 
 communication with either,* is not 
 
 distinctly mentioned in the same context, though the 
 spiritual Eftcts of both are undoubtedly the same, 
 because both these titles belong to one and the same 
 HoJi^ Spirit f as St. Paul elsewhere declares — *' For 
 '' through him " (sa3'S .the Apostle, speaking of the re- 
 conciliation, or uniting of the Gentiles, and the com- 
 mon wealth of Israel, through Christ) " ue both " (i. e. 
 Jews and Gentiles) ** have access by One Spirit tni' 
 '• to the Father J^ Eph. ii. 18. This One Spirit, there- 
 fore, must necessarily be understood, not only when " the 
 '' Spirit of God*^ is mentioned, but also whenever we 
 read of '' the Spirit of the Sou.Y'—"' the Spirit of 
 *' Jesus,l^' or '* the Spirit of Christ " (see note in p* 
 375) ; for as Christians are " huilded together for an 
 
 '* HABITATION OF GoD THROUGH THE SpIRIT/' 
 
 (Eph. ii. 22.) 30 likewise it must be through the 
 SAME Spirit tliat they become ** an habitation 
 '^ OF Christ,'' — *^ if Christ be in you** Sec, because 
 the same text informs us, that — *' if any viafi have not 
 " f//e Spirit OF ChPvIST, /?e is none of his,*' 
 
 * Compare the preceding note in page 401, with the 
 note in p. 403. — See also page 303. 
 
 f *' Becauss ye are 5o?w, God hath sent forth the Spirit of his 
 *'^ Son into your hear/s.*^ Gal. iv. 6 
 
 + a 
 
 1 blow thai this shall turn to iny salvation ^ through yourprayer. 
 
 '«• and the supply of m^ Sfirit or Jesus Christ." Phil. i. 19. 
 
 really 
 
408 
 
 really Dlvine ? We are taught by a mul- 
 titude of texts throuQ;hout the New 
 Testament, that Man by Kalure is ca- 
 pable of receiving the Holy Spirit 
 within him ; so that the Human Body is 
 expressly called in Scripture '^ the Tern- 
 *' pie of the Holy Ghost ;''^ and there- 
 fore, if THE Holy Ghost were not 
 really and truly God, of the same 
 Divine Kalure with the Father (for 
 there can be but One Divine Kature^ 
 as there is but One God, which I hope 
 is already clearly demonstrated, see 
 pages 251 — ^6by how improper would 
 be the idea of conciparing Man to m Tem- 
 ple f For Christians are not only called 
 *^ the Temple of God^^ but expressly 
 
 ' (as 
 
 * '^ Wlial^ Unoiz ye not that your Bo by is the Tem- 
 ** PLE OF THE Holy Ghost, (which is) in youf 
 " which ye have of God^and ye are not your own 9.*' 
 I Cor. vi. 19* » 
 
 t 2 Cor vi. l6. — ** Jnd what agr€€rae7it'' (says the- 
 Apostle Pa\]]) *^ hath the Temple of God xvith idols? 
 
 ''for 
 
(as I huve already remarked) " (he Tem- 
 *' pie of the Holy Gliosis" as if the tenii» 
 were synonymous !. 
 
 a 
 
 for ye are twe, Temple of the living God ; as- 
 ^^ God kGih said, I uill dwell in them, andxcalkin (tfiem)^ 
 *' and> will he their God, and they shall he my people J' 
 And this In-dxcelling, or Inkabitation of: God in ih^ 
 Faithful,, is declared in Scripture to be '* throvgh the 
 ^ Spirit," which affords an ample proof, that the Spirit 
 is truly Gob !' *' In xvhorn " (says St. Paul to the Ephe- 
 sians, ii. 22. speaking of Jesus Christ J ^^ ye also are 
 " huilded^ fogether^ for a n i] a e i t a t i o n of God 
 ** THROUGH THE SpiRiT." Thus the true Christian 
 doth really become a Temple of God, "for xvhere 
 ** God dnells is a Temple,'* as Grotius remarks;* and 
 God dwells in good men by his Holy Spirit.. 
 " Therefore (says he) are they the Temple of God.. 
 This Inhabitation, or Ih-dioelli/ig of the Holy Spirit 
 vi the Temple of God, is plainly declared by the Apostle 
 Paul in another text — *' Knowyenct'' (says he) '* tJiat. 
 *' ye are the Temple of Gob, and that tue Spirit. 
 '* OF God dv/elleth in you ? If any wan defle the 
 *^ Temple of God, him shall God destroy : for the- 
 ^^ Temple of 0op is holy^-f xvhich (TciBple) ye are," 
 I Cor, iii. 10, 17. 
 
 * " Tnnphimed uhi l)si-s huhiiaL Li piis liahlirj JHevs tv.-^ Sfi- 
 ** RiTUM SAiTCTrM. Su/it igUur Ti^iTLV^A Dei." Giot. Annot. 
 ^Toni. IV. p. 48^. 
 
 f « is hohj,'^'^^* Mi:z:g jsndi^td h?/ the HoL-y Ghost," Rom, 
 
 Too- 
 
Too many Temples^ indeed, through 
 the Depravity of Mankind, and the In- 
 fluence of Devils, have been dedicated 
 to those, *' which hy Kalure are NO 
 '^ Gods r* But that was only amongst 
 men — '* who knew not Godr (GaL iv. 
 8.) But shall we conceive of the inspir- 
 ed Writers of the New Testament, that 
 they would also dedicate Temples to 
 a Being, ^^ which by Nature is no GodV* 
 For if we could suppose it true, that 
 THE Holy Spirit '' hy Nature is no 
 •' God," the Temple of the Holy 
 Ghost would be no better, in that one 
 respect, than Heathen Temples I And 
 therefore, if we reallv believe the Holy 
 Scriptures to be the Word of God^ we 
 must necessarily believe that the Holy 
 Ghost is really and truly God ; for 
 otherwise we should not have been re- 
 quired by the Holj^ Scriptures to esteem 
 our Bodies as the '' Temple 0/ the Holy 
 '* Ghost ! '' And as it thus appears to be 
 a necessary conclusion, that the Holy 
 
 Ghost 
 
4oa 
 
 Ghost is (ruly God, it is equally a 
 necessary doctrine, thrtt he is also Je- 
 HOVAH— "^^ For who is God " (i. e, truly 
 God) '"^except JEHavAH ? " ^ Psa. xviih 
 31. And therefore, though the Holy 
 Ghost is clearly revealed to us in Scrip- 
 ture as a distinct Person from the Fa- 
 ther and THE Son, he must neverthe- 
 less be included in that One Divine and 
 Eternal Being\ Jehovah ; and accord- 
 ingly, in that supreme character, he re- 
 vealed the Divine Will to the Prophetsf 
 Of this I have already produced some 
 remarkable, and i\ trust) incontroverti- 
 ble proofs, and therefore shall only re^ 
 cmest rav reader's attention to one more 
 example of it. '' Well spake the Holy 
 '' Ghost" (said the Apostle Paul to. 
 
 * Co]Tjpare this with Fs. Lxxxvi. 10. — '^ Thou art 
 '' God alone;' that is, '* T//o«'' (Jehovah) ''art God' 
 ^* alone,'* for the whole Psalm is a prayer addreessd to 
 Jeiiovak — " Bow down thine ear^ Jehovah/' Szc^. 
 — See also Isaiah xxxvii. l6. and compare these texts- 
 with the liOte in p. 337. concerning those persons, whose 
 tttlc of ^' Gods/' was merely nominal^ 
 
 Urn: 
 
407 
 
 tlie unbelieving Jews at Rome) '' hj 
 Isuias the Prophet unto our FalherSt 
 saying ; Go unto this people^ and say f 
 Hearing ye shall hear^ and shall not 
 understand ; and seeing ye shall see^ 
 arid not perceive. For the heart of 
 this people is waxed gross/' &c. Acts 
 xxviii . 25—27. But when we turn to that 
 part of Isaiah's Prophecy to which the 
 Apostle refers us, as the Saying of the 
 Holy Ghost, we fmd it was Jehovah 
 v,'hich spoke to the Prophet! — '' 1 heard'' 
 (says the Prophet) " the Voice of the 
 Lord " (Adoni) '^ saying. Whom shall 
 I SEND I and who will go for us V 
 (speaking expressly in a Plurality of 
 Persons.) '' Then said /, here (am) / ; 
 ^' send me. And he said, Go, and tell 
 ^* this people. Hear ye indeed, (or in 
 ^^ hearing) but understand not ; and see 
 ^' ye indeed, (or in seeing) hut perceive 
 ^' not. Make the heart of this people 
 ^' fat, and make their ears heavy, and 
 ^' shut their eyes; lest they see with their 
 
 4i 
 4t 
 
408 
 
 
 a 
 
 4e 
 
 eyeSj and hear with their earSj and 
 understand with their hearty and con- 
 *' vert, and be healed.^ Then said /, 
 '' Lord/' (or Acloni) '' how long f And 
 HE answered, Until the cities be wasted 
 without inhabitant, and the houses 
 ^^ without man, and the land be utterly 
 *^ desolate,'' &c. Isai. vi, 8 — 1 1. 
 
 Now the Lord, or Adoni, who then 
 spake to Isaiah, was represented to the 
 Prophet (see the beginning of the chap- 
 ter) as '^ sitting upon a throne high and 
 '* lifted up, and his train filled the tern- 
 '^ pie,'' &c. ^' and one cried unto ano- 
 '^ ther," (that is, the Seraphims men* 
 tionecl in the preceding verse) '^ Holy, 
 " Holy, Holy (is) JEHOVAH of 
 ^ Hosts, the whole earth is full of his 
 "' g^^ory," &c. (ibid, 1—3.) 
 
 * See some Observations on this passage in my Tract 
 ou several important Prophecies. 2d Edit, pages 222, 
 223, and 228—235. 
 
 Now, 
 
40P 
 
 Now, notwithstanding that tJie Lord 
 JehoVx\h is represented in this Divine 
 Revelation as speaking in the Piin^al 
 Number (''whowillgoforus''), and 
 that the threefold repetilion of the Epi- 
 thet Holy^ in the proclamation of God's 
 glorious Title, Jehovah of Hosts, seems 
 to correspond with the above-mentioned 
 Idea of a Plurality of Persons being 
 comprehended in that One Eternal 
 Being, Jehovah, which then revealed 
 himself to Isaiah, yet the Apostle Paul 
 expressly attributed the Revelation to 
 the Holj/ Ghost, as being the Divine 
 Person which then spake ! '' IFell spake 
 '^ THE Holy Ghost'' (says he) ^' bi/ 
 '' Isaias the Prophet, saying. Go unto 
 ^' this people, and say, Hearing ye shall 
 '* hear,'' &c. Who then shall presume 
 to say that the Holy Ghost is not 
 really and truly God ; when it is ap- 
 parent, by the citations already made, 
 that the glorious Name Jehovah, which 
 includes, the Divine Nature of the 
 
 G g g ' Father, 
 
410 
 
 Father, and of the Son, is expressly 
 attributed also to the Holy Ghost ? 
 
 Without a due sense of this supreme 
 Dignity of the Holy Spirit, we should 
 form but a very unworthy idea of the 
 real Dignity of Human Nature, which 
 (as I have already shewn) is not only 
 capable of receiving the Gift, or inter- 
 nal Communication, ofthat^/onow^and 
 eternal free Spirit * of God, as a 
 Principle of Action, but it is also clearly 
 entitled even to claim that wonderful 
 participation of the Divine Kature I — to 
 claim it, I say, by a written Charter of 
 Privileges, which can never be taken 
 from us (as God's Word cannot fail), he 
 having bound himself to us, on certain 
 reciprocal conditions, by an irrevocable 
 covenant (as sure as his Word) that 
 Man might be Free indeed ! We are 
 Free (I say) having now 2, free Choice, 
 
 * Sec note ia p, 37«. 
 
 ' through 
 
411 
 
 through Christ, to partake, ifxs^e will,^ 
 of the Tree of Life, (see note in p. 324) 
 
 from 
 
 * " If r^c mlV For, notwithstanding all that has 
 been said and wrote concerning Predestination and Re^ 
 probation^ yet it must surely be our own fault, a depra- 
 vity in our own choiccy or willy if we partake not of " the 
 ** Tree of Life !** (See my Tract on Predestination.) 
 
 " No man*' (indeed) " can come tome*' (said that 
 Divine Person, who alone is *' the Way, and the 
 " Truth, and the Life,'' John xiv. 6.) " except the 
 *^ Fat her y which hath sent mcy draw him: and /" (said 
 he) " will raise him up at the last day*' (John vi. 44.) 
 But though this Drawing depends on the Will of the 
 Father y yet no just argument arises from thence against 
 the free Will o/'Max, because we have ample assurance 
 on the part of the Almighty, that his Good Will to draw 
 us will not be wanting, if we seek him as we ought, and 
 do not resist his Divine Grace in our hearts ; of this 
 Good Will his affectionate remonstrances from time to 
 time by his Prophets bear unquestionable testimony. — 
 " Why WILL ye die, House of Israel? For I have 
 *' NO pleasure in the death of him that dieth, saitk 
 *'• the Lord Jehovah, wherefore txirn yourselves^' 
 ll^^rri in Hiphil. cause ye to turn; i, e. the repen- 
 tance must be by your own will and deed) " and live ye J' 
 (Ezek. xviii. 31, 32.) And again, God swears by him-* 
 selfy that we may have full assurance of his Will in our 
 favour, if our own Will is not wanting !-^*' Say unto them 
 
 (as) 
 
412 
 
 from which our first Parents were un 
 happily excluded in this world ! 
 
 f 
 
 But 
 
 (as) I LIVE, " sa'ith the Lord Jehovah, I have no 
 PLEASURE i7i the death of the wicked; but that the 
 " xvicked turn from his waj/, and live: turn ye, turn ye, 
 ^\.from your ecil ways ; for why will ye die, House of 
 '' IsraeW Ezek.xxxiii.il. 
 
 These texts, indeed, are. assurances of God's love to 
 the House of Israel ; but, in Christ, even the Gentiles are 
 entitled to claim ihem, being now engrafted on the stock 
 of Israel (see p. 30?) and are thereby rendered '' Abra^ 
 ^* J]a7ns seed, and heirs according to the promise," (Gal. 
 lii. 29.) And under the New Covenant, also, God hath 
 confirmed these assurances of favour o« his part, if we are 
 not wanting to oursekcs, premising us that we shall re- 
 ceiie, if we will but ask (see note in p. 414) — " For 
 *' THE Lord i,s not slack concerning his promise, as some 
 ■^ men count slackness ; but is long- suffering to us wardy 
 
 *' NOT WILLING THAT ANY SHOULD PERISH, BUT 
 
 *^ that ALL should come to repentance.*' 2 Pet. iii. Q, 
 From hence it folloAvs, that, if any perish, it is not by 
 God's inn, (though he certainly foreknows their de- 
 struction) but by their own xoilful Abuse of the iiiwoiP'? 
 ledge of Good and flvil; for we are assured also by 
 another Apostle, that God " xvill have all Men to be 
 ^* saved, and to come unto the Knoidedge of the Truth." 
 (I Tim. ii. 4.) '^ The Word all" (says the learned 
 ^Iff Francis Fox on this text) ^^ here stands for every 
 
 '' Man; 
 
413 
 
 But these glorious Privileges being 
 granted to Human Kature only tbrough 
 the Merits oi that '' Son ofMan^ who 
 voluntarily took our Kalure upon him, 
 we must alwavs remember, that our 
 Title to the Benefits of the free Cove- 
 nant, beiore mentioned, is valid only 
 w^hen claimed in his N'ame, and for his 
 Sake, as we ourselves are otherw ise to- 
 tally unworthv of them ; for he alone is 
 ^' the Way, and the Truth j and the Lifef 
 
 ■^ Ma^nt; for so it is used ver. 1. where we are com- 
 *^ manded to pray for all Me^?. Hence (says he) we 
 ** may argue, that if God wills the Salvation ot ali^ 
 " Me^t, and would have all come to the acknowledge 
 *^ ment of the Truth, then he affords all sufficient 
 ** Means and Grace, in order to their obtaining Sal- 
 ** vation ; because without this they cannot be saved/' 
 (See John vi. 44*. quoted in the beginning of this note). 
 " If any therefore perish, il is not because God denies 
 " them GRACE and help, but because they are want- 
 *' ING TO themselves, and will not be piie- 
 " VAILED WITH to USE the assistance he afibrds, 
 " Their destruction, therefore, is not from any peremp- 
 ^* tory Decree of God's, but from themsllves," 
 IJew Testament with references, p. 867. note. 
 
 and 
 
414 
 
 and '^ no Man cornel k unto the Father, 
 " but by " him. John xiv. 6» 
 
 « 
 He hath, therefore, particularly in- 
 structed us how to claim tlie Privileges 
 qi Human JSTalure, assuring us hy reiter- 
 ated^ Promises, tendered in the most 
 
 urgent 
 
 * " And I say unto you'' (said our Lord Jesus) " Ask, 
 ^' mid it shall be given you : seek, and ye shall find: 
 " KKOCK, and it shall bt opened unto youT (For our 
 Lord had just before given a parable of a man's going to 
 his friend's house even at midnight, and knocking at the 
 door to borrow bread). '^ For every one that asketfi, 
 *' RECEivETH : and he that seeketh, findeth : 
 " and to him that knocketii, it shall be opened. If 
 A Son shall ask bread of any of you chat is a FA« 
 THER, xvill he give him a stone ? or if he ask a fish ^ 
 uill he for a fish give hi?u a serpent ? or if he shall ask 
 " an egg, will he offer him a scorpion 9 If ye then, 
 ^* being evil, hwxo hoic to give good Gifts unto you r 
 ^- Children: hoza much more shall your Heavenly 
 ^ Father give the HOLY SPHIIT to them that ask 
 •^ him?" (Luke xi. 9 — 13.)" Jnd whatsoever ye shall 
 *"' ASK in MY Name^ (said our Lord Jesus) ** that 
 *' will I do'* [an ample proof, as 1 before remarked, of 
 his heinof truly GOD in Erf'ect and Power, as well as in 
 Kame^ and that he and the Father ar€ On e, as he himself 
 
 not 
 
 it 
 
415 
 
 urgent and effectionate maniisv that 
 Prayers in his Kame shall certainly he 
 
 effectual; 
 
 not only said^ but proved by his Works ; so that we must 
 necessarily understand, as there is but One God, 
 (Jehovah) that he is included with the Father in th© 
 GxE Eternal Being Jehovah]^* ^^^^ the Father 
 ^* mai/ be glorified in the Son. Jf yc shall ask lany 
 ** thing in my Name'' (our Lord Jesus again repeat- 
 ed and enforced his gracious promise) '* I will do (it).** 
 ** Jf ye love me^^ (said he) ^' heeip my commandmaiis^ 
 (and who hath a right to command^ but GoBf — Our 
 Lord, nevertheless, immediately afterwards declares the 
 ministerial Office, which he had condescended to under- 
 take for our sake, as Mediator between God and Man, 
 himself being both !) ** And I*' (said he) " "will iPRAY 
 " the Father, a;2(i^e shall give you another Com- 
 *^ forter/' (or Advocate, see ABp. Sharp's Sermons, 
 vol. 5 Disc. 2d.) ** that he may abide xcith you for ever; 
 *' even thk Spirit of Truth,'' (here the Three 
 Divine Persons are distinctly mentioned together, 
 in their separate personal functions under th-e Chris- 
 tian Dispensation) ^* whom*' (i. e. the Spirit of 
 Truth) *'^ the world cannot receive, because it seeth him 
 " not, neither hnoweth him : but ye know him: '' (and o£ 
 course all other true disciples of Christ know him, as the 
 promises are to all, and cannot fail) ^ for ht dwelkik 
 " with you, and shall be in you/' John xiv. 13 — 17') 
 •' Again^ I say unto you/' (said our Lord Jf-s vs) ^^ tha^ 
 
 u 
 
41(3 
 
 effectual; that is, provided there be no 
 wilful Defect on our part ; which con- 
 
 dilional Clause is always to be under- 
 
 «■' 
 
 stood, wherever Promises of Blessings 
 are delivered in Holy Scripture. 
 
 Let us therefore be mindful, ** that 
 ^^ the sufferings of this present timey 
 are not uorthy (to be compared) with 
 the glory which shall be revealed to 
 
 €€ 
 
 4i 
 
 *' US," 
 
 ** if two of you sJiall agree on earthy as touching ant/ thing 
 " that they shall ask, it shall be done for them of :my Fa- 
 *^ TH ER, which is in heaven. For where two or three are 
 '* gathered together in my Name '' (i. e. in the Name 
 €f Jesus) *' there am I in the midst of them** (Matt, 
 xviii. ip, 20.) 
 
 These, and many more such, declarations of Chrisf, 
 are the reiterated Promises (mentioned above) on which 
 ihe restored Dignity and Privileges of Human Nature are 
 firmly founded, being the perfection of Human LIBER- 
 TY, — the privilege he has obtained for us, to claim a 
 participation even of the Divine Nature^ through his 
 merits, that we may become (ijidividually^ as well as 
 con gre gat tonally y throughout all the Branches of the true 
 Catholic Church) " Temples of the Holy Ghost;* (1 Cor. 
 iii. l6.) ^^ for where the Spirit of the Lord (is) 
 
 *' there 
 
417 
 
 €i 
 
 US,'' (Rom. viii. 18.) sic; ti^olc;, that 
 is, towards us, or respecting ourselves; 
 
 refer- 
 
 *^ there (is) Liberty!" (2 Cor. iii. 17.) By which 
 must necessarily be understood '*' the perfection of Li- 
 *• BERTY." — The true principles of which are included 
 in one single word, — ** Love,^* viz. First, Our Duty offer- 
 feet Loie towards God, before all other considerations; 
 .4ind s-ecojidly, A comparative degree of " Love" towards 
 each other, viz. as we love ourselves. For, through the 
 mercy of God, we are not absolutely required to exceed 
 this comparative measure of Lov^ towards our neigh- 
 •bours ; though " Self-Love^' has been far exceeded by tho 
 generosity/ of sonie worthy men, who have been prompted 
 to that commeRdablc excess, by their love of God. (Sue 
 the Index under the word Self-Love,) Let us be thank- 
 ful, however, that moxe is not absolutely required of us 
 than this comparative degree of Love, — ** T/tou shall 
 •" LOVE thy Neighbour as thyself For our Lord him- 
 self has recited this second great Commandment, express- 
 ly in tliese ver^- terms, and has assured us, that ^^ on these 
 " txvo Co7n7?ia?fd?nents " (first, the perfect Loie of God, 
 and secondly, this comparative degree of Love towards 
 our neighbours) " hang all the Laze and the Prophets/' 
 (]Nlatth. xxii. 36 — 40.) And the object of this whole 
 ^i-gument is clearly confirn^ed by the Apostle James ; 
 who expressly attributes to riiis second, or comparative 
 degree of Love, the Title of *' the Royal Laxv;' (ii. 8.) 
 doubtless, as being the most eminent and essential of 
 
 H h h all 
 
418 
 
 referring, probably, to that ^' Eternal 
 ^^ Weight of Glory " with which Human 
 
 Kature 
 
 all other Human Laics respecting our brethren, to 
 which he manifestly refers under the Title, also, of 
 *^ the Ltrjo of Liberfij*' — the Laic by which we must be 
 judged ! (Compare chap. i. 25, with ii. 12. See also a 
 distinct Tract of mine on ** the Law of Liberty,'* printed 
 in 1776 ) Now in order to maintain with propriety this 
 Low of Liberty, both with respect to ourselves and our 
 neighbours, we ought to be perpetually mindful that our 
 Bodies are the ** members of Christ,*' and of course the 
 YecuVinv property of God, and that *' K€ are not our own," 
 being " bought with a price." 1 Cor. vi. 19,20. Johniii. 16, 
 (however inconsistent this may seem with the ordinary 
 notions of " Liberty and Property ") because no true 
 Liberty can exist without the help and presence of 
 God's Holy Spirit, (2 Cor. iii. 17.) the great object of 
 our prayers through Christ, But the glorious Privilege 
 he has tendered to us of asking and claiming, in his name^ 
 this perfection of Liberty, (the guidance and internal 
 presence of the Holy Spirit,) demands our constant vigi- 
 lance and attention, that we may so ask for it, according 
 to the conditions he has proposed, that we may entertain 
 a reasonable hope of obtaining it, that is, — if we really 
 love him, so as to keep his comrdandrnents ; for the con- 
 ditional promise on his own part is immediately added 
 — ** And I** (said he) " uill pray the Father, and 
 " he shall gite you another Comforter that he may abide 
 ^' nithyoufor exer i' — (even)-* tht Spirit of Truth,' ^c, 
 
 (John 
 
410 
 
 JVdiure is capable of being invested 
 *^ qfier the sufferings of this present 
 *' time,'' as signified by the same 
 Apostle in a parallel passage of another. 
 Epistle — '' For our light affiictiovH' (said 
 the Apostle) ^* which is but for a mo- 
 " menty' (i. e* comparatively speaking) 
 ^* worketh for us afar more exceeding 
 ^' and eternal Weight of Glo^Y V ^Cov. 
 iv. 17. This further Revelation of God's 
 Will [variously expressed in the New 
 Testament,*] concerning the sure and 
 
 most 
 
 (John xiv. 13 — 170 Thus the fallen state of the nature 
 cf Man may be effectually restored to its original dignity, 
 if the future Building of our existence be most careful- 
 ly and assiduously raised upon this foundation with the 
 plumb-line of Integrity^ and be afterwards maintained 
 with Perseverance to the end of Life ! ** He is faithful 
 ** that 'promised J' (Heb. x. 23.) Wherefore, " be strongs 
 ** and of a good courage^ fear not, nor he afraid : for 
 ** THE Lord (Jehovah) thy God, he it is that doth 
 " go with thee, he ivill not fail thee, nor forsake thee J' 
 (peut. xxxi. 6,) 
 
 * ** When Christ (who is) our life, shall appe ab, then 
 ^^ shall jf€ also appear with him in GLORY. Mortify 
 
 "^ ther^" 
 
 f 
 It 
 
420 
 
 most certain expectation, that we may 
 entertain, of being invested with Eter- 
 nal 
 
 u 
 
 therefore your members,'^ &c« Col. iii, 4. *' For our con* 
 ^* vermtion is in heaven ; fi^om xchence also xve loohfof 
 " THE Saviour, THE Lord Jesus Cuv.\^'v : who shall 
 " change our xile body, that it may he fashioned likb 
 " UNTO HIS GLORIOUS BODY , according to the xvorJcmg^ 
 ** whereby he is able even to subdue all things vnto him^ 
 *' self.^ (Ph. iii. 20, 21.) " Beloved, now are we the sons 
 ^^ of Gody and it doth not yet appear what we shall be : 
 ^' hut we know, that when he shall appear, we shall 
 " BE LIKE HIM : for we shall see him as he is. And 
 ^ every 7nan that hath this hope in him, pnrificth himself^ 
 f* even as he is pure,*' 1 John iii, 2, 3. " But some (man) 
 *' will say, How are the dead raised up? and with 
 *' WHAT BODY Jo they come ? Thou fool, that which thou 
 '^ sowest i$ not (juicketied, except it die:*' " And that 
 " which thou sowest, thou sowest not that body that shall 
 " be, but bare grain ^ it may chance of wheat, or of som^ 
 *' other (grain), but God giveth it a body as it hath 
 ^* pleased him, and to every seed his own bodY, 
 " Allfcshis not the same flesh, but (there is) one (kind 
 *' oi) flesh of 7nen, another flesh of beasts, another of 
 ^fishes, (and) another of birds, &c. — '' So also (is) the 
 ** resurrection of the dead. It is sown in corruption ; it 
 ** is raised in incorruption : it is sown in dishonour ; it 
 "is raised in glory: it is sown in weakness ; it 
 ^* IS raised IX power ; it is soxsn a natural (or 
 ** xl/'^^iK^Vj animal) body, it is raised a spiritual 
 
 ^^ BODY, 
 
421 
 
 N AL Glory in the world to come, (if we 
 persevere in the true Faith and Practice 
 
 of 
 
 ^ BODY. There is a natural (or animal) body, and 
 " there is a spiritual body. And so it is written^ The 
 " Jirst man Adam was made a living soul ; the last Adan^ 
 •* (was made) a quickening Spirit y &c, — And as we hat^c 
 ** borne the image oftheearthy^ we shall also beau 
 " THE image of the HEAVENLY [i.e. of the Lord 
 Jehovah from heaven, mentioned in the 47 th verse, see 
 also pages 208—297, 305—321.] <* Now this I say^ 
 ** brethren, that flesh and blood cannot inherit tht 
 ^' kingdom of God ; neither doth corruption inherit 
 *^ JKCORRUPTION.* Behold, I shew you a mystery ; 
 
 * By this latter part of the sentence (i.e. neither doih corruption 
 inherit mcorruption) the Apostle explains what he meant by they?^^^ 
 *' and blood ^^ which " cannot inherit,''^ &c. <* iia explicat " (as GrotiuB 
 jtistly remarks) " quid- intelligi valuer it per cra^xct et m^&>.'^ 
 It is manifest from the whole context, that the Apostle, ly Jiesk 
 and blood in this text, meant only corruptible Vindperishubiefiesh and 
 blood ; for it is not the substance or solidity of flesh and blood, which 
 cannot inherit the kingdom of heaven, but only the corruptibiliHf^ 
 or dissoluble and corrupt qiiality oflit, -as another learned commen- 
 tator (Siater) has remarked — Non intelligii Corporis substantia*!, 
 sic eni?n I'esurget. Job xix. 26> 27- sed qualitatem corruptam. PoU 
 Synop. Vol. V. page 539. 
 
 We have incontestable evidence, by the resurrection and as- 
 cension of our Lord, that the real human substances of ^^ flesh and 
 ** hones^^ (of which his revived body consisted) can and doth 
 " in/terit the kingdom of heaveyi?^ — Our Lord was particularly care- 
 ful to convince his disciples of this truth after his resurrection) 
 jBaying — '' Behold my hands and fleet, that it is I myself:" (ot* 
 •tVTOj syw i4/^i; thus insisting upon the identity of his own person) 
 
 ** handle 
 
422 
 
 of Christianity in this world), completes' 
 our Charier of Privileges and Immum\ 
 
 ties, 
 
 *' xve shall Jiot all sleep ^ hut ut shall all he changed , in a 
 
 " momenfp 
 
 ** handle m€y and j^^,"(thus iirginc^ his disciples to receive undeniable 
 conviction by all their senses) *^foT a Shrit" (gays he) " hath 
 *' not FLESH AND BONES, as ye see me have. And when he hud thui 
 ** spoheny he shcrced them (his) hands and {his) feet. ^* Luke xxir, 
 39, 40. Now this v\'as not to convince them merely, that the hands 
 and/fe/, which he then shewed, were ^\flesh and bonesy*'' but that 
 they were also (to undeniable demonstration) the same identical 
 *' J^esh and bones'* that had been publickly nailed to the cross; 
 for our Lord shewed them likewise *' his side,"*' John xx. 20. un- 
 doubtedly that same wounded side which had been pierced with a 
 lance ; for it wos manifestly on account of the zvoimdsj which he 
 had received in hhfesh, that he now pointed out, as unquestion- 
 able evidences of his identical body, those particular parts thereof 
 (his hands, feet, and side J in which the principal wounds had been 
 made, agreeable to the pre<lictions of the Prophets (Ps. xxii. 16. 
 Zech. xii. 10. and xiii. 6, 7.) and, at the same time, he submitted 
 himself to the most critical examination of those select persons, 
 whom he had chosen for witnesses — " It is I myself,^* (says he) 
 ** handle me and see,^^ &c. That our Lord appealed to the evidence 
 of real zcounds in hhjieshy is further demonstrated by the declara- 
 tion of the Apostle Thomas, when he had heard the account of 
 onr Lord^s appearance from the other disciples : for Thomas 
 answered them, saying — ** Excejjt I shall see in his Bands the print 
 " of the nails y and put my finger into the print of the nails, and thrust 
 *' my hand into his side, / rvill not believe V And accordingly, thii 
 palpable and unquestionable demonstration was graciously allowed 
 iiim, even in the presence of the former witnesses ; for — ** After 
 eight days, again the disciples is^re zaithin, and Thomas avM thnn .• 
 (then) came Jesus, the doors heitig shut, and stood ix the mtdst, 
 and saidjPeace (be) unto you. Then saiih he to THOiSAS,recch hither 
 ^hyfnger, and behold my hands ; arid reach hither thy hand, and 
 (thrust) it into my side : and be noi faithless, hut believing,'* (John 
 
 XX. 
 
 <c 
 « 
 tc 
 
423 
 
 ties, or, " the perfect Law of Liberty ^^ 
 .which THE Almighty has been pleased 
 to tender to his Creature Man ! 
 
 —''Who 
 
 < 
 
 •* mom€?itf in the twinkling of an eye, at the last trumpet 
 
 '' (for 
 
 XX. 24 — ^7.) And after our Lord had, at several other times, (1 
 Cor. XV. 4 — 8.) visited, instructed, and confirmed his disciples 
 concerning the truth and reality of his resurrection, and other neces- 
 sary doctiines, he at length ascended from among them towards 
 heaven even while their whole attention was fixed upon him—!' 
 •* While they beheld^'' (says the text) " he zcas taken up ; and a 
 ** cloud received him out of their sight. And while they they looked 
 ** STEDFASTLY (aTsvA^ovTs^) to'joard heaven, as he went up, behold 
 ^* ixoo men stord by thern in white apparel ; "which also said. Ye men of 
 " Galilee, why stand ye gazing up into heaven 9 This same Jesus, 
 " which is taken upfroin you into heaven, shall so come in like man- 
 " ner as ye have seen him go into heaven." (Acts i. 9 — 1 1.) Thus 
 we have incontestable evidence concerning the identical substance 
 ^f our Lord's revived body, ** Fidsh and Bones ;^'' and therefore 
 with certainty we know the Human Body (consisting of solid and 
 palpable substances of " Fl^'sh and Bones ^^ j is capable of iu'ieriting 
 the kingdom of heav^-n ; and consequently we must understand that 
 the Flesh and 5/ooc:? meat io tied by the Apostle, which '* cannot 
 '* inherit,^'' &c. must necessarily' mean corrupt and mortal Flesh. 
 end Blood, before it has undergone the promised change to incor- 
 ntption and immortally, as explained above ; for our Lord's body 
 (it is manifest, if all these circumstances are considered) could not 
 possibly have undergone any oth-'r change than that of being 
 ** RAISED INCORRUPTIBLE," whcreas, before, it was corruptible (or 
 liable to injuries) and mortal, or it could not have suffered and died .• 
 and in like manner all the rest of the *' dead shaii be raided incor^ 
 RUPTiBLE^" as the resurrection of Christ is the pledge of our hope, 
 hfi being declared *' the first fruits of them that slept. ^* 1 Cor. xv. 20, 
 I shall not apologize to my readers for the length of this note, be- 
 cause the subject of it very materially concerns Me Suture of Man; 
 and all mankind are personallyinterested in the assurances we have, 
 that even the Body (as w«U as the $9ul) »haU on« day be raised to 
 
 * immortality^ 
 
424 
 
 ' — '^ Who'' {then) shall separate us 
 -^' from the love of Christ f (shall) iribu- 
 
 ^' laiion, 
 
 " Cfor the trumpet shall soundy* ^ ^^ and the Dead 
 *^ shall be raised incorruptidle, and xee shall be 
 
 *' CHA^GED/' 
 
 irrmiortahty and eternal duration; nevertheless, I confess, that I 
 should have neglected to treat upon this very material part of my 
 subject (as I conceived that the doctrine was sufl'iciently under- 
 stood, and generally received among Christians) had not a ne\r 
 paniphitt, on very different principles, been put into my hands, 
 at the very time whon 1 had proceeded in transcribing the above 
 note for the press, even to the very sentence where I have placed 
 the mark of reference ; so that I thought myself obliged to add 
 these remarks upon the text, in order to guard against the plausi- 
 ble insinuations in tlie said Tract, 
 
 * " For ihc trumpet shall sound,"^ {(TCx.Xitia'n yo<^p) s^iys the 
 Apostle ; but the Author of the New Pamphlet, mentioned in the 
 preceding note, boldly insinuates, that it shall not sound! And 
 iis this Author has thought proper to conceal his name, I hope, 1 
 may censure his opinions with less reserve, because he cannot 
 suspect me of any personal dislike to an unknown author j and 
 must therefore consider iny severilj' as levelled merely against Lis 
 erroneous doctrines, and not against himself. 
 
 ** Do you take the last Trumpet " (says he, in pag*e 15.) '* to 
 ** he some instrumental soundP^ &c. — " The zcord last,'* (says he 
 again) " evidently implies ^ a first : nozc zvho is he fhai heard the in.;* 
 ** strumental sound of the tik^t Trumpet?'''* Thus, on the strength 
 of a mere sophistical quibble, he ventures to found his opposition 
 to the clearest evidence of scripture that ** the Tnanpei shall 
 " sovsD^ and the dead shall be r/iised^''^ — as if these great articles 
 of the Christian Faith, the Resurrection of the Dead, and the awful 
 summons to the Judg7ne?2t Se,at of Christ, could possibly be set ai^ide 
 by such superficial reasoning ! For though we may not be able to 
 answer his question, viz. " TVho is he that heard the instrumental 
 ** sound of the Yiv.sj Trumpet V^ Yet any plain honest Christian, 
 who reads his Bible v.ltha proper humble disposition, can easily 
 
 inform 
 
425 
 
 ^' laiion, or distress, or persecution, or 
 '* famine, or nakedness, or peril, or 
 
 " sword ? 
 
 '* CHAitGEi)/' That is, we Ihing men^ whoever we are, 
 that shall be found alive, and remaining in the body at 
 
 that 
 
 inform hiril, who they were (even a whole nation at once) that 
 really and truly heard the actual sound oi^ former heavenly trumpet. 
 See ^he 19th chapter of Exodus ; wherein the histrmnsntal sound is 
 clearly expressed by two different technical Hebrew names of an 
 instrument, well known among the Israelites, which seems to have 
 been a kind of horn or cornet. The use of such instruynents is par- 
 ticularly recorded in Joshua, vi. 4. for seven of them were sounded 
 by the priests at the taking of Jericho, The sound only of one in" 
 strument (bearing two different names) was heard at Mount Sinai, 
 tho' it is described as being loud to a most tremendous degree, being 
 a heavenly trumpet. And, answerable to this, the future heavenly 
 trumpet, foretold by St. Paul, is mentioned in the singular num- 
 ber, viz. " the trump of God,''* 1 Thess. iv. 16. — Now .as the 
 sounding oi the former trumpet was previously appointed and fore- 
 told as the awful signal to apprize the Israelites of the Comi?ig of 
 Jehovah upon Mount Sinai, and to summon them up to the Mount 
 (see Exodus xix. 11, and 13,) so the actual tremendous sounding of 
 that former trumpet (see verses 16 and 19,) is an incontestible 
 earnest or pledge to us (even upon the principles of this author's owii 
 argument) that we ought to expect an actual sounding also of the 
 last trumpetf because it is as clearly appointed to be the azvful signal 
 of the future Coming and Appear ajice of the Messiah to judge the 
 world, as the former trumpet was of the descent of Jehovah upon 
 Mount Sinai, so that the ingenious hypothesis of this Author about 
 the soundless summons of the last trumpet falls at once to the ground! 
 There is such ample evidence (God be thanked) oi outi^ard trans- 
 actions throughout the whole account which Moses has given of 
 God's coming down upon Mount Sinai (or Horeb, which is only a 
 different part of the same mountain) that the literal sense of his 
 relation cannot, without the most glaring perversion, be enveloped 
 
 I ii and 
 
426 
 
 *' swof'd? (Jsitisxscrittenjfor thy sake 
 '* v£€ are killed all the day long ; ue are 
 
 " accounted 
 
 that awful period, " shall le changed; '* for the Apostle 
 had before d' clarcd, that " tut shall not all sleep '' (that 
 
 is. 
 
 anfl d?.rl«rii€*l by the delusive m\it of Jigiira live sophistry! And 
 
 the ^ame, indeed, may be said of what is revealed to us in the 
 
 Scriptures concerning the future Coming and Appearance of the 
 
 Messiah to judge the world 5 but this Author nevertheless (pre- 
 
 sumiug upon the supposed force of his insidious quibble about the 
 
 last trumpet) ventures openly to profess his disbelief of the actual 
 
 future judgment uf the zrorld by Christ ; and boldly asserts, that 
 
 ** there will be no such process hereof ttr. The judgment seat " (says he) 
 
 *• is in every man^s heart ; and it is there, and there only, that man 
 
 •• ran, or ever will, fed ncquittafice, or condemnation," &c, 
 
 (Note ill p. 25.) And this unscriptural doctrine he has attempted 
 
 (in a preceding part of his book) to illustrate by cm example drawn 
 
 even from Scripture itself! ** When Paul stood before Felix,^^ (says 
 
 he in p. 20.) ** Felix stood before the judgment seat of Christ ; else 
 
 ** li-hMt made him tremble ? What but the secret condemnation he felt 
 
 ** in his breast ? ** ^ But give nae leave for a moment to treat this 
 
 Author in his own evasive style, by ansrvering questions zvith ques* 
 
 tionsy though 1 by no means wish to avoid giving him a direct 
 
 answer to his tremblin'j system ! — "Would net Felix have had much 
 
 less cause to tremble, if (with the spirit of our modern Author) h^ 
 
 had conceived that there woiild never be ary other condemnation^ 
 
 than that which he felt within himself? And again — Did not Felix 
 
 tremble \\\i\\^t (or as) the Apostle " reasoneti''^ (AiaXfyo/niya? St avm 
 
 a genitive case taktn Gbsolutely, sis the grammarians say, i.e. to mark 
 
 the precise interval of any actioni or corresponding circumstance, 
 
 as that it happened during tht very timi tl^t the Apostle reasoned) 
 
 4t cf 
 
427 
 
 ^^ accounted as sheep for the slaughter). 
 *' J^aify in all these things^ we are more 
 
 ^^ than 
 
 is, in death) but we ^* shall all he changed," viz. both 
 t>ead and Living shall be changed from corruptible to in* 
 
 corrvpiihle 
 
 '^ of righteousness, temperance^ and the judgment to come (expressly 
 T« )tptjuaTo;T«//£XXovToc,orthe/w/v;v judgment) so that the Apostle 
 could not possibly me^tnth^ present internal condemnation, uiiichat 
 that verj^ inteival of time raused Felix to tremble? Acts xxiv. 95. 
 But this author not only denies the fuliire jtdgment of Christ, 
 but alio, it seems, the futwe REsuRHEcrioN of tfie dead ! 
 •' He feels " (speaking in p. 23. of a man that has the wit- 
 ness within himself) '* that he is risen with ckrist ; aiid so ex- 
 ** periences with St. Paul, the power of his rlsirrection : a?iil 
 ** being made a partaker of the first RESURRECTio>r, jlesh and 
 " blood then convinces him zi^hat it is,^"* &c. Now, as he thus asserts, 
 that he is " 7?iad'^ a parlaher of thejirs^ resurrection ,^^ and that there 
 will be " no process hereafter,'*' nor jfdg^nent of Christ , besides that 
 which (as he conceives) is in every man's heart, itnec.^S'^arily follows 
 that (\yith respectto himself, and such other '* truly awakened soul s^^ ) 
 this Author must suppose the ressurrccfwn tn It^ already past ! This 
 is a leading principle, wliich, being once admiUed, all the other 
 doctrines, which this Author has laboured to inculcate, n^ust n«» 
 -cessarily follow as concoyiiitan'^ c. cunistancos : tl^e perusal of his 
 book, therefore, enables us to foriii a very probable idea of the 
 particular doctrines held by those very ancient heretics, Hymeneus 
 and Fhilti IS ; for tlio* this author himself conceives, that his doc- 
 trines are ** 7^of only nncommov, hnt neiv,"*^ dc. and <iiccordingly 
 (in Lis preface) apologizes for ** the ant redden path,* yet Li-s 
 path is verj" old, and so strongly marked in antiquity, that the 
 leading principle above mentioned, on which almost all the resi 
 depends, was descrrbed more than 1700 y^ars ago, £ven by St, 
 Paul himself, who mentioned the ]>romoters of it expressly by name 
 and warned us against the pernicious effects of their errors in the 
 
 stranff- 
 
\ 
 
 428 
 
 ^' than conquerors^ through him that 
 ^^ loved us. For I am persuaded " (said 
 
 the 
 
 corruptible Beings, though the manner of the Change 
 ivill be different in these two different states of mankind, the 
 Dead will be raised incorruptible^ but the Lii?;?^ shall be 
 instantaneously rendered so, *^ in the tmnhling of an eye." 
 Thus the change will be made in the property or quality 
 of our living bodies, and not in the identity of them. It 
 will be an annihilation or dissolution of corruptibility , 
 and not of substance ; for the suhstanccy on the contrary, 
 will be rendered indissoluble and eternal ; even that sub- 
 stance which now is subject to so many fatal accidents, 
 diseases, and death) *' For this corruptible must 
 *^ put on incorruption, and this mortal {mwsi) put 
 ^' on immortality." [So that it is, manifestly, *' this" 
 same mortal body *' this^* earthly tabernacle in which we 
 now live, that shall hereafter *'^ put on'* immortality and 
 incorruption — " We that ai^e in (this) tabernacle do groan** 
 (says the same Apostle in another place,)" being burdened: 
 ** not for thatue would be unclothed, but clothed 
 " vvoiSi that ?nortality might be swallowed 2ip of life " 
 2 Cor. V. 4-. and this is further explained in the former 
 text, viz.] '* So ichen this corruptible (says the 
 Apostle) " shall haxe put on incorruption, and this 
 
 strongest terms — *f Their word^^ (says the Apostle) ** mil eat as dptk 
 ** a canker : of ivhom is Hymeneus and Philetus ; tcho concerning 
 ** the truth have errep, sayings that the resurrection xs past At* 
 ** READY j and overthrow the faith qf srnie,^^ 2 Tiqi. ii# V^, t8. 
 
 " MOR- 
 
429 
 
 the Apostle to the Romans) ^' that net- 
 ^' ther death, nor life, nor angels,'' (that 
 is, the angels of Satan) '* nor princi- 
 '' palUieSy nor powers, nor things pre- 
 ^^ sent, nor things to come, nor heighlh, 
 ** or depth, nor any other creature, shall 
 *^ he able to separate us from the love of 
 ^^ God, which is in Christ Jesus our 
 ^' Lordr (Rom- viii. 35—39. 
 
 Here is a noble declaration of that 
 *^ perfect Liberty,'' to which Christ has 
 restored mankind ! that glorious Digni- 
 ty of ''Human Kature," which even the 
 poorest and meanest persons amongst 
 us (the distressed, the hungry, and the 
 naked) are capable of attaining by Per- 
 severance5 in Faith, and Resolution in 
 observing and keeping, on their Part, 
 
 " MORTAL shall have put o^r immortality ^ then shall 
 " he brought to pass the sayvtg that is written ; Death is 
 *^ swallowed up in victor i/, death, where is thy sti?ig? ^' 
 &c, 1 Cor, XV, 35 — 55. 
 
 THE 
 
430 
 
 THE Conditions* of our reciprocal 
 Covenant with God ! 
 
 * (The conditions of our reciprocal covenant with God.) 
 Let us but satisfy ourselves that we perform the condi" 
 tions which Christ hath required of mankind, in order 
 to salvation (which co7iditions are all summed up in 
 these two words, Faith and Repentance) and we may 
 be as certainly assured that we belong to God, and are 
 entitled to his favour, as if we saw our particular names 
 recorded iji a book, among them that are appointed to 
 salvation. Away, therefore, with all fears and doubts 
 concerning our eternal Predestinaimi, Let us never 
 be solicitous in enquiring, whether God hath decreed 
 such a particular number of persons (in exclusion to the 
 rest of mankind) to eternal life ; or, if he hath done so, 
 whether we be in the number of them ; but let us take 
 care to secure our own duty/ *' Secret things belong to 
 ' the Lord cur God ; but the things that arc revealed, to 
 ' W5, and to our children, that we may do all the tvorks 
 ' of Ins lazo ;^' as we have it in Deutero?tom7/, * Let us 
 take care to obey God's commandments : let us live as 
 well as we cauj and if we do so, it is certain we cannot 
 miscarry ; and if God hath made any such Eternal 
 Decrees concerning the lot of particular persons, it is 
 certain likewise that we are in the number of those that 
 are predestinated to eternal salvation, provided we con- 
 tinue in our faith and obedience/ ABp. Sharp's Ser- 
 mon — " Of the Fexvness of those ivho shall be saved.'* 
 Vol. 111. p. 111. 
 
 Let 
 
431 
 
 Let us therefore (like the Apostle) 
 approach unto the Throne of Grace, in 
 full Assurance of Faith, always re- 
 membering, that a SOUND Faith must 
 be the principal Foundation of our 
 Pretensions to the promised Dignity and 
 Privileges of Human Nature, and 
 that by Perseverance in the true Faith, 
 and a continual Renewal of those ines- 
 timable Claims, from time to time, 
 while we remain in this world, we may 
 be as confident as the Apostle, that 
 ^ neither death, nor life, nor angels ^ nor 
 ^ principalities, nor powers, nor things 
 ' present, nor things to co?ne, nor 
 ^ heighth, nor depth, nor any other crea^ 
 ^ iure, shall be able to separate us from 
 ' THE Love of God, rsohich is in 
 ' Christ Jesus our Lordf because^ 
 through him, God has put it absolutely 
 in our own Power (whatever our tem^ 
 jpor^/ry Afflictions and Sufferings may be 
 in this Life) to attain an ^' Eternal 
 Weight of Glory f' 2 Cor. iv- 7. — 
 
 '' For 
 
\ 
 
 432 
 
 *' For uhich cause we faint iioV^ 
 (^' though our outuard man perish '') 
 being fully persuaded that he, who pro- 
 mised, is '* able also to perform/' 
 
 The Defects of this Tract, wherever 
 the Reader discovers any, are certainly 
 to be attributed to the fallible Author, 
 whose Name is prefixed ; but whatever 
 may seem praise-worthy, and instruc- 
 tive therein, to God alone ! 
 
 '' Soli Deq, Gloria et Gratia.** 
 
 INDEX 
 
435 
 
 INDEX 
 
 OF THE 
 
 referred to in the foregoing^ 
 Work. 
 
 Genesis. 
 Chap. Verses. Pages. 
 i. 2. jSiT 
 
 ii 17, II. 14, 
 
 iii. 4,5. 19. 
 
 17 to 19. 22. 
 
 19. 28 n. 
 
 22. 20. 43. 
 
 327 a. 
 92 n. 
 
 XIV. 
 
 ^vuu 
 
 3j,Aii. 
 
 2 
 22. 
 
 19. 
 
 250. 
 91. 
 
 23 to 25. 88 n. 
 
 3J. 
 
 I. 
 
 2. 
 
 6 to S. 
 18. 
 
 92 n. 
 
 194"- 
 2780. 
 
 278 II. 
 
 278 a. 
 
 a * « 
 
 ail 
 
 xvi. 
 
 xviii. 
 
 XX. 
 
 xxiii. 
 
 Exodus. 
 14. 269 n. 
 
 4- 195 n. 
 
 25. 346 n. 
 
 42^t n. 
 
 11 to 13. 425 n. 
 
 16. 19. 425 n. 
 2. 389 n. 
 
 17. 237 n. 
 
 12 to 16. 105. 
 
 Exodus continuei^, 
 xxxii. 9, 10. 8o. 
 7 to 17. 83. 
 27. 250. 
 
 31 to 33.97 "• 
 xxxiii. 18. 20. 223. 
 
 225 n. 
 xxxiv. 2j. 237 a. 
 
 Leviticus. 
 
 xvii. 2. 52^ 
 
 xix. 
 
 18. 
 
 28. 
 
 68. 
 IJ8. 
 
 11. 
 xir. 
 
 xvi. 
 
 Numbers. 
 
 7. 84. 
 
 II to 20. 86. 
 13 to 20. 86. n« 
 20 to 22. 88. 
 I to 40. g^, 
 10 to 22. 88. 
 19* 92 n, 
 
 41 to 48.96. 
 12. 97 n. 
 
 I.?- 170- 
 
 18. 169 n* 
 
 xxvii. 12 to 14.97 n- 
 
 . ^7- 339 »- 
 
 xxxi. 8, 170. 
 
 KJtk NUMBEUS 
 
 XX. 
 XXV. 
 
434 
 
 \ 
 
 Numbers ccntJnu -I. 
 xxxi. i6. 1^9 ^^• 
 
 339^' 
 
 2 Samuel* 
 xviii. S3* i^^' 
 
 vxiV. I. 195 n, 
 
 xxiv. 17. 
 
 106. 
 
 Deuteronomy. | 
 
 
 
 
 * 
 1. 
 
 
 ,340 n. 
 
 
 1 Kings. 
 
 
 9 to 17. 
 
 342 n. 
 
 xviii. 
 
 12. 
 
 109 n. 
 
 
 13- 
 
 342 n. 
 
 xxii. 
 
 20 to 23. 
 
 139 n. 
 
 
 16, 17. 
 
 337 ^^' . 
 
 
 
 
 iv. 
 
 37' 
 
 97 n- 
 
 
 2 Kings. 
 
 vi. 
 
 4- 
 
 252. 286. 
 333-335' 
 
 ii. 
 
 16. 
 
 i«9 n. 
 
 
 
 3^1- 
 
 1 
 
 Chroniclts. 
 
 ' 
 
 
 389 n. 
 
 xxi. 
 
 I. 
 
 196 11. 
 
 
 4^ j- 
 
 251. 
 
 
 
 
 
 5. 
 
 280 n. 
 
 
 
 **•-' 
 
 Chronicles. 
 
 
 16. 
 
 289 n. 
 
 xix. 
 
 6, 7. 
 
 33"^ n. 
 
 • • > 
 viii. 
 
 16. 
 
 195 n. 
 
 xxxii. 
 
 26. 
 
 138 n. 
 
 X. 
 
 20. 
 
 354 '^• 
 
 
 3^- 
 
 138 n. 
 
 xvi. 
 
 18. 
 
 343 "• . 
 
 
 
 
 xvii. 
 
 18 to 20. 104 n. 
 
 
 Job, 
 
 
 xxiil. 
 
 2.3- 
 
 2S9 n. 
 
 xix. 
 
 26. 
 
 131 n. 
 
 xxxi. 
 
 6. 
 
 419 n. 
 
 
 26, 27. 
 
 421 n. 
 
 xxxii 
 
 22. 
 
 133 n- 
 
 XV xiii 
 
 • 4- 
 
 581. 
 
 
 
 
 xlii. 
 
 >-• 
 
 222. 
 
 
 Joshua. 
 
 
 
 
 vi. 
 
 4- 
 
 42j n. 
 
 
 Psalms. 
 
 • • 
 
 Vll. 
 
 19. 
 
 251. 
 
 ii. 
 
 2. ' 
 
 364. 
 
 xiii. 
 
 33- 
 
 251. 
 
 
 7. 322 1 
 
 ^- 349- 
 
 xviii. 
 
 4- 
 
 341 n. 
 
 
 
 356 n. 
 
 xxii. 
 
 16, 17. 
 
 339 n- 
 
 
 12. 
 
 356 n. 
 
 
 22 
 
 251. 
 
 X. 
 
 16. 
 
 248 n. 
 
 
 24. 
 
 2jl. 
 
 xi. 
 
 6. 
 
 146 n. 
 
 
 
 
 xviii. 
 
 31- 
 
 367. 4o5. 
 
 
 JUDG 
 
 
 xxii. 
 
 7- 
 
 '^33 n. 
 
 vi. 
 
 39' 
 
 19 j; n. 
 
 
 16. 
 
 422 n. 
 
 xi. 
 
 23, Sec. 
 
 251. 
 
 xxir. 
 
 I. 
 
 27 n. 
 
 
 
 
 xxvi. 
 
 2, ScC. 
 
 195 n. 
 
 
 1 Samuel. 
 
 xxxiii. ^' 
 
 383- 
 
 xvi. 
 
 14. 
 
 197 n. 
 
 xlv. 
 
 
 276. 362. 
 
 XX. 
 
 31 to 34. 103. 
 
 
 6. 
 
 274 
 
 
 
 
 
 
 / Psalms 
 
435 
 
 Fs ALMS 
 
 7- 
 
 2.7. 
 II. 
 
 xlvii. 
 1. 
 Ji. 
 Iviii. 
 
 Ixxxiii.i. 
 
 18; 
 
 Ixxxvi.io. 
 xc. 
 
 xcv. 
 
 xcvii. 
 
 c. 
 
 12. 
 
 CIJ. 
 
 7- 
 19- 
 
 23> 24. 
 24. 
 
 co?2t Wiled, 
 
 397 Ji. 
 
 597 «• 
 27 n. 
 
 ^33 n. 
 3/8 n. 
 
 147 n. 
 
 3<^7* 
 367. 
 
 3^7' 294 
 5<^7' 
 40^5 n. 
 279 n. 
 
 590. 
 ■571 11. 
 150 n. 
 
 27711. 
 
 ^77 ». 
 279 n. 
 
 277 n. 
 
 Is ATA H continued. 
 
 cvi. 
 ex. 
 
 4- 
 cxv. 16. 
 
 cxviii. 22. 
 26. 
 cxxxix 
 cxli]]*. 2. 
 cxlvi, 9. 
 
 25 to 27. 276 
 52. 97 n. 
 
 J* 224 n. 
 
 271 11. 
 
 289 n. 
 
 5^0 n. 
 27 n. 
 234 n. 
 
 290 n. 
 46 n. 
 
 49- 51. 
 248 n. 
 
 TSAIAII. 
 
 1. 
 
 iii. 
 vi. 
 
 vii. 
 
 24. 
 
 I. 
 
 I to 3. 
 
 9- 
 
 9^ 10. 
 
 237 II. 
 23? n. 
 408. 
 
 231. 
 231 n. 
 
 iO to 14. 288 I]. 
 
 Vll. 
 
 ^5- 
 
 X. 
 
 16. 
 
 X. 
 
 33' 
 
 xi. 
 
 2. 
 
 xix. 
 
 4- 
 
 XXV, 
 
 8. 
 
 xxviii. 
 
 16. 
 
 xxxiv. 
 
 6. 9 
 
 xxxvii. 
 
 16. 
 
 xl. 
 
 
 16. 
 
 31- 
 
 45- 
 237 n. 
 
 237 "• 
 366. 348. 
 
 387 n. 
 
 237 n- 
 221 n. 
 
 234 n. 
 
 1341^- 
 
 406 n. 
 
 258. 
 288 n. 
 259. 262^ 
 288 n. 
 
 293 n. 
 229. 
 
 268. 
 
 228. 
 9f 10, 11.262. 
 II. 274. 
 
 12 to 17.378, 379. 
 
 220. 379. 
 
 281. 
 
 3 
 3 
 9 
 
 •5. 
 
 to II. 
 
436 
 
 Isaiah continued. 
 
 ]\] 
 
 iCAii continued^ 
 
 Xiv.' 
 
 5- 
 
 307 n, V. 
 
 3^3 n- 
 
 Iviii. 
 
 3- 
 
 22 n. 
 
 I. 315- 
 
 Ixi. 
 
 1. 
 
 290 11. 
 
 1, 2. 273. 
 
 
 
 '398 n. 
 
 ti. 273. 
 
 
 I, 2. 
 
 366. 348. ' 
 
 ^•i. 
 
 9. 3^3^' 
 
 Ixii. 
 
 11^ 12. 
 
 234 n. 
 
 
 
 Ixv. 
 
 2. 
 
 3^3 »• 
 
 
 Zechariah. 
 
 ^ tt.m T 9 
 
 
 
 vi. 
 
 12, 13. 3^0. 
 
 
 Jeremiah. | 
 
 vii. 
 
 7. 3^3^^ 
 
 xxiii. 
 
 
 311 n. 
 
 
 II to 14.314 ^^• 
 
 
 5, 6. 
 
 309 n. 
 
 
 14. 314 n. 
 
 
 6. 
 
 316 n. 
 
 xii. 
 
 10. 422 n* 
 
 
 
 274. 
 
 xiii. 
 
 6, 7. 422 n. 
 
 xxxi . 
 
 31- 
 
 593- 
 
 
 
 33- 
 
 393. 
 
 Ma lack I. 
 
 
 33. 34- 
 
 394. 111. 
 
 I. ^37- 
 
 
 
 
 293 n. 
 
 sxxiii 
 
 . i6. 
 
 316 n. 
 317- 
 
 
 Matthew. 
 
 
 
 3^^n- i. 
 
 18. 383- 
 
 
 
 316 n. 
 
 20 384. 
 
 XXXV, 
 
 , 17. 
 
 312 n. 
 
 
 21. ^'^,V^* 
 
 22, 33. 288 n. 
 
 Lamentatiovs. 
 
 iii 
 
 3. 288 n. 
 
 ill. 
 
 38. 
 
 138. 
 
 
 S' ^90 "^ 
 
 228 n. 
 
 
 EZEKIEL. 
 
 
 II. 259. 
 
 viii. 
 
 14. 
 
 166 n. 
 
 
 15. 3^^- 
 
 xii. 
 
 2. 
 
 231 n. 
 
 
 35Sn. 
 
 xviiii 
 
 . 3^>3^' 
 
 411 n. 
 
 iv.. 
 
 I.5I- 
 
 
 
 xxiii 
 
 , 11^ 
 
 412 n. 
 
 
 I to II. 109 n. 
 
 7. 289 n. 
 
 
 
 
 
 4 
 
 Daniel. 
 
 -_ 
 
 10. 354- n. 
 
 1 -\ 
 
 • • 
 
 44. 
 
 361. 
 
 
 289 n.. 
 
 V. 
 
 6. 
 
 146 n. 
 
 v.. 
 
 18. 133 n- 
 
 4~\ 
 
 ^i^ 
 
 13^ H 
 
 . 361. 
 
 
 X7. 358 "• 
 
 i7> iS. 354^- 
 
 
 INIlCAH. 
 
 
 29,30. 132 n.. 
 
 iv. 
 
 10. 
 
 .3^3 n- 
 31-3 n. 
 
 vi. 
 
 33. 289 n. 
 7, 8. 162 n. 
 
 Matthew 
 
437 
 
 M A T T H K w contin ued. 
 
 ▼1. 
 
 Tii. 
 
 • * • 
 
 Till* 
 
 XI. 
 
 xii, 
 
 xiii 
 
 xiv. 
 
 xviii. 
 
 xix. 
 
 x\i 
 
 x'xii. 
 
 XXlll. 
 
 XXIV. 
 
 XXV. 
 
 u 
 
 22 n. 
 
 33. 200. 201. 
 
 12. 75, 
 
 7. 204. 
 
 28 to32. 181. 
 
 31,32. 18411. 
 
 32. ibid. 
 
 10. 236. 23 8, 
 
 28. 382 n. 
 
 48 to 50. 338 n. 
 14. '1^1 n. 
 
 33- 
 
 19, 20. 
 23, 24. 
 22. 
 
 3^> 4O' 
 
 37- 
 44. 
 
 35 to 39- 9'^ ^^ 
 37 to 39. 303 n. 
 38. 98 n. 
 
 15 to 21. 98 n 
 
 35- 
 14. 
 
 14 to 30 
 41. 
 
 410 n. 
 
 2 a. 
 204. 
 41711, 
 289 n. 
 2S9 n. 
 
 XXVI. 
 
 xxviii. 
 
 39- 
 
 18, 
 
 19. 
 20. 
 
 19. 
 
 J33 n. 
 
 24. 
 
 24. 27 n. 
 
 132'!]. 
 
 135 «• 
 144 
 
 279 n. 
 245 n. 
 207 n. 
 271 n.. 
 
 Mark. 
 
 1. 
 
 2. 
 3- 
 
 12, 13. 
 
 236 n. 
 288 n. 
 190 n. 
 190 n. 
 
 
 5 to 12. 306 n. 
 12. 1840. 
 
 ij. ibid. 
 
 Mark con tinned^ 
 
 IX. 
 
 xi. 
 
 xii. 
 
 xvi. 
 i. 
 
 1]]. 
 iv. 
 
 VI. 
 
 vii. 
 
 viii. 
 
 X. 
 
 xi. 
 
 xii. 
 xiii. 
 
 xiv, 
 xvi. 
 
 xvu. 
 xix. 
 
 XX. 
 
 xxii, 
 
 xxiii. 
 
 45^ 4^- 
 
 24. 
 
 29. 
 
 30. 
 
 36 
 19. 
 
 132 n. 
 186 n. 
 
 286. 
 
 2S9 n. 
 290 n. 
 271 Ho 
 
 Luke. 
 31 1033.362. 
 
 
 13. 
 
 18, 19. 
 
 31- 
 
 •27. 
 
 32. 
 
 33- 
 16. 
 
 27. 
 
 37^- 
 3B4. 
 
 28811, 
 
 151. 
 289. n. 
 290. 
 34^8. 366. 
 
 75 
 
 236. 
 
 184 n. 
 ibid. 
 24.0. 
 289 n. 
 9 to 13. 205. 
 414 ru 
 
 19, 20. 
 
 7- 
 
 13^ 
 
 35- 
 
 2. 
 2. 
 
 9- 
 
 29, 30. 
 
 37.38. 
 42. 
 
 3^y3^ 
 
 30. 
 
 25^ 
 
 2(5. 
 
 98 n. 
 290 m 
 27. 
 27 n. 
 
 ^95- 
 133 n- 
 30. 
 
 146 n. 
 290 n. 
 290 n.. 
 
 140. n. 
 Luke 
 
438 
 
 XXIV, 1 7 
 
 1. 
 
 111. 
 
 IV. 
 V. 
 
 Luke conthwed, 
 3S4 n. 
 
 35' SH n. 
 
 39,40 422 n. 
 
 44. 279 n. 
 
 49. 3S5 n. 
 
 John. 
 
 I. 324 n- 
 
 I to 14. 231 n. 
 
 267. 
 
 9 324 n. 
 
 14, 23311.269 n. 
 
 349 n- 
 I to 14 231 n. 
 
 18. 273. 
 23. 2S8 n. 
 23 to ;^6. 288 n. 
 29. 279 n. 
 29 to ^.6. 261. 
 5. 207 n. 
 
 16 to 18. ^ ^o n. 
 
 16. 418 n. 
 
 17, r8. 322 11. 
 17, 18. 322. 
 
 19. 213 n. 
 26 to 31. 293 n. 
 
 29. 307. 
 
 30. 293 n. 
 
 31. 292 
 9. 230 n. 
 
 17- 329. 
 
 17 to 23. 355. 
 
 j8. 
 
 322 n. 
 
 35 
 
 1. 
 
 21. 329. 
 
 21, 22,23.245 n 
 
 2^- 353 n 
 
 X. 
 
 XI. 
 
 xii. 
 
 Jon's" co?!f2?vjed. 
 vi. 44. 411 11. 
 
 4^3 n. 
 Vi. 45- 395- 
 
 53 to .'55. 326 n. 
 57 to 58. 325 n. 
 64. 148 n. 
 
 70. 148 n. 
 
 viii. 34. ^5 n. 
 
 42- 272. 
 
 44- 15^ n. 
 
 156 n. 
 
 53' 272. 
 
 58. 271. 
 
 6 to II. 229. n. 
 
 II. 268. 
 
 30. 2C)6.3:>:^.36S. 
 
 345- 368. 
 31 to 38. 340. 
 
 34- 339 n. 
 
 37- 3B2. 
 
 3^- 368. 
 
 39- 34<5. 
 
 5°- 278 n. 
 
 <^. ■ 148 11. 
 
 13- 290 n. ^ 
 
 142 n. 
 
 202. 
 
 291 n. 
 45. 230 11. 
 
 xiv. 6. 53- 150 n. 
 
 322. 
 
 411 n. 
 
 414. 
 9. 224. 
 
 9, 10. 297. 
 
 II. 224. 368. 
 
 398 n. 
 
 6 to 11; 299 n. 
 
 '^ T 
 
 ss- 
 
 T. 
 
 18. 
 
 322. 
 
 13, 14. 328. 
 
 vi. . 
 
 44. 
 
 395' 
 
 13 to 17. 419 n. 
 16,17. 374 n. 
 
 JOfJN 
 
Xiy. 
 
 <T, 
 
 ^ri. 
 
 CVil, 
 
 KVIU. 
 XIX, 
 
 1, 
 
 i'u 
 iii. 
 
 IV. 
 
 439 
 
 V. 
 X. 
 
 xvii., 
 xv'n. 
 
 /oir:N- confiniml 
 i^ to 26. 384 n. 
 
 26. 
 
 
 J97 
 
 Acts continued. 
 
 xxjv, 25. 
 xxvjii. 25. 
 
 427 n. 
 
 407. 
 
 28. 
 
 26, 
 
 ^3- 
 
 400 n. 
 334 
 
 37^* 399- 
 37^ n. 
 -372 n. 
 400 . 
 320. 
 368. 
 
 374 n. 
 37'^ n. 
 321. 368. 
 
 376 -^^. 
 368 11. 
 
 302. 
 
 •3^8. 
 
 279 n. 
 
 278 n. 
 
 422. 
 24 to 27. 423 n. 
 
 14. 
 
 15, 16. 
 5- 
 
 ID. 
 
 17. 26. 
 21. 
 
 ir. 
 
 ^7- 
 
 J7- 
 
 20. 
 
 I. 
 
 iv. 
 
 V. 
 
 Acts. 
 9 to II, 425 n. 
 34* 290 n. 
 
 ^4- 39<^n. 
 
 ^5- 387 n. 
 
 14 to 16. 35J n. 
 5 to 12. 234 n. 
 12. 1^29. 
 
 24^25,26.36^. 
 
 4. 
 
 38. 
 
 27, 28. 
 29, 
 
 240. 
 
 38411. 
 
 397 n. 
 
 39^ ". 
 225. 
 
 33^ n. 
 
 i90 n. 
 
 VIll. 
 
 
 IX. 
 
 xii. 
 xiv. 
 
 XV, 
 
 xvi. 
 
 1. 
 11. 
 
 11. 
 
 Romans. 
 
 4- 
 20. 
 
 20 to 
 14. 
 
 14, 15 
 17. 
 
 7* 
 
 3^7 "• 
 
 390 n, 
 
 ^37 O' 
 
 37. 
 37. 
 3 86. 
 
 53. 
 
 100. 
 
 12 to 14. 48. 
 
 J9- 3S8n. 
 
 21. 48, 
 
 J52. 3870. 
 9 to II. 401 n. 
 ^7' 275. 
 
 ^8. 417.. 
 
 29- 276. 
 
 32. 332 n. 
 
 53. 385. 
 
 35 to 39. 99 n. 
 
 57- 323. 
 
 3. 98. 
 
 5- 306 n. 
 
 5- 307 n. 
 
 7 to 13. 284. 
 
 ^i 291 n. 
 
 16. 
 
 4<^4 n. 
 
 17 to 19.38411. 
 ^7' 367. 
 
 1 Corinthians. 
 
 24. 385. 
 
 «. 295 n. 
 
 9 to 15. 401. 
 
 10- 38S. 
 
 xo, II. 374 n. 
 
 ^3- 374 n. 
 
 J4' 219 n. 
 
 1 Co ra^TTH- 
 
440 
 
 iCoRiS^THiANS covtin iicd. 
 iii. 
 
 V. 
 
 vi. 
 
 X. 
 
 11. 
 
 iii. 
 
 iv. 
 
 V. 
 
 vi. 
 
 xi. 
 
 • • • 
 
 111. 
 iv. 
 
 X 
 
 1 1. 
 
 l6y 17. 
 
 307- 
 
 ^16 n. 
 
 ir. 
 19. 
 
 19, 20. 
 
 20. 
 
 4- 
 16. 
 
 4 to 8. 
 20. 
 
 24, 25. 
 24 to 28. 
 25. 
 
 25, 26, 369. 
 28. 363. 
 35 to 55. 42911 
 
 190. 
 q86. 
 403 n. 
 418 n. 
 
 347- 
 391 n. 
 
 327 n. 
 
 423 n. 
 423 n. 
 
 ^68. 
 
 
 45- 
 47- 
 53- 
 
 S3^ 54- 
 56.57- 
 
 386. 
 292. 321. 
 132 n. 
 221 n. 
 31 n. 
 
 2 Corinthians. 
 
 10, II. 
 17- 
 
 18. 
 
 4- 
 
 ^7- 
 
 4- 
 
 17- 
 16. 
 
 14. 
 
 130. 
 417. 
 418 n. 
 
 397 "• 
 
 228. 
 
 419. 431 
 428 n. 
 20S. 
 403 n. 
 140 n. 
 
 Galatians, 
 
 28, 29. 313. 
 
 29. 308 n. 
 412 n, 
 
 6. 402 
 
 Galatians continued* 
 8. 405. 
 
 V. 
 
 I. 
 
 11. 
 
 IV, 
 
 vi, 
 
 I. 
 
 ii. 
 
 • • • 
 
 111. 
 
 1. 
 
 ii. 
 iii. 
 
 IV. 
 
 14, 
 
 77 
 
 Ephesians. 
 3 to 17- 255 n. 
 
 17 to 20. 348.365, 
 
 22, 23. 319 n. 
 
 2. 142 n. 
 
 18. 402 n. 
 
 20. 307. 
 
 20 to .22. 318. 320, 
 
 21. 22. 359 n. 
 
 22. 402 n. 
 404 n. 
 
 397 "• 
 130. 
 
 T29. 143. 
 140 n. 
 130. 
 
 7. 
 
 27' 
 
 II. 12. 
 12. 
 
 27. 
 
 PlilLIPPIANS. 
 
 ig. 402 n, 
 
 9 to II. 291 n. 
 
 329. 
 20. 21. 420 n,, 
 
 COLOSStANS. 
 
 12. 14. 140 n. 
 14. 19. 226 n. 
 15 to 19. 226. 
 9. 226, 246, 
 
 264. 
 4, 420 n. 
 
 1 Thessalonians. 
 i. 5. 384 n. 
 
 16. 
 
 425 n. ' 
 2Thes- 
 
5 TiiEs-iALONiAN^s. I Hebrews <:onfmi/dr. 
 
 \ * 
 
 7. 144 n. 
 
 vii. 
 
 I, 2. 
 
 360 n. 
 
 *n. 
 
 9 to J 2. 137 n. 
 
 
 I to ir. 
 
 360 n. 
 
 
 ■ 
 
 ix 
 
 14. 
 
 215. 
 
 
 i Timothy. 
 
 
 *^. 
 
 5^' 
 
 >. 
 
 17. 225 n. 
 
 X, 
 
 ^5- 
 
 392.. 
 
 
 3^7- 
 
 
 «J' 
 
 20<. 
 
 ir. 
 
 I. 413 n. 
 
 
 
 419 n. 
 
 
 4. 412 n. 
 
 
 26, 27. 
 
 147. 
 
 
 5. 320. 
 
 
 27. 
 
 49. 
 
 * > * 
 
 33<^n- 
 
 
 29. 
 
 215. 
 
 |ii. 
 
 16. 231 n. 
 
 
 
 
 
 263 n. 
 
 
 James. 
 
 iv. 
 
 I to J. 159 n. 
 
 u 
 
 13. 
 
 I J 7. 
 
 >i 
 
 j6, 225 n. 
 229 n. 
 
 
 ^5- 
 
 418 n^ 
 194 n. 
 
 
 ij. ^86. 
 
 
 T3 to I j 
 
 . 139 H. 
 
 
 
 
 14. 
 
 122 n. 
 
 
 2 Timothy. 
 
 ii. 
 
 8. 
 
 417 n. 
 
 
 17. iS. 428 n. 
 
 
 i». 
 
 418 n. 
 
 iXJ- 
 
 i6j 17. 222 n. 
 
 
 ^9- 
 
 5^ 147- 
 
 
 
 
 
 
 33^ n. 
 
 
 Hebrews. 
 
 iv. 
 
 7- 
 
 110. 
 
 i« 
 
 I, 2. 276. ' 
 
 V. 
 
 I. 
 
 30. 11^. 
 
 
 1 to 4. 227 n. 
 
 
 14. 
 
 397 n. 
 
 n. 
 
 16 to 17. 276. 
 
 
 
 
 
 J. 225 227. 
 
 
 1 Peter. 
 
 
 6. 371. 
 
 • 
 
 I. 
 
 10, II. 
 
 376 n. 
 
 
 8. J62. 
 
 • ■ 
 
 11. 
 
 ^• 
 
 307- 
 
 
 8, 9. 365. 275. 
 
 iv. 
 
 14. 
 
 215. 
 
 
 9- 597- 
 
 
 
 388 n. 
 
 
 10,11,12.280. 
 
 
 s* 
 
 ^75- 
 
 ih 
 
 II. 338 n, 
 14, ij. 141 n. 
 
 v^ 
 
 8. 
 
 131. 
 
 
 16. 276. 
 
 
 2 Peter. 
 
 
 17. 276. 
 
 • 
 
 2 to 4. 
 
 203, 
 
 iih 
 
 7 to ij. 392. 
 
 • > 
 
 11. 
 
 4- 
 
 131- 
 
 iv. 
 
 7- 391- 
 
 
 
 141 n. 
 
 
 ^5- 151- 
 
 
 II. 
 
 149 n. 
 
 
 279 n. 
 
 
 19, 20. 
 
 55 n- 
 
 r.. 
 
 6 to 10. 360 n. 
 
 iii. 
 
 6, 7. 
 9- 
 
 14511. 
 412 n. 
 2 Peter 
 
 L I I 
 
44*3 
 
 2 Peter continued. 
 
 www 
 
 in. 
 
 ]. 
 
 11. 
 
 111 
 
 IVi 
 
 T. 
 
 10, 
 
 ^33 n. 
 14 J n, 
 
 Reveiations^. 
 
 1. 
 
 1 Joinr. 
 
 5- 
 
 5^0 7 
 a. 
 
 20. 
 
 8. 
 8. 
 
 16. 
 
 149 n. 
 139 n. 
 278 n. 
 
 39^y 397- 
 
 39^> 399- 
 420 n. 
 
 137 n- 
 
 150 n. 
 
 ^30 n. 
 
 3^5- 
 J39 n. 
 
 II to ij.3-5 »• 
 
 JUDE. 
 
 5. 126 n, 
 
 ^35 n- 
 14.1 n. 
 
 fii. 
 
 iii. 
 iv. 
 
 V. 
 
 vi. 
 vii, 
 xi. 
 
 xix. 
 xxii. 
 
 4- 
 
 7- 
 S. 
 
 37, 18. 
 
 7- 
 
 7- 
 8. 
 
 249. 
 232. 
 380, 
 280. 
 
 3^5 n- 
 396 n. 
 
 250. 
 
 12,13,14.337. 
 15, 16. 50 n. 
 
 4- 
 II. 
 
 16, 17. 
 
 20. 
 
 14. 
 
 357 "' 
 387 n. 
 
 144 n. 
 327 n. 
 
 INDEX 
 
443 
 
 INDEX 
 
 OF THE 
 
 Various Topics discussed, and Authors 
 referred to, in this Work. 
 
 A. 
 
 ^AROX. Sec Closes. 
 
 Jben Ezra. (Cited) 248. 
 
 Abraham. Remarks on his attempt to sacrifice Lis son, 
 JQ, His remonstrance to the Almighty, 88, agreeable 
 to that due exertion of Reaso?i w-hich God requires of 
 his creature Man, 89. See Moriah, Moaes. 
 
 Accents (Greek) essential sometimes to the meaning and 
 proper construction of the sacred text, 263n. 
 
 Ac/am, No descendant of iiis, though ever so ric/t, has 
 any right to eat the bread of idleness ; nor can do so 
 \^•ithout oftence ac^ainst /us otcn souL and the universal 
 ordinance of God ^ Gen. iii. 17 to 19. p. 22, $3. 
 
 Adam and Eve. See Fir&t Parents, Bread of Idleness^ 
 Man, Human Nature, 
 
 Adonis. Etymology of that name, 236 n. See Thammuz, 
 
 Affections (natural). Their superiority to self-lovey. 
 instanced from the brute creation, 9? 10. Are ^5/7/^'?- 
 yles of action, 109, 112. But not rules of obedience y. 
 113. Instanced in the avaricious man^ ibid. Irt 
 drunkards and gluttons, 115. In vices of histj gamingy. 
 kc, \\6. 
 
 African Slave-tradcy encouraged by the Engli^ GoverU'^ 
 7n€nt,21i2. 
 
 Afric<m^ 
 
444 
 
 African Traders a?id American Slaie-holders, are petfy 
 
 tyrants, and destroyers of mankind, 10. 
 Alexander S ever us. His favourite maxim, 6S. 
 Alexandrian 21 S. (The careful examination of it by the 
 
 Rev. John Berriman, and the Pvev. Dr. Velt/iuson.J 
 
 231 n. 267 n- 
 America, Sec Human Sacrijices. 
 AppetifeSy not rules of obedience, 33. See Affections. 
 Arabians^ Turks ^ ike. Their detestable arbitrary govern- 
 ments in Jiidca, 314- n. 
 Arbitrary Poncr. See Despotism, Arabians, Szc, 
 Aristotle, Just answer of his, JAr. 
 Assembly's Annotations. (Cited) 397 n, 
 Athanasins, His creed defen(]ed against the Rev, Dr*. 
 
 E. Harwood '266 n. )l67 n. See Unity of God, 
 Athenagoros, (Cited) 37 5^ n-. 
 Araricf, defeats 5f// -/ore, 115.. 
 Augustine. (Cited) 373 n» 
 Author, Not his design to define what is the vnixersaV 
 
 principle ofaction^ but to point out what it ought to be> 
 56,65. His reason for introducing leligious topics^ 
 
 into Tracts of Law, 205. 219. A sincere advocate for 
 liberty oj conscience, 217 n. See Brooke, Fool of 
 Q^uoJity, liuriuui Nature, Religious Melancholy, 
 
 Balaam, His cour.scl promo ted^ the senii'e and uorship 
 
 oi Dcxils, ]70. ^QQ Fornication. 
 Beads, Used by Mongulian j^riests and nuns in their 
 
 devotions, like the Faoman Catholics, l60 n. and among 
 
 the idolatrous Calmucs and Chinese, l62n. bv the 
 
 Great Lama of the Tartars, and by the priests of the 
 
 idoX Menipe, l64: n^ 
 Baptismal Voii:. Resistance to eril spirits, a necessary 
 
 article thereof, 123. 
 Berriman (The Rev. John).. His defence oS 1 Tim. iii. 
 
 l6'l. 231 n. \\h cibieful examination of the Alexan-^ 
 
 drian 21 S. 331 n. 
 Bishops ('['he order of). Is the strength of the Repul> 
 
 lie, 346 n,. The essicnUal Right of the Catholic Churck 
 
445 ' 
 
 to elect their own Bishops, suppressed by PopeSf 
 Emperors, and Kings, but mast notoriously by tne 
 Popes, (the Eighth Head of the Beast), 345, 34-0, n. 
 
 Bishops' Bible. (Cited) 3l6n. 
 
 Body. The future Resurrection thereof proved. 421 n. 
 
 Bracton (Judge). (Cited) 4 n. 8 n. 
 
 Bread of Idleness, No descendant of Adam can cat 
 thereof, without offence against /^is- own soul, as well as 
 against the universal ordinance of God, pronounced 
 against our first parents after the fail, 23. 
 
 Bread and IVine. See Communion. 
 
 Brooke (Mr. of Dubhn). His iba/ a/' Qi^«//fj/ applaud- 
 ed by tiie author, 106'n. See Author. 
 
 Brougkton (Rev. Hugh). (Cited) 277 n. 
 
 Brutes, never violate the universal principle of sel-f- 
 1,0V E, 175^ except for a reasonable cause, 177. But 
 one instance of their being actuated by evil spirits^ 
 and that by the express per^nission of our Lord himself 
 17S. Sqq Devil, Man. 
 
 Burkitt (Mr.) (Cited) QJ. 
 
 Burton (Rev. Mr.) His Essay towards reconciIii>g the 
 numbers of Daniel and John. 279 J^- 
 
 Baxtoif. (Cited) 246. 
 
 e. 
 
 Caigui, Pagan Monks and Monastery there, p. 100 n, 
 
 Calmucs. See Beads. 
 
 Cambridge MS. Condemned by the best critics, 204 n, 
 
 265 n. 
 Carniades. (Cited) 5. 
 Chaldee Par. (Cited) 381. 
 Chandler (Bishop). (Cited) 232. 235. 
 Cherubim. What they are. 307. 340. 356, 357 n. 
 Chinese. The idolatries of their priests are in many 
 
 respects *^like tliose of the Romi&h priests^ lO'l n. 
 
 See Beads, 
 Choice, or Free-Will of Man. 203, 204. 410. 
 Christ, His tem[)tation by Satan was a fact, and not a 
 
 vision, ^ 186 n. to 194 n. llhpromises, relative to the 
 
 ^i[t of the ho^y Ghost y arc clear and absolute-; 203. 
 
 Is 
 
446 
 
 Is always with his church on earthy 224. In him onlp 
 can God be secn^ 228. Included in the Eternal Bebig 
 Jkpiovaii, ^o^. Is One with his Almighty Father m 
 Ettrnat Existence, in that Being of Eternity, Jehq- 
 VAH, 268 — 2S6. 305. Is Jehovah our Righteousness. 
 309. 311. 582. 3l6n. Was aftectcd (throucrh the 
 weakness oi that Huiiian Nature, which he had token 
 upon hiui) with all the horrors of an approaching, 
 agonizing dtath, 279^- Iflfcrior to the Father, as 
 touching his Marhood owd OiTice of INIediation, oS^^ 
 335. 353, 3^9* 363, 364. 365, 366. But is not only^ 
 Jehovah \\\ nanie^ but in effect and reality^ 280, 282. 
 414 n Sd line fr jn bottom. And \\\p'>v:er and glory, 
 ibid OL seq. Is Loud or all, 287. Above all,. 
 294. T'^eLor.D 1 hum iieavex, 294. The Lord 
 OF Glory 295. Over all, God blessed voii 
 EVER. 306. Truly and essentially the Sox of God, 
 as well as die Son of .Man, 322. Is, in the most, 
 effectual m?im\QY, tons, the Tree of Life, 325 n. 
 The sinie supreme honour due to him, as to the Father y. 
 331, Oiii Lord's exprcssion, My Father is greater 
 than I, C(>nsidered, and explained, 334. Christ was 
 not only gfor?p'ed in his divine nature, but expressly as 
 !Ma ^'. 359' ^^y Christ's resurrection and ascension is 
 inc^ntettably proved, that lite real substances o^ Jlesk 
 and bones can, c.nd do, inherit the kingdom of heaven^ 
 421, 422, 423, notes. See Eternal Word, Jesus, Com- 
 munion, Father and Sou, GOD, Human Nature, John 
 the Baptist, Paul, Socinians, True Believers, Connncn- 
 tutors oil Scripture, " Christ's Temptations real FactSy^ 
 " title of a Tract cited in 194n. also '* An Inquiry in- 
 " tothe 2\\iture fj/'' ihem. 186n. 19] n. 192n. 19611.. 
 
 Church af England. Articles and Liturgy thereci, how 
 cautiously worded, 2l6. Us Articles, ^c. defended,. 
 2 17 ti. See Jehovah, Mental Blindness, No?i- subscrib- 
 ing Clergymen^ Trinity, 
 
 Ch u ) c h ij . itrusa Jem . '1 b e i r h a[} py m a n nc r of living i n. 
 common, 108 n. 
 
 Church of' Rome, Similaritv of the antichristian cere- 
 monies in that church to the religious forms of worship 
 amongst the aniien! and modern Idcathens, 158. ct seq^ 
 
 '• forbidding 
 
rf 
 
 447 
 
 ^^ forhidiing to marry '^* a doctrme of devils, ibid. See 
 PapistSy Mojigulians, Heathens, Chinese y Tartars^ 
 3Ionks, Nuns, and Beads, 
 
 Cicero, His just definition of law, 6. 31. Of the law of 
 nature in man, 33. Clearly describes the natural 
 instinct of the knowledge of good and evil, ur.dor the 
 title of common sense^ 34. 57 • 
 
 Claromontan or Clermont MS. See Cambridge MS. 
 
 Clergymen, See Non-conforming Clergymen, Mental 
 Blindness, 
 
 Coinmentators on the H, Scriptures, Grotius and Vitringa 
 have erroneously attributed the title of Jehovah our 
 Righteousness (which the scriptures give to Christ 
 alone) to Jerusalem. Also Mr. W. Lowth, and the 
 Authors of the last Enolish version, 1 3(>n. 308 n. to 3 17. 
 
 Common Sense. See Cicero, Knowledge of Good and Evil. 
 
 Communion, In what manner the bread and wine receiv- 
 ed therein are the body and blood of Christ^ 
 326 n. See Papists, 
 
 Complete Christian Dictionary, (Cited) 211 n. 
 
 Confucius, Just maxim of his, 74. 
 
 Conscience, Few men so bad, as not to be sometimes 
 
 sensible of its accusations, 38. 49. A principle of 
 
 action, 44. Men seldom fall into goss crimes, till 
 
 they have gradually stifled it, oS, See Knowledge, 
 
 ' Reason, Sinderesis, 
 
 CoweU's (Dr.) Critica Sacra, His Institutes,cited 4n. 223. 
 
 Cremensis (Joannes). Remarkable story of him, 172 n. 
 
 D. 
 
 David, Was not actuated by self-love, when he tendered 
 his own life t(^ save those of his subjects, 103. The 
 nature of his crime, in numbering the people, explained, 
 104. liis natural paieiiial affection was more power- 
 ful than self '-love, in the case of Absalom, 109. See 
 Satan, 
 
 Day of Judgment. Dreadful state of this world after 
 that awful and tremendous day, 36'9. See GOD, 
 Hell, Ijast Day, Last Trumpet, Sharp (Archbp.) 
 
 Death, The penalty of breaking x.\\q first and only penal 
 
 Uw, 
 
448 
 
 fcrw, 14. Its not being infiictod iminediatcli/ after t1tt 
 fall, affords no objection to IMoses's relation of that 
 transaction, 14. 21. No elevatlun of station will 
 exempt ns from it, 25. Penalty of labour added there-* 
 to, ibid. The consideration of this universal doom to 
 death and labour^ ought to incite us as a principle of 
 ■action, 28. Death is not the onli/ object of the sinner's 
 fear, 51. The time when, and by what means, clcat/i 
 will b€ destroyed, 369. See Fall. 
 
 De Dieu (Mons.) (Cited) 227 "• 
 
 De la Vega, (Cited) 75. 
 
 Demoniacal P§ss^ssions. llieir reality defended, 179 "• ^t 
 seq. See Case of Saul, in the Appendix. Als® 
 Gad are ne Demoniacs, 
 
 Demons, Have no power over the brute creation^ 179« 
 See Deiil, Satan, Enemies, Evil Spirits, GOD. 
 
 Depravity of Mankind, Not universal ; so that tlie 
 vniversal principle of action in man is not to be drawn 
 from thence, 56, See Man, 
 
 Desires. Not imlawful in themselves, but in their excess, 
 122 fl. 
 
 Despotism (political), and arbit ary poxver, ^xcsdiW almost 
 throughout the world, 212. 
 
 Devil, Is not merely a name, li9i"^« ^24. His person^ 
 ality asserted by Archbishop Sharp against INIr. Hobbs^ 
 124 n. Not to be understood as one particular beings 
 but as the 'whole company of evils spirits, 125 n. 
 Proved from scripture, 1 29. et seq. Common!}' under- 
 stood of the prince, or chief oi \\\q falkn angels, 142. 
 Worshippedhy the name oi Satan by the heathen Tar- 
 tars, 163 n. Has no power over brutes, but by divine 
 j)ermission, 180 n. '''Forbidding to marry ^* a doc- 
 trine of -devils, 158. et seq. See Satan, Enemies, Evil 
 Spirits , Demons, Fallen Angels, Balaam^ Humctn JV«» 
 ture, Man. 
 
 Diodati. (Cited) p. 134. 
 
 Diogenes. Laertius, 74. 
 
 Divine Nature, Man entitled to pariahe of it througli 
 Christ, 203. to 209. This participation of tlie divine 
 nature is the glorious effect of Chrisfs promises, to 
 ikose who duly claim them, 401. This claim is the 
 
 per/'ccti4/i 
 
44? 
 
 pcYfection of Human Liberty, the true principle, of 
 vvhicb are included in one word, Love, 4l6 to 419 n. 
 See Man, Human Nature, Christ, Holy Ghost, 
 
 Doct.ctStud, (Cited) 12. 39. 42. 44ti. 
 
 Doing as we Vjouldhe done by. The true Christian rule 
 OF ACTION, and -a. fundainental axiom of the laro of 
 nature, 75. The only paternal precept to 
 •which the Creator has graciously reduced the rule of 
 obedience, 76^ Ought to be the universal prin- 
 ciple ov ACTION IN MAN, 78. See Pvffendorjf^ 
 
 JJoctrine ^f Devils, See Church of Home, 
 
 Drunkards a?id Gluttons. Their deplorable state, 115, 
 
 Dutch Annotations, (Cited) 138 n, 
 
 Dutch Embassy to the Cham ofTartary, (Cited) lQ2 a. 
 
 E. 
 
 Election of the people. By this Authority, all Judges ^ 
 Magistrates and public Officers, ought to be appointed, 
 339 n. to 3^45 n. The true foundation of the jBwg/z5^ 
 Jt'rank'pledge explained in these notes> as all nations 
 that arc Christians are entitled to the elective rights of 
 Israel, 344 n. . 
 
 Enemies Cspiritual^, Their influence 3l distinct prificiple 
 of action in man,\S. 118. They take a most danger- 
 ous advantage, though unperceived, of all immoral, 
 carnal affections, 120. See Devil, Demon^ Satan, 
 Evil Spirits, 
 
 English government. See African Slave-trade, Slavery 
 in the Colonies. 
 
 Erasmus, (Cited) 224 n. 
 
 Eternal Generaiton of the Son, 272. 
 
 Eternal Word, Though in the beginning with GoS, and 
 was God, yet under the gospel, became the angel, or 
 messenger of God, 235, 23(). Proceeded out from the 
 Father, 272. See Christ, Jesus, Son of God, John the 
 Baptist. 
 
 Evil Spirits. Resisting them an express article of the 
 baptismal vow, *123. Are used to fulfil the eternal 
 judgment and justice of the Almighty upon the un- 
 righteous, 139 n. And may then be said to become 
 
 Mm m principles 
 
, 450 
 
 prviciples of acti07i in man, ibid. The propriety of 
 calling them angels of darkness, 134, ( t seq. Fore- 
 know their own certain damnation, 147. Huwan 
 Nature liable to their ten.ptations, (152. ipC, 197.) 
 if we do not resist them, as the scriptures command us, 
 15s. When men neglect the due resistance, tliese 
 spirits gain such advantage over them, (200.) that at 
 last men will become personal enemies, even to f//ew- 
 seh-es, 201. See GOD, Human Nature, Demons, 
 Fallen Angels, Devils, Satan, Enemies Spintual. 
 
 F. 
 
 Faitliy in the Three Divine Persons of tiie Trinity abso- 
 lutely necessary to salvation, 207 n. 209. See Human 
 Nature, Jehovah, Trinity. 
 
 Faithful, are ONE in the Father and the Son, 304. but 
 we must be careful to distinguish between the un'iti/ of 
 the Fa THE r and the Son , and the tinity of \\ii^ faithful 
 in them, 304- . See Father and Son, 
 
 Tall of Man, History of it considered, 1 1, et seq. An 
 enquiry into the principles of our oven nature more 
 important than any other branch o^ natural philosophy . 
 12. Death not beins; inflicted on the day of the 
 tranj-gression, affords no just exception against the 
 truth and propriety of the relation, 14. See Bread of 
 Idleness, Death, Reason . 
 
 Fallen Angels, Diflerence between them and the gnod^ 
 126' n. See Devil, Satan, Exit Spirits, Dcn.unsy 
 Enemies ( spiritual), Spirits, 
 
 Father C Almighty J and Son, are ONE in many respects, 
 which cannot, with the least propriety, be attributed to 
 the unity of the ehurch in Christy 303. to 317. See 
 Faithful, JM&n. 
 
 Fiy'st Patents. The nature of the penalty due for their 
 transgression, was clearly revealed to them, and was as 
 clearly understood by them before they fell, 13. See 
 Bread of Idleness, Reason, Sin, 
 
 Flesh and Blood cannot inherit the kingdom of God. 
 How to be understood, 421 n. 
 
 Flesh and Blood of Christ, m what sense, and for what 
 
 use 
 
451 
 
 use only in the communion of God, it is represented by 
 
 Bread and JFiue, 325. to 327 n. 
 Fleta, (Cited) 4n. 
 ForbiJckn Fruit. See Tempter. 
 Fa»f-of Qiialitf/y tha author's reason for quoting it, 106 n» 
 
 and 107 n. 
 Fornication, its baneful consequences; being a snare t4> 
 
 enslave men to spiritual adversaries, and to idolatry^ 
 
 1/0, et seq. 
 Fox (Rev. J. Francis). (Cited) 397 n. 412 n. 
 Freedom (true). See True Freedom, What it is, 203, 
 
 204. 
 Free-ioill of Man, 203. 204. 410. 414. 
 Frankpledge. See Election of Officers, &c. and Rig/its, 
 
 G. 
 
 Gadarene Demoniacs, their case examined and explained 
 against the opinions of Dr. Sykes, Dr. Lardner, and 
 Dr. Farmer, 179 n. et seq. 
 
 Gentiles, have universally demonstrated a sense of the 
 precept of dohg as xoe would be done hy^ even without 
 the assistance of scripture,, 73. 
 
 Gnwi/;j (St. MS.). (Cited) 265 n. 
 
 Ghost. Sec Holy Ghost. 
 
 Gluttons. See Drunkards, 
 
 GOD, Delivered a clear and express law to 7na7i before 
 the y^//, 14. which was the ^r^^ and only penal law, 
 ibid, and which he himself cautioned them not to 
 transgress, 1(). Never judges men xcit/wut law, like the 
 arbitrary princes of this world, 21. Love of him, the 
 great Jirst principle oi all duty, 79- i^i^ command ought 
 to supersede all natural affection and self love, 79- t^^- 
 quires his creature man, to judge of right and irrongy 
 89- is said in scripture to do what he only permits^ 
 136' n. 183 n. his servantssometimes left to themselves^ 
 138 n. he sometimes uses the very devils as instruments 
 of hisJ/z^YuT, 139 n. difference between his agency -and 
 permission, 183 n. wickedness of ascribino to his agency 
 the agitations occasioned by the inspiratioJi of unclean 
 spirits, 187 n. 197 n. he temptcth no man, 195 n. his 
 
 commciiid 
 
command to Abraham to sacrifice his son," was n& 
 temptation to evil, but a trial or proof of faith, 1^5 n. 
 has lodged the power of admit ting or resisting tie evil 
 
 - apirits or demons^ eiuirely in the human breast^ Ipo, a 
 perfect knowledge of him onli/ to be attaintd in heaven y 
 t2\. It is our duty to cultivaki our limited knowledge 
 of him ^ 221. is a spirit, and cannot be sceii with human 
 €i/4:s, 225. but in Christy xiho is the image of God, he 
 ean be seen ;. and in hi?n alone can be fulfilled thafc 
 ancient prophecy to the Jcivs^ that they should SEE 
 THEIR GOD, 228. A/l fissh shall lit^raU^ see. 
 Christ at the bay of J"(?dgme"NT,.232. J^ee Christy. 
 Eternal JVord^ Happiness, Jehovah, Knomledge ()f 
 Good and Evil, 3lo$es^ Political Libcrti/, Sodom. 
 
 f^ods. See Jado'eS'-dud Ma<iistratcs. 
 
 God*s Word. I'he extreme daiiii^er of paying any at-ten» 
 tion to any doctrines or interpretaiions, \Ahich in iho 
 kast contradict the literal or most obvious meaning ofi' 
 it, 18. See Scriptures. Eternal Uord.. 
 
 Gomorns. (Cited) 26'5 n.. 
 
 Gospel. See Eternal IVord. 
 
 Greek Accents. See Accents. 
 
 Grotius. (See Commentators on Scriptur-e). SOS n. 31^ n;. 
 S7j n. o^\\\. 397. 404. 42.1 n. 
 
 Hales (Rev. I>r. Stephen).. Admonition to drinkers of 
 Gin, &c. 1 16 n. 
 
 Happiness^ The pursuit of it not the itniversal principle 
 of action, neither is it the proper rvle of obedience, a^ 
 advanced by a learned law- commentator, 67, et seq. 
 Thert3 is- nothiniz so liable to be misunderstood, as> 
 happiness. 65.. None equal to that acquired by a 
 perfect knoidedge <f God, 221. 
 
 Harii'OQd (Rev. Dr. E.) An indiscreet alteration in his 
 r.ew edition of the Greek Tesiamentv 263 i\ Dangerous 
 presumption x^f that alteration, 264n. \^hich has bufe 
 oneVmgle Greek MS. to support it, ibid. ^ceAthanasius. 
 
 Heathens (Eastern). Similarity of their ?-c//^/c»?/.y crrc- 
 moJiico to those of the Eapist^, l^SjCt s< q, Siiamefuli 
 
 rites 
 
45S 
 
 rites of the ancient heathens, l65, et seq. See Church 
 of Home, Beads, C/imese, Frostitutio/i, Tartars. 
 
 Hebrew Scriptures, Supplementary words never allow- 
 able, but where absolute/j/ neccssuri/ to compicic the 
 sense, 309 n. 
 
 Hell, A real place of material^^r^ , 131 n. Probably 
 the present terrestrial globe may hereafter become that 
 place of eternal fire, \o'l\\» The objection that the 
 world will be consumed, and therefore will not feed aa 
 everlasting fire, is of no force, 13i n. The above con- 
 iecturc contirmed by Archbishop Sharp, 144. 
 
 Herodotus. (Cited) iGSn. 
 
 Hohbs (Mr.) His judicious opinion of the Laio of Na- 
 ture, 68. See .Deri/, IS^n. 
 
 J/o/j/ G/iosf. JMankind have a free choice, either to 
 admit that heavenlij gifty or the contrary spirit of the 
 prince of darlc'css, 203. Every one who claiyns that 
 gift properly, will undoubtedly receive it, 205. The 
 divine nature of the Holy Spirit is as clearly declared 
 in scripture, as that of the Sox of God, 373, et seq. 
 The Holy Spirit speaks in his own name, Rev. ii. 7» 
 and thereby declares his own omriipotence, <Stc.p. 325n. 
 The Holy Spirit is not like other spirits, a created 
 spirit, but proctedeth out froin t/ie Father, 375 n. The 
 almighty operations of the Holy Ghost manitested the 
 glory of the Son, as well as the glory of the Father^ 
 376 n. Is truly Gad, of the same supreme, divine 
 nature, or eternal being, with the other Tvoo Divine 
 Persons of the Irinity, 376. His entire union and 
 equality with the Father and the Son, in the Divine 
 Nature, or Godhead, proved, 380. Is declared to 
 be the Creator in Job, and by the Psahnist, SSI. 
 Foxcer from on high, justification, and sanct'ficatiGn 
 (all divine attributes) expressly attributed to the Floly 
 G/;o.>^, jointly with Christ, 3S5. Similar titles given to 
 {he Sjn of God, and the Holy Spirit, 3S5, 33o. The 
 power of giving life, especially life eternal, cntrihuied 
 both to the Son, and to the Holy Ghost, SS6. If we 
 yt'ally believe the holy scriptures to be tiie word ixf 
 Gad^ \vc mu^l necessarily believe that the Holy 
 
 GuosT 
 
454 
 
 Ghost is really and truly God, 405. See Chiist^ 
 GOD, Man, Virgvi, Umfy of God, 
 
 Holy Spirit, See Holy Ghost, 
 
 IIo?iot/r. S!j])rcme due to Christ, 331. 355. 
 
 Honesty, Is the best policy, evLii for a selfish man to 
 pursue^ 7 . 
 
 Hainan Nature, Is really liable ro the impulse and 
 inspiration {}f evil sp7r2ts, 152. But is still equally 
 capable of difi/ie Inspiration, and to partake of the 
 divine natirre^ 203 to 200. Human nature, and the 
 jrrivciples of human actions, cannot be easily defined, 
 without the assistance of rel^giovs topies, 205. It was 
 human nature alone thai wa^ to be exnlled and restond^ 
 by that peculiar union with the divme nature in Christ, 
 wheyeby ail mankind are rendered ^tY/ous and ^rr/^rtv* 
 to him, 275. Is capable of being exalted and digni^ 
 Jied,, even in this life, 304?. Is exalted to eternal glory, 
 but only //?, by, and through Christ, 322. The means 
 of rctrievini; its lost dignity pointed out, 322. That 
 dignify cannot be properly known c^r understood, with- 
 out a right faith in the dignity and divine nature of 
 Christ, o25 to 327. 'Ihe necessity o( such a faith, 
 328. The glorious privileges granted to human nature 
 are only througii the merits of that Son oJMan, who 
 voluntarily tookour nature upon iiim, 413. God hath 
 instructed us how those privileges are to be claimed, 
 414. See Chri.st, Man, Sin, 
 
 Human Sacrifices, Amongst the heathens, accounted for,, 
 155. Account of one in North America, 157 ii» 
 
 Huetius. (Cued) 3l6'n. 
 
 J, 
 
 Jackson (Dr.) Cited 55 n. 
 
 Ides, (Mr.) Isbrants. His account of a Pc'^a/z Monas- 
 ter}^ iO'On. 
 
 Jehoshaphat, His wise cluirge to his judges, 33Sn. 
 
 Jehovah, A name no where in scripture attributed to 
 any person ihat is not included in the unity of the 
 Godhead, 243, The complicated etymology of that 
 Kame. 24(5. £ac!i peisoiiof the Holy Trinity is occa- 
 
 sional iv 
 
455 
 
 sionally mentioned in scripture under ih^ii dhtinguUh- 
 ing and peculiar name of the Supreme God, 255. 
 That name given to the Ahmghiy Father^ the First 
 Ferson of the Holtj Trimfij, 255 to 258. Secondly^ 
 To Christ the Sow, 358 to 272. And, Thirdhj, To th- 
 Holy Ghost, SJo to 400. IMany learned men do not 
 perceive, that the glorious Name JkiiovaHj (the 
 peculiar Name of the One Supreme God) is clearly 
 in the scriptures attributed to the Son of God, ^^7 ^ 
 Their objections answered. 347, et seq. The threefold. 
 repetition of the epithet Holj/^ in the proclamation of 
 God's glorious title, Jehovah of Hosts, seems to cor- 
 respowd with ihe idea of a Fliirality of Persons com- 
 prehended in that One Eternal Being, Jeiiovaii, 
 408, 409. See Christ, GOD, Commentators on Scrip- 
 ture, Holy Ghost, 310 to 3l6n. John (the Baptist), 
 Trinity, Jehovah our Righteousness, 
 
 Jefferies (Lord Chanc.) Character of him and Gen/ 
 Kirkcy from Rapin, 62 n. See Sharp, Archbp: 
 
 Jesus, The meaning of that name explained, 233 n. Sec 
 Christ, Eternal Word. 
 
 Jews. Have never returned to their orvn proper count rrf 
 since the general dispersion foretold by Zechariah, 
 
 3 14 n. Which hath continued more than 17OO years, 
 and they shall not be restored till they are cojiverted^ 
 
 315 n. All nations which are Yo^'dWy Christian, are 
 engraffed on t\iQ Israelitish Olive-Tree, from which 
 the Jews are broken off until they repent, 344 u. 
 Their judges and magistrates originally elected by the 
 ])eople, as all public ojficers (in strict justice) ought to be, 
 340 n. et seq. See Judges and Magistrates, Laxv of 
 Nature, Neivton, Paul (St.) 
 
 Inspiration, See Human Nature, 
 
 Involuntary Servitude, Agreed by all the best writers, 
 to be contrary to the Lazv oj Nature, 3. 
 
 John (the Baptist). The Messenger of the Eternat 
 Word, 236, 237. Was the long-expected Voice in the 
 Wilderness foretold bv Isaiah, 201 n. And the e.r^ra- 
 ordinary messenger o( Jehovah foretold by Malachi, 
 239 to 2^3 n. Gave the highs^st testimony that could 
 
 be 
 
456 
 
 he o(CJirht''s heavenly poxver and divine existence, 293n, 
 See Eternal IVorcL 
 
 Jonathan — was not actuated by self-love, in his noble and 
 virtuous friendship for Davids 101. Could not sub- 
 mit, like modern statesmen, to do evil, that good might 
 comCf 102. 
 
 Isaac, See Abraham^ Mori ah, 
 
 Israel. See Political LH)crti/. 
 
 Judas became a Devil ^ and how, 148 n. 
 
 Judges and Magistrates, In what sense they iare called 
 Gods, and Sons of the inost High, by the Psalmist, 
 337 n. Which is no degradation from the title anci 
 dignity of the heal Son oi: God, 338 n. All judges 
 and Public Officers ought to be elected by the people, 
 339 n. to 34-5 n. See Jexvs. 
 
 Justification, See Holy Ghost, 
 
 Justin, His Institutes cited, 3 n. 
 
 K. 
 
 Kings — ought constantly to study the Holy Scriptuj'es, 
 104 n. S^e Judges and Magistrates, Mon^rehs, 
 
 Kimchi (Rabbi). "(Cited) 3l6 n. 
 
 Kircher (Athanasius). (Cited) l63n. 
 
 Kir Ice (Gen.) See Jefferies. 
 
 Knowledge of good and evil — seems plainly to be the 
 grand principle^ whereby men, tcho have not the la-ty^ 
 are a law unto themselves, 36' It is an universal 
 privciplcy 57* 6'4. But not the universal principle of 
 action, 65, Duly exerted, promotes our love oj God, 
 79 et seq. That very knowledge is now (through 
 the mercy of God) become a principle of action, (if 
 used as it ought) to incline us to Righteousness, 
 and lead us to the Tree of Life, 323. See Cicero^ 
 Reason y Scripture Evidence, Sin, Tree of Life, 
 
 L. 
 
 Labour, the common Lot of JNIan. Exceptions to it con- 
 sidered, 21 to 30. 
 Lactantius, (Cited) 5. 
 Lafitau (Father). (Cited) 157n. 
 
 La?npridius, 
 
/45T 
 
 Lampridius. (Cited) 68. 
 
 Lardner (Bw) (Cited) 180 n* 
 
 Last Day. Terrible and striking description of it, by 
 Archbp. Sharp, 146. The resurrection of Christ's 
 body, a proof to us th^itjiesh and bones can inherit the 
 kingdom of heaven, 42 1 n. See Day of Judgment, Hell. 
 
 Last Trumpet, Answer to objections about the future 
 sounding thereof, 424 n, 
 
 Latin Vidgatp. (Cited) 263 n. 
 
 Law, See GOD. 
 
 Law of Liberty, or Royal Law (by G. S.) (Cited) 77. 
 
 Law of Retribution (byG.S.) (Cited) 183n. 244n. 311n. 
 
 Law of Nature, The author does not intend to give a 
 regular definition of it, 1. All pretensions to an wn- 
 limited authority of any mail or men over others are 
 contrary to it, and to natural equity, 2. Jewish con- 
 stitutions not always consistent with it, 3. Opposers 
 of it censured by Fuffendorffy 4. Unreasonable to 
 search for it amongst slaves, 55, Cannot be properly 
 understood, without a competent knowledge of thos^ 
 spiritual beings, by whom our minds are liable to be 
 influenced, 196. See Author y Hobbs, Involuntary 
 Servitude^ Reason, 
 
 Le Brun, His account of a Pagan Priest and Nun, 
 counting their prayers and repetitions by stri7igs of 
 Beads, 16O, 161 n. 
 
 Le Clerc, (Cited) 265 n. 
 
 Leigh (Mr.) His Critica Sacra, cited, 4n. 223» 
 
 Liberty of Conscience. See Author. 
 
 Liberty {Law of). 418 n. 
 
 Life, The forfeiture of it the declared penalty of 
 breaking the^r^^ penal law^ 14. See Death, 
 
 Litany, See Trinity. 
 
 Liturgy, See Trinity, 
 
 Love of hoarding. See Self -love* 
 
 Love — as commanded by God, is the perfection of 
 Liberty, 3l6 — 319n. 
 
 Lowth (Mr. William), Sqq Commentators on H, Scrip- 
 tnre. 
 
 N n n Z%(sts 
 
45^ 
 
 Lusts of all kinds are prmciples of action, which un« 
 
 avoidably produce oppression ^ and other evils, 6. 
 Lucas (Brugeiisis). (Cited) 384 n, 
 
 M. 
 
 Man — b}^ apostacy^ may become a sort of dctil^ 148, 
 Exempliticd by the case o( Judas, 148 n. Why mor« 
 depraved than the brufe creation ^ IJJ, Through the 
 privileges of the Gospel, Max may become a fiexv crea- 
 ture, and a partaker of the divine nature, 207n. Is 
 allowed a Choice or Tree Will in obtaining salvation, 
 203, 204. 208, 205. 410. 413. In what his dignity 
 and superiority over the rest of the creation consists, 
 208. 300. which cannot be attained without the in- 
 spiration of God's Holy Spirit, 219. The unity of the 
 Father and the Son with the churchy is a topic 
 necessarily included in a Tract on the Nature of Man, 
 302. The means of retrieving his lost dignity pointed 
 out, 322, et seq. which is not to be accomplished, but 
 through Christ alone, 325 n. Man is called a Temple 
 in the New Testament, 403, The doctrine necessarily 
 arising from thence, 403, et seq. See Christ, GOD, 
 Holy Spirit, Divine Nature, Human Nature, Depra^ 
 vity. Reason, Temple. 
 
 Magistrates. See Judges, Magistrates. 
 
 Marcinus. (Cited) 74. 
 
 Marriage. The forbidding it, a doctrine of devils, 158, et 
 seq. Its wicked tendency, 1/1 n. See Church of Rome. 
 
 Mastricht (Ger. van.) (Cited) 265. 
 
 MaundreVs Travels. (Cited) l67n. 
 
 Mede (Joseph). (Cited) 68. 
 
 Melancholf. See Religious Melancholy, 
 
 Mental Blindness, of somemodern clergymen, who have 
 seceded from the Church of England, because the 
 Litany, and other parts of our excellent Liturgy, ex- 
 press divijie honour to the Sox op God, 355 n. See 
 Trinity, 
 
 Mill (Dr.) (Cited) 265 n. 
 
 Monarchs — should not despise the reasonable remon* 
 dran^€S of their subjects, 83. The right of remon- 
 
 strati/'g 
 
459 
 
 sf rating proved from scripture, 83. See Kings, Judges, 
 and Magistrates, 
 
 MongulianSj or Mogulians. Their idolatrous customs 
 similar to those of the church of Ro?7i€, l60, etseq. n. 
 See Church of Rome, Papists, Beads. 
 
 Mouks (Heathen). Have a grand monastery in Crtirt 
 Tartary^ 159 n. Sec Church of Rome, Papists, Devil, 
 
 Moriah (Mount) — the place where Abraham was com- 
 manded to ^sacrifice his son Isaac, and likewise the place 
 ■where the Beloved Son of God was really sacri- 
 ficed, as i\iQ propitiation for our sins, 278 n. 
 
 Moses, His remonstrance to God approved by the 
 Almighty, as also that o{ Aaron, 9I. His zeal for the 
 glory of God, 81. 84. et seq. Moses' manner of seeing 
 God, explained^ 223, See Self-love, 
 
 Museum British— 267 n. See Dr, Velthusen, 
 
 N/ 
 
 Natural Affection, See Affections, GOD, 
 
 Equity, See Laxo of Nature, 
 
 * Philosophy, See Fall, 
 
 Nature, See Law of Nature, 
 
 Neighbour, The duty of loving our neighbour as ourselves, 
 enforced, 68. A maxim almost universally acknow- 
 ledged, 73', 74. Is the true Christian rule of action, 
 75, and the only paternal precept to which the Creator 
 has reduced the rule of obedience, 76, See Doing as 
 ive would be done by. 
 
 Newton (Sir Isaac). His account of the encampments 
 of the Israelites in the wilderness, 356 n. His explana- 
 tion of the four beasts in the Apocalypse, 357 n, 
 
 Non- subscribing clergymen. The doctrine of the Trinity 
 the principal cause of their objections to the Church 
 of England, 21 6. Reasons why their petition to par- 
 liament could not be granted, 217 n. See Church of 
 England, Mental Blindness, Trinity, 
 
 Nuns, Women bound to celibacy, contrary to nature, 
 amongst the heathen Tartars, Chinese, &;c, 159. 
 Orders of them amongst both the ancient and modern 
 heathens, 159. See Church of Rome, Devil. 
 
 Original 
 
460 
 o. 
 
 Original Sin. Nature of it explained, 17 to 48. 
 
 P. 
 
 Paris (Matt.) (Cited) 171. n. 172 n. 
 
 Patrick (Bishop). (Cited; 169 n. 340 n* 
 
 Paul's (Father Mark) Travels, (Cited) lop. 
 
 Paul (St.). His anxiety for the cecmal welfare of the 
 
 JfU-5, 97. His wishing himself «cc?/r5e(/yro?/2 Christy 
 
 explained, £17- His disinterestedness, and unbound- 
 ed affection, gj to 100. See Christ. 
 Payne (Mr. John). His Evangelical Discourses, 120 n; 
 Parents, See F/r^^ Parents, 
 Papists. A public promulgation of some parts of their 
 
 religion ought not to be tolerated, and why, 217 n. 
 
 Their manner of adoring the sacramental bread, tmjus' 
 
 tifiable and idolatrous, 327 n. See Beads, Chinese^ 
 
 Church of Rome, Heathens^ Tartars^ Tonsure MongU" 
 
 Hans, Monks, Nuns, 
 Patriotism, and Brotherly Love, has superseded Self-love 
 
 in many instances, ^5 — 99* 103. 
 Pearson (Bp.) (Cited) 3l6 d. 
 Penal Lazv. See Death, Life. 
 Philosophy — is vain, if the philosopher is unacquainted 
 
 with himself, 12. 
 Poles Synopsis. (Cited) 3S4 n. 421 n. 
 Polish Brethren, Some of them notorious Socinians, 
 
 264 n. See Socinians. 
 Political Liberty, The glorious state of it, with which 
 
 God was pleased to bless his people Israel, 343 n. 
 
 and three preceding pages. The same due to all 
 
 Christian Nations, 344 n. 
 Popery. See Papists, Church of Ro7ne, 
 Popular Right to elect all public Officers, p. 339 to 
 
 349 n. 
 Poxver from on High. An attribute given by our Lord 
 
 himself to the Holy Ghost, 384. See Holy Ghost, 
 Prayer — repeatedly commanded, and encouraged by 
 
 promises which cannot fail, 204, 414 n. 205. 
 
 Predesti^ 
 
461 
 
 Predesfination, 411 n. See Free-mil^ Promises, 
 
 Pride, Tn temporary honours and worldly fossessiomj 
 the folly thereof, 210. Is 2i principle of action^ 210* 
 See Satan. 
 
 Pride (spiritual), and pride of learnings their bad tenden* 
 cy, 213, et seq. See Satan. 
 
 Priests, The immoral tendency o^ forbidding them to 
 marry ^ 176 n. See Marriage^ Church of Rome, 
 
 Prince of Darkness, See Devil ^ Satan, 
 
 Principles of Action, See Happiness, Affections, Author ^ 
 Conscience, Death, Depravity of Mankind, Doing as 
 xce would he done by. Enemies^ Evil Spirits^ Knowledge 
 of Good and Evil, Reason, Satan, Self-love^ Sinderesis, 
 Temptations, Ss'C, SfC, 
 
 Promises of Divine Gifts tendered to all mankind 
 without exception, 203, 204, and 414 n. 
 
 Prostitution, and a promiscuous use of women, promoted 
 by Satan, as a sacred rite amongst the heathens, and 
 why, 162—170. 
 Psalm cii. Something peculiarly deep and mysterious 
 therein, 277 n. 
 
 Puffendorff. His ^^ Latv of Nature'^ cited, 4. A posi- 
 tion of his examined, 69-, et seq. Has well defended 
 the general rule of Doing as zve would be done by, 
 against Dr. Sharrock, 70. 
 
 R. 
 
 Rapin, (Cited) 62 n» 
 
 Reason, or the knowledge of good and evil, was unlaw- 
 fully assumed by our^V^f parents, 11. 43. 199. Is 
 the cause that sin is imputed to us, 30. A divine 
 attribute, which the Gentiles acknowledged, 31, 32. 
 Is properly the grand principle, or law of nature, or 
 conscience, 37. Man not endowed with so ample a 
 portion of it before the fall, 41, et seq. A rule of 
 obedience, 33. God requires us to exert it, SQ, See 
 Knowledge of Good and Evil, Sinderesis, Conscience, 
 
 Religious Melancholy, The author precluded from 
 making any remarks of his own thereon, by the ob- 
 servations 
 
462 
 
 scrvations of his grandfather Archbishop Sharp, 152 lu 
 
 See Sharp, (Archbp.) 
 Religions Topics. See Author^ Hianan Nature. 
 Iiemo?isfra?ice, See Monarchs, Abraham, Moses, 
 llesitrrection of the Body, the certainty thereof, 42Q. 
 Jieprobation, 4-11 n. See Frce-Xiill, Projnises. 
 Ric/ies — are a continual snare of temptation, as well t© 
 
 acquire them wijustly^ as to expend them improperly/, 
 
 29. 
 Right of the People to elect Judges and all other public 
 
 officers, 339 n. — to 345 n. 
 Rights {elective) cf Israel, due to all Christian Nations, 
 
 344 n. Danger of opposing these Rights, 345 n. 
 
 Encroachments o( Popes, Emperors and Kiiigs^ on the 
 
 nights of congregations, in each district, to elect their 
 
 own Bishops, 345 n. 346 n. 
 Roman Catholics. See Church of Rome, Rapists, Monhs^ 
 
 Heathens, Tartars, 
 Rules of Action and Obedience. Sec Affections, Appetites^ 
 
 Doing as tre xcould be done bjjy Neighbour, Reason^ 
 
 Death, Sinderesis, 
 
 S. 
 
 Sadducees (modern) — answered, 123 — 203. See Etil 
 Spirits, 
 
 Satan, His success in misleading mankind, a distinct 
 principle of action, I9. Draws vis into temptation, by 
 enlarging our desires, 120 n. The devil at present 
 worshipped by the name oi^ Saitan among the Tar- 
 tars, l63n. His real agency in the Temptation of Christ, 
 iS6 n. to J 94 n. Provoked David to number the 
 pec pie, 196 n. Pride, tlie occasion oi Satan s fall, 210, 
 211. His device in promoting man's assumption of 
 forbidden knoxcledge, is completely turned against him- 
 self, 323. See Devil, Evil Spirits, Enemies Spiritual y 
 Demons, Wicked Spirits, 
 
 Bditan. A name amongst the Calmucs for one of their 
 idols, 10*4 n. 
 
 San ct [fie at ion. See Hohj Ghost, 
 
 Saul, His mtiancholu, or m&dncss, not a mere natural 
 
 disorder^ 
 
463 
 
 ir^er, 197 n. An evil spirit tlie real agent vAnch 
 troubled him, 196 n. See Case of Saul (Appendix), 
 
 Sc/iarp (Dr, John.) Si/mphouia Prophet arum et Apodo^ 
 iorwn, 99 i>, 
 
 Scaliger. (Cited) 279 n. 
 
 Scriptures, We cannot reject any part of the scripture 
 evidence, without a manifest perversion and abuse of 
 our hereditary hiowledge of good and evil., 29S. We 
 are obliged to believe the scriptures, though we do not 
 fully comprehend them, Q^QQ, See Hebrew Scriptures^ 
 Commeiitators on Holy Scripture. 
 
 §elf»lote — is not the universal principle of action^ (7, et 
 scq. 61, et seq.) even in brutes^ 11. 97. Bad actions 
 manifestly tend, even in the opinion of the oHenders 
 themselves, to defeat the most essential purposes of 
 self-love^ 63. Patriotism and brotherlif affection 
 manifestly superseded self love \n Moses and Aaron^ 
 95 f 96. and also in St. Paul, 100. Was not the 
 ruling principle of action in Jonathan, 101. nor ia 
 David 103, et seq. Self-love must yield to the lov€ 
 of hoarding, li^. See Avarice, David, Jonathan^ 
 Moses, PanL 
 
 Soieca. (Cited) 74-. 
 
 Servitude (involuntary). Illegality of it pointed out, 2, 
 et seq. 
 
 Sharp (Archbp.) Remarkal/ie instance of his truly 
 Christian behaviour to Judge Jefferics in his misfor- 
 tunes, {)2, Q^ n. Extract from his sermon on the real 
 existence of the Devil, 124^ to 129. on the day of 
 judgment concerning hell, 144 n, 147 n. His sermons 
 recommended as an antidote against religious melan- 
 choly, 152 n. 415. See Day of Judgment, Reason^ 
 Last Day, Hell, 
 
 Sharp (Granville). His " Laxv of Liberty,'' cited, 77, Lax» 
 of Retribution, iS3 n. 244 n. and 311 n. — " RemarJiS 
 on several important Prophesies,*' 259? 408 n. 
 
 Sharrock (Dr.) See Puffendorff. 
 
 Simon (Father) (Cited) 265 n. 
 
 Sin — is imputed to us. whether rich or poor, through 
 l\i^' hiox^kdge of good and evil ; that additional/crc«//j^ 
 
 acquired 
 
464 
 
 acquired by human nature, through the transgression 
 of our^^r^^ parents, 30. In what manner it is the 
 sting of deaths explained, 4S. See Original Sin, First 
 Parents, Human Nature^ Knonledge of Good and 
 Evily Reason, 
 
 Sluderesis — sometimes treated as distinct from reasoji 
 and conscience, though in fact it is the same, SQ, et 
 seq. A 'principle of action^ 40 n. 41 n. See Reason, 
 Conscience, 
 
 Slater. (Cited) 421. 
 
 Slave, None so miserable, as the man that is a slave to 
 his own passions and desires, 55. See Law of Nature, 
 
 Slavery in the Colonies — is favoured and encouraged by- 
 the English government at home — a, national disgrace! 
 
 *> 1 o 
 
 Socinians. The manner in which they endeavour to evade 
 a certain scripture testimony of the divine nature of 
 Christ, 2S9y 240. confuted, 241, et seq. That evasion 
 is as vain as it is ^vicked, 24(5. A mistaken doctrine 
 of theirs, 305. 318.) proved to be unjust and false, 
 320. See Polish Brethren. 
 
 Sodom God's gracious condescension to Abraham^ when 
 he re?Jionsf rated in behalf of the condemned inhabitants 
 thereof, 91. See Abraham, 
 
 Son of God. See Christ Jesus, GOD, Holy Spirit^ 
 Jehovah, Judges and Magistrates, Mental Blindness,. 
 
 Sons of the most High. See Judges and Magistrates, 
 
 Sorrcw. The Hebrew word so rendered in Gen. iii. more 
 pr(»perly signifies labour, 21 n, 
 
 Spirit. See Holy Ghost. 
 
 Spirits — may converse with us by secret illapscs without 
 our perception, 119 »• See Enemies CSpiritualJ, 
 Satan, Devil, Demon, Evil pirits. 
 
 Sting of Death, See Sin. 
 
 Suicide. The Jiiaxim, that all who commit it are mad, er- 
 roneous, 175. Otherwise accounted for, 177» 
 
 Syhes (Dr.) (Cited) 180 n. 
 
 T. 
 
 Targum. (Cited) 381. n. 
 
 Tartars — ^have monasteries for heathen monks and nuns, 
 
 159 n. See Devil, Church of Rome, Papists, 
 
 Temple. 
 
TerimJc. Mn^i is a temvle, *' the temple of the Ilolj/ 
 ''' Ghost;'— >' the temple of God," 403,^401. The 
 doctrine necessarily ariiiiiig from this revelatioiij 402 
 
 to 407. 
 
 Temptations, Wc cufrht not to mnrniur at God's permitt- 
 ing tlicm, 1 22. Why tbe^/ •<\Vi: permitted, 136 n. Will ha- 
 CQU\Q principles of action /\\ v,oi carefully resisted, 153. 
 Of the true sense in which God may be said lo Te?/?pt, 
 or to had zVzfo temptation, second note in pages 136, 
 and 137. That i\\Q temptation of Christ was 2.fact^ 
 not a xidon^ proved, 186", et seq. 
 
 Tempter — was vrell acvquainted vAVntho. nature of the /or- 
 bidden fruit, Ig. See Enemies (Spiritual)^ Satan, 
 Deiil, Evil Spirit, Demon. 
 
 ThammnZy or Adonis. iNIanner of mourning over him 
 among the ancients, l66. 
 
 Thompson (Rev. Mr.) His doctrine concerning the la-w 
 of nature, very convenient for tyrants and slare-holders, 
 
 Tindal. (Cited) 3l6n. 
 
 Tonsure. Pagan Monks sequestered by it from the Laity, 
 
 Translators of the Bible, ^qq Commentators. 
 Tree of Life. See Christy Knowledge of Good and EviL 
 Trinity. That doctrine is to be received more by faith 
 than hy human comprehension J 219. The incommuni- 
 cable name, Jehovah, never applied by the sacred 
 writers to any persons but those of i\\Q Holy Trinity, 
 245. The doctrine of the Trinity, as received by the 
 Church of England, strictly con^stent with the scrip- 
 ture doctrine of the Unity of the Godhead, 254. Some 
 clergymen have seceded from the Church of England, 
 because the Litany and Liturgy express this doctrine, 
 and attribute divine honour to Christ, 355 n. The clear 
 distinction of the Three Divine Fersons in the Holy 
 Trinity, as revealed even in the Old Testament, 255, 
 et seq. The true nature of the unity thereof must still 
 remain a mystery, because our finite understandings 
 cannot comprehend a perfect Anowledge of the Eter- 
 nal Being, 297- The Th?^ee Persons clearly distin- 
 guished by the prophet Isaiah, 379* Axi^ by our 
 
 O o o -- Sariour, 
 
466 
 
 Saviour, 41 5 n. See Faith, Christy Holy Ghosfy 
 Jehovah, Non- subscribing Clergymen, Unity of Gody 
 Unitarians. 
 
 True Believers^ Their unity in Christ, explained, 307 
 to 322. See Faithful, 
 
 True Freedom. What it is, 203, 20-i. 410. 414. 
 
 Trumpet. See Last Trumpet, 
 
 Ti^iiih — more dangerous \kiWi\ falsehood itself, when blen- 
 ded \\'\ih falsehood, 20, 
 
 Tubourai Tamaide (an Otahcitan). Remarks on his 
 behaviour, 36. 
 
 Turks. See Arabians, &c. 
 
 Tyrants. It is necessary for them, either to misrepresent^ 
 or to deny the law of nature, 5. Sec Thompson 
 
 U. 
 
 Velthusen (Dr.) Defends the tjxt, 1 Tim. iii. l6. 
 231 n. 267 n. 
 
 Vestal Virgins. See Nuns, Heathens, Church of Rome. 
 
 Vieiv of the Soul. Extract from a treatise so called, lilir, 
 et secj- 
 
 Virgin (Blessed). Her miraculous conception expressly 
 aUributed to the Holy Ghost, by St. Matthew, 3S3. 
 
 Vision. That the Temptation o^ Christ b^^ Satan, was a 
 fact, and not a Vision, 1S6 n. to 194 n. 
 
 Vitrino-a, 135 n. 30S n. 3 L T. n. 
 
 Universal Principle of Action in Man. See Doing as we 
 xC'Ouhl be done by, Happiness, Self love. 
 
 Unitarians. Som.e of the mistaken people, who vainly call 
 themselves Unitarians, hold doctrines which are in- 
 consistent with our belief in the Unity of God, 252^ 
 253. 
 
 Unity of God^—an ir^lispensable article of our faith, yet 
 are w^e equally bound to acknowledge, that Three 
 Divine Persons are included tkerein, 252; AthanasiuSy 
 a strict as^ertor of this doctrine, 266 n. Without the 
 doctrine of the Unity of the Divine Nature, the appli- 
 cation in scripture of the same attributes to different 
 prr^o/i^ could not be understood, 382, 383. "ihe Holy 
 Ghost included in that Unity, 389.. To contend for 
 
 thu 
 
467 
 
 the Unity of the Divine Nature, if the least degree of 
 inequality therein be admitted, is absurd, 253, 2o4» 
 389. See Holy Ghost, Jehavah, Tiinity. 
 
 Unlawful Affections — ought to be carefully guarded 
 against, lest any of them should become the reigning 
 'principle of action^ and should lead the poor enslaved 
 mortal to eternal destruction, 117. 
 
 Unlimited Servitude, See Law of Nature » 
 
 Universal Hist, (Cited) 16'6 n. l67 «• 
 
 W. 
 
 Warhurton (Dr.) (Cited) 182 n. 
 Wetsten, (Cited) 265 n. 
 Whitby (Dr.) (Cited) 396 n. 
 Wicked Spirits, See Eiil Spirits. 
 Word EternaL See Eternal Word. 
 
 y. 
 
 Ynca Manca Capac. Wise precept of his^ 74". 
 
 / 
 
 Printed by V»^. CALVERT, Shire Lauc, T/lucoln's Ina, London. 
 
r 
 
ERRATA. 
 
 Page 7T, line 5 from bottom, for Loyal, read Royal, 
 
 — 150, — 5 from top, for immortal, read hnmoraU 
 
 — 175, — 1 ai\evfrequenlli/, add deemed, 
 
 — — — 2 add s to the noun principle. 
 
 — 196, 2d. note, lice 10 from bottom, instead of has tht 
 
 action was evil, read as the action was evil. 
 
 — Q65, 2d. note, line 10 from bottom, for Le Clere, read 
 
 Le Clerc. 
 
 — 266, line 1, for Golry, read Glory, 
 
 ^--, ^ Hne 1, for ChirH, read Christ, also xi'^;^.-. 
 ' ( — 17, for y.i/^ios, read xv^wr. 
 
 — 284, 2d. note, line 4, after I, add a;7j. 
 
 — 285, line 11, after I, add am: 
 
 — 332, line 9, for Fovenant, read Covenant. 
 
 — 343, — - 3, for agreeable, read agreeably, 
 
 — 364, note, line 1, after s^^^add up^yiu^et up themselves,. 
 
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