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 ^ ^*- ,^»^*/%rfc .c^erf,, <^ j,^y 
 
 
OF THE 
 
 SERIES OF COI^TERSATIONS, 
 
 AND ALSO 
 
 CONVERSATIONS ON SOME OTHER INTEUES'I'ING S\:i?jr.v i r-. 
 »ART1CULAULY RELATING TO THE SAME PRINCIPIK?-, 
 
 BETWEEN" A. F« A:PfI> ^. F. 
 
 xyn A 
 
 5it.^".^tt:tstioii on tilt j|raMjetic0, 
 
 IN HEFEHKNCE TO » 
 
 THS RISE AND TilXI. OF TH^ BSAST, 
 
 THE 
 
 ¥^icansi?ig of the SancUiary^ fht Beginning and I]iiratic.hi 
 of the Millennium^ and the Little Season ■; 
 
 TOGETHER ^yITH 
 A «AL.C£ri;.ATl(3:V SHE'WIXG THE EXACT TIME OF filSl 
 
 D^^TH OF CHRISTy 
 
 AND, ALSO, CALCULATIONS SHEWING THE PRECISE TIME 
 
 OF THE 
 
 RISE AN» FAI.1^ OF THE BEAST, 
 
 AND THE 
 
 'BEGINNING OF THE MIi:i.E:^^KirM, &c. 
 
 m'm ikiB an:. #2-^.® ©di: b^ 
 
 MINISTER OF THE GOgPtX^, 
 
 Se£«'cb the Scriptures, for in them ye think ye ha ve eternal life. — Johti 5. S9 
 
 AT^E^S, Tenn. 
 •P/JBUSHED BY THOMAS A. ANPERSON, A. M, M. B, 
 
 JoHK M. GiBBS, I*rinter. 
 
Entered according to Act of Congress, in the year 
 eighteen hundred and thirty-three, by Abel Pearson, in 
 the Clerk's Office of the District Court of the Eastern 
 ■Districi of Tennessee. 
 
ill 
 
 T&m PUBMSMER'S AI>VEaTl5iE?viE?rT. 
 
 It has been some time since it was announced that 
 the Author of the present work had consented that it 
 should be brought before the Public. This consent was 
 yielded alone to personal friendship, and it is entirely to 
 this feeliag, that the world is indebted, at this time, for 
 the most interesting and extraordinary production of this 
 the most interesting and extraordinary age of the world. 
 Let no one think that this is an over-estimate of the real 
 importance of lb i:s Book, before he thoroughly examines 
 it, and weighs well its various subjects and relations. 
 This work iiad been ioni^- heard of, and its Dublication 
 anxiously desired, by the learned,, the enlightened, and 
 the enquiring^ of r/dr country. The celebrity the Authoi- 
 acquired, by the accuracy of his calculations, made'-fn tlse 
 years 1811 and '12^ hi ret^j^nca to liie downi\iU oFN^ip-v 
 leon Bonaparte — a calculate >njv'(^;?^ the Fr->ph:?ch'', fcr"',- 
 rate even to a day — produced a degree of anxiety and in- 
 terest, in reference to his subsequent researches and 
 writings, of very great intensity. And, truly, an event 
 so remarkable m itself, so confidently asserted, and so 
 accurately I'ulfilled, togethtr with the undoubted learn- 
 ing, piety, and talents of the Author, could not fail to ex- 
 cite, particularly among his immediate friends, ver}' great 
 attention and interest, in reference to all his subsequent 
 investigations. And hence, they, with others, felt deeply 
 interested that the present publication should be made, 
 at as early a day as the consent of the Author could be 
 obtained. But the retiring and unobtrusive disposition 
 of iVlr. Pearsov, together with his modest views of him- 
 self and his Work, vv'-ould naturally have prevented it 
 from coming before the Public during his lifetime. For, 
 it may be truly said of him — a recluse in the midst of so- 
 ciety, he never sought the applause of the world, or ap- 
 peared ambitious of thrusting his opinions and research- 
 es before it, solicitous of their patrona2:e, their iioma^-e, 
 or tneir praise. Therefore, whatever of repatatiaa ne 
 may possess, as a Divine, or what-;ver of standing he may 
 have acquued with the Vv^orld, as an impaniai investi- 
 
.';i^^';Vic i;L\s 5^t!st riiM after it — it has Ibllwwed hisa. It 
 •iU'st jr.;t, i.owever, be supposed that the disanguishec! 
 Ai-ii .or has ever held AnthorHij in cpntempt, or disre- 
 ;iaid'jd ti;e opinions of others — far from it. No man can 
 he riU;re cor.ciHatory, or niore wilUnt^ to pay all the de- 
 iereiice to Aiithonty ^vhich it ma}- righlfully claim, and 
 ;-.U. tlie c-;iutesy and respect to the opinions of others that 
 he chalienji;es for his own — receiving nothing upon 
 trust — claiming the free exercise of liis own intellectual 
 ]30',\ers — exaniining every thing, and deciding for him- 
 ■cli', ill view of the full acknov\iedgen^ent of the para- 
 j^:cur.t Authorily of the Word of God. 
 
 IF, the:-!, in Peahsok's Analysis of the Piunciples 
 Qi- THE Divixe' Government, any error of Doctrine or 
 interpretation should hereafter be made manift.sf^ no mail 
 v;ill be more desirous to see it, and have it corrected, 
 tiu-n the Autlior himself. These remarks are m.ade pass- 
 j:;;-!} , and cnly in strict reference to the facts th.emselves. 
 V'- 5s zQi the object of the Pablisherto write the eulogy 
 ^sf his estimabk Friend, or to solicit golden opinious froin 
 men in reference to the Work. It is before the Public — ' 
 ihey can examine and decide for themselves. Let it 
 .itand upon its own merits, and vindicate its own reputa- 
 tion. Yet, the Publisher may be permitted to say, he 
 feels confident that no disinterested man who peruses 
 ibis Bock, will turn from it uearied or disappointed. Pie 
 feels confident that the im^portant subjects brought to 
 view in it — the lucid manner in which these subjects- 
 are handled — the grand trail suctions which it discloses 
 from the Prophecies, as about to take place, combined with 
 ^he preserit aspect of the Church, and the actual move- 
 ments of the World, cannot fail to render this publication 
 peculiarly acceptable, not only to the Church bu to the 
 \\ cr[d,at this eventful era. And, thus admonished of the 
 iliings that raust shurdy be done — that God is stretching 
 His ami over the nations, and bringing the Redemption ot 
 His people — the CiiUKCii, in Abraham's faith, and v.-ith 
 .Vbrahani's zeal, nia\ be encouraged to gird on the whole 
 Gospel Armor, and stand forth ior tiie Fight; for lier 
 Leaiieh, at the head of the Gospel Host, " rideth forth, 
 conquering and to conquer." And the great m.en, the 
 migiiiv n\e]:, tive wise men, the rulers, and the natioi.s, 
 r.iav kaow. that " the imok ®f the Lord is h\ their nose , 
 
r.nd Ill's bridle in their rnouth ;" that '*. His counsel sh:ul 
 stand," and He ''will do all His pleasure;" that He- 
 has numbered the days of the trinuiph of the wicker], 
 and that He is arising', " to trample them in His I'ury.'" 
 Then, let him that readeth, itndasta^.dy jndg-e, and 
 promptly decide for himself, whether he takes his stand 
 for the Prince of Peace, or for the Powers of Darknes.-i. 
 For the time is but short, and- the days are few and evii. 
 While the Publisher congratulates the Public that th.is 
 Work is now before them, and himself, that his osyw labo- 
 rious, responsible, and, to him, -az^\' undertaking-, is ended; 
 he o-reatlv reo^rets that the number of volumes nublished, 
 will fall so far short of the actual demand alreiidy made 
 for them. The edition was at first coni;ld.:i\.d kir.^", and 
 the Bock was nearly half printed before it was fully ascer- 
 tained that at least twice the number of volumes preparing 
 for the Public, m.ight have safely been printed, and was 
 actually demanded. But the Publisher feels gratified 
 that, although the Public 'if this section of country (East 
 Tennessee) will not be much more than supplied ; yet, 
 that it was through his mstrumentality that the Work 
 lias been, permitted, by its distinguised Author, to be 
 brouf2:ht before them at so early a day. 
 
 In this country, no production fr ym the pen of Abel 
 Pearson would be benefitted by the recommendation of 
 any man. No mari's commendation would giv^e it higher 
 public estimati'jn. Bat, as the people here may have 
 some curiosity to knowv/hat competent and distinguish- 
 ed individuals elsewhere think of the Work, tlie Pub- 
 lisher subjoins the following certificates, begging leave, 
 at the same time, to add, that this is done simply to grd^- 
 t'liy cu/'iositi/, m^d ?iof because greater importance is at- 
 tached to the opinions of our brethren en the other side 
 of the Alleghany, than to the ophiions of equally comi)e- 
 tent men on this side. We, however, in the "Gf.eat'' 
 West, are aware that a feeling exists among our fellow- 
 citizens on the other side of the Mountain, that we, on 
 this side, do not know every thing — while it is our opi- 
 nion that there are some things, which our fellow- citizejis 
 on the other side of the Mountain, do not unders[and as 
 well as we do. 
 
 Let it not be understood, hov/ever, that these re- 
 marks are made in any invidious spirit — far from it. We 
 AS> 
 
M 
 
 :.ic -.ill children of ihe same familv — Countrymen — Ami:- 
 i-.ic.ws — Citizens of the United Statls — Fellow-Ci- 
 rizzM.s of thai Great Republic, ilie viuintle of whose 
 }:rorection, 'like the blue skj-, bendeth over v.s all.' And it 
 is fc.ndly hojjed that we will unceasingly endeavor to emu- 
 lite each other in Qvcry ^food wofd and work, in cultivatmg 
 and chcri.shin^^' the pure spirit of the Ciospel, which is a 
 spintof {brbearance and Univeiisal Benevolence — tend- 
 ing- to uviTE all MANKIND hi out comnion bond of Bro- 
 
 TIIERTIOOD. 
 
 The opinions of tlie two younc^ ladies of Saybrook. 
 Connecticut, are thankfully received, highly valued, and 
 peculiar'}' ^^ratifying, and the Publisher introduces them 
 I'j the c-Aclusion of the cevtiiicates of hieveral D. D's. of 
 no ord'.. ■v:y note. 
 
 It 'vas intended at firstj to ha\'e printed the whole 
 of this Book on the large type with which it was coni- 
 inenced ; but it was fo;ind that upon this plan, the 
 Book v/ould be swelled to at least six hundred pages, 
 v. hicli would have given it a tldckness disproportionate 
 to its length and breadth. The size of the type wan 
 ohanged, but the Book still retains the same quantity of 
 ■natter that it v.-ould have had upon the first plan. The 
 Note5 are incorporated with the body of the Work, 
 which vrill no doubt give general satisfaction. 
 Athens, Febniar?/, 1833. 
 
 CERTIFICATES*, 
 
 From the Reverend T. H. Skinner, D. D.-— • 
 '- This is the production of an active and eiiergetic 
 mind ; a system of Divinity taken neither from I'mretiii 
 nor Hopkins, but excogitated and unfolded by the Au- 
 iiior, in the free exercise of his own powers, controlled 
 oniv bv a paramount regard to the Oracles uf God. 
 ' ' THO. d. SKINNER." 
 
 From the Reverend Jas. Patterson : — 
 "T have read the manuscript Conversation between 
 A. P. and N. P. and have rarely read a i'heological work 
 of aiore originality of thought. I'he Author is a man svi 
 fCcncriSy thinking for himself, and like hmiself. 
 
\il 
 
 "In some of 'lis illus'raLiona, tiiare is a sirnpiJci'V, 
 brevit}-, and force, the equal of-wliich I have seldom se-Ji3. 
 For instance, iris descriotion of Eternity — hi's advice 
 to persons long in doubt whether they had ever been bcra 
 again, is also peculiarly fg^xihle. '.Vere it in print, it 
 would not fail to add li^-ht to the vasdv increasin;" li^jht 
 of the age, nor be read wi'liiut interest, 
 
 - i \S. PATTERSON. 
 '■'■ Philadelphia, Feb. 15, 1827.'^ 
 
 5 From the Reverend John Cotton Smv-im :~- 
 
 ^'FroiTi the best attention I htive hctn enabled to be- 
 stow upon the forei?;oing ?viS., I should concur substan- 
 tially in the opinion expressed bv ihe Rev. Mr. Pat- 
 terson. 
 
 JOHN COTTON SMITIT 
 Charon, Conn. 23d April, 1827." 
 
 From the Rev. Isaac A^ndersov, 1). D. Professor of 
 The' logy in the S utherii and Western Theological 
 Seminary : — ■ 
 
 " T have had the pleasure of an intimate acquaint- 
 ance with the . Author of the following Conversaiions, 
 for many years ; and have known his patient and 
 extensive examination, not only of Theologv, hut of 
 most other subjects within the circle of human kiiovr- 
 ledge. The topics discussed, in this v/ork, will be ac- 
 kno^vdedged, by every lover of Biblical knovvledge, to 
 be of the first importance ; and they embrace most of 
 the subjects contained in a re,^'ular system of Divinity. 
 
 " The Author has not only a just claim to originali- 
 ty, but has the merit of placing the subject before the 
 reader, in a concise and perspicuous manner, witli great 
 force of argument. He has made the infallible Oracles 
 of Truth his Polar Star ; and, in the roughest seas, lias 
 set his compass with great judgment. And the cundidj 
 mtelligent reader will acknowledge that he lands h'm 
 safely in the haven of truth, where his vessel may ride 
 secure from the tempests and tornadoes of error. 
 
 " The value of his Treatise on the Propheciep, is 
 above ah price. The Bible, and the Bible alone, fur- 
 
Viil 
 
 nishes the data on which ali his calculations are i.ci^ec. 
 If these data are rightly assumed, then the calculation hr.s 
 ail the })r.ecision and certainty of ?-viathematical demon- 
 stration; arid it would be difficult to shew that the data are 
 not ti-.ken in their true sense. I have been familiar with 
 hiii calculations since the year 1812, or the beginninp-of 
 I8I0 ; and ha\ e had a copy of them nearly ever since. 
 
 "In most writers on the Prophecies/ the reader is 
 carried into the obscure records of antiquity, there to 
 hunt for dates imd events, from which to conimence the 
 caicuUitions. But he is left to giabbie v.ith tlie perplex- 
 ing; C]Ui-stion:— 
 
 " Maynot a fhbiisanff events, had they heeii n'ccnlcd^ and 
 even of tho"e that are recorded, have mited asrveH for the 
 ivr/fcr to cDwmence his caJculatiGns^ as the particidar cv ent 
 he hic." cho.ieri ? 
 
 " Hence, soir.c date the rise of the Beast, in the fifth 
 century, others, in the sixth, and some, even in the se- 
 venth. The Rev. Wiliiam C. Davies is an exception. 
 But he failed to shew the difference belu-eeji the Pro- 
 })hetic and the Civil Year; and lie also failed to shew, 
 that, !)etween the fall of tlie Beast, arid the commence- 
 nient of the Millennium, there would be a- period of 75 
 years ; of course he fixed the commencement of the Mil- 
 lennium at a period that events will surel}" contradict. 
 
 " The correct method of calculating these Prophecies, 
 must necessarily have a PTeat influence on the interore- 
 tation of other passap;es of Scripture connected with 
 these predictions. These passages have alv.ays been 
 interpreted wronp;, by the writer vvhose calculations have 
 been erroneous. The reader will be edified and delight- 
 ed with the interpretation g-iven to such passages, in the 
 following work. 
 
 ISAAC ANDEPvSON. 
 Maryville, January 30, 1833 " 
 
 Miss Laura Ayres, of Saybrook, Connecticut, writes 
 to a friend, on the subject of the Work, in the fi^llowj-g 
 terms : — 
 
 " I have read your Conversations, and have received 
 many new and elevating ideas of Scriptiiral truti)s, w ich 
 I had not before comprehended. In viewing the great 
 
siibject of the Atoneinent, In the clear manner in \vh)ch 
 it is inve.sti,(^ated, I heive felt my f utli and hopes of being 
 a sharer in the glorious and unfathomable realities of it^ 
 much strengthened and confirmed. I thit^k an enlar;::';ed 
 view of the character of the Divine Beina;, as it is dis- 
 played in that M'ork, must ever have the effect of expiting 
 the*stronp;est feelings of gratitude to the bounteous Cre- 
 ator, and'the best feelings of benevolence to our fellow- 
 mortals. There is an overwhelming grandeur in some 
 parts of the subjects that your author has considered, tha^ 
 I may quote the saying, ' Counsel, in the heart of man, 
 is like deep water, but a man of understanding will dra\f' 
 it out.'" 
 
 Miss Mary' Ayres, a sister of. the abave lady, writes 
 as follows : — 
 
 " The Author, in his flights of abstract reasoning, truly 
 -soars far above the little embellishments of ornament, i 
 think ornament, in such an elevated structure of thought 
 as this, would diminish or hide its real beauty and gran- 
 d^eur, as much as it would some trenisnaously sviblime 
 natural object, to colour or adorn it with some little cti- 
 fious works of architecture. This work has given me a 
 clearer and more definite and elevated view of the incon- 
 ceivable excellence and transcendent perfections of the 
 Divine Being, in his emanations of character, in the Gov- 
 ernmental Principles, than I have ever had before. I 
 think the exhibition here given, of the principles and 
 end of the Moral Law and the Gospel, will have the ef- 
 fect to make Christians feel a greater assurance of their 
 acceptance in the Beloved, and a greater confidence in 
 his holy administrations. I have received many new 
 ideas (some very interesting ones) on the Atonement^ 
 particularly that of Christ, as our Prophet, tounibid to 
 us, through the annals of eternity, the * mysteries tlia't 
 have been hidden for ages:' some entirely new views on 
 the General Judgment, and, indeed, from almost eveiy 
 argument that is advanced. in the Conversations. The 
 Subjects here treated of are ijoundless and unfathom.able 
 as eternitv." 
 
IP*I?FFACE, 
 
 A part of the {blirvving^ Conversations are the su!)- 
 slance of snme verbal Conversations w^hich really took 
 p'' ce, in time past, between A. P. and N. P. Since 
 that lime, the remainder has been written, and conduct- 
 ed -.AcY the same manner, because it is thoujjjht to be 
 the sl^ortest and best manner of instructing those who 
 1i3ve tlie most need cf help. And, if such are assisted, 
 In anj' measure, ir- understand the subjects here discuss- 
 ed, tliey will he, easily understood by others more ad- 
 varrcd ; an^l the approbation of the learned will be pcr- 
 manernlv secured. 
 
 Ir; this view, the most plain and familiar style has 
 been adopted ; and any attempt at ornament has been 
 carefully avoided. Indeed, the topics, and the manner 
 of discussing theni^ are of such a nature as not to admit of 
 ornament ; it could not, thereff>»"e, whh propriety, be at- 
 teri:::re.:;. Btitron the other hand, propriety seemed t© 
 forbid such, i.n (tempt. 
 
 Ornament should never be admitted in writing-, 
 any further than -Tiay be consistent with clearness. The 
 ■writer has therefore, felt a constant determination that 
 no idea should be darkened by an attempt at ornament. 
 
 Ir has l;een the intention to be as short as the differ- 
 ent subjects would admit, and to comprise as much mat- 
 ter in as small a compass as possible. But, feeling con- 
 vinced that these subjects are worth being well under- 
 stood, it has been the constant aim to make them plain, 
 by adaptirig purity, propriety, and precision of language, 
 to clearness of conception. How far the object has been 
 attained,- must be determined by the careful and friendly 
 reader. But it is conlidehtly hoped, that the time is 
 coming, and not far distant, when these subjects will be 
 mucli better understood than they have been heretofore. 
 
 The Autlior Oiters- no apology for the publication of - 
 this work, nor for the delay of its publication. If it be 
 true, it needs no apology ; and, if it be untrue, no apolo- 
 g} could justify it, in the sight oi" either God or man. So 
 lai .;•;. It '.nay be truth, according to the Biijle, the Author 
 ho|.cs it will meet the approbation of God, and ail goo:l 
 
men; but, so far as il... .>■ ■:.... •, y i^^ave erred, he hopes 
 and prays, that no injii^y may- be done to others, Lind 
 that himself may be forgiven. 
 
 A number of typogrn.;hical inaccuracies have, un- 
 avoidably, crept into the v/oik, in the progress of print- 
 in.g, which the critical reader cannot fiiil to observe, 
 but, it is believed, there are none that can mislead the 
 attentive reader. 
 
 This work is designed for no one particular class of 
 readers; but for all readers into vvl]ose hands, in the course 
 ©f the ])rovidence of God, it may fall. 
 
 However, of those who are the most learned and 
 skilled in the subjects here discussed, it only asks their 
 approbation and encouragement, while it promises them 
 a little entertainment only, and that, perhaps, but in some 
 parts of the Work. 
 
 Of those that are less advanced, it asks their care- 
 ful attention, and promises them some assistance in al- 
 most all parts of the Work. 
 
 But of those that are beo:inners, and those Vv^hose 
 circumstances are unfavorable for general readino", it asks 
 nearly their whole attention ; and promises them, be- 
 sides what is said on the Prophecies, a short, plain Svs- 
 tem of Divinity, which, if they v/ill understand it well, 
 will prevent them, ever afterwards, from being blovvm 
 about by any wind of doctrine. 
 
 The Writer now makes a p:;eneral acknowledgment 
 of his oblig-ation to all the writers from whom he may 
 have derived any assistance through the course of his 
 life ; but, as he claims the rip-l-t o^afrreeino", or diae'ree- 
 ins-, with any uninsoired writer, he thinks himself not 
 bound to specify everv a.srreemert and disag-reement, that 
 may be between his own views and the v'ews of others; in 
 all such cases, let the inteHiffent reader judgre. Yet, I 
 will say, that, of all, the atterrrts to shew the rise and 
 fall of the Beast, which I ^a\ e seen, Mr. Dav's's calcula- 
 tion comes nearest tomv notir n. Put T shall leave it for 
 the reader of both, to judge the agreements and disagree- 
 ments between us. 
 
 ■■ ^ Many valuable nroductions have appeared, both on 
 Divinity and on the Prophecies; but there seemed to be 
 room for much further improvement. And it has been 
 the object of the writer to throw his mite in the com- 
 
xu 
 
 mon stock. Aucl, however it may appear to otlievii, ti 
 IiaS caused the Author no small degree of labor and in- 
 vestigation ; but tlie pleasure and i;p,j:rov(.inent he has 
 derived from it, ]'ia\e made the labor comparatively 
 light. And, if it shall proportionably prouiote the gloiy 
 of God, and the good of others, the Writer's highest 
 hopes wili be realized. 
 
 And, now, into the hand of God I commit the whole 
 of it, praying that his blessing may accompciny it w'ler- 
 ever He, in his Providence, nia} send ii, and niake it in- 
 strumental in the conviction and conversion oi sinners, 
 and of building up Christians, in the knowledge and 
 practice of the truth, through our Lord Jesus Christ. 
 
C(DSlTIl"3§~^'a?ll©H 
 
 N. Friend, A. I wish you to state some reasons why 
 the present Universe may not have existed from eterni- 
 ty, with all its marks of contrivance, as an original and 
 necessary property. of its existence? 
 
 A. Because of the absurdity, it could not have existed 
 in that way. It is as if one should ask, why may not a 
 thing be, and not be, at the same .time. 
 
 Its marks of contrivance, are marks, or evidence that 
 the present Universe has been contrived, and made, by 
 9ome being, who had wisdom to contrive, and power to 
 make it. For, if there had ever been a period when no- 
 thing existed, there would have been nothing yet, nei- 
 ther would any thing ever exist; it being very absurd 
 to suppose that any thing should ever take place from 
 nothing, no one producing it. Wherefore, any thing that 
 has had a beginning and was made, must have marks, or 
 evidence of its beginning, and of its having been made. 
 But if that thing had no beginning, or was not made; 
 that thing could not possibly have marks or evidence of 
 a beginning, or of being made. Any thing must be the 
 way, its real marks or evidence proves it to be; other- 
 wise, marks are no more marks, and evidence is no m^ore 
 evidence; and no thing whatever could be proved. 
 
 Nothing, therefore, can be more absurd, than to sup- 
 pose that the marks or evidence of the beginning of the 
 present Universe, should be an original and necessary 
 property of its existence without a beginning. If the 
 present Universe had no beginning, then it would have 
 been impossible that it could have had a beginning, or 
 any raaiks of it. And if it had a beginning, then it 
 would have been impossible that it could have had no 
 beginningj or any marks of having none. 
 
But ali tlie inarks of contrivance of the preseat Uni- 
 terse, are just so much evidence that the present Uni- 
 niverse has nothing in the nature of it, but what might 
 have been contrived and made. Strictly speaking, all 
 the marks of imperfection, are evidence it might have 
 had a beginning; and all its m.arks of contrivance are 
 so much evidence that it might have been contrived, and 
 made; and also, that there might have been some being 
 wise enough t'^ contrive, and powerful enough to make it. 
 
 But it the present Universe had no beginning, it m.ust 
 necessarily have some distinguishing thing, in the na- 
 ture of it, different from every distinguishing thing that 
 could exist in the nature of it, if it had a beginning, 
 or even if it might have had a beginning. And all 
 its distinguishing marks must be positive proof of the 
 fact, let it be which way it will. Otherwise, it would have 
 marks contrary to its nature. Wherefore, if it had a 
 beginnipo', it would be contrary to its nature to have had 
 no beginning; and if it had no beginning, it would be 
 contrarv to its nature, to have had a beginning; and con- 
 trary to the nature of one, that could have had abegin- 
 ning. And if it had no beginning, it would be contrary 
 to its nature, to have been contrived and made; and also, 
 contrary to the nature of one that could have been con- 
 trived, and made. 
 
 It is plain, therefore, that all the marks of contrivance^, 
 that prove that the present Universe cmld possibly have 
 been contrived and made, do prore that it was absolute- 
 ly contrived and made; and also, that there was a being, 
 sufficiently wise and powerful, who did contrive and 
 make it. 
 
 All those marks of contrivance, which prove that the 
 present Universe could have been contrived and made, 
 and of course^ really was contrived and made, equally 
 proyethat it could b^: ended; and that he, whr begar; it, 
 could end it* For whatever might liave a beginning, 
 might have an end' 
 
i^ut whatever has existed without a beginning, eoiild 
 not possibly have had a beginning, neither could it pos- 
 sibly have an end. For all its marks that would prove 
 it had no beginning, would equally prove it had no con- 
 triver, or maker; and of course, that it had no one, able 
 to end it. 
 
 And as every thing was in its nature, necessary for 
 its existence without a beginning; so every thing w^as in 
 its nature, necessary for its existence without end. 
 And as there was nothing in it to prevent the one; 
 so, there was nothing in it to prevent the other. And 
 vrhereas it did not, and could not make itself; so, neither 
 could it either change, or unmake itself. Now, whereas 
 all the marks, qualities, and properties of the present 
 Universe, are the marks, qualities and properties of 
 something that could have a beginning, be' changed, 
 and have an end; it follows that they cannot be the 
 marks, qualities, and properties of something that could 
 not possibly have had a beginning, be changed, or have 
 an end. It is, therefore, most certain, that the present 
 Universe had a beginning, and did not exist from eter- 
 nity; and that its marks of contrivance cannot be an 
 original, and necessary property of such eternal ex^ 
 istence. 
 
 For as it is impossible for any thing to be, and not to 
 be, at the same time; or for any one thing to be another 
 thing; so it would be impossible for a Universe that had, 
 or could have had a beginning, to be a Universe that 
 •neither had, nor could have had a beginning. 
 
 These m.arks of contrivance, therefore, do not prove 
 that it had a beginning only, but they prove that it was 
 really made, and that there is a being sufficiently wise, 
 and powerful, to contrive, and make it; and that he did 
 make it. 
 
 For, v/hereas, any being, that has existed without be- 
 ginning, neither did, nor could make itself; so, no one 
 that has had a beginning either did, or csiild make itself. 
 
4 
 
 And as it is absurd, to suppose something might take 
 place from nothing, no one producing it; so, it is phiin. 
 that if there had ever been a period, when nothing ex- 
 isted; then nothing ever would have existed, neitheir 
 would anv thina: ever exist. 
 
 It follows, therefore, that some being has existed with- 
 out a beginning, who was, and is wise enough to contrive^ 
 and good enough to do, and powerful enough to create, 
 and make the present Universe, with all things great and 
 small, that ever has had, or ever will have a beginning. 
 And also, it follows, that the being, who has existed with- 
 out beginning, must be the first cause of the present Uni- 
 verse, and all things that has had, or ever Vv"ill have abegin 
 ning. For, otherwise, they could not, and would not exist. 
 
 N. Ithink I see the reasons. And if I do^ you have 
 shewn, that, from all its marks, the present Universe 
 either had, or could have had a beginning, and that it 
 could have been contrived and made; and that a Uni- 
 verse, which existed without a beginning, could not pos- 
 Taibly have had a begiming, and could not possibly 
 havebeen contrived and made; and, therefore, that 
 the present Universe, which had, or could have had a 
 beginning, and could have been made, could not possibly 
 be that Universe, which had no beginning, and whick 
 eould not possibly have had a beginning, or been made, 
 any more, than any one thing could possibly be another 
 thing. And, therefore, that the present Universe must 
 'have had a bes:innin£r, and must have been made. And 
 that some Being must have existed without a beginning, 
 v.'hohad wisdom, goodness, and power sufficient to con- 
 trive, and make it; and that he must have m.ade it; and 
 that he is the first cause of all things, great and small., 
 that ever had, or ever will have a beginning; for they 
 could not, otherwise, exist at all. 
 
 Now, can Vv'e learn, from the things that are made, 
 whether or not, the Being, ^\ ho made all things, rs infi- 
 nitely perfect in wisdom, good.nej^s and power? 
 
A. Yes. Yet a Vv'orknian is, alv/r^.j-s greater than ills 
 work. And the nature and magnitude of the work is 
 such, that we nirrhtiearn from it, that the workman was, 
 and is unbounded in wisdom, goodness and power. We 
 have ah-eady seen, that he could have no be.^inning", 
 change, or end, possibly. Therefore he could not possibly 
 have a superior; otherwise, he might have been begun, 
 changed, or ended. But he might have a superior, if he 
 be not infinitely great or perfect; and therefore might 
 be changed, if he be not infinitely perfect. 
 
 That being, who is \\ithout beginning, change, or 
 end, must l^e infinite in greatness, as well as in v/is- 
 dom, goodness, power, and duration. For if he be 
 not infinite in all those properties, which he must have 
 had in some degree, in order to do the v/ork, of which 
 we have spoken above, then he might have had those pro- 
 perties, in a higher degree, and, therefore, he would 
 be changeable. And so if he be not infinitely perfect, 
 in every thing, he would be changeable in something. 
 But we have, before, shewn that he is unchangeable.; 
 vrherefore he must be infinitely perfect in every tiling. 
 And this infinitely perfect Being is God. And there 
 could be but one exactly such; for he is infinitely great, 
 and exists every where, and fills all immensity of space, 
 at all times; and no other could, in the saiiie sense, oc- 
 cupy the same space. 
 
 N. Can we learn, from the things that are made, all 
 we need to know about the nature and perlections of this 
 infinitely perfect Bein.^?- 
 
 A. No. God is perfectly invisible to all created beings, 
 except so far as he makes himself known to them. And 
 it is by v/hathe does in his vvorks, and by \that n? says 
 in his word, or the Biblej that he miikes himself known 
 to us. 
 
 N. If the Bible be really the word of that ir^finiteiv 
 perlect Beings it must be truth. I should, theref jre. l'> 
 
6 
 
 to ^^ear s^snie few plain reasons whj^ you think the Bible 
 is the word of G^jd? 
 
 A. Wei!, for many reasons, \V2 do need a plain, true 
 statement of ficts about God, and about his intentions, as 
 it respects ourselves, to be s::iven bv himself, so that \vc 
 may depend on them, as beinp- certain. And the Bible 
 m.eets my mind precisely, as bein?^ the very book we 
 need; aiidit contains the very statement, that meets m)' 
 judgment, to the nicest fraction, and I, now, think it fit« 
 my taste. So that I novv' think an account more to my 
 mind, could not have been given nie, even bv himself. 
 And if he did net give that account, in that book, he has 
 fiot given any, of which I have e^-er heard. I am, there ■ 
 fere, under the necessity to take that book, as contain- 
 ing his word, or none; and for a better I could not ask. 
 And, further, I think he would not withhold from u^ 
 such an account, which is so much needed. 
 ■ Nov/ the writers cf that book were either very gooS. 
 men; or, otherwise, they were exceedingly bad men. 
 If they were good men, they told the truth, and the Bible 
 is true. But if the Bible be not true, then they did not 
 tell the truth, and are liars, and fools, and^ exceedingly 
 bad m.en. 
 
 But they must have been cood men and told the 
 truth; for fools could not have made such a book, and 
 bad men would not have made such, even if they could. 
 They would have been like bad men are now, and 
 alwavs ha"\^e been. Therefore they would rather have 
 destroyed such a book, than to have made such a on-::. 
 
 N. Perhaps they thought it was true, but were 
 deceived? 
 
 A. ^^llo deceived them? Their IMaker vrould 
 not. And the Devil would not, in that matter. I 
 asssure yon, deception would have been on the other 
 side; good men of old must have spoke as iliey w^^re 
 moved by the Ilo'y Spirit, or w<^ should never- 
 h^vc got the B.C. c You ahd I know how bad men. 
 
iu tliese clai'S, feel about that book. And ba-l mea 
 Iiave ahvcvys fek, about it, as they now d\ It is not 
 because a man is either too wise or good, that he 
 <lisputes the truth of the Bible. If a man does honest- 
 ly v/aut to knov/ whether or not the Bii>le is of divine 
 inspiration, he can, without much trouble, obtain suf- 
 ficieiit evidence of that fact. But if he does not want 
 to know, or if he be determined to find fault with 
 it, and reject it; all argument, and evi^lence would 
 be lost on him, while he continues to feel that way. 
 And yet they might, by the blessing- of God, be the 
 aiieans of turning hini at last. 
 
 Although the writers of the Bible were men of such 
 sjood character, that we mig-ht safely take their v/ord 
 .as sufficient evidence of its divine inspiration; yet 
 the Bible itself carries sufficient evidence in itself^ 
 that it is of divine inspiration, and that its wrife'ts 
 told the truth. 
 
 These writers go on to relate a number of fact* 
 ivhich, they say, took place publicly, in the presence 
 cf multitudes of people, at certain times, and certain, 
 places. Now those people could, and would have 
 Gontradicted tliem, if those facts had not existed. 
 For those facts were of such a kind and nature, and 
 attended with such circumstances, that those people 
 ®ou.ld not help but know, whether or not those facts 
 really did exist. Such facts as those, which took 
 place at the Red sea, at the crossing -of Jordan, the 
 crucifixion of Christ, and his resurrection, &c. And 
 baptism, and the supper are all of this kind and 
 jiature. For they all must have taken place, at the 
 very time, and in the very way, and at the very 
 place, as those waiters have said, or else those facts 
 €0uld not have been admitted and believed, either 
 then, or any time since. 
 
 For if they were not true, good men wou-d nol 
 li^yi; said they \vere true, or admitted, or believed. 
 
theThj ndtner W'-^\iM hvl ^^en; for those facts were 
 of such a kiiid, nnd ilature, and attended with such 
 circup.istances, that even bad men would have been 
 certain to disbeliev?, dispute, and prove them false. 
 For the same reasons, that would inflaence bnd men 
 lo dispute those facts now, v/ould have influenced 
 bad men, to have disputed them at that time, or at 
 any ti'Tie- since. For bad men were then, like they 
 are now. 
 
 Now inasmuch as those facts were ad-rdtted and 
 believed, by all, good and bad, m.ale and female, who 
 lived then at the time and place, and v.dio did know,, 
 or had a chance to know; and were not disnuted bv 
 any one' g-ood or bad 3t that time, those facts mu^t 
 be absolutely true. 1 have as much certainty of 
 this, as I have that g^od men are good men, and 
 that bad m^en are bad nien. For it v.'ould have been 
 contrary to the nature of both th.e eood and bad, in 
 any age, to let those facts pass for truth, if they had 
 Bot been truth. I have, therefore, the direct, and 
 indirect testimony of the world, good and bad, given 
 in the most credible manner to the truth of those 
 facts. 
 
 Now, if those facts be ti^uth, of which I have no 
 doubt, they positively prove the Bible to be divinely 
 inspired. For none but God could have performed 
 those facts; and he did them in attestation of the truths 
 accompanying them, as contained in the Bible. So 
 that as certainly as those facts are from God, so are 
 those statements of the Bible true, that accompany 
 those facts. 
 
 And, further, I might observe that a number of the 
 prophecies of the Old Testament, prove the truth of 
 the new Testament; and a number of the facts of the- 
 new Testament, prove the truth of the prophecies of 
 the old Testament. For insurance, see Isa. 53rd chan. 
 fulfilled in M.uh. 26th and 27th chap. Mark 14th and 
 
15tli chap. Luke 22nd and 23rd chap. John 18th and 
 1 9 th chap. 
 
 N. What is meant in the 8th verse of that 53rd 
 ^rap. of Isa.? where it says — "He aa as taken from prison 
 and from Judgement; and who shall declare his gen- 
 eration? for he was cut off out of the land of the- 
 iiving'." 
 
 A. It is a m^ode of expression similar to that in 
 Malachi. 3. 5. ''That turn away the stranger from 
 his right." If a Justice, Judge, or Jury, in a legal 
 case, should not do justice to a stranger; this would 
 i^e turning: the Stranraer from his ria-ht, and this would 
 he very wicked in such a court; and it vv'-ould still 
 be a more wretched state of things, if all the people 
 had becom.e so wicked, that they would give their 
 countenance a.nd support, in favor of such injustice^ 
 and corruption. 
 
 But Isaiah, long before the event, prophesied that 
 the son of God vrould be treated in this way; and the 
 fact proved the prophecy true. For in this v/aj;, 
 the son of God w^as treated by the people and courj: 
 that tried him; for he was taken both "from prison 
 and from Judgment." Although he had an undispu- 
 ted right to the law and justice of his country, jo-t 
 thev did not errant h.im that rio;ht; they did not g-rant 
 Trim even the right of a prison, where he niiglit 
 ?iave consulted, counsel if he had thought proper^ 
 nor, the right of a frdr trial. For vrhen thev sought 
 to put him to death, it was only two da3"s until the 
 feast of the passover; and for fear of an uproar on 
 that day, they hurried, and look him that night, 
 and kept him under guard till morning; and then, 
 after havins: sonj^bt false v/itnesses, that thev mifrht 
 have him se'itencsd to death by the Jewish coun- 
 cil which had met, the over night, in the palace 
 of the Jligh pries':, for that purp ise, they sent hi:T]. 
 in the morning, to Pilate the Roman Governor, and 
 
liad 111 in tried agiiin, condemned, and executed dial 
 same day, all against 3 o'clock in the afternoon^ 
 giving him no chance to make a rec^ular defence, 
 9o that from the time they took him, until his 
 death, was al^out 20 hours. Nor were they willing 
 to hear any defence; for although the Governor kne^'^ 
 he was delivered up for death, through envy, yet 
 the Governor delivered him up to the mob, wh® 
 '''cut him oit', out of the land of the living," like sa 
 many assassins. Now, in this view of the transac- 
 tion, "who can declare his generation?" that is, the 
 generation in wliich lie lived. It is not possibJe for 
 any man to "declare," or fully describe or paint out 
 such a hateful generation of vipers. "How could they 
 escape the damnation of Hell?" Or liow could an^ 
 ©ne else, that would approve of their conduct? 
 
 I take these points, and all like them, as vastly 
 strong evidence of the divine inspiration of the olc\, 
 und new Testaments. 
 
 N. It does seem so truly, friend A. neyertheles§i 
 such vipers are not all dead. 
 
 But were there not some of the books of the new 
 Testament, that were not received into general us^ 
 for a number of years after they were written? and 
 were they not doubted by some, fjr a long time 
 -after they were written? and even, after they had 
 begun to be received pretty generally? 
 
 A. Yes. And so it is now; and so it will be while 
 the same kind of vipers live. But this is one argu- 
 ment in favor of their truth,, instead of their false- 
 hood. For I feel sure such vipers v*'ould haye proved 
 them false, if they had been false; and I feel sure^ 
 that good men would not have admitted them to be 
 tTue, if tliev had not been true. 
 
 For these reasons, and others that might be given., 
 1 feel fully, and satisfactorily convinced that the 
 Bible is true, and of divine inspiration. And I hope 
 
u 
 
 vou Will feel so likeVv-ise; but if yoi] are not satisfied, 
 the subject is before you, arid is capable of a lengthy 
 investii^Hiion. 
 
 N. I see no v.-ay of refuting these arguments; short 
 and few as th^^y arc, and sliail take thcra as satis- 
 factorj'- evidence of the truth and divine inspiration 
 of the Bible, at least until I see them fairly refuted. 
 
 And now I should like to hear what the 
 Bible scys about God, more than we can learn from 
 his works of creation and providence^ 
 
 A. Wq haye already seen, from the things that 
 are made, "his eternal pov.'er and Godhead." Or 
 that he is an uiichangeably perfect being, vvithoiit 
 beginning, and v»ithout end. And the Bible declares 
 the same ab:;Ut him. 
 
 But it is f -om the Bible only, that we can learn the raode 
 of his existence. And on this point, we must be ex- 
 ti'emely cautious and conscientious, tliat we do not dis- 
 honor God and the Bible, and injure ourselves. And 
 now I V. arn you again that it is from the Bible only, that 
 we can learn any thing Ci-^rrectly about this point; and, 
 therefore, we must not try to understand the mode, or 
 manner of G>d's existence by comparing it with any 
 thing, or with any circumstance of any thing that is 
 made. And unless we do attend to this rule strictly, 
 we shall form notions about the m^yde of his exis- 
 tence, infmitely degrading, and below the truth. 
 
 N. Well. What is the mode, or manner of his 
 existence? 
 
 A. God exists in three distinct subsistences, which, 
 constitute the one livins: ^i^d true God, and which 
 are called the Trinity. These three distinct sub- 
 sistences, constituting the one God, are expressed b}"' 
 his name Jehovah. This name expresses the eternal, 
 self-existence of God; and represents him as existing 
 in three distinct subsistences, vdiich I call the Trin- 
 ity. This name Jehovah, in the Hebrew language, is 
 
equivalent to repeating the name Jali, three tiiaes; 
 The nume Jah, m Psal. 68. 4. and the Greek uord 
 npostasis, tianblated person, in Heb. 1. 3. when 
 applied to God, mean nearly t!ie same thing; which 
 is subsistence, eternal, or evevkisting subsistence. 
 Some times this Greeiv word is translated substance, 
 as in Heb. 1 1. 1. and it might be translated foun- 
 dation. But when it is applied to God, it meai-ic 
 eternal subsistence. When I speak of the Trinity,, 
 therefore, 1 rail them three distinct subsistences; but 
 not serara.te, or separable, for they constitute one 
 elernal God. 
 
 I am that I am. and Jeliovah are, radically, the same 
 canie. See K>^od. 3. 14, and 6. 3, and Psal. 68, 4. and 
 are equivalent to repeating the name Jah three times. 
 Tlie na.'r.e Jah, signifies, I am. Ancl the name Jehovah, 
 which is equivalent to repeating the nam^e Jah three 
 times, represents God as existing, without beginning 
 and without end, in three distinct subsistences. 
 
 Thsse three subsistences are perfectly equal; one 
 not being, in any sense, derived from another. Nor is 
 any one, in any sense, before or after another, even in 
 the order of nature; but the three equally constitute the 
 ene eternal God or JeliDvah. 
 
 I wish, ufnv, to remark, that, the sense, in which God 
 did make himself known to Abraham by his name God 
 Almisi'htv, before lie was known to him bv his name Je- 
 hovah, was this: Abraham understood v.'hat was mt ant 
 by the name God Almighty, even his eternal power and 
 God-head; but Abraham did not understand what was 
 iiieant by his name Jehovah. What was meajit by tlie 
 first name, could be understood from the thinj^^ that were 
 made; but what was meant by the name Jeho'Vah, could 
 be known but by revelation only, for that name repre- 
 sents him as existir-g, without beginning, and without 
 end, in three distinct subsistences: but Abraham did not 
 understand this, althougli he had heard the name Jaho- 
 
t3 
 
 vail ofreDi, But because the name Jehovah is tfanslatea 
 Lord, in the Engnsh Bible, a mere English reader might 
 suppose that Abraham had never even heard that name, 
 when he reads Exodus 6. 3. 
 
 N. Why are these •subsistences called persons? as in 
 Hebrews 1. 3. 
 
 A. To shew that they are intelligent subsistences; 
 and not unintelligent; or to distinguish them from un- 
 intelligent subsistences. But we are, by no means, to 
 compare them to any created person; for that would be 
 perfectly degrading. It would be like thinking him alto 
 gether such a one, as one's self. 
 
 N. Would it not be very easy to think and to say, 
 that one person is one being; instead of three making 
 ane? 
 
 A. Because we are so much in the' custom of think- 
 ing, and speaking of persons or beings such as ourselves; 
 and we know so little, and are in the custom of thinking 
 and speaking so little about a being, or a person infinite - 
 ly high and exalted above ourselves, that w-e are exceed- 
 ingly ready and apt, when we do happen to think or speak 
 of an infinitely high being, or person, to try and take 
 the shortest, readiest, easiest way, of vv^hich we can think, 
 in order to learn the manner or mode of his existence. 
 And that is to compare him to ourselves; and whatever 
 does not consist with the notions we have formed of our- 
 selves, we think cannot belong to' him. And therefore, 
 we are apt to conclude, that, Vv'hereas one human persGii 
 is one human being; so one divine person is one divine 
 being. And that we cannot see, how, three divine per- 
 sons should be one divine being. When yen try to think 
 of a divine person, 'or of the divine being, is not your 
 imagination very apt to form some kind of an image in the 
 shape of a large man^ sitting upon some kind of a throne; 
 away at some considerable distance in the heavens? 
 And perhaps you will have some difn/culty to get the im • 
 ao^e, to exactly i\i yom notion;- 
 
14 
 
 But easy as it may be to do all this, it is perfectly 
 degradiiig of the great Jehovah; for it is thinking him i 
 to be altogether such a one as yourself. And we 
 are expressly commanded to not make to ourselves any 
 graven image, or the likeness of any thing in heaven 
 above, or in the earth beneath; for it is degi'ading. 
 Deut. 4. 15. 19. 
 
 And on the sam.e principle, we ought not to try to 
 lovver dovvU the great Jehovah, from existing in three 
 distinct subsistences called persons, to one subsistence 
 called person, for no better reason, than because it 
 seems to agree better with the notions, we have form- 
 ed of ourselves, or of things that are made. This is, 
 perfecdy, rejecting the Bible rejijresentation of this 
 matter; and is sitting up our own notion, in oppo- 
 sition to the Bible, in some shape or other; and is a 
 species of infidelity of some cast or other. And. the 
 worst sort, is where any one pretends to have learned 
 it out of the Bible. For a wolf, in a sheep's coat, 
 is worse than in his own. 
 
 I tell you again, it is degrading of the great Jeho 
 vah, and lovv"ering him dovvm to no morej than what 
 we mifjht have learned from the thina:3 that are miade, 
 without the Bilrlc; " A.s has been sliewn already, we 
 might have learned that he is God Almighty, even 
 his eternal power and Godhead, from the things that 
 are made.- But we'CvOuld not have learned what is 
 meant by his nams Jehovah, but by revelation. For 
 die name Jehovr.h, is equivalent to repeating the 
 name Jcili three times. The name Jah signifies ever- 
 lasting:, or eternal subsistence. Tnerefore the name 
 Jehovah, v/liich is Jah three times • repeated, represents 
 God existing without beginning and without end, i\\ 
 tliree distinct subsistences called persons, to distin- 
 p.ri.oh them from cycry kind of unintelligent subsis- 
 rcnces; but not to be compared with created persons. 
 
 N„ Then if nolllins:.can be known about this nlodr 
 
13 
 
 of the divine existence, from the thin_G;s that are made;- 
 but from revelation only; would it not be equally as 
 vain to try to prove it true, as untrue, from any thing 
 whatever that is made? 
 
 A. Yes. For there are no data, or things given in 
 the vrhole universal circle of things created, from 
 which you could draw the conclusion, that, God does^ 
 or does not exist in three distinct subsistences. • For 
 as the heavens are high above the earth, so is this 
 mode of the divine existence high above all things 
 that are made, and above all creature comprehen- 
 sion. Ye.t our ignorance about it, is no argument 
 against it, more than it is for it, 
 
 N. God is infinitely great. Now if he exist in. 
 one subsistence, or person, he would be beyond all 
 creature comprehension; yet he would seem to be 
 nearer it, than if he exist in three subsistences, or per- 
 sons; but he is entirely out of my reach, he is infinitely 
 beyond me truly, if he exist in three. 
 
 A. That is one reason, why I believe, and am pleased 
 with what the Bible says about that mode of the divine 
 existence. For that is the way to "exalt the Lord our 
 God." But I am indebted to revelation for, even, that. 
 Wherefore, I say, every possible attempt, that has been, 
 or can be made, in any way whatever, to bring him dov/n 
 to one subsistence, or person, is a degrading the infinite- 
 ly gTeat Jehovah. And is making, in imagination, a God 
 to a person's own liking; which is spiritual idolatry.. 
 And it is rejecting the .Bible's representation ; for the 
 Bible says much, on this subject. 
 
 N. Does not the personal pronouns, I, thou, and he, 
 agr-ee well, with these three divine subsistences, or per- 
 sons? 
 
 A. Yes; as vrell, as with any other persons Vv^hatever. 
 And, in the Bible, each of these subsistences, or'persons 
 is called God; but not to the exclusion of the others. 
 But when any one of the three is called God, the other 
 
i\vo are always iiiciuded. For the three constitute une 
 God. 
 
 N. I can see why these three divine subsistences or per- 
 sons, may be called, first, second, and third person. But 
 why should any one of the three, be called, or have a 
 right to be called, first, second, or third person, instead 
 of either of the others? 
 
 A.. This point was settled by an agreement betwee\i. 
 them, as perfect equals. In this agreement, it was decided 
 which should be called, first, and which should be cailec^v 
 ;:iccond, and which should be called third person. 
 
 And by the same kind of an agreement, it was decid- 
 ed that the fij^st person, should be called Father, the se 
 send, Son, and the third, Holy Spirit;. 
 
 N. What kind of an ascreement was this? 
 
 A. Ain-eenients are of two kinds. One kind is where 
 
 o 
 
 the agreement is to be performed, at the time it is mad^; 
 ■this is called an executed agreement. The other kinci 
 is where the agreement is to be performed at some fu- 
 ture time, after the agreement is made; and this kind 
 is called an executory agreement. Now you may see^ 
 that there is a very great difference between these two 
 kinds of agreement. Of the executoiy agi'eement, I 
 shall have occasion to speak hereafter. But now, I say., 
 <the agreement,, that decided, and settled v.diich should 
 be called, first, second, and third person; and which 
 :^hould be called, Father, Son, and Holy Spirit, was an 
 agreement performed, or executed at the period when it 
 was made ; which was from eternity. 
 
 N. Then the first person may be called the eternal- 
 Father, and the second, the eternal Son : consistently 
 with Mic. 5. 2. 
 
 A. Yes ; a:nd the third person, may be called the eter- 
 nal Spirit. Heb. 9. 14. But we are not to understand, 
 by these titles of relation, any thing like what we call 
 kindred, among ourselves. They are designed, as the 
 most appropriate titles that could have beqn chosen, i".:) 
 
it 
 express a much hig-her, and nearer relation, in which'- 
 these divine persons, constituting one God, stand to one 
 another, in the order of the Trinity: and also, they ex- 
 press the relation, in which these persons stand to one • 
 another, in the order of the covenant of redemption. 
 
 N. x\re these titles of relation, designed to express or 
 '■epresent the di\' ine nature of the subsistences, or per- 
 i.ons to which tliev belong? 
 
 A. Yes. They are designed to express, or represent 
 the divine nature ; but not a derived nature. 
 
 N. But is there any thing in the divine nature, that is 
 a reason why the second person should be called Son, 
 rather than either of the other two? 
 
 A. No. Tliere isnothingin all the Bible that authorizes 
 me to think there is any such thing in the divine nature. 
 But every possible idea of that kind, which represents 
 the divine nature of one, derived, in any way whatever, 
 from another, appears to rae perfectly degrading. And 
 all such ideas about the divine nature, arise from notions 
 \VQ have formed about human nature. But we are not 
 to let our notions, of human nature, have any part, in 
 deciding our judgment of v/hat the Bible says about the 
 divine nature, in this respect. 
 
 The tide Holy Spirit, is as mmch designed to repre- 
 sent the high and exalted relation, in which these divine 
 persons stand to one another, as the titles Father oi- 
 Son. 
 
 They are all titles of that iniinitely high, and exalted, 
 and near relation, in which they stand to one another, in 
 the order of the Trinity, which titles thsy hold by an 
 executed agreement; and by v/hich the divine nature 
 and character are expressed; but not a derived nature , 
 and by which titles, they are knovvn to each other, ai];l 
 all others, in the order of the Trinity. And by Vvdiic^ 
 tides of relation,' they are, and will be knovrn to e.i.3l. 
 '^■^her. nnd to the universe, in the order and work of V': 
 
IS 
 
 coVsnari't of redemption ; cf which more x',i!I be sa-;'; 
 
 I; ere after. ' ' ' 
 
 N. Then, if the title Son, is not intended to express a 
 
 derived nature; v.diat i-j meant in Isai. 53. '8, <"'''.yho 
 
 : \v::\ll declare his treneration?" 
 «_) 
 
 A. It means,- — v/ho shall describe, or paint" out that 
 v.ickedand hateful generation in which he lived, and ii? 
 which he vras put to death ; as \vi\3 formerly said. And 
 in fact, it represents that generation, as being so hateful 
 iy -wicked, that no one could fully describe it. 
 
 N. Weil then, — v/liat is meant in the second Psahai; 
 which says, — "I will declare the decree; — thou art niv 
 Son; .this day have I begotten thee." Psa!. 2. 7. 
 
 A. That verse should have been translated thus;- — I 
 v.as nanibered for the (Statute, constitution>cr) decree: 
 Jelro\ah hath said unto m.e, Thou art my Son; this diT}' 
 :ave I bcTOtten thee. 
 
 o 
 
 Tliis verse, and all other places that speak of him, ar. 
 being begotten; and the only begotten of the Father, — 
 :r.nv refer to that executed aa:reement, mentioned above 
 
 diich decided,- that the first person should be called 
 fatlicr, and- that. the second person should be called Son. 
 rhat executed ap;reenicnt, be tvreen the three subsist- 
 enccs, or persons constituting the one Jehovah, that decid- 
 ed -vvliich should be called First,Second, and Third perso^^; 
 and which slr^uld be called Father, an i which should be 
 
 ailed Son, and -ddch should be called Holy Spirit, I 
 
 i:zr., or -/::::-.^" r-in-d in the -b.; .; -/.i- o. And he 
 vras nund:ercd. Second person, for tiie decree^, or agree- 
 ment, thut decided that lile, the secondpierson, should be 
 
 ailed Son. For, in the 89di Psal. 27th verse, it is said. 
 
 -'^Iwi:l mahe him my first born.'* But the Hebrew 
 
 1, t.an:da'.ed "n-:ake,." signiii:s that it is dene by an 
 
 ;;^"rcem€nt; "P' have, or "•will," I:>y compact or agrec- 
 
 ■ . en-'","m:;ke him my first born, ygher than the kings 
 
 j' < •" ' r':;^!'^'''. . ■ * Thf'-! co'T-!n'-'"t cr aGi*eemerit. or stn.tuie. 
 
If) 
 
 or constitiitioo, or decree, which maie hira, i' , 
 person, first bora ; or decide;! that he should be cabt 
 Son; does really maks, or place, or represent him in:iu- 
 itelv hi.n-her, than the title !-:in'^' of the earth, v/oiild h-xv^^ 
 done. 
 
 And tlds a;^rees wiili what i.-> s:iid In Heb, 1. 4— -5, 
 '^Being made so much better than the Angels, as he 
 hath by inheritance obtahied a more excellent nani':; 
 than they. For nnto which of the an2;el3 sa^ J he at anv 
 lime, Thou art my Son, this day have I beG;ottj;' 
 thee? And again, I will be to him a Father, and he rha- 
 be to me a Son." 
 
 The Greek ^vord translated "made,'' does not mean 
 ihata person, or subsistence was created; but it means 
 diat a person, already existing;, was made, or placed, or 
 constituted, or appointed to fill a station as much better- 
 cr higher than that of angels, as the difference bet-,vje:. 
 the name angel, and the name Son ; which more excel- 
 lent name Son, he hath obtained by inheritance; as one. 
 that pre^dously existed, but •^vas not heir, until he \\'as 
 appointed heirof all things. Heb. 1. 2. 
 
 And to suppose that the tiile Son represents a deri^ 
 red nature, and that he is as realh', and narturally derived 
 from the Father, -as Seth was derived from .*idam, or 
 Enos from Setli, is most gross and absurd in man, de- 
 grading to God, contrary to the Bible, and innnitely be- 
 low -the truth of the subject. 
 
 The orij^'inal words translated, l-be3'0tten," does not 
 necessarily signify hov/ it was done. "The Greek word 
 translated "begotten," which Paul has chosen to repre- 
 sent the meanins: of the Hebrew irord, in the.2d Pslam. 
 may be translated very variously, according to t'le nature 
 of the case to be represented; as, to beget, tj breed, cr 
 brinj!; forth, to create, to occasion, to invent, to make, c 
 ! ash ion. ■ 
 
 All these following plr'ascs are t) tl-e sa:^"e nn''':~:'X'!;— - ■ 
 "This div have T bef^otlen the-" 'd vh '■ \ "h.n • 
 
20 
 
 iPather, and he shall be to me a Son;" '^vhom he hatl» 
 appointed heir of all things;" "as he hath, by inheri- 
 tance, obtained a more excellent name than thej^;" and 
 they all are so many ways of unfolding the contents of 
 mat constitution, or "decree," or executed agreement^, 
 Vvdiich decided that the second person shov.ld be called 
 the Son. 
 
 N. But does not Act'^ 13, 53. speak of that verse i.; 
 the second Psalm, and shew how he was begotten! 
 
 A. That place in Acts, does not shew how he was be- 
 gotte; ; but it proves that Jesus Christ, Vviio came into 
 the v/orld, v/as really the Son of Godj spoken of in the 
 2d Psalm. 
 
 And whereas the titles Father, Son, and Holy Spirit^ 
 represent the divine nature of the three persons; it fol- 
 lows that in all the places, where the Bible sneaks of 
 either of the three, it is that much of an explanation of the 
 name Jehovah, which represents God existing, without 
 beginning, and without end, in three distinct subsisten- 
 ces, or persons, called Father, Son, and Holy Ghost. 
 And so the Jews understood it. John 5, 18. "But said 
 also, that God was his Father, making himself equal 
 Vvith God." A.ndJohn 10, SO — 36. calling himself the 
 "Son of God, was making himself Gocl," for it really 
 represented the divine nature. And there are so many 
 places in the Bible that expressly call the Father God. 
 Eph. 3, 3. Gal. 1, 1. and many others. And that call 
 the Son God. John 1,1. Rom. 9, 5. Fleb. 1, 8. 1. 
 John 5, 20. And the Holy Spirit God. Acts 5, 3—4. 
 that there can be no reasonable doubt of the Trinity; or 
 of three divine subsistences, or persons constituting one 
 God, or Jel'iovah that is fram everlasting to everlasting. 
 
 N. But might not Christ be called God, in some lower, 
 or subordinate sense? 
 
 A- No. He is either the true God, 1st. John 5, 20, 
 i^r no God. He is either from everlasting, or from c^t 
 
21 
 
 nity as it might have been trcinslatedj in Micah. 5, 2. 
 or no God. 
 
 N. The Bible speaks of everlasting- liills; although 
 they had a beginning, and will have an end. 
 
 A. Yes. And the Bible always means, by its wordj|^ 
 something consistent with what it professes to teach. 
 The Bible teaches that the earth had a beginning, and 
 will have an end. And the hills that will continue while 
 the earth lasts, are caliad perpetual, or everlasting hill§^. 
 to distinguish them from secondary hills, that may be 
 moved. But the Bible teaches that God is without be- 
 cjinning, or end; and when it says he is from everlasting, 
 it means, he is without beginning. But Christ is God;. 
 •therefore he is from everlasting, or without beginning. 
 
 N. If Christ be the true God, that will do; other Vvdse 
 not. 
 
 A. 1st. John -5, 20. Says he is the true God. AnS 
 Paul says, Rom. 9, 5. that he is God, over all blessed- 
 forever. And in Heb. 1. 8 12. referring to the 102d 
 Psalm, 24 28, and Psalm 45, 6 — 7. Paul describing, 
 ©r representing the glory, and greatness^ and power, and 
 unchangeableness, and goodness of the Son of God^ 
 says; — "Unto the Son, he saith, thy throne, O God, is 
 forever and ever; — And thou Lord in the beginning hast 
 laid the foundation of the earth; and the heavens are the 
 Vvork of thy hands: they shall perish, but thou remain- 
 e^st; and they all shall wax old as doth a garment; and as 
 a vesture shaltthou fold them up, and they shall be chan- 
 ged: but thou art the same, and thy years shall not fail.'' 
 
 All this and much more is said of the Son; and if he 
 is not represented as being the true God, he is not re- 
 };)resented as being God at all; for there is no God, but 
 I'he true God. 
 
 N. But he said, he did not knov/ when the end of the 
 world would be: See Mat. 24, 36. Pvlark 13, 32. If he 
 7/ere the true God, he would have knov/n. 
 
 /^o The Bible often rails him a man, and the '^on <^' 
 
22 
 
 mail. As a man, he increased in wisdoin, and in stature 
 and in favor with God and man, Luke 2, 52. As a man 
 or as the sen of man, he did not know when the end 
 would be. But Peter said to him, "Lord, thou knowest 
 all things." John 21, 17. As Lord, or as a divine, per- 
 son, he knew when the end should be. 
 
 N. He says of himself, that he was before Abraharijj 
 and before the world. Why may he not have been a 
 merely created person; but the oldest, vvisest, and best 
 of the creation? 
 
 A. Because as a created person, he Vvas a marx; and as 
 a man, he was not fifty years old. 
 
 N. Why might he not, as a Son of God, have derived 
 liis divine nature from the Father; and why might not a 
 human body have been prepared him, to clothe that di- 
 vine mind, or nature? 
 
 A. Besides ail the Bible reasons given above; there 
 are a number more, that might be given from the Bible. 
 But I shall now give but a very lew more. 
 
 If He, the Son, derived his nature, being, and Sonship 
 from the Father, in any sense whatever, as a human son^ 
 from a human father; then there v/as a period, when he 
 began to exist, as a son, or a person. And if there can 
 be any sense, in which he could be said to exist in the 
 Father befdre that period; he must have existed, after 
 that period, in a vastly different sense. But neither 
 could the Father, after that period, be precisely the 
 same, in every senses that he was, before that period; 
 and the difference in the case of the Father, must be 
 great, in proportion to the difference in the case of die Son. 
 But James says; — With the Father of lights, there is no 
 variableness^ neither shadow of turning. James 1, 17. 
 And it has been shewn already, that God could not pos- 
 sibly, in any sense, have a beginning, change, or end; 
 wherefore it is contrary to the Bible,, and contrary to the 
 very nature of the being, and existence of God, to sup- 
 pose that the Son of God, derived his nature, and bein.^' 
 
irom the Father; as a human son, from a human father. 
 
 x\nd as to a liuman body clollung a divine nature or 
 mind; this would not constitute a man. A man has a 
 human mind, as well as a human body; and the mind is 
 the standard of the man. But that supposed divine 
 mind, would not be a human mind. Wherefore the Bible 
 would be contradicted in this respect also; for the Bible 
 says he v/as a m.an. And if 'the people had been inform- 
 e-d, that a body of tvvelve years old, clothed a Divine 
 mind that had existed from before the world was, there 
 would have been no astonishment at his understanding 
 and ar.sv/ers, in the temple; for the}^ would have expec- 
 ted, all that he shewed and . more. And the Bible no 
 where intimates any such thins;, or that the Divine na- 
 ture of the Son, was derived from the Father, in any 
 sense whatever. But the Bible says, — "Jesus Christ 
 the same yesterday, and to-day, and for ever." "And 
 he says; — I am Alpha and Omega, tlie beginning and 
 the ending, saith tlie Lord, which is, and which was, 
 and which is to come, the Almighty." Heb. 13, 8. 
 Rev. 1, 8. Wherefore no one can be justified in the 
 attempt to disprove the doctrine of the Trinity; by proving 
 that Christ is the Son of Ctoq; or by trying to reduce him, 
 down to a derived nature. 
 
 N. But does not Luke 1, 35 shew how he became the 
 Son of God? 
 
 A. Luke was speaking there in reference to that holy 
 thing, that should be born of the virgin; or of his human 
 nature being joined with his divine nature iu such a 
 Vv-ay as to constitute one person. What is said of this 
 point, is no evidence against what has been said above; 
 but is perfectly consistent vvith what has been already 
 said above. 
 
 N. Let me ask, if vdiat is said in Luke, takes place;, 
 strictly under, or according to that executed agi'eement,* 
 which decided that the second person should be called 
 con. 
 
24. 
 
 A. It takes place strictl} , and perfectly GonsisteBit 
 with that agreement ; but not under that executed a- 
 greement. 
 
 It takes place, strictly under and according to another 
 kind of an agreement, called a covenant, which is an 
 e-xecutory agreement; because it is to be performed or 
 fulfilled at some future period, after the agreement was 
 made. 
 
 This agreement is the covenant of redemption, which 
 ermbraces every event, Great and Small, that ever was to 
 take place, in the universe, at any period after that cove- 
 i^ant v.as made. 
 
 But that executed as-reement, that decided which 
 •liould be called first, second, and thiid person; and 
 which person should be called Father, Son, and Koh^ 
 Spirit, was performed at the period wlien it w^as made^ 
 vrhich v.as, in the order of nature, antecedent to the 
 covenant of redemntion: althoui^h both have existed 
 without beffinnins'. 
 
 N. VVhy was it thought a matter of so much conse- 
 o|uence, in new testament timxCs, that the people should 
 believe that Jesus Chirst was the Son of God? 
 
 A. Because the prophets had fore toldj that the Son of 
 God was to come into the world, to be the Saviour of 
 men, under the name Messiah, or Christ, both of which 
 names m.eans anointed. But the people disputed and 
 disbelieved that Jesus Chirst was really the one, spoken 
 of by the prophets; therefore it wasasked,-art thou he that 
 should come, or do we look for another? Math. 11. C. 
 This dispute and opposition to Christ, run so high m 
 those days, that it was thought a good evidence ofchris 
 tianity, when any one would openly profess to believe 
 that Jesus Christ was the Son of God ; that is, the very- 
 one of whom Moses and the prophets had written. Bu 
 In these days, when there is no such opposition, and one V 
 life is not at stake, it has become little or no evidence at 
 :"IL- 1^-syertheiess^ the nsme Son of God. is a? dear te 
 
 1 
 
2B 
 
 christians now, ftnd ahvays will be, as it was at that 
 time. 
 
 Wherefore, — "Unto him that loved us, and washed 
 us from our sins in his own blood; and hath made us 
 kings and priests unto God and his Father; to him be 
 ;.Iory and dominion forever and ever. Amen." 
 
 ]S[. Whereas, Theology is a system of divinity, found- 
 ad on the nature of man, and the relations existing 
 between him and the Divine Being, it cannot be well 
 .niderstood, without knowing something of the Divine 
 3eing,and of the nature of man. I wish you, therefore, 
 ^0 state your views of the subject of personal identity. 
 
 A. Man is a being which has been created, and is 
 continually upheld by Divine Agency. This Divine 
 Asrencv is the basis, on which man stands as a contin- 
 ually dependant being. Each individual of the human 
 family, is called a person. And personal identity or per- 
 gonal sameness, is that sameness of person, which effec- 
 tually prevents any one person from ever being another 
 person, or any other being, even of a different nature. 
 
 It is said of the Divine Being, — "That He is the same 
 yesterday to-day and forever." 
 
 This sameness of the Divine Being, is exceedingly 
 difterent from what we call personal sameness, among 
 ourselves. And we may observe further, that this per- 
 sonal identity, is that sameness, which belongs to any 
 one, as a person; and in no other sense whatever. For 
 a man is constituted of a body and mind. And we may 
 speak of the identity of the body, and the identity of 
 the mind. But the identity of body, is very different, 
 from the identity of mind. And the body is made up 
 of different parts, substances and particles. And each 
 
 part, substance and particle^has an identity, that distm- ■ 
 
 O 
 
2G 
 
 :';uishes it from any other. So the mind is eonstituted 
 '^^ understanding anduvY/, each having an identity, wliich 
 
 listinguishes it from the other. And so of the differ- 
 ■nt perceptions of the understanding, and the different 
 \ oiitions constituting the will; each individual one has 
 an identity that distinguishes it from any other. Now 
 personal identity is that sameness which belongs to any 
 '.one, as a person; and in no other sense. And distin- 
 guishes one person from another person, in the same 
 
 ense, that the samenessof one part, particle, or volition 
 distinguishes it from any other part, particle, or 
 N-olition. So while ever a part, particle, or volition ex- 
 ists at all, it is the same part, particle, or volition, and 
 ■.lever can become any other; for its sameness is that 
 •vhich distinguishes it from any ether. There is but 
 imo. way for any thing whatever to cease to be the same, 
 'indthat is to cease to exist at all. Then its sameness 
 und all are gone. 
 
 But there is an absurdity in supposing one thing 
 might become another thing. For the one cannot be 
 the other. Each Vv'ould have an identity, and this iden- 
 dty or sameness would completely distinguish it from 
 ilie other. But there would be no absurdity in suppos- 
 ing one. tbdng might cea^e to exist, and another ccme i:i 
 its olace. 
 
 So there would be an absurdity in supposing one per- 
 ■on might become another person. For each person 
 would ha^e an identity, which would completely d' tin- 
 guish him from the other. . The only way tlu t any per- 
 son might cease to be the same, is for him to cease t» 
 exist at all, then his sameness and all are gone. 
 
 The sauio absurdity is involved under this question. 
 '•Am I the same person now, that F was formerly; or 
 shall I certainly be the same person, at any period here ■ 
 after, that I am now? For this supposes thatiflaui 
 nottbc same, I have becorae another person, whirli is 
 
2t % 
 
 absurd. For tlie only way for me to caase to be the same 
 person, is for me to cease to be a person at all. 
 
 Therefore let me be constituted a person, of what I 
 may ; and let my personal identity consist in whatever 
 it may; there is no danger, that ever I shall be called to 
 an account for deeds committed when T was not the same 
 person. For if I ever cease to be the same person, I 
 oease to exist ; and I shall never be called to an account 
 after that cessation. 
 
 N, But, my friend A. If a person shall exist without 
 end, and never cease to be the same ; it is very desira- 
 ble to know what a person is, and what constitutes his 
 sameness. 
 
 A. The pronoun I, represents my person, at all time-Sj 
 in all places, and in all circumstances. At this time that 
 letter, I, represents my person, as being- composed of a 
 mind and body, in common language; but more strictly, 
 that letter T, represents my person as being clothed v/itli 
 a bodv, to which it is united in such a wav as to consti- 
 tute the compound being, man. For if the whole body 
 bhould pass off by e^-aporation, or by death; yet that 
 ^vhich is left and properly represented by the pronoun 
 T, is my person. The vv^ord person, may signify things 
 of very different kinds, and different natures, according 
 to the purpose for which it is used; as a Divine person, 
 which is of a different nature, from every kind of creat- 
 ed person. 
 
 If the body were laid aside, the Soul or mind Avould 
 be represented by the pronoun I. The soul or mind 
 therefore is the person. Whatever constitutes the soul 
 or mind at any given j)eriod, constitutes the person. 
 Understanding and Will constitute the mind, and of 
 course the person, at any period. Whatever more mat 
 be said of the mind, as belonging to i!:, comes under one 
 or the other of these, the understanding, or the will. 
 For instance, thinking fs the exercise of the understand- 
 ing; and choosing is the exercise of the will; under- 
 
28 
 standing and will in their proper connection, constitute 
 the thing, represented by the pronoun I, as I think, I 
 choose, &(?. 
 
 N. Bv.t as we have many exercises of thinking and 
 ch(;osing, it is evident a person exists in a succession oi 
 acts, or exercises; and that the same acts or exerciser 
 which constituted a person sometime ago, do ?iot consti- 
 tute him now, and the ones which constitute a person 
 now, will not do it sometime hence. How then, can he 
 be the same person? 
 
 A. Remember the same individual acts or exercises^ 
 are one thing; but the same person, is another thing. 
 An act or exercise does not exist in a succession; but as 
 ^uick as one is gone, another is come. But a person 
 exists in a succession. If you could find a person, con- 
 stituted of acts or exercises, that exist forever, without 
 one succeeding the other; he could not be the person 
 that exists in a succession of acts. It therefore is abso- 
 lutely necessary, that these acts should follow, in suc- 
 cession, in order that the person should be the same. 
 For a human person always exists in a succession of acts or 
 exercises. The fact therefore, that the exercises, which 
 constitute the person at any one point of time, are not 
 the same individual exercises, which constitute the per- 
 son, at any other point of time, is ho evidence that the 
 person is not the same. But on the other side, that fact 
 ■is evidence, that the person may be the same. For 
 without that fact the person could not be the same. 
 Because that very person exists in that very succession. 
 
 There are as many different successions, as there are 
 different persons. And ail these successions rim par- 
 allel with one another; they never cross; nor does one 
 run into another. Each, may be called a personal suc- 
 cession, inasmuch as a person exists in a succession. 
 
 And personality, or the individuality of a person is a 
 constituted comiexion, oi the present exercises (composing 
 a person) with the past, and future exercises, in one 
 
29 
 
 Individual succession. Frona this connexion, aU the 
 aclvantag;es, or disadvantages arising throughout the 
 whole series* inure to the person existing in that partic- 
 ular succession. All the infor nation gained a id retain- 
 ed, so as to be called up for use, at any time, is that per 
 -.on's store, or stock of knowledge. And if any of that 
 Knowledge be lost, at any time,- that person suffers the 
 loss. While this constituted connexion, or junction, o^" 
 present, past, and future exercises, in one individual sue 
 cession, continues; the person continues the san". Bu' 
 if that connexion or junction fail, the person representee 
 by the pronoun T, would cease to exist. 
 
 N. Now what constitutes a person's identity or same 
 riess? 
 
 A. A person's identity or sameness, consists in a per- 
 son's being what he really is, himself; and not another 
 person. Another person exists in another succession of 
 exercises. Personal identity is that sameness whicl'. 
 distinguishes one person from another person. Just as 
 the sameness of any part, particle, or volition, disting-ulsh 
 es it from any other part, particle or volition. 
 
 What ever constitutes any thing what it is, constitutes 
 its sameness. For any thing whatever, and its sani^' 
 ness, are the same thing. 
 
 N. Well this seems, to be really true. But why may 
 we not say, "that there is a something between the Di- 
 vine agency and these exercises; v/hich something 
 might be called '-substratum;" because of its Ivine un- 
 der the exercises, as a more firm and durable subslstenc:-. 
 which does not exist in a succession : but has existed 
 ever since the succession of exercises beo;an; and in 
 some way or other, puts forth these exercises? 
 
 And then, v\-hy might we not say. that perfjo rial same- 
 ness consists m th.at? 
 
 A. We may not say it, because it is not tni?. It 
 there were any such a ^;;o-belween, it w^u'i -.:■ 1 u 
 whole person represented l^r i;: ■ -ijyn:- T. 
 
80 
 
 the sameness it could have, would only distiiij^uish it, 
 from any other such a personal go between; just as the 
 sameness, of any one thing, distinguishes *ii from any 
 other thing. But this would be supposing that the let- 
 ter I, represents a person, destitute of understanding and 
 will, existing perpetually too, somewhere between the 
 Divine agancy, and the exercises of understandmg and 
 will, and without any knowledge or design, somehow, 
 putting forth exercises of understanding and will. No w 
 such exercises could be no part of that person. And 
 the sameness of such a person would be entirely differ- 
 ent from the sameness of such exercises. And thus you 
 may see that a correct knowledge of personal idenity, 
 teaches us to distinguish, effectually between the person, 
 iirst stated ; and this last, and every possible modifica- 
 tion of this last; all of vv^hich would be entirely incor- 
 rect, and every possible modification of it, would also, 
 be incorrect. 
 
 N. I perceive this last stated plan is altogether excep 
 tionable. But according to the former development of 
 personal identity the eloquent Irving, moves majestically 
 "In our present condition, things that are past, are spo- 
 ken of, as dead, or out of existence; and things that are 
 to come, are spoken of as unborn; and things present;, 
 alone as being in real existence. But this popular way 
 of speaking and conceiving is not according to truth. 
 For things that are past are not dead to us, but live and 
 act upon our condition in a thousand ways. They liv(. 
 in memory, and go to compose all our knowledge, and 
 experience, and wisdom. The things that are past 
 afiect us with repentance and remorse, or v/ith joy and 
 self-Gomplacenc}', according to their character of .good, 
 or ill. The}^ prepare us for the present, l)y the habits 
 which they engender; and for the future by the reso 
 iUtions, to which they give birth. Neither are future 
 events, tho' unborn to ssnse, without life, or inliuence 
 over the mind. Thev live in ho^^e and fear, in desn'e 
 
31 
 
 and schemes; they cause the largest share of our anx- 
 iety and arrangements, and determine the better part ol' 
 our happiness or misery. The soul is spread out both 
 behind, and before, and with its wiiigs stretches hnt\\ 
 ways into time, and struggles hard, to compass the ?vufif^ 
 orb of eternity.^^ 
 
 N. Friend A. are there not several faculties of ili.v 
 soul, which you, either intentionally, or unintentional]} 
 omitted to mention, when you was on the subject of per 
 sonal indentitj^? 
 
 A. When we were on that subject, my intention, was 
 to keep it clean; I, therefore, neithersaid, nor omitted to 
 say, any thing, but what I intended. 
 
 N. But are not Pvlemory Recollection, and Con- 
 science faculties of the soul. 
 
 A. My answer will be, according to what you mean 
 by the word faculty. A rational, active, living soul has 
 memory, recollection, and conscience, as certainly, as it 
 has life, or activity. 
 
 N. Then are they not constituent properties, or facul- 
 ties of the soul, in the same sense, that understanding 
 and will are? 
 
 A. No. If they ha.d been, Twould have named them^ 
 %yhen v/e were on the subject of personal idenitj'. 
 
 But 1 told you there, that "understanding and will con- 
 stitute the rnind, and of course the person, at any per- 
 iod, iVnd '^whatever more, may be said of the mind, 
 as belonging to it, comes under one, or the other of these 
 the Understanding, or the Will." I then meant; and 
 now. mean, that whatever may be said, about memory 
 recollection, and conscience, comes under, the v/iil oi 
 understanding. I told you that — '"AH the information 
 gained, and retained, so as to be Caibd up for use at any 
 
82 
 
 lime, is that person^s^tore or stock of knowleds^e." Nott 
 it is no difference how the infor'nation be gained but when 
 you become so familiar with the different points of infor- 
 mation, that you easily retain them, you are said to re 
 member them. In this sense, retention and memory are 
 the same thing. And calling up those points of infor- 
 mation, for use, is recollection. And one's memory 
 ^rill be good, and his recollection quick, in proportion tw 
 how familiar he has become, with those points, he wishes 
 to call up for use. And you may be so little familiar with 
 some points, that it may be with difficulty you can re- 
 member, or recollect them; and perhaps, not at all. 
 And it will be impossible to remember, or recollect any 
 thing which you never gained or acquired, in some way 
 or other. For, if not in the order of time, at least in 
 the order of nature, an idea must be gained or had, be 
 fore it can be remembered; audit must slip through 
 the mind, before it can be called back, or recollected. 
 jNIemory and recollection are therefore, acquired quali- 
 ties of the mind, instead, of constituent faculties. 
 Wherefore, the more the mind is exercised in becoming 
 familiar with objects or ideas, the more the memory and 
 recollection will be improved. 
 
 N. When may memory begin to be acquired and im- 
 proved. 
 
 A. The first idea, a mind has, must exist, in the ordei 
 of nature, previous to the beginning of this acquisition 
 of memory. And this is going as far back, and to as 
 small a point, as we can go, even in imagination. For 
 that first idea must exist, in order that it might be re- 
 membered or retained. But if memory were a constitu- 
 ent faculty, it must exist as soon, as the other constitu- 
 ent faculties, and could not be, even in the order of na- 
 ture, behind, or after them. 
 
 N. Then recollection nuist be, in the order of nature, 
 still sometixing later, or after that; for the idea must 
 
 \ 
 
m 
 
 have slipped through the mind, in order that it might b 
 called back, or recollected. 
 
 A, Yes. And, if you were to say, that it seemec' 
 hardly certain, that memory ajid recollection begin quite 
 so far back, as we have just now stated, or supposed, 
 then there would be that much the mors evidence, thaf 
 they are not constituent faculties of the mind ; but that 
 they are rather acquired qualities. 
 
 N. If conscience be not a constitutent faculty of tho 
 mind, what is it? 
 
 A. Conscience is a mental sensibility to the propriet}^, 
 9r impropriety of our ov/n conduct, according to the 
 j udgment we pass, on that conduct in the view ol 
 law. 
 
 N. What is consciousness? 
 
 A. Consciousness is a mental sensation produced hf 
 the propriety, or impropriety of our own conduct, ac- 
 (jording to the Judgment we pass on that conduct in the 
 view of law. 
 
 N. Then, instead of saying that conscience is a con- 
 stituent faculty of the mind, it would be more correct 
 to say, that conscience is a quality, or property of the 
 constituent faculties of the mind. 
 
 A. Yes. x^nd of course, the constituent faculties of 
 the mind, must, in- the order of nature, exist first, in or- 
 der that they might have this sensibility, as a quality 
 ®r property which vv-e called conscience: 
 
 N. If your definition of conscience be correct, then 
 Conscience is vastly far from being a proper standard, or 
 correct dictator of right and wrong.. 
 
 A. Yes. As far as it can be. The law and testimony 
 is the only standard of ria:ht and wronsr. 
 
 N. Then how exceedingly necessary it is, that we 
 should understand and obey the law and testimony, 
 or the Bible; otlierv/ise we might go to ruin, and, per- 
 haps, our conscience would never dictate to the con 
 trarv. 
 
34 
 
 A. Yes, truly. Or if 6ur conscience should die 
 tate any thir.g correctly, it would be, because the law of 
 nature, had taught us something about right and wrong. 
 
 N. "Was it this law of nature that was written in the 
 hearts of the gentiles, who had not the written law? See 
 Rom. 2. 14—15. 
 
 A. Yes. And it is the business of the law to dictate 
 wOiat is right, and wrong ; and it is the business of the 
 will, or heart to do, as the law directs ; and it is the bu- 
 siness of the understandine: or thou2:hts; to render Jud^- 
 uient, according to law, on the conduct of the heart, and 
 also to accuse, or approve, or else excuse that conduct, 
 as the case may deserve ; and it is the business of the 
 oonscience to bear witness to this legal decision, by feel- 
 ing that it is correct. And this feeling, that the decision 
 is correct, is the mental sensation or consciousness pro 
 duced by the propriety or impropriety of that conduct^ 
 according to the Judgaient rendered in the view of law. 
 Compare Rom. 2. 14 — 15. 
 
 N, . Then what do you think of these lines^ 
 
 "What conscience dictates to be done, 
 "Or warns me not to do 
 "This, teach me more than hell to shun^ 
 '•'That, more than heaven pursue." 
 
 A. I think them far better poetry, than Divinity. For 
 the law is the standard, or dictator, of right and v/rong, 
 2iot the conscience. 
 
 N. What is meant in that 15th verse, where it says — 
 •'and their thoughts the mean u'hile accusing or else ex- 
 cusing one another.?' - 
 
 A. .It means that, the understandine:, or thouo'hts 
 either accuse, or approve, or else excuse, in turn, as the 
 Stise may deserve. As was stated above. 
 
 N. What are conception, perception, Judgment. &:c. 
 
 A. They all signify something the mind does, rather 
 than any thing that constitutes the mind. And the same 
 mio-ht be said of memorv and recollection. And con 
 
35 
 
 science is to the miiv:i, what sensibility or a capability ot 
 feeling is to the body. And consciousness is to the 
 inind, what feeling or sensation is to the body. 
 
 N. Then, the reason, why a sinner is so unwillinc^ to 
 Idani some Bible truths, is, that these truths would pain 
 his conscience. 
 
 A. Yes. And many aprofessof of Christanity, has the 
 same kind of a tender feeling. And havin g his eyes a 
 little more opened to see his darger, in that respect, he 
 will make more violent opposition, to some truths of the 
 Bii)le, than liuuiy a sinner, who never made a profession 
 ef Christianity. 
 
 N. But here follovrs a curious and ingenious objectioii 
 b}' some unkiijovrn hand. I've just found itj by whom 
 written I cannot conjectare. 
 
 "The soul is as much a chain and connexion of exer- 
 •'cises, as a mill is a chain and succession of R^rindins;. 
 ■'Where there is no mill, there can be no grinding. And 
 ''%here there is no Scul, there can be no thinking. 
 "The very idea of acting, presupposes that something 
 "exists already, that can act. Ex n'lhilo nil fit. It is as 
 "absurd to say, that volition, thought, or exercises con- 
 "■'Stitute the person — as that grinding connstitutes the 
 "mill. Or to say tlrat eating, drinking, sleeping con- 
 "stitutes the body^ because the body eats, drinks, sleeps. 
 '''Or that any other effect constitutes the cause. There 
 ''are certain elementary terms which we can never define, 
 '''and the more we attempt a definition, the more we 
 '''bewilder ourselves. Some of them are number, per- 
 '''son, identity, &:c. with many others of the like descrip- 
 'Hion." 
 
 K. Friend N. I am a sort of a mechanick myself, and 
 can make a Mill. And have helped to make several 
 Mills and Machines of one kind or other. And, per- 
 haps, it is from my long acquaintance with Mills and 
 IVIachines, that there appears to me, nothing in that 
 nbjectiou; that i"s ingenjous.. Nor curio^s^. except,- it 
 
36 
 
 appears curious to me, that any man would compare "•j* 
 living Soul to a running Mill, in any such a way. Lv 
 my Judgment, it takes far more thinking, and ingenuitx- 
 to rationally, and of purpose leave cut all such objections, 
 than it does to bring them forward. 
 
 I had taken so much pains to know something about 
 Material Mills and Machines, and also something about 
 immaterial rational Souls, that I felt fully convinced that 
 there Vv'as no proportion between them; and of course^ 
 no comparison. Wherefore I tried to shew some of my 
 ingenuity, and taste, on personal identity, by leaving 
 Qut, and rejecting every possible idea, of the kind intend- 
 ed to be brought forward, in that objection. 
 
 If you will turn and read what is said on sub- stratum., 
 you Vi'ill see, that, I there told you; — '"every possible 
 modification of it was incorrect." And I conceive this 
 objection brings to view one of the very last rate modifi- 
 cations of substratum. This sub-stratum is supposed 
 to exist previously and behind all the exercises of think- 
 ing and choosing; and although itself is as blind as a mill, 
 and as destitute of activity, yet it is supposed to put it- 
 self into action, Vvdiile at the same time it puts forth all 
 the thinking and choosing. And so this objector says — 
 "Where there is no mill there is no grinding. And 
 where there is no soul there can be no thinking. The 
 very idea of acting presupposes that something exists al- 
 ready that can act." Here the soul, like the substratum, 
 is said to exist previously and behind all thinking and 
 choosing. Now it is easy to see that any soul, which 
 could exist antecedently to all thinking and choosing, 
 would be as blind and lifeless as a mill, or as that sub- 
 stratum. You might as well tell me, a gun is a gun with- 
 out lock, stock, or barrel; as to tell me, a soul is a soul 
 without thinking and choosing; or that a soul is a soul 
 antecedently and behind all thinking and choosing. 
 Thinking and choosing are constituent parts of a soul? 
 
37 
 Vvithout which a ^f)ul eould not be a^oul; a.ftym®fe thaji 
 a gun could be a gun, without lock, stock, or barrel. 
 
 A living, rational soul is a piece of the highest, and 
 nicest workmanship of God, so far as I know of his works 
 «f creation. The soul being a living, rational, imma- 
 terial, active existence, it is altogether different in its na- 
 ture, from all matter, or material existence. Neither 
 life nor activity is essential to matter. Matter may ex- 
 .ist without life or action. Matter is equally indifierent 
 <o motion, or rest. And is susceptible of no other action 
 :^ian loco-motion. This locomotion is all the action 
 i. mill has. And I know a mill must exist first, in order 
 to sustain this action, or loco-motion. And I knovf, al^ 
 :jo, that a soul must exist first, in order that it might 
 ■move, or be moved from one place to another, which is 
 Icco-action, or motion. But it is not this loco-action, or 
 motion that constitutes the soul. It is intellectual ac- 
 tions, thinking and choosing that are constituent parts of 
 the soul. And in this sense, the soul is as active an ex- 
 istence, if it be confined to one place, as if it be m^oving 
 ■>o another. There is a great diiference be tv/e en motion, 
 and exertion. A mill has motion, but no exertion; it 
 never exerts itself, bat it is moved by a foreign power. 
 It Vv'as therefore very unfortunately brought in for a com- 
 parison. A living animal has motion, and exertion also. 
 When a living anitnal moves from place to place, he 
 makes some exertion in every step. And motion with 
 exertion, is more properly called action; than motion with- 
 out any exertion, such as that of a mill. Walking is loco- 
 motion, and is properly called action; and every step is 
 an act, and the act consists of exertion, and motion. Or 
 in other \Vords, walking is action which consists, in mo- 
 ving the feet, by some exertion, through different spaces^ 
 But in thinking and choosing there is no motion, nor 
 space moved through; although thinking and choosing 
 arc- called acts, or exercises. In thinking and choosing, 
 4here is an exertion of the mindj and there is also ?^ 
 
3S 
 
 thought, 6r else a volition. But the volition by itself is 
 not the act. Neither is the exertion b3^'itself, the act. 
 But the act, or exercise consists. of the exertion and vo- 
 lition both. And so, the act of thinking consists of the 
 exertion, and thought both. As the body by an exer- 
 rlon puts forth a foot which is a part of the animal, so 
 the mind, by an exertion, puts forth a volition which is a 
 part of the mind. And the mind no more existed be^ 
 Fore it had a volition, than the animal, before it had a 
 foot. ' A man, witliout foot or hand, would be only a part 
 of a man; so a mind, without a thought, or volition, 
 would be only a part of a mind. When God made the 
 man, he made every part, and keeps every part in being. 
 So when he made the mind, he made eyery part, and keeps 
 every part in being. The power or strength of an animal^ 
 belongs to every part of the animal. And so, of the mind; 
 and the mind has no more power to put forth something, 
 which it had not, than the the- man has, to put forth a foot or 
 hand, if he had no foot or hand; or than a mill has power to 
 run, if it lacked a v/heel, and water, or some other ibreigii 
 power to turn it. The objector's difiicuity arises from 
 his thinking the acts, of the mind, consists of mere mo- 
 tion; or else, of exertion and m.otion together. Where- 
 as thought, and volition or choice do not signify either 
 motion, or exertion; they are names only,- for parts of 
 the mind. But because there is some exertion of the 
 mind, ab.vavs, in thinking, and cb.oosing, they are called 
 acts or exercises, x^nd it is from the exertion, they take 
 the name of acts or exercises, which are supposed to be 
 constituted of both the exertion, and the thought, or vo- 
 liti'.)n, as the case may be. We may, therefore, wnth 
 propriety, sav, a man or mind thinks, or chooses; or puts 
 forth thoughts, or puts forth volitions. But if thought, 
 or volition •signified exertion, or motion, or both; then 
 we might in truth, say, — a man, or mind exerts, or moves; 
 or puts forth exertions, or puts forth motions; instead of 
 thoughts, and volitions. But this would be as great an 
 
39 
 
 ^'absurdity," as that which the objec'cor thought he ha* 
 discovered. 
 
 I know as well as the objector, that the very idea of 
 '^acting, presupposes that something exists already, that 
 can act." And further it presupposes, that thing has all 
 its parts necessary for that 'acting,' be that acting of 
 whatever kind it may. And as it is impossible for a mill 
 to run, without its parts necessary for running; and as ii 
 is impossible for a man to put forth a foot, if he had no 
 Ct)ot; so, it is impossible for a mind to be a mind, and 
 dhose or put forth a volition, if it had no volition that was 
 as really a part of the mind, as a foot is really a part of a 
 man. 
 
 But because of the exertion of the mind, thinking an^ 
 choosing are the business of the mind, or something the 
 tnind does; and they are therefore, called acts, or exer- 
 cises. And as it respects the thoughts and volitions^ 
 they are real spiritual existence, and are something of- 
 ■which;the mind is; or they are really constituent parts 
 of the mind. Wherefore, for the want of more appro- 
 priate v\'ords, the mind is sometimes, said to be consti- 
 tuted of its ow^n acts; and because it is perpetually think- 
 ing and choosing, without the least cessation, it is some- 
 times said to exist in a succession of acts or exerciseSo 
 And I hope you can see, that there is no impropriety in 
 this m.anner of speaking, more than might be found, in 
 any other m.anner of speaking on this nice metaphysical 
 subject. 
 
 Now brother N. if you can remember, that it is absurd 
 ■to say, there was an, it, where there y/as no, it; .and that 
 it is equally as absurd, to say, that, the mind puts forth 
 a something which it has not, and Vv'hich does not exist. 
 And always keep up the difference betvv^een loco-motion, 
 and intellectual action; and also, the difference between 
 material existence, and immaterial, rational, living soulsj 
 and that thought, and volition are both, of them spiritual^ 
 m' immateri?)! e.>;iptenee, and not motion, nor c:>:ertlor!V 
 
40 
 
 fou needn®t bewilder yourself, like those, who never 
 keep these points in view, but are always comparing 
 them together as if they were alike; on which account, 
 they are ever learning, and never coming to the knowl- 
 edge of the truth, on these interestina; matters. T know 
 the human mind is apt to find it difficult to form a kind 
 of metaphysical nippers, and catch a spirit by a metaphy- 
 sical le^, or wing, and hold it, without letting it go, un- 
 til it is dissected, and examined, imtil its constituent 
 parts are ascertained and understood. Many an unsuc- 
 cessful trial may be made, before the object is accom- 
 plished. And because it is difficult to catch, and diffi- 
 cult to hold, and difficult to be examined, the mind is apt 
 to let it go, for a wliile, and turn b ack to material objects, 
 and compare it to "substratum," or to "a mill running,'* 
 or to a body eating, drinking or sleeping, "or to an effect 
 constituting its cause." And the more they try to de- 
 fine"number, person, identity, &c." the more they bewil- 
 der themselves, until they are badly perplexed, and won- 
 der why every one else does not feel the same way. 
 
 But an active persevering mind is not to be discomfi- 
 ted, or discouraged by such trifling difficulties as these. 
 You should give up all such material objects, and all 
 h'?pe of help from any of them; and take hold of the 
 Immaterial spirit, or soul, and examine it until you be- 
 come familiar with it. And then it will be easily catclied, 
 and examined. But while ever your ov/n mind proves 
 li'eacherous, and lets go the immaterial object, and wants 
 (X) look back to material objects, you should chastise it, 
 iHnt.il you bring.it under proper discipline. A-udtlien 
 it v.'ill be just as easy for your mind to catch, and hold, 
 iud examine the constituent parts of an immaterial, ra- 
 tional, active, living- soul, as anv material object whatever. 
 And the pleasure of doing it, when you can do it easihr, 
 and rightly, will fully compensate all the trou'xie. It is 
 delightful for the mind to turn from all material objects, 
 and, in imagination, pass into a region of imnatenah ro 
 
41 
 
 donal, living soLilb^, and contemplate that luObt exquisite 
 I'y nice workmanship of God, which, he intends, shall 
 live for ever; and over which he has established, and 
 will exercise a most perfect government for ever,, and 
 e:ver, ...as^.^— »-»---»-— . 
 
 N. You have said friend A. "That the word person^- 
 may signify things of very different kinds and different 
 natures, according to the purpose for which it is used ■, 
 Asa divine person, v/hich is of a different nature, from 
 every kind of created person. And that if you could 
 find a person, constituted of acts or exercises, that exist 
 forever, without one succeeding the other, he could not 
 be the person, that exists in a succession of acts." 
 
 Now may we not think that the divine Being or a Di. 
 vine person is constituted of acts or exercises that ex.^ 
 ist forever, without one succeeding another and that,- 
 therefore, a divine person, is perfectly, of a different na-- 
 ture, from any kind of created person, which ahvays ex- 
 ists in a succession? 
 
 A. Yes — And that he does not exist at all in a succes. 
 sioii. And every attempt to draw conclusions respect-- 
 4ng the nature of a divine person, from the nature of a. 
 Created person, is perfectly nugatory and vain. 
 
 It is not unreasonable to believe, that the Divine Be- 
 ing has but one perception, and but one choice, both of 
 which will exist forever. And that this perception is 
 So complex, that He will be, throughout eternity, unfold- 
 ing it, more and more, before the created universe. 
 And yet, that he exists in three distinct subsistances not 
 separate, nor separable, called Father, Son, and Holy 
 Spirit. These three subsistences, are called persons j 
 yet of entirely different nature, from any created person 
 whatever. And the difficulty of understanding how 
 these three subsistences constitute one Being, consist- 
 '"-^■'i-' ^r-^,^^. Tx^i-iof h.^ci Kppn incf nnw said, is.no rational 
 
•ijH'^ct'ioii. ¥ov no mortal understands how one exists, 
 without beginning, independent and eternal. 
 
 N. True, — But will you state what yon think of the 
 litility, of the revealed doctrine of the Trinity? 
 
 A. The revealed doctrine of a plurality of persons 
 ■or subsistences in the divine existence, is of vast impor- 
 tance in christian theology. 
 
 N. I fully agree to it, too, but have heard an objectiou 
 lU'ged in this Vvay, with much plausibilty, *'God cannot 
 exist in three equal persons, Father Son and Holy Spir- 
 it, because the Son, can not be as old as the Father;'' 
 will you answer that objection? 
 
 A. Yes. The objection falls, when we consider that 
 ■the titles of Father and Son do not signify the age of any 
 one of these, more than of other persons ; they are 
 mere titles of relation. If one man the Son of another. 
 be not as old as the man who is his father, the difference 
 in their ap-e, does not arise from the one beino: Father. 
 and the other, Son; but because the one did not become 
 father to the other, soon enough. The truth is, one 
 has been Son, just as long as the other has been Father 
 Now among men, it will forever be impossible that one 
 man should become father to another,' so very soon, efc 
 that both should be men of the same age; but there 
 is no impossibility of this kind, with Deity. For the 
 person, or subsistence called Father, was always as cap- 
 able of having a Son as he nov/ is. Of course in what 
 ever sense he may nov/ have a Son, he ever might have 
 had one. And it is equally certain, that he too, haa heei^ 
 father, no longer than he has had a Son; for one has 
 been the Son just as long as the other has been the 
 Father. 
 
 It follows then, that i>f one can be called the eternal 
 father, the other with the same propriety can be called 
 the eternal Son. Now as these persons or subsistences, 
 in the divine being are all different from creature?,, v'-U 
 perceive that things may exist in t!ie relationi 
 
43 
 iiieu sustain to~orie another, wli icb exist not at ail, in tnc 
 'i-elations sustained by the different persons or. subsist 
 ences in the God head, called Father Son and Holy' 
 Ghost. And that cascj- brought forward, about the dil' 
 Terence of one "created father, and created Son in point 
 of ao;e, never did nor ever can admit of an application to 
 the ao-e of the uncreated and self existent Father and 
 
 o 
 
 Son. 
 
 N. What distinction do you make between the ofilc:. ; 
 of Deity and his relations? 
 
 A. AH that I care for is this. When I consider the re- 
 lations of the persons or subsistences in the sacred Trin 
 ity. I view them as doin^f^ nothing according to goverri- 
 nientai principles; and when I speak of their offices, I 
 suppose them to be acting strictly according to sound 
 governmental principles. Or in other words, the titles 
 of relation, are not governmental appointments, or of- 
 Hces, but their officies are governmental appoinments. 
 Further, all the different offices, which God sustains^ 
 should be kept up as distinctly and as fully, as if they 
 ,were held by so many separate beings. 
 
 N. Please enumerate the most prominent, which 
 ought not to be blended. 
 
 A. God, viewed as a sovereign; does just what he 
 pleases, and is under no controul from any quarter; but 
 decl'-tres the end from the beginning, saying my counsel 
 shall stand and I v/ili do all my pleasure." And to him, 
 in this capacity of sovereign, the thing formed has no 
 •right to say unto him, '*\vhy hast thou made me thus.'^ 
 Again, as sovereign Creator and preserver He goes oil 
 to create, and to uphold, all things. 
 
 "In him we live, and move, and have our being. ''^ 
 Again as Legislator, he gives law to rational creatures^ 
 adapted to their nature, circumstances, and situation, as 
 such. "The Lord is our judge, the Lord is our law-giv- 
 er, the Lord is ou) kinp;,"* 
 
 ■■ Job. 23, 13. Acts ir, 28. Isaiali S>oj 22. 
 
. 44 
 
 As;-Jiu, us a judge he judges rational beings- accordincv 
 to law, and in the office of judge, is as much bound by 
 the hiw, as he is, who is to be jtidg-^d ; and he is bounS 
 to grant all the privileges, which the law allows to hin-^ 
 \vho is to be judged, and no more. 
 
 Again, as King or Governor, rather, he is the exect^ 
 for or maintainer of law, and he is officially bound to 
 maintain law. "For the Kingdom is the Lord's. * 
 
 And lastly, God may be called a Saviour.; for he say,: 
 -'Mook unto me, all ye ends of the earth, and be ye sa^'ed., 
 fori am God, and there is none else?" 
 
 N. Is it necessary to be keeping in view these differ- 
 ent offices which the Deity holds, in absolute distinct- 
 oess? 
 
 A. Yes — most certainly. How would it sound? the 
 divine Governor created or the divine jud^e enacl 
 Sd. ^c. 
 
 In order to see how necessary it is to keep up these 
 :v'ery different offices, distinctly, just as much so, as if 
 <they were sustained by so many different beings, Lef 
 •Us suppose the following case. A sinner has finally re 
 jected the Saviour,and is now to be executed according t© 
 law, by the Governor ; suppose he thus makes complain^.. 
 to the Governor, "Sir — It is very hard that I suffer this- 
 dreadful penalty of law." The Governor replies at^ 
 once, Friend I did not make that law; my place is- 
 merely to see it maintained. Why did not you make 
 your defence before the Judge? go back yet. He goes^ 
 ♦^may it please your honor, is it not hard that I should 
 suffer this penalty of law?" he too replies, friend, did 
 you not incur it? if so, you can not obtain a reverse ai 
 judgment, here, for I am bound by that very law, as 
 much as yourself;- and like you, have no authority t» 
 alter or break it. Lay yoi^r case before the Legislator. 
 He goes there, states his cas e, and gets this answer. "It 
 * Psalm 23 ,'28, Isaiah 45, S.'?. 
 
45 
 
 was~ Viiybusiiies^n© make and to publish that very law, 
 if you ha\e transgressed it, that is not my fault, and 
 with tliat, my department has no concern. The ver} 
 design of my law was to prevent such conduct on your 
 part as has" placed you in those disagreeable circum- 
 stances." 
 
 But says the culprit, "T did not make myself, nor 
 keep myself; and hoy/ could T help the misfortune of 
 breaking your law? It is ansyy-ered, "Bull, yourlegis 
 later, made none of you, all that I have done was 
 to sa}' authoritatively, if you .transs^ressed law, be sure 
 your sin shall find you out," and so "it evidently has 
 done," coming but poor speed in this department of the 
 goveinmentas it respects obtaining relief from the pen- 
 alty of law, he s^oes back a step further,^ to Him who is- 
 ^''Cowfm^/oz^.s' providential agent;" and states his case^ 
 perhaps in the following way. "It is true, I, not thou 
 any preserver, broke a law that was placed over me ; but 
 why didst thou preserve me in such a manner, at the 
 time I transgressed, as has rendered me plainly liable t» 
 suffering, according to known law? The answer comes. 
 My manner of preserving you did not render you liable 
 to suff tiring according to lav/ ; for the law has nothing to 
 do, with my manner of preserving you, norany one else; 
 nor had I, as providential Agent, any thing to do with 
 making that law. M}^ concern is, to uphold you, and 
 preserve you, just as you come into my hands, froiri^ 
 fliose, of your creator. 
 
 At last the culprit s:oes to the one v^ho is Creator.. 
 .And why thou uncreated and all creatin.g, didst thou 
 inake me thus and so? why didst thou make me in such 
 7i way, as I find, has fairly rendered me liable to suffer 
 nccording to a given law? But here he, receives this- 
 •answer; My making thee in that way has not rendered 
 •you thus liable to suffer, nor would it, had I made you in 
 my other way; for the law over you, has nothing to do, 
 "vith my manner or way of making^ you, nor hays I, ^"^ 
 
46 
 
 your maker, any thing to do, either, v/ith making the 
 law: and before you were made I could not ask you what 
 3''cu wouki please to be; and after you were made, it 
 was quite too late to ask that question." Wherefore the 
 ^hing formed hath no right to say to its creator wh}^ 
 h?M thou ?}icide me thus. 
 
 (g©]^Tii^B©iN.s^ii©:^ ©a 
 
 N- Indeed A, I cannot find fault with this your ex- 
 plination; but still this question returns to my minc^ 
 does not that very sinfulness of the culprit, which ex- 
 posed him to suffer under law, does it not in some wa^r 
 go to implicate the character of the Divine Being, as 
 his agency, you admit, was the first cause, of 'all things 
 tind all their actions; yea even their evil free choices? 
 
 A. I'll grant that the divine agency was the first cause, 
 of the evil choice in a transgression; but can make it ap- 
 pear that God's moral character, notwithstanding, is im- 
 impeached and unimpeachable. 
 
 N. It really seems to me, A. you will have to squeeze 
 through a very tight place, if you come out fairly and 
 honestly with that conclusion. 
 
 A. No doubt you think so, for you have all along been 
 ftiking it for granted, that the connexion between cause 
 and effect, is the same, as that between a fountain and 
 its stream; or the sun and his rays. But the connexion 
 feetween cause and effect, is not the same, as that be- 
 tween a fountain and its stream. For a nUsvan aiwai/s 
 partakes'of the nature of its fountain; and no svjeet loun- 
 tein ever has, nr^r ever can send fovth bitter streams. 
 
 But the effect never docs necessarily partake of the na- 
 ture of tlie cause. And if an eflcct in any case, may par- 
 t-ake of the narure of t!ie cause, it is not ovv'ing to the one 
 being caus ', and the other, e-Fect; but barely and purely 
 feerau'^'.e the cai>se chose to ha^'e it so. For example^ dj- 
 
41 
 
 vine agency is the cause of the earth, -and the eatth is the 
 eftect; now it is plain, that the earth does not partake cff 
 the nature of the divine agency. The divine agency is 
 the cause of all things; and if the effect did nece.^^sarilz/ 
 partalie of the nature of the cause, then all things would 
 have topariake of the nature "of divine agency. So therj,, 
 it is just as easy to see how the divine agency muy be 
 the cause of evil choices, and yet these choices, partake 
 7>ot^ of the nature of the divine agency; as it is to see, 
 liow the divine agency, may be the cause of any other 
 thing whatever, and yet that thing, not partaking, of the 
 nature of the divine agency. 
 
 N. I am satisfied that the eifect does not necessarily^ 
 partake of the nature of its cause. But my choice, whe- 
 ther good or bad is an effect, is it not? 
 
 A. Yes, it is an effect of the divine agenc}', its cause. 
 
 N. Now, seeing it does not necessarily, partake of the 
 nature of its cause;' I would here ask this question; — 
 can that choice itself be necessarily, either sinful, or holy? 
 
 A. No. It is neither necessarily sinful, nor necessarilv 
 Jioly. 
 
 N. But, under law ana government, is not evtvy choice 
 or exerche of heart, that I have, most certainly either 
 s-inful or else holy? 
 
 A. Yes, it must be, certainly, either sinful or holy, but 
 by no means necessarily so. 
 
 N. Then please shew, why a choice. Is certainly sin- 
 fiil, or holy, while at the same time, it is not necessarily 
 go? 
 
 A. You know man is a moral agent, and that this mor- 
 ail agent was certainly made so, and is so upheld, by a 
 continuous providential agency. And you know that 
 man's moral agency, consists in choosing and refusing 
 merely; and not in a power of choosing, and in a power 
 af refusing. There is a difference betvreen moral agen- 
 cy and m.oral ability. Moral ability, is the being willing^ 
 to do sofijethinga and mor^l iaabilitjf co.nsists in, the be- 
 
48 
 nig unwilling to do that thing. So the^ia nian is q tno? 
 ■a\ agent, whether he l>e morally able, or morally unable 
 to do that thing; in other words whether he be willing 
 @r unwilling, to do it. Good or evil belongs to a man's 
 own choices: Now y ui \vil! agree with the Apostle, that 
 'Sin is the transgression of the law, and where there is 
 ''DO law, there is no transgression."* 
 
 Those choices of course, are good, "morally good,'^ 
 where they agree with this law, and morally bad, when 
 they cross it. Now as it is certain that there is a law, and 
 us it is equally certain, that your choices do take place, 
 under that law, and are either, at agreement or disagree- 
 ment with it; just so, are they certainly, sinful, or else 
 holy. 
 
 N. That satisfactorily accounts for the certainty of 
 their m.oral quality; because they would have no moral 
 quality, if the)^ had no law extended over them. But 
 why are these choices not also necessarily sinful or holy, 
 as well as certainly so? 
 
 A. Because, if these choices were necessarily, eithr*' 
 s'lnful, or holy, then, they would be just as sinful or as 
 holy, if there were no law at all, over them, as they could 
 be in and under law. 
 
 Further, these choices would have to derive their sup- 
 posed holiness, or necessary sinfulness, in one or the 
 other of these ways. First, either as an effect neces- 
 sarily partaking of the nature of its cause, which, has 
 been shewn, is not true ; or secondly, that the cause 
 produced the sinfulness or holiness, of the choices out 
 of nothing, just as it did the remaining parts of the 
 choices themselves ; and that in this sense the choices 
 could not exist without their sinfulness nr holiness, any 
 more than the sinfulness or holiness could exist without 
 the choices. Now if this were so, then the sinfulness 
 or holiness of a choice, would enter into the very entity 
 of the choice, and be constituent of the choice, and 
 ~ *See Romans 3, !9— aad 5, 13. 
 
49 
 
 auch a choice would be just tiie very same ©ut from ilrf- 
 derlaw, as it would be la under law. And such a kiucf 
 -®f necessary holiness or sinfulness as this, could have 
 nothing to do, with law or government. Because law 
 and government could have no more influence in re- 
 straining such a kind of necessarily produced sinfulness, 
 in ones exercises; or in promoting such a kind of ne- 
 •^essarily produced holiness in ones exercises, or choi- 
 ces; than they could, in restraining a river, or in pro- 
 moting the growth of a tree. Therefore any concieva* 
 ble or sunposahle quality that a choice or volition can 
 feave, out from under law, could not be promoted nor re- 
 strained, either, by law or government. For abstract 
 qualities of choices are not the objects of law and ^OV'- 
 criiment: but the very choices themselves. And these 
 choices are morally good, or morally bad, accordingly as 
 they agree or disagree, with the lav/ that is extended 
 ©yer them. 
 
 N. I understanding: voiir rea.soninf^ friend A, and to 
 me, it clears the great first cause of all blame-worthiness 
 in the certain existence of moral evil. I believe. He is 
 as clear of sinning-, in causing; evil; as he is clear of 
 heat, in causing heat ; or of cold, in causing cold. Yet, 
 though my judgment seems convinced, of the truth and 
 fairness of your reasonings ; still I find these misgivings 
 lurking within ; "what, is G)d's agency as much con- 
 cerned in causing the bad, as the good choices, of every 
 dependant free agent? dismiss that conclusion, though 
 you cannot deny it." 
 
 A. These misgivings of yours, are common to ail, 
 when they are at first, introduced into new views of the 
 truth on this subject. Yet they furnish no sort of re- 
 biitting argument whatever. 
 
 N. As in the causation of moral evil, you make it ap- 
 pear, that God is nothing the worse of it ; any more 
 than he could be, in the causation of matter the less im^ 
 
59 
 
 meterial; yet do you think, that in tlie cansatioii oP sin, 
 Gocl diddisplayany wisrlo n ai:! 2^y) I'lissP 
 
 A. Yes, both, in ilea's arably. riisv who believe 
 that the Divine Being "permitted ni Tal evil to take 
 place in the world," agree that he display'd wisd)m and 
 o'oodness in perniitting it. For if it had not been the 
 •<visest and best, on the whole, that sin should be, he 
 tv-ovrid not have perniittel it to be. But T cannot agree, 
 ^hat rnoral evil, could ever have taken place, by a mere 
 pera'iission ; because, whene\'er we suppose, an it, we 
 are supposing the thing is already in existence waiting 
 for permission to come forward; and after it had waited 
 a while, he tlicn permits it, to take place : whereas in 
 fact, ;:o it, v;as there, till s methinf^; did exist. There- 
 fore it would be more correct to say, he permitted a Cloth- 
 ing to take place. 
 
 N. I admit the permission plan, supposes a curious 
 self-existent it, wlicre there vras no such thing. 
 
 A. Well — still it was best, on the whole, that sin 
 
 xiculd take place, or the Deity never Vv-ould have caused 
 it ; because it is wise and good that he shotdd display 
 his chaiacter, to the highest and best advantage, befare 
 his intelligent creatures; while in doing so, he would be 
 bringing out and perpetuating the very highest holiness 
 nnd happiness, of which their natures aie susceptible. 
 
 This could be done better through the plan of redeoip- 
 lion, than it could have been done, without it. But the 
 plan of redemption v/as established, expi-essly for the 
 use and advantage of sinners. Therefore had sin not 
 been ; of course had th>ere been no sinner to save, 
 there could have been no plan of salvation. Tiiere was 
 
 the same wisdovi and goodness displayed in the, causa- 
 ti(.n of moral evil then, as was displayed in adopting 
 
 L\ioi carrying il^rwaid the plan of Sahaticn: unless you 
 V/ouid hold that there is not tlie same h'> sdom and go.od- 
 ness in adopting: the means, as, in .lopting the end, 
 
 yvhichisto l;e accomplished hy thobu very means. 
 
5t 
 
 N. You seem A. to make out the eonclusion, wiie. 
 iher one Mill have it so, or no% tha- God works by rule 
 and plan, according to exact order, in every thing he 
 does, before the Uiii verse. 
 
 A. Indeed I would so 'have it; and do fondly hope., 
 tl>at he will not j^o on without rule, and plan, and order., 
 atL-^astso long as he is able, and wise enough, and good 
 eaiough too, to keep on in exact accordance with the best 
 plan, rule, and order conceivable. 
 
 N. Wlien ^ think hov/ admirably adapted, the mean-s 
 are to accomplish the great and G )d-like end, proposed 
 bv the infinite mind ; and how perfectly each part, of 
 His well adjusted plan, shall succeed in bringing out ite 
 destined results, and thereby developing heights and 
 depths, of wis lo-nand goodness, in God before his ador- 
 ing universe; it is difficult to say which, among the dif- 
 ferent orders of holy creatures, shall experience most 
 ^Tatitude orfeel highest admiration. But still friend A, 
 if it be a fact, that sin could not exist out from under la^-v" 
 and government, would not a knowledge of that fact^ 
 tend to weaken our impressions of the native and in 
 Iierent turpitude and malignity of sin? 
 
 A. A knowledge of trutli Vvdll weaken false impres- 
 i*ions, if we have them ; it will deepen correct impres- 
 sions, if we have them; and it will produce them, if we 
 liaye them not. And nn this subject, it is as needful to 
 Vveaken false impressions, and to deepen correct oneSj 
 >as on any other subject. 
 
 N. Yesj this is truly needful : and will you therefore 
 Mate your views a little further on this important sub- 
 ject? 
 
 A. Well, I conceive that ail objects of sinful exer- 
 s-ises, are contraband. VVhereas^sin is the transgression af 
 ]av»^,''-^'it is plain tiiat '^vh;re there is no law, t sere is n® 
 fe-a-isgressi on."- A<jdit is equally clear, t'lat '-'what things 
 
52 
 soever the law saith, it saith to them who are under the 
 lavv."*^ And no beings are proper subjects of hiw, ex 
 cept those beings, whose nature is such, as that their ac 
 tions may be regulated by law. 
 
 But if there were no \^\v over sui^h beinsrs, to reea- 
 late their actions, such actions would be no more sinfui 
 or holy, than the actions of those creatures, whose na- 
 tures are such, that their actions cannot be regulated 
 fey law. 
 
 If mankind had been placed in such a state, it woult 
 have been a state of wildness, confusion, and of misery^5 
 instead of a state of society, order and of happinesSi 
 In such a wild state, each individual misrht have oc- 
 casioned the same kind cf terror, devastation, and mise- 
 ry among the others, as the beasts of the forrest do, witk 
 all the natural evil, that can be conceived to exist, 1$. 
 such a state of confusion, and yet they would not have 
 been what we call sinners ; "for sin is the transgressioil 
 of law." 
 
 N. But if one had killed and eaten another, wouli. 
 fiot that have been a sin? 
 
 A. No, no more than if a bear had done it. True, 
 it would have been a natural evil, like all other similar 
 oases. 
 
 N. Then was law and government established, ex- 
 -pressly, to prevent all this natural evil, from taking 
 Ijlace? 
 
 A. Yes, and to secure all the natural good, such as 
 peace, order and happiness, that can be secured under 
 Jaw, and government. 
 
 N. Was not God wonderfully wise and good, in estab- 
 lishing law and govrnment, to prevent all tlie natural 
 evil, and to secure all the natural good, that can be sc- 
 oured in the universe, by law and government? 
 
 A. Yes. for the lav/ commands, all the thoughts, de- 
 sires, and exercises of heart, which tend to bring, out 
 "~*B9ra. 4, I5fk5, 13. ' ' ~ 
 
58 ^ 
 
 !y>i?; natural good. And it expressly forToiS? all tlie d?:-- 
 excises of heart, which tend to bring out that natural 
 ovi). 
 
 Now all tlie exercises of heart which are consistent, 
 v.ith the law, are morally good, or holy. And all the ex- 
 (34-es of heart, which are contrary to the law, are mor- 
 a'.iv evil, or sinful. 
 
 N. Then if one man kill . another, contrary to law^ 
 hre there not tn^o evils committed, a natural^ and a mor- 
 al evil? 
 
 A. Yes, this must follow. 
 
 N. For which of the two should he be called to aij 
 aicc^u'it, and punished according to law? 
 
 A. F->r the moral evil, or sin, which is the transg-es- 
 sj-^n f the law. 
 
 N. Why not for the natm'al evil? is not his deg-ee of 
 moral turoitude or criniinalty great, in proportion to the- 
 quap.titv of particular natural evil committed? 
 
 A. No — evervsinisa transgression of law. And ifcfi 
 natural tendencv is to ovej'turn law, and government^ 
 and to prevent all the natural goo'l, which law an! gov- 
 ernment were intended to secure ; andt) introduce all the- 
 natural evil, supposed to exist in a state of wildness^ 
 confusion, and misery. Nnv his moral tur-pituds, or 
 Crininality is great, in proportion all this ; which is ex- 
 Geedingh' greater, than if it were only in proportion t» 
 the degree of particular natural evil committed. 
 
 The m')ral meanness of sin, consists in this. The 
 sinner prefers his own petty, selfish gratification, f--oeu- 
 in committing a natural evil, to all the good and ha )ni- 
 iiess of the universe. N^thino: can be- meaner, ^nd: 
 its degree of criminality, is in proportion t:» the ex. el- 
 ience of the law transgressed. Sin is therefore '* ex- 
 ceedingly sinful ;" or, "rhrDugh the o n iiand n^it, sin 
 becomes a most exceeding sinner."* 
 
 N. TKoi-. ;t is nr-v^er, that the law should g-uard the 
 
 :* Romaiitf 7, 13. Greek. ' '-—---'r-.--«--"«^— .^-r-.— --— ^ 
 
5i4 
 
 ' interests of the universe, against such lawless oti'e!idei«^ 
 by an appropriate penalty? 
 
 A. Yes. And now tell me, sir, what do you think, is 
 the proper design of the penalty of law, or punish- 
 ment? 
 
 N. It is properly designed to restrain the lawless, 
 from injuring others, and also to deter others from mis- 
 chief, 
 
 A. Yes. But why might it not be designed, also, t® 
 reform the offender? 
 
 N. Whereas it is not in the nature of pain, or punish- 
 ment, to reform an offender, a wise Legislator would not 
 design it, for that purpose. 
 
 A. What is the only Vv^ay, in which we may expect arj. 
 offender to be reformed? 
 
 N. By the influence of the Divine Spirit only. \f 
 
 A How long should an offender, be restrained by pun- 
 ishment, or penalty of law? 
 
 N. While ever he continues to transgress the law, and 
 retains his disposition to do mischief unto others. 
 
 A, Will not this be, in some cases, forever? 
 
 N. Yes, there is every reason to believe it. 
 
 A, In such cases, might it not be an act of goodnes^ 
 or benevolence in God, to cut ofl" such offenders, and put 
 them out of existence? 
 
 N. No. For if the nature of criminality be such, 
 that God, in gfjodiiess to the universe, and in the true 
 spirit of perfect benevolence to the offender, may es- 
 tablish such a law and government, at all; he can in the 
 sane spirit, go on to maintain that law, and govern- 
 ment. And it vv^ould be perfectly inconsistent with the 
 true nature of real goodnes«: and benevolence, to depart^ 
 in any case, from ssuch u line of conduct. 
 
a it 
 
 N. Wheretisiill mcinkiiid are subjects of Divine iavi\ 
 and, by nature, sinners condemned by that law ; it is of 
 importance that we should understand the connexion of 
 the human family, one with another ; and how it came 
 to pass that all without exception have joined together^ 
 as one man, in transgres-^ion, in such a way that all de- 
 serve a simihir treatment. For unless we do understand 
 these points, v/c cannot properly justify the ways of 
 God to men, I wish, therefore, to hear a strict definitioR 
 of sin. 
 
 A. Well; sin is thetransj^ression of the law. A bare 
 ivnnt of conformity to the law, is not sin ; otherwise^ 
 trees, and horses might be called sinners. 
 
 N. What is original sin? 
 
 A. Adam's first sin. 
 
 N. ^^'as that sin of Adan original sin, merely because 
 it was first? 
 
 A. No; for Eve was first in the transgression. 
 
 N. Then, why was Adam's first sin called original- 
 sin? 
 
 A. Because his first sin, was the fountain head, fronit. 
 v/hich all the sins of his posterity arose, as so manf 
 branches. 
 
 N. Is there any other sin that is original sin? 
 
 A. No, no other. 
 
 N. What kind of a connexion exists between Adai"^ 
 and his posterity? 
 
 A, It is a natural connexion, as between other thingsj 
 ■somewhat like tfie co:inexio:i -if touataia and stream. 
 
 N. Did the Divine Beiig establish this connexion? 
 
 A. Yes, as he did all r>ther natural, and moral connex-- 
 ion;-'. 
 
 N. Is there as much certainty that all Adam's natural 
 
56 
 
 desc^nrlnnts as m:,n, will belike hi'Ti ; as there is that 
 the desce-.Kla-ns of any certain tree, will be like that tree? 
 
 A. Yes, fully. 
 
 A. And has the Divine Being made it equally certain^ 
 \lvM their moral character will be like Adam's moral 
 character ? 
 
 A. Yes, whether his moral character be ^ood, or bad. 
 
 If Adan had continued of a s'ood moral character^ 
 6">rir's wnuUI have been f^ood ; but as he sinned and be- 
 came of a bad moral cha 'acter, their's are, and will be 
 bad by nature. And it is in this sense, that God has 
 included all under sin, that he might have mercy on all^ 
 in establishii;g a plan of salvation fitted to the guilt*'* 
 circumstances of all. 
 
 N. And do they ail derive their moral character fron^ 
 him, as a stream from a foutain.^ 
 
 A. Yes ; and it is in this sense, that no sweet founlaia 
 Sends forth biiter streavrss ; and no bitter fountain sends 
 fi->rth sweet streams. Therefore if Adam had contin-< 
 tied holy, or of g )od •nj'a' character, all his posterity 
 Would have derived a g )od moral cliaracter, from hisgoo^ 
 moral character; but whereas he sinned, and became of 
 a bad ra:;ral character, they all derive a bad moral char' 
 acter from his bad moral character; or more strictly 
 fr' m his first sin, which is original sin, as a stream from■J^ 
 fountain. 
 
 V. Did Adam's own personal subsequent sins arise- 
 from his first sin, as a streaii fr )m a fountain.^ 
 
 A. Yes; Ada n's O'vvn sins, which he committed aFiet 
 his first sin which is original sin, had the same kind of 
 a connexion with, and arose from his fi^'st sin, as the sins 
 of his posterity did; his first sin being the origin or 
 fountain, a^ d all his oth ^r sins, being the stream. 
 
 N. S'lew liow tliat is, more fully. 
 
 A. Then wliereas Go*^, in his infinite wisdom anel 
 goodn^^-s, th'iught nroner v<^ creaf^ mankind, and mnke 
 them inlellige.nt, rational, accountable creatures, that 
 
5f 
 should exist forever, capable of enjoying happiness, and 
 of suffering pain ; and whereas he also thought proper 
 to establish over them, a complete and perfect system 
 of government, and to conduct the administration of that 
 go\'ernment forever, in such a way as to bring out the 
 greatest possible amount of happiness which is the pro- 
 per end of government. It as well became him, for the 
 honor of his name, and the good of his kingdom, to dis^ 
 play his wisdom., in adapting the subjects to the govern- 
 ment, as in adapting the governm.ent to the subjects. 
 
 Wherefore, that there might be no kind of inconsist- 
 ency, any where, in this whole arrangement, God deter- 
 mined that all mankind, that is, Adam and Eve, and aM 
 Adam's natural descendants should be as one individual^ 
 under government; and that the governmental treat- 
 ment of all should be as if all were one : that is, there 
 should be a legal oneness of chara^.ter, and government" 
 ■al treatment. And then the same governmental princi- 
 ples would fit all the subjects, of similar character. And 
 the governmental treatment of all would be alike, in sim- 
 ilar circumstances. Nov/, seeing all should be as one^ 
 in nature, moral character, and governmental treatment; 
 it was very proper that all should be represented in, and 
 by one man. And, for many reasons that could be giv- 
 en, Adam was the most proper person, of the humam 
 family, that could have been chosen as this representa- 
 tive, who should represent the whole human family. And 
 to a reflecting, inquiring mind, the wisdom, and good- 
 •ness of God are wonderfully displayed in this matter. 
 And no objection, can possibly be made against God's 
 appointment of Adam as a pattern, to represent the whole 
 human family, in nature, moral character, and govern- 
 ^lental treatment, but what would equally be made a- 
 gainst God, for making either Adam, or any of his pos- 
 terity, human beings; instead of animals of some otiier 
 kind, whose nature and case, perhaps, would not have 
 feeen adapted to the principles of the -Divine govern- 
 
58- 
 Jtent, as ibey laow exist. Adiim was, therefore, wisely ap- 
 pointed or constituted the head and representative of the 
 whole 1 uiran faniiiy, ard placed in the garden, with a 
 rig-ht heart, under moral law, in the most favourable cir- 
 cumstances, both for himself, and for the human family, 
 to represent the esiablishment b th of his own, and of 
 their moral character, and governmental treatmerjt. 
 
 For this purpose, there was a state or time of trial^j 
 or probation appointed him ; at the end, of which state 
 of probation, stood two trees ; the tree of lif:^, and the 
 tree of the knowledge of good, and evil. And eX'- i 
 press liberty was given him, to eat of ail the trees of the 
 l^arden freely; except the tree of the knowledge of 
 ffood and evil. But of tliis tree, he vvas expresslv f3r- 
 bidden to eat, on pain of death. H-re the most favour- 
 i\h\e trial was given him, that could have been given. 
 For the tree of life was one of the trees, of which he 
 liitd liberty to eat freely. If A^lam had eaten of this 
 iR^ee of life, his state of probation would have been end- 
 1^1, and the moral character of himself, and of the hu- 
 S^an family would have been established good; and c^ 
 ♦' urse, their corresponding good governmental treat- 
 (feitrt. But instead of this, he eat of the forbidden tree:j 
 -andt'ien his state of pro!:>a!ion was ended, and the mor- 
 ^1 character of himself, aul the human family, was es- 
 ^bli-shed bad; and of course, their corresponding bad 
 ^governmental treatment. 
 
 N'. w to establish tlieir ip-oral character Vv'as this. God 
 ,l^ad decided that a'? Adam's heart was, when his state ol 
 ■prcbati' m was ovit, or ended, wh'.-th.-r good, or baci; s6 
 it should continue perpetuiiiy under iavr; arid that the 
 Jiearts of all the human family, or of all his natural de- 
 ■scendants should be, and c ^ntinue perpetually g ;od, ot". 
 fcad, 'ike hib vvas, wh^n liis trial wan end^td. Aiul ift 
 %his way, ihey aii were to b- rjeavered up to the domin- 
 ion : 'olimss or, of si;, iA:i:ler the law. And this 
 *^Ti ©uiu fcoLStitute aiitl fc-slablish a ie^al characterj j^ood 
 
©rbarl; so tlnit they all pii.-'it receive ^ ^♦i^eirii^netiial 
 tnatiiicnt correspondin;^ t) t!r-?ir oi-iral charactei, :ro d, 
 or bad. Now when Adam had done the thinj^ that end- 
 ed his state of prohati;>n under the law, the moral, 
 eharacterof himself, and his whole family, was confirmed, 
 f:iv establisiied, both by his own deed, and by the decis- 
 ion of his maker. 
 
 And in this way, Adan and tlie wlioie hu^:ian fiunily, 
 (jlescendins: from him in the ordinary wav, were deliver- 
 ad up to the d(^.minion cf sin under the lavv' of uorks, 
 which I call the establishment <if their m^)ral character. 
 
 Now if this be ti-u", Adam's first sin, was as reaUy th& 
 •ri|:in, or fountain tvora r/hich his own personal subse- 
 «^nent si-is arose, as it was the origin of the sins cf his 
 
 ,'stcritv. 
 
 N. H )w was Eves moral character establisl'ied? 
 
 A.- Precisely as the balance of the human fam.iiy. 
 
 N. Was she not first in the trans-,^ression? 
 
 A. Yes. Buttbat did not establish her moral charac- 
 ter. 
 
 Ahhough Eve was not 0:1 e oFxA lam's na^ural descen- 
 <ilan"s; yet she was as re;d!y rine of the humati laTnly, and 
 as fully and naturally, as Adam u'as. And she was as 
 . really represented in, and by Adam, as any of the bal- 
 • ance of the family. And as Adam's mor^il character was 
 to be established, at the end of his probation, in, and hf 
 ©atir.g of either of the two trees, accr-srding to his con- 
 duct, Vvdiether good or bad; so her moral character was 
 *o be established good, or bad, at the sa-ne time, and m 
 the same way, that Adam's v as, and all his natural des- 
 cendants. . 
 
 Wherefore ail the sins, she committed, after Adam'^ 
 first sin, had the same kind of a connexioii with A'^am's= 
 first sii!, that Adam's owm persoi.al subsequent sinshad^ 
 m- any ^.ther of the family. 
 
 Bat the sins she com.mitted, brfore Adarr.^s first sin, 
 ng.<;i tjusucli connexion vyith his first sin-j, and did not 
 
60 
 
 decide and" establish her moral character, any tnoYe tMv'- 
 her farmer goodness cli(^ But as her tbrmer goodnessf 
 did not decide arid establish her moral character good; 
 so neither did her fonner sins establish it bad. ^-^nd as- 
 mankind did not become good, and happy, through 
 her former personal goodness; so neither did mankind 
 become wick d, and unhappy, thr.)ugh her former per- 
 sonal sins. It was not until after her husband "did eat,'' 
 that "both their eyes were opened." 
 
 N. If Eve had coritiiued always, just as she was, be- 
 fore AdRxw sinned, so'ne times doing right, and some 
 times doing wTong; ^vhat sort of legal character would 
 she have had? 
 
 ^. On that supposition, she would have had no legal 
 character at ail, according to the moral law. For sucli 
 a mixed character as that, w uld not have been adapted to 
 the government, nor the govenment to such a character. 
 But there w'ould have beer an inconsistency between 
 such a character, and the principles of the Divine gov- 
 ernment. And such an inconsistent adaptation of char- 
 acter to the government, and of government to the char- 
 acter, would have shov/n a defect of wisdom in the Di- 
 vine Being, 
 
 N. Could she have been rewarded with everlastino: 
 hanpiness according to law ; or punished, according t® 
 la^v; or could she have been pardoned according to the 
 gospel? 
 
 A. Neither of the three ways ; for such a character 
 as thst, W( uld r,ot hv.xe been adapted to either the law;, 
 or the gospel. And with such a mixt, uncertain char- 
 acter, she Cvoukl not have been treated as a citizen, or 
 subject of the Divine government. 
 
 N Then it must have been very fortunate for Eve, 
 that her chracter was established, and that so quickly" 
 after she sinned, by and according to Adam's conduct. 
 
 A. Yes. »/fnd it w^as equally forui/tite for ./^dam anS 
 aU bis family, that aJi should imve their morai cimractex 
 
61 
 
 ostablished by, andactordiii;.^ to his Goncluct. For had 
 it bee Votii:;r\\'isri, eve;i if they hi I still d^ie right- and 
 had not sinne l,y 't,their sn )ra.l char icter not being estab- 
 lished, itwouM have been very uacertaia how long any 
 'of them w >ald cmti aie to d > rig it, and keep from sin- 
 ining; and in this sense at best, their moral character 
 Would have been uncertaio, as to its c ontinimace. And 
 if at any time, they, or any oF them,, had si;\ned, their 
 character v/oqM have !jec >me a mixt, undefined ch:i-:ic- 
 ter not know i' inlaw.; and ■)f murs^ ;i:)t adapted to the 
 law, nor to the gospel. F ^r if their moral character be 
 not establishei go vl, bv A. li n's eating if tne tree of 
 life, they cou*d not hive be^io rswariel with everlast- 
 ing happiness, according to law. Aoi if tlieir n^ral 
 character he not established bad, byAdam' seat-ngofthe 
 forbidden tree, they could not have been punished with 
 gverlasting punishment, according to law.- For if they 
 -'.vere to do soiietimes right, and sometimes wrong, they 
 would have such a miKt undefined character not known 
 in law, that they could not be treated as citizens, or sub- 
 jects of the Divine government. So far from it, that if 
 they all had not been "in dueled. under sin," vv'ith an es- 
 taldished cliaracter, God c^uld not have had even mer- 
 cy, on all, or any, according to the gos])el. 
 
 For, "as by the disobedience of one, many wQve made 
 sinners," in the way above stated; "so bv tht obedience 
 of one, shall many be made righteous." Because, as 
 Adam was constituted the head and representative, of 
 all that were connected with him, in moral character and 
 governmental treatment, according to the moral law, or 
 law of works, as above seated; so Christ was constituted 
 the hea -^- and representative, of ail connected with him, 
 in moral character and g')vernmeiital treatment, accord- 
 ing to the ;.{ospel, or law of faith. .And in this sense,ali that 
 are Christ's derive, or recdve their moral cha-acter from 
 ^_ ; h : chii, v!.t-v- '-.^vi.-g he Man-^;-n a -c:;i-'i .■ -hich, 
 
 Epii..l;^.^3. 4, iS. Coi. 1, Id. ii, iO, 19. Jo.ai 17, ■- ".?.6. ~ 
 
 F 
 
62 
 
 their own personal character shall be shaped in tii^e, 
 under the infiuencc of the Holy Spirit, -iiid established 
 at the end of their probation ; and their consequent gov- 
 ernmental treatment, according to the gospel, will also 
 be established, agreeing with his, and their moral char- 
 acter. So they, who are Christ's will have a govern- 
 mental character established, as well as a correspondent 
 governmental treatment. And in this sense, Christ is 
 the constituted governmental head, and represeritative of 
 all connected with him : precisely, as Adam vrr.s the 
 constituted Q'overnmental head, and renresentiitive of all 
 connected with him.. Except so far as any dilTerence 
 may arise from Adam's connexion being a natural con- 
 nexion, and under the law of works; and Christ's a spir- 
 itual connexion, and under the gospel, or law of 
 faith. ■ 
 
 N. I should like to hear ycu state some points of 
 difference. 
 
 A. Well; Adam was the only one of the whole 
 familv, that had a state of probation appointed him per- 
 onally, under the lav/. And he represented hitnseif, 
 his wife, and the whole natural family, as vv'-ell those 
 that had not come into the' word, at tliat time, as those 
 that had come. So that when his state of probation 
 would be ended, at the eating of either of the two trees, 
 the moral character of the wh:/ie family vy-ould be de- 
 cided, and established und-r the law. Fv)r if he had 
 eat of the tree of life, his character wjuld have been 
 established f^ood, and so would have been the charac- 
 ter of the whole family. 
 
 For his good character would have been the origin, or 
 fountain; and their's the streams. And no sv;eet ioun. 
 tain sends forth bitter streams. And their treatment, 
 everla-.thig life. But on the other hand, Adam eat of 
 the forl)irlden tree, and his moral c!;aracter was decided., 
 and established bad, or sinful, e\en by his first sin, and 
 also the moral character of the whole iamily was ciecid- 
 
68 
 
 ed, and established bad, or sinful, by the same act of Ad 
 am. F sr his very first sin was the origi i, or fountain; 
 and all the succeeding sins of the whol^; finily /were 
 tlie streams. And no bitter fountain sends forth/sweet 
 streams. And their governmental treatment was ever- 
 lasting punishment, consistently with their bad char- 
 acter. 
 
 Now a legal character, that is decided, and establish- 
 ed good, according to the moral law, is the character of 
 one, who has every thought of the imagination of his 
 heart good, only good, and that continually. And the 
 governmental treatment of such an one, is everlasting 
 happiness. And a legal character, that is decided, and 
 established bad, according to the moral law, is the cha- 
 acter of one, who has every thought of the imagination 
 of his heart evil, only evil, and that continually. And 
 in this sense, sin has dominion over him, while he is 
 under the law ; so that he is dead in sin, and this is 
 spiritual death. And the governmental treatment of 
 such an one, is everlasting punishment. 
 
 But Christ, the second x\darn, who is the Lord from, 
 heaven, had no such state of probation appointed him ; 
 hut lie appointed a new state of probation, under the 
 gospel, to all the human family, which was during then" 
 temporal life. And he appointed temporal death, as an. 
 end to that state of probatioii. In this new state of pro- 
 bation) each and every individual of the whole natural 
 family of Adam, stands a uial for himself, and not for 
 another ; and shows by liis own personal conduct, whe- 
 ther or no, he approves, and continues,thrjugh his whole 
 state of prt:bation, to approve of the CDnduct, and do 
 the deeds of his father ^^dam. ; and thereby, deserve 
 the same govern nental treatment. For tney a /e com- 
 manded to repent of their sins,, and turn from the evil of 
 thei'ways; a id on so doing, they are pro uised pardon, 
 ■a:id everlasting happiness. But die personal coni\i"A of 
 CTcr^' individual she\T,8 plainly, th^t lie does, and wouM 
 
64 
 
 continue, through his wh. ^le state of probation, to ap- 
 prove rhe CO' duct, and do the deeds of his faiher^dam. 
 .^nd consequently deserve the same governmental treat- 
 ment; unless the Holy Spirit shali convince him of sin^ 
 and quicken him into newiiess of life, ^nd in this wav. 
 all are ingrafted into Christ, who are represented bv him. 
 Nov/ all that are thus in^^rafted into Christ, during their 
 state of probation, will, at their death which ends their 
 state of pr(;bation, have their new moral character es- 
 talished good, perfecdy and for ever good ; and will at 
 the proper time, receive a cn-responding governniental 
 treatment, which is everlabting happiness, according t® 
 the law of faith. 
 
 But those who do not repent, nor become ingrafted 
 into Christ, during their probation, will, at their death 
 which ends their probation, have their former bad moral 
 cliaracter decided bad forever, according to their ov/a 
 personal bad conduct, which agrees exactly with the bad 
 conduct of Adam. And will deserve a corresponding 
 p-overn mental treatment agreeing with their own pers ^n- 
 al conduct and character, as well as with Adam's, which 
 is everlasting punishment, according to the law of 
 works. 
 
 N . Then it appears that aH mankind have two states 
 ®f probatit.m ; one, in Adam, under the law, and the 
 <j)tlier personally, under the gospel. The first decides, 
 with what sort of moral character they begin in the 
 world; and the last decides, with what sort of moral 
 eharacter they leave the world. And both shew what 
 \vill be the governmental treatment tliey deserve, a id 
 "^Vill cret, when the screa' freneral court sits, and the iudo;^ 
 p)-ji;ou. ces tVic sentence- of the \?.\v. 
 
 A. Yes. And in both states of probation, they have 
 |iad t ;e mo^!: favourable trial, which the nature of the 
 -ef.se v\ouiw possibly admit. 
 
 N. L. I •..: a k you, — what kind of a character does 
 a ^miuaii vSu^^t.iiUj between the time of his becoming 
 
65 
 
 .jiiited to Christ r^s a christian, and his death, whicl^- 
 ends hiS probation? 
 
 A. Why, strictlv, it is only a kind or nii^it character,,' 
 partly g"V)d, partly bad, undeiined, and not known in law. 
 Il is not a determined, established le2;al character, defin- 
 ed and ickn owl edge', either under law, or (gospel. 
 
 N. Then a j^overn mental character is one, that is de- 
 ter •^.lii'^d , and established, so as that it may be defined, 
 k;iown, and acknow^ledg-ed in law, or gospel, or both ; in 
 order that the law niay, proportion out, an exact corre- 
 spondent i^overnmental treatment. 
 
 A. Yes. And without this legal precision of govern- 
 mental character, there would be an endless confusion 
 of character and governmental treatment; or else n© 
 ,o"overnmental treatment at all. 
 
 N. T sen, if the christian character should continue 
 forever, a nixt character and i noerfect, so n^ii nes 3^0 id, 
 and sometimes bad, like it is from the time he first be- 
 comes connected with Christ, until death ends his state 
 of privation; what sort of governmental treatment 
 wouTcFne get, under, and according to the prinjioles of 
 the present Divitie government? 
 
 A. His case u^ould be somevvdrat like Eve's case, be- 
 fore Adam sinned. He could not be rewarded "/itli 
 everlasting happiness, according to law, as a perfectly 
 holy creature ; nor punished with everlasting nunish- 
 nlent, which the law threatens to a perfectly siofu) crea- 
 tu'e; nor pardonei a;id saved with an evirlasti'^i.^ sah 
 vation, which the gospel promises to all ihat will re]>-nit, 
 and become perfectly holy; as they all will be, when 
 their character is established at their deatli, voich 
 ends their state of probatio'i. In shorr, he w nid not 
 be known in law, with such a character; and cmld v.ot 
 be tri;ited*as a citizen, or subject of the. Divine i^ov^rn 
 ment. 
 
 N. Then what sort of a g ■vernnicntal regulation are 
 christians under, in this w^na? 
 
 F 
 
6« 
 
 A. All mankind are, vv.l will 02 u'l'ler a j^'overn meni- 
 al re-i^ukitian, Cilled a reorieve, until they ars trie 1, at t'le 
 great j^eneral court, or julgment. I will say mare about 
 xhis renrive, in another place. 
 
 N. But does not the moral law threaten eternal piin : 
 ishment to the sinner, if he commits one sin, even if he 
 should ever after be perfectly holy? Except he should 
 ibe pardoned according to the gospel. 
 
 A. No. No more than it promises eternal hapninesf. 
 to the holy person, who does but one good thing, and 
 never does another. If it did, its threatenings, and 
 promises vv'ould be contrary to one another. 
 
 N. Then what does this passage mean ; — Cursed is 
 every one that continueth not in all things written in the 
 book of the law, to do them? 
 
 A. It means, that if a person, under the moral law, be 
 not a keeper of the law, in all things perfectly ; that he 
 is a transgressor of the law, in all things perfectly, and^ 
 of course, under the curse of that law. 
 
 N. Does not the moral law threaten eternal punish- 
 ment to all Adam's posterity, purely on account of Ad- 
 am's committing the first sin, even before they commit- 
 ted any sin? 
 
 A. What is that! — Do explain yourself more fully. 
 
 N. Well, was not Adam's first sin, imputed to his 
 posterit}'-, in such a sense, as that they ail should be 
 guilty of original sin, even before they committed ac- 
 tual sin ; and did not the lavv ^'iew, and consider them 
 sinners, guilty of original sin, even oefore they comniit- 
 ed any actual sin ; and did not the law threaten them 
 with eternal punishment, on account of that original 
 sin, or sin cf .\da n imputed to them, even before they 
 Iiad done any wrong themselves? 
 
 And if they ever be christians, must they not repent 
 cf that original sin, or sin of Adapt, thus imp,uted to 
 ih.em, as v/ell as of their ovrn actual sins, befjre they can 
 be i^ardoned and saved? 
 
A. ^Vhy, brother N. That would be a most outmc;-- 
 ■tous Min )'3sitio'i, or fiotioiiof la.v, sure enough. It 
 would be beo':^iu^ th? question a!t os^^ther. Tt would be 
 taking, for graiited, the very point in question, whick 
 oui^ht to , be proved, in law; but which could not be 
 proved, because it was not true. The truth is, the law- 
 supposes all the subjects innocent, until they are proved 
 sruiliv. And it is true, that thev are innocent, until th^v 
 become sinners, and |:^uilty, if they exist at all) as .\la;u 
 and Eve did, before they beco ne sinners, and guilty. 
 N i.v if the law sh vjld suopise t'lem sinners, and gniU)', 
 before they really were so, vvhich must be the case, if they 
 are sapoosed sinners, befn'e they do con nit aviy sin of 
 their own, the law would not only contradict itself ; but it 
 would also supnose a falsehood, and that on the very 
 point on which their destruction depended. 
 
 The trutli is, it would have been less dishonourable 
 to God^ and to the law and ^-overnment, to have pun- 
 ished then, without any reference to moral character at 
 all, than to suppose them sinners and guilty, when the)- 
 really were not, anl then to punish th-rni on that legal 
 suppossitioi, which is s> directly contrary to the very" 
 nature of all fictior.s of lavv. 
 
 And if the gososl should require a person to repent 
 of a sin, which he n^ver conniitted; it would be even 
 more absurd, than the lav/ which would condemn hi;iL 
 for it. For it would be requiring him to do a things 
 which he could not oossihly d ), even if he were to suf- 
 fer eternal punishment f:)r not doing it. T assure you 
 friend N. the whobj supposition represents a wretched 
 adantation of character to the £rovernmenf, and of ffov- 
 ernment to the character. Aod there is no truth in it. 
 For the sou' that sin^eth, it shaii die." 
 
 N. '\^ei',is not the mature of Adam's nosterity cor- 
 rurt-^^, in a n^^ora! Ee[ice,th;\ ugh tlieir c^v- -^'xion with 
 hi a, even before they are able to co::i,-:'..'.i outward 
 sins? 
 
A. Yes. and afterward t )o, in the sense and wa\ 
 stated above. F )r they are all like hi>n nature, moral 
 chariicter, and i^oyern mental tr^^atment. 
 
 N. But is not this corrupt nature, of his posteritv, 
 origir.al sin? 
 
 A. N ; ; it h Mnly a bitter stream, of the same nature 
 of llic biilei- f unf.iin that '^ent it forth. Adam's first 
 sin is nrjj^'inal si ),,andno other. 
 
 N. T'lien, if you will liave the f:aibjects, and their 
 cliaracter, so well ydapted to the government, and the 
 g-werninent t) them; and their governmental treat- 
 ment so accurately proporti 3ned^ and adapted to tlieir 
 cliaracter. Let me ask ; — Is there as much certaint)-, 
 that all, who become connected, or united to Christ, 
 fihall have their ni ••ral character established good, attlie 
 end <if their state of probation, according to his gMoI 
 character; as theve was, that they, v/ho were connected 
 w'ith Adam, would have their character established by^ 
 and ac'ordino; to his character? 
 
 A. Yes. "F'lr as by one man's disobedience many 
 were made •dinners; so by the obedience of one sTiall 
 many be maderighter-us." "And if, when we ^vere ene- 
 mirs, we w re reconciled to G k1, by the death of his 
 son-; much nore i^eing reconciled; we shall be saved I) y 
 his life," A'thiugh the connexicm between Adam and 
 liip f^t ally is, and was a natural connexion, v/hich exist- 
 ed bf-tween him and the whole family ; and the connex- 
 ion, betvveen Chist and believers, is a spiritual connex- 
 ion, which exists, not between him and the while family 
 of Adam, bu"^ between him and believers only, who are 
 ingrafted into Cldrst; Yet Christ's character was, a id 
 Is iis really the oattern for the character of belie vers^ 
 when, their character shall be established at the end of 
 their probati!)n ; as Adam's character, after he sinned, was 
 really and truly the pattern of the character 'if his family. 
 
 /\. t ''v-; J is as mufh absolute ce>-' ty* that each, 
 ] Ctv. 15, 475—49, 1. John 3. f.,S, Rum. 8. Q9. 
 
and every individual of the ijii'iian family, that does be. 
 com-" ii'.iJt^dt ) Christ by a living faith, sh.iil, at the end 
 of their probation, have their character establised un- 
 alterbly good, like his c'laricter ; as there? is absolute 
 certaintv, that the character of A lan's family, has heeia 
 estalolished bad, like Adam's character was, after he had 
 si lined. 
 
 N. Are there not a number of bible passages, that 
 ■appear to cor.tradict t^iis representatinri? 
 
 A There may be a number, that appear so to you, or 
 io others, for ought I can tell. But I assure you, there 
 is not one, long ir short, ^lat apoears so to nie. And if 
 you would pav strict attention, vou might see tliat all 
 such passages are speaking about S3 ne other thing, and. 
 iiot intending to contradict this representation. 
 
 N. Why were cherubims, and a flaming sword, v^hick 
 •turned every way, oUiced so as to keep, or guard the 
 way of. the tree of life ; after Adam was turned out of 
 the garden? 
 
 A. tt was to prevent Adam, and all the family, after 
 their character was established, by his eating of the f)r- 
 foiden tree, Irorn taking, and eating of the tree of life^ 
 ■and thereby living forever,. These two trees ^vere plac- 
 ed at the end of the state of probation of toe whole 
 faiiily, f^tr Adam represented the whole f:i nily. And 
 the moral character of the wlK)le fam'-y, was to be de- 
 eided, and establislied good, )r bad, according to the '^\q, 
 ©r the other of these tvvo trees, of which he c m' 1 'lave 
 ea^en. But if they had been allowed t) eat -»l a ly oae 
 of these two trees, and th^n, the other; their m /al 
 character would have been still undeci 'e 1, anl .inesiab" 
 lished, as much as it was before .'Idivn eat ;(" cit -er tree, 
 "Therefore in order to have their mor-'l cha •aci:er I eided, 
 •and established good, or bad, it u^as abs-,^hii:ely wise, and 
 necessary, after ^daai eat of ooe ■..[' t'^e t vo trees, tuat 
 the other tree should De elFectuaii^ guarded, lO prevent 
 
ooth Ad^rriy and all the fainiiy, from eating of the otner 
 tree. 
 
 Wherefore if Adam had eaten of the tree of life, it 
 would have been as wise, and necessa.'y to ^uard the 
 tree of death; as it was, to guard the tree of life, after 
 Adam had eaten of the tree of death, or the forbidde» 
 tree. Otherwise there \yould have been a continual con - 
 fusion, and inconsistency, and instability of character, if 
 they had been allowed to take and eat of any one of the 
 two trees, and then, the other, as the}'- pleased- And 
 also there would have been a perpetual clashing betweea 
 the promises of eternal life, anc^ the threatenin^s of eter- 
 sal death, which the moral law promised in favour of 
 those, who keep the law, and threatened against those, 
 who transgress it. F )r there would be as much propri- 
 Gty in the law fnlfiliing its promises, in rewarding ^')id 
 actions; as in fulfilling its threatenings, by punishing bad 
 actions. But, whereas, their former goodness could not 
 ha^'e been remembered to them, or any ol them, after 
 they had done evil; so their f)r ner wickedness could 
 not have been remembered, or punishment awarded to 
 them,, or any of them, after thev had done good. W'lere- 
 fore thev could not have been treated as subjects in the 
 government, for the want of an established, identified., 
 ]ep;al character. Wherefore it was absolutely necessarx" 
 that their moral character should be decid xl, established, 
 and identified, as a legal character, so as to be known in 
 iaw; and so that the law might measure out a due pro- 
 portionate, and adequate governmental treatment, co r- 
 respondent to their moral character. And this would 
 be a wise adaptation of chanicter, to the government, 
 and nf government, to the character. 
 
 Aid the cheruoims, with a flaming sword turning eve- 
 ry wav, to v/aich, and keep, or gu ird 'rh« way of the tree 
 of life, or gua;.d ' 'T:e passage to the tree of life, and pre- 
 vent any Qi" the f;.i:nily, after A la n had rdz-'.n of tli:i o-hei' 
 1«ree, from takmg, and eating of the tree of life, and li 
 
ying forever, tire a beautiful, stron*, and apptopriate i*e 
 presentation of that decision, and establi.shiii::nt of m )ral 
 eharacter; and that adaptation of character, to the gQ- 
 vernment, and of government, to the character. 
 
 And now brother N. seeini^ that God, in his infinite 
 wisdom and goodness, has taken s6 mnch care to adapt 
 the subjects and their character to the government; we 
 niight expect, tliat the saaie v»-isdora and goodness of 
 G od, would adapt an infinit^'ly perfect p;o^'e^^■ment to 
 the subjects, and to their character. And this he certain- 
 ly has done, f<r tlic great good of mankind, and the uni- 
 verse. And, although after Adam had eaten of the for- 
 bidden tree, his eves were open to see his nakedness; 
 yet if his eyes had not been shut, to the wisdom an ' good- 
 ness of God, Adam might have been led to expect, that 
 God had in viev/, some exceedingly great good for him, 
 ard the human family. And whereas Adam and Eve 
 had both sinned, and thereby had. come under the threa- 
 ten! ngs of the law, which they had. transgressed, it would 
 have been very inconsistent with the penalty, or threa- 
 ieninp;s of the law, to have made any promise, of any 
 good thing ¥/hatever to Adam anrl Eve, while they re- 
 mained impenitent, yet the wisdom and goodness of God 
 was manifested in some degree, by intimating; some great 
 good to mankind, bv way of a threat to the serpent. "And 
 '''I will put enmity between thee and the wornan, and be- 
 "tween thy seed and her seed; it shall bruise thy head, 
 "and thou shalt bruise his heel." 
 
 Here God threatened the overthrow of the kingdom of 
 the serpent, by setting up and extending the gospel of 
 Christ, in and over our fallen, and giiihy -world. This 
 very threat, implied that the serpent, or Satan was a friend 
 to all mischief, and an enemy of all good. And to bruise 
 his head, was to disappoint him in the m.ain objects of 
 his mJschievous ambition, bv making this \ery sin of 
 Adam and of his ■'amiiy, which, Satan had helned to bring 
 about for th^ir utter destiuctioii^ the yery occasion, of 
 
72 
 
 bringing into use a grand and glorious part of the s} itetu 
 of divine law, ihe law of faith, or gospe! of Christ, which 
 otherwise mi^rht nave ay concealed forever in the rnind 
 of G^)d. And- by building up the kingdom of Christ in 
 this fallan v/ -n-M, in such a wdv as to brii^ out 'nuch 
 more glory t) G id, and h';hnc5s and happniess m the 
 o- •.vern;"nent, than CAi'-i have been br <u;»:ht ;ut, if Satan 
 had not succee:led so far a.b to induce Adaii and his fa^ 
 mily to ^"in. For \ "hri -t cam-.- i ito the world to saye sin- 
 ners. While on the i.:ther !ra!i';'., this success of Satan, 
 bad orv.'iclced as it was, was ')f i:>ut htde i nportance to 
 to because, like b"ui>i;-.g the heel; when compared to 
 j^e vast advantages arising from tlie kingdom of Christ 
 in the world. The law- which Adam transgressed, was 
 that part of t'le system of divine law, t^vat was given, 
 for tiie use and advantage .of the inn):eit; and con- 
 sidered all innocent, until they were proved guilty. Rut 
 the gospel, or law ^>f faith is that part of the system of 
 divine law, that was given, f)r the use an 1 advanta;^e of 
 sinners, such as were proved guilty, and condemned to 
 eternal punishment. These two parts, with all their ap- 
 pendages, form, or constitute a complete and perfect sys- 
 tem of divine law, by v/hich both th - bad, and the good, 
 are to be governed forever, on the most perfect principles 
 of c:overnment. 
 
 o 
 
 And according to the gracious provisions of the 2:;os- 
 pel, or law of faith, Adam and Eve might have repented., 
 ard believed in v, Saviour to come, and might have beeia 
 ii^ed on a n ucb more sure fcunc'aticn, than that on 
 which they strod, before they fell. 
 
 N. Why; did not Adam fall from grace? 
 
 A. No Adr.m fell fnm the deeds of the law; but not 
 frcn: the rigl-tecusness of faith in Christ. 
 
 A. d while Satsr, E\e, and Adam meant it for evil; 
 Gc( n < ant it f < i g( < d. Ard it is truly wonderful, lio\v, 
 cut cf 'he daiktst ] ic^] ects ct deiih, ai d eicrnal ruiuj, 
 God ;,has^ biought Ine, ana immortaiit} to lit^ht in the 
 
^v)spel. And we inay feel convinced that all wicked 
 plans devised to defeat the counsels, and purposes of 
 God, ^^ill meet with no better success. But will be so 
 o^ er ruled, as to bruise the head of the projectors ; 
 while they shall not, so much as, bruise tlie heel of the 
 divine ^'overnment. But all things shall work together 
 for good, to them that love God. So wonderful are his 
 counsels, and his ways past finding out. 
 
 (D'Dir^ii^^iii?!!©^ ^c 
 
 Causation of moral good, and evil. 
 
 Friend ^f. what has been said in the foreig^oina: con- 
 \ersation, about the establishment of character, and the 
 necessity there is for a legal character to be made cer- 
 tain, that it may be identified and known in law, seems to 
 be true,; and yet my mind labours under some difficulties, 
 which I vv'ould like to have removed, if possible. 
 
 I cannot think that it was a mere accidental matter, 
 that Adam eat of the forbidden tree, instead of eating 
 of the tree of life. It seems that, before Adam eat of 
 either of those trees, it was as certain he v/ould eat of 
 the forbidden tree, as it was certain his character w; raid 
 be established by eating^ of it. I wish you to shew me, 
 wlvcit was the particular first ^^anse of Adam eating of 
 that tree ; and how it was made certain, or how it was 
 brought about, that he did certainly eat of that tree, and 
 not the other; and how his character was established 
 bad, under law, with so much certainty, that it will for- 
 ever be the same bad character; except it shall be alter- 
 ed by the Divine Spirit, as a distinct agent? 
 
 A. Brother N. it is very desirable, indeed, that we 
 shf uld understand these points satisfinctorily. 
 
 But in order that you may see them clearly, it will be 
 as necessary for you to have eyes to see, ears to hear, 
 
 Q 
 
^4: 
 
 \nd a heart to understand tnem, as it will be for me to 
 represent them iahly. And unless you are truly pre- 
 pared, and honestly disposed to look into these pair ts, 
 h will be perfectly in vain for me to try to represent 
 .iiem to you, in such away, as tb.at you will understiaid 
 o em. These are points very u ell calculated to try the 
 hu nan heart, and head also. And yet, I think, they 
 may be understood, to a considerable degree of certain- 
 ly and satisfaction. 
 
 I suppos©' you will agree, that no event, great or 
 .'■mall, ever did, or ever will take place, just of itself, 
 iioofje producing it. And therefore, if there had ever 
 bee;-! a ]!erir;d when nothing existed, there v.ould have 
 been nothing yet. And if there had ever been a per- 
 iod, vrhen there was no God, there never would have 
 been u Gf)d. Wherefore all things ihat have had a be- 
 girnir.g, or that may hereafter have a beginning, m.ust, 
 in some v.ay or other, be dependant, for their existei^ce, 
 on that infinitely great Being, vrho had no be^^ming. 
 And, in my view,..it is a degree of atheism, to suppose 
 that any tiling whatever, has taken place independai.tlj' 
 of Divine causation. And, consequently, I understand 
 that the Divine B'=^:ing must have been, in some way, 
 u e first cause of Adam eating of that particular tree, 
 instead of the other. 
 
 But in order to understand how he caused Adam to 
 gat of that tree; and how he is the first cause of evil : 
 let us enquire hov/ he mi,^ht have caused Adam to 
 cat cf the tree of life ; and how he is the first cause 
 qf good. 
 
 I suppose yen will agree, that tlie Divine Being is the 
 ilisi cau^e of gocd, morally good velitif^ns. 
 
 But HE is the first cause of morally evil volitir ns, on 
 tlie same principle, that, he is the fiist cause ci mcrally 
 g(fc ries. Ard it is just as easy to understand c,ne 
 ide, as the other. 
 
 r/.n:r.e ciealivc agency, at firrt, gave being to the 
 
15 ■ 
 man, and the same Divine agency continued, is provi- 
 denliai a-^ency, which continues the man i' !:.eini^, with all 
 his mculties and volitions, as a man. Bat this Divine 
 ag^acy, which 13 the dire -t cause of th^ nii, and all 
 his Tacukies, and volitions, has no more reference to- the 
 moral goodness, than to the moral badness of his heart, or 
 vohtions. In fact this common Divine agencv, which 
 is equally concerned in causing a hi-Tse, as in causing 
 a man; has no reference to moral character at all. For 
 the man might have been a man, without having any 
 moral character at all, good, or bad. For where there 
 is no law, there; is no transgression. "If there had been 
 no, law, there would have been no mor«j.l goodness, not 
 moral evil ; or no moral character at all. For as sin is 
 the transgression of the law ; so moral goodness is keep • 
 iny- the law. But if there had been no moral laweiven, to 
 be either kept or broke, there would have been no mor- 
 al character at all, good or bad. And yet there might 
 liave been a man, with all his faculties, as well his voli- 
 tions, or choices, as all other faculties. An d also all objects 
 of choice mig-ht have been made, if there had been no 
 law given, the. same as they were under the law. All 
 the trees of the srarden, with all their fruit, mis-ht have 
 be^n made. The tree of life, and the tree of the knowl- 
 edge of good and evil also. And Adam might hav;^> 
 sat of iill the. trees of the garden, without doing morally 
 right or wrong, if there had been no moral law. And 
 it made no diiierence w 1 10 presented the objects 01 
 choice, or fruit; \^hether the Divine Bemg, or Satan, or 
 ■who else. i£,ven making the trees, and fruit, d.-'.d placing 
 tiiem in the presence of Adam, was a presentation of 
 the objects of eiioice ; and tnis presentation of toe )0- 
 jects of choice, vv'as certainly made by the Divine B ;ing. 
 An object of choice must be presented in such a way> 
 as that It can be chosen, or else it is not properly pre- 
 sented. 
 
 But the Di sine Being might have been the caii'ic ^■' 
 
the maw, with all his choices ; and might have callssi 
 all the trees of the garden, with all their fruit, as ob- 
 jects of choice ; and might have presented 'Ml the ob- 
 jects of choice, in such a way that all, or any of the 
 fruit .night have been certainly chosen and eaten; and 
 yet if there had been no law, the man would have been 
 neirher holy nor unholy; for he would have had no mor- 
 al ciiaracter at all. And the Divine agencv might have 
 caused the man to exist, with all his volitions, and all 
 the trees of the garden, with all their fruit, and he might 
 have presented all, or any of the objects of choice., 
 which ever he pleased, in such a way that any one 
 should be certainly taken, instt-ad of any other; and no 
 one would ever have found fault with him, for it. No'»xf 
 let us say t^tat in fact, the Divine Being, not only caused 
 the man, with all his volitions, and all the objects of 
 choice, and presents every object, or any object as he plea- 
 ses, through the understanding, to the heart, in such a 
 way that whatever object he pleases will be certainly 
 chosen ; but that also he gives a law, that is holy, just^ 
 and good, which law says to the man, "of all the trees 
 of the garden thou mayest freely eat; but of the tree of 
 the knowledge of good and evil, thou shait not eat of 
 it; for in the day tliou eatest thereof thou shalt surely 
 die." Gen. 2. 16—17.. And then for which of these 
 good works, shall vi^e find fault with him? 
 
 As far as I understand, this is all he does, in the case 
 feefore us. And all the choices, that take the objects 
 which the law allows, are morally good choices ; and all 
 the choices, that take the objects, which the law forbids, 
 are morally bad choices. 
 
 And the Divine agency is as really the first cause of 
 the man's moral goodness, and m )rai evii; as he is the 
 first cause of the man, and his volitions, or the objects 
 m ehoice : or of the certain presentation of the objects 
 @f choice r but he is not the cause of the moral g) )d, or 
 fhe moral evil e:iactly in the same sense, that ke is the 
 
QLiiiJie of the others. He is the etiiise oi* the man, and 
 1h!S volitions, 8cc. in a direct' way ; but he is the cause 
 of moral pjood, and moral evi],^iii an indirect way. 
 
 It is true that Satan, and Eve had a hand in present^ 
 ino" the object, or apnle to Adam ; but it made no differ-- 
 ence who presented the object. Sdtan and Eve were? 
 instruments in the Divine hand, employed for the cer-' 
 tain fall of Ada n ; as the lyin^ spirit was emoliyed for 
 ■the certain fall of Ahab Kn^^of Isreal. 1. K^ao;. 22. 19,23** 
 
 But weare n.>t to understand that the Divine agency- 
 is the cause of moral £^ood, or moral evil in the same 
 ssnse, that he is the cause of the nan and all his volitions^ 
 for if he was, then moral good, and moral evil would be 
 exactlv the same where there is no law, that they woulfi 
 be, where there is a law: alth )ugh he is as really the fir^ 
 cause of the one, as of the other. 
 
 For if he had not 'nade the man and the objects, thea 
 the objectsc )ul 1 not have been chosen ; and if he hal 
 not given the law,'' there w^ould have been no moral good, 
 nor moral evil, even if the objects had been chosen^ 
 And if he had not presented the objects, in the exac^ 
 •way, time, and place, there would have been no certain- 
 •ty which object might be chosen; and, consequently^ 
 no certainty of legal character. But it is in this way^ 
 ''he fashioneth their hearts alike." ' Psal. 33^;' 15. 
 
 Guarding the tree of life, after Adam had eaten of the 
 forbidden tree, proves this. Wherefore, under the lavv^ 
 the certainty, of an established, legal character, depend- 
 ed on the certain presentation of the objects adapted t© 
 th-it character, whether good, or bad: For it is certain^ 
 from what has been said above, that w^hichever object, 
 was properly, piesented, would be certainly chosen. 
 
 N. Whv then may not a proper presentation of the 
 obj ct, b- L^;;fScient, and all that is necessary, under the 
 gospel, for converting a sinner to Christianity. 
 
 A. The punciples, above laid down, hold good, mi' 
 (Jer the law J but u.ider the gospel, for convertings 
 
 e 2 
 
i^nner to cliristianity, God thought proper to make * 
 different arraa.^e.nent. Ft ha-^ been made the peculiar 
 w.-rk of the Holy Spirit, as a distinct a^ent, to conv^erl 
 sinners. In which work, the H ,«ly Spirit, not only 
 pr. sent s the proper objects ; but as a cause, he also di- 
 rects the heart, or choice to the objects, with a certaint}' 
 equal to that, with which he presents the objects to 
 the heart. 
 
 But the common agency of God, which is the cause 
 of the man, with all his voliti )ns, or heart, or will, does 
 not direct the heart, or will, or volitions to any one ob- 
 ject, more than another. 
 
 Wherefore the conversion, and salvation of a sinner, 
 is made much more satisfacti'^ily certain, by thi H. Ay 
 Sj)irit presenting the proper objects to the heart, with a 
 certainty ; and with an equal certainty, directi'ij^ the 
 heart to the proper objects, than it could have been, by 
 barely presenting the objects. 
 
 N. Suppose the Divine common agency vv^as barely 
 to cause the man to exist, without causing his volitions ; 
 but just leave the man to choose, and refuse of himself; 
 might not a bare presentation, of the objects of choice, 
 be sufficient, in all the cases stated above? 
 
 A. In my view, that su])position is perfectly absurd ■ 
 It supposes a man, or moral agent might exist, v/ithout 
 anv volitions, or choices ; which is not true. For if it 
 were possible for a man, or moral agent to exist at all^. 
 without a volition, or choice, or choosing ; then he 
 might be a man, or moral agent forever, without a voli- 
 tion, or choice, or choosing ; and then he never would 
 choose, or refuse, and no object would ever be chosen 
 by him, or refused, and he v.ould be neither good, nor 
 bad, but still a man, or moraJ agent. The truth is, he 
 cannot be a man, or moral agent, without a, volition 
 or choice, or choosing; f)r yolilion, or choice, or choos- 
 ing, is a constituent part of the man, or moral agent, so 
 that a man, or moral agent chooses, and refuses, as cer- 
 
79 
 
 tainly as he exists a man, or m ")ral a,^eiit. For choosiiig, 
 an'l refusiti^^ are his moral agency. 
 
 N. '^V; raid not a power, ^r caoability, of clioosin2;i 
 and refasi'Ti^, constitute hi n a moral agent; instead of 
 the clioosing, and refusing? 
 
 A. N]"o, it takes both to constitute hi n an agent, that; 
 is, a moral agent. Both clioosing, a^l refusing are mor- 
 al actions. Now if a m in had no power, or caoacirv, or 
 capability of choosing, and refusing, he coul 1 lot 
 choose, or refuse^ and would not be a moral agent ; for 
 he wou'd have no moral agency, or moral action. 
 
 N. Then might nit a power, or c;i )acity, or caoability 
 of choosing, and refusing, and of not cho-)sing and re- 
 fusing constitute a moral agent? 
 
 A. N>, if such an animal could be made, yet power. 
 or caoacity, or caoabiiit^^ d oes 'lot coostitiite an agent. 
 An agent is one that really does act. 
 
 But a man or moral agent has power, or capacity, or 
 capability suHicie at ; tor he really does choose, and re- 
 fuse, aod that conti'iually. Bat he has no power, capa- 
 city, or capability of not choosing, and refusing; he 
 cannot cease to choose, and refuse, no not for an instants 
 Neither does he need any such power, or capacityo 
 Whether a sleep, or awake, you have no more power, or 
 ca|)acity to cease from choosing and refusing; than vou 
 have, to cease to exist, or by taking thought, add a 
 cubit to your stature. 
 
 And yet on your supposition, there would be no cer- 
 tainty, that he ever would choose, or refuse any object 
 whatever. 
 
 What advantage, brother N. do you suppose ycil 
 would gain, on your supposition? 
 
 N. I waited to clear :he Divine Being of having any 
 hand ill causiop- moral evil; and also I wanted to clear 
 hin of psrtiahty, while some sinners are renewed and 
 saved; but not ali. 
 
 A. But he says, — I niuke peace, and create evil, Isa. 
 
45. 7. But )t>iiare not vv-'I'mg to have it so ; hut yen wruld 
 ro'' hi'n of the creii* ;^f so:-ne of his nicest vvfukirun- 
 sbip, to wit, causing the hearts, or w'llh., or volitions ot 
 ■m')ra] ai^'ents. 
 
 If ynn- plan would answer your purpose at all, if 
 would equally clear liim of causing moral good, a^^:- 
 well as moral evil; which is more than you want. Y'>ir 
 might as well say ; he did not cause the man ; or that 
 he did not make, and present the objects of choice ; 
 and it would suit the case better to say; he did not give 
 the law. F.'.r if tliere had been no law given, therc- 
 v/onid have been no transgression. Bat you, and I had 
 far better tr}^ to u:iderstini, whit the Divine Being has 
 done, and give him. credit for his works; than to obj .'Ct, 
 and say he did not do it; and particularly so, when the 
 objection does not apply to the point for which it wa^ 
 intended. 
 
 And as it respects partialitv^ in renewing, and saving 
 some, and not all ; it is not partiality, but goodness rhat 
 saves any. "Know ye not, that it is the goo^lness of 
 God, that leadeth you to repentance." And "by grace 
 are 3'e saved;" not partiality. 
 
 Now if your plan would clear the Divine Being of 
 Causing moral evil; it would equally clear him of caus- 
 ing moral good. And if it would clear him, of yhaf 
 y(u call partiality ; it would equally clear him, of whal 
 the Bible calls goodness. 
 
 N. I do not wish to take, from him, any of his good-*- 
 ness. But I wanted to shew his goodness, by shewing' 
 that he d^es no more fr;r one, than for another; or that 
 any difference made l^etween men, or sinners^ was not 
 an intentional diff-rerce. But that the H ^ly Spir- 
 it deals with ail nlike, abi near as he can ; that he 
 present- the objects of choice to all sinners, as near 
 equally as he ])ossibly can, <:r as circumstances will ad- 
 mit ;and that ]'<e h-is as muc li ir^ei tion lo save alhas any 
 b'ne; und tiiut, if all cU'e not saved, ii is because he can- 
 
8i 
 
 not save then : and for this purpose?, the Holy Spirit 
 presents the -sojects to all sinners, as well as he can, and 
 
 Iqh' .'sthe sinners to ch )ose, aid refuse. N)\v on this 
 plaii, I do a:->t sa|)o>se that all will be saved; and the 
 Divine Being, who is infin.itely wise, certainly knoW'S 
 v/ho v.'ill be savc"i, and who will not be saved. Yet 
 when he has d me all, he can do, to save all, he wiH 
 seem to be cleared of every thins^ like partiality. 
 
 A. Do v'Mi think, brother N. that any more could b!^ 
 saved on this plan, than on the other? 
 
 N. No. 
 
 A. vVcvald th-ose, that will be saved, be any bette'f- 
 sayf^d. than they would be, on the ether plan? 
 
 N. No: 
 
 A. VVMuId the circumstances of those that are lo^ij 
 be any more favourable? 
 
 N."N'>. 
 
 A. Then state, particularly, what you suppose may 
 be gained, on this plan, more than would be on the 
 other plan. 
 
 N. Nothing more, than clearing the Divine Being 
 of all appearance of having mide any mire differeiice 
 between one and another, than he could help ; or clear- 
 ins: him of all appearance of having: done wrons:. 
 
 oil O o 
 
 A. I am very far from thinkins^; he has done ani^ 
 wrong ; but I think he Jias done perfectly right, in do- 
 ina: v/hat I have stated above. 
 
 But I would agree, that after he would have done all 
 he could, he would not be blamable for any failure in, 
 accomplishing any part of his intentions. Bat, also, 
 so far as he has failed, through inability, to accomplish 
 any of his good intentions, he wo'il i deserve no praise; 
 and, I suppose, you could neither blame, nor praise him, 
 in those points. But, at least, I suppose you would 
 have acxasion to pity him, in his misfortune, that he 
 was not able to accomp-ish all his good intentions. ^Jnd 
 also, you have occasion to fear that the enemy vviii pas^ 
 
82 
 by y:u1 mock, and say, he begaii to build; but he had 
 not >\ berewilh lo finish. 
 
 But, Friend N, iu) advanta.pjc can.be gained, by suppo- 
 sinf.^ the Divine. B'i'sf^ did not cause the cb )(ces or voli- 
 tions ; or by suppoiiiii;:^^ he does .as much f t all, as foi" 
 any. And that he as much desisjns to sav\^ all, as an|r 
 one; and that the reason, why he does noi save all, is be- 
 cause he cannot do it, for tliat he does all he can, to save 
 all, i:!Ut cannot do it. I -ay there is no advantage gdned 
 by supposinj^' all this. For besides, it robbing God of 
 the credit of some of his nicest workmanship, and repre- 
 senting hini as beivi,^ weak and disappohited, and not able 
 to accomplish all his J^ood purposes, that h? wanted t© 
 accoirplish, wldch is greatly dishonorinoj to God ; it 
 also represents him as beino' very ia^norant, in ru'^nin» 
 himself into such difficulties. Wherein is there any 
 wisdom or go-^dness, or propriety in designing, or purpo- 
 sing to do, more than he could do; if he was as wise, as 
 lie might have been, he would have known his own abil- 
 ities ; he would have known what he could do, and what 
 !he could not do; and he never v/ould have purposed to 
 do, more, than he knew he could do. Why did he make 
 inore men, than he kne^v he could save? Surely he was- 
 'Ss able to not make them, as lie v/as, to make them ; why 
 iiien did he make more, than he knew he c iuld save. 
 •Surely it was neither wise nor good to make them, know- 
 ins; tiiev must come to a bud end; seeins^ he knew he 
 could not bring them to any g>)od end, e\-en after he had' 
 done all lie could. 
 
 By not making them, he would have saved himself, 
 from all his labour in vam to save them, while he knew 
 he could not; and from the disagreeable necessity of 
 sending them to ruio, contrary to all his intenti')ns, and 
 without any good purpose: and he u-ould have saved 
 his I'nendb from seeing the mischief ihey do, and their 
 d;estraCLiOii. ^vitnoutaiiv fj-ood end beiiii*; accornpuslied 
 
^3 
 
 by it. And ulvo, it W3uld ixvi bfc no acccis'on ^)v the 
 enemy to mock. 
 
 N. But suppose all this be admitted; yet is it -not 
 better to admit all of it, than to ad nit he cans ^I :v.',.ral 
 evil? is not all this a less reproach to him, than ii w uld 
 be to allow he caused moral evil to exist? of all 'hiiv^s, 
 it seems to me, this should be the (Host to be dreaded. 
 
 A. That dread, in you, may arise from some other 
 t^jU.irter, th m l.)ve to the truth. 
 
 ■ Any seiui-nent, v.diatever, that does reallv reproach 
 the Divine Being, even in the least degree, nuifu 'v:; a 
 f.i!se sentiment, and ought not to be admitted as true, or 
 believed. Any two, or ten th.ousand sentiments that 
 are i^^i2, and reproachful to God, ought t ) be rejected, 
 not because one is -.yorse than another, but because both, 
 or all are false. 
 
 I arlopt my plan, not barelv because I thi ik every 
 other plan, contrary to it, is false, and reoroachfa^' to 
 Gr:^', hut also, b-scftise I think my plan is reallv true, 
 and honcurnble to God, ard consistent with the highest 
 gofv'j of the uni'v-erse IF I were convinced oth-^rwise, 
 I v;ouM give ifun ; and I would wish djI -"thers to rei^c*; 
 it also, even if I did not k'-ow of a better: far a false 
 sentiment is v,-orse than none. But T feel confident 
 that the B!!)!e sustains -every point i'l the plan recom- 
 mended above, and that it is true. God declares "the 
 en-'h from the beginning, saying, my counsel shall stand;, 
 and I will do all my pleasure." 
 
 The Bible represents G'''d, as beins: the first cause of 
 all things. Wherefore if volitions, or choices are 
 things, or if they have any existence at all, of any kind,. 
 then God is the first cause of them. Th ry m.ust be 
 S( met'iing, or nr.thing; then there is n-dther good, nor 
 e^il about them, if they be ncthing. But if th-:} be 
 scivething, cf whicl good, or evil is aqnahty, 'r car. be 
 a quaht}, then the Diyine agency is the first cause of 
 
S4 
 llierri. And I suppose you will not doubt that he pre- 
 sents ihc objects of choice, and gave the law. 
 
 Ar;d,c'ear brother, you have no way to prove t!)at God is 
 BOt the iir:.t cause of volitions, or choices. The fact is 
 underiable, that there are volitions, or choices ; no\\/ 
 how does all this come to pass. You only suppose that 
 God does not cause them ; but you have not, neither can 
 vou prove it. I assure you it is a matter of too much 
 in ])ovtai'Ce to be laid aside by a bare supposition ; with- 
 out any proof whatever. A bare supposition, and that- 
 excited either by dislike to it, whether it be true, or false; 
 or else by the fear of making him the first cause of evil; 
 while he savs of himself, 1 make pea<'e, and create evil: 
 I the Lord do all these things." By this supposition, 
 we should really dishonour God, while we might think, 
 we were trying to honour hi;n. 
 
 N. T agree that God is really the efficient cause of the 
 rnind, or soul; but the aind, or soul chooses, or puts 
 forth choices, or volitions. How would this be dishon- 
 ourable to God? 
 
 A. That is like giving with one hand, and taking a- 
 wav u ith the other. I agree the mind chooses ; f>r the 
 mind is a thinking, choosing^ active existence, and v,ath- 
 out a choice, there is no mind. A choice or volition is 
 a constituent part of a mind or. soul ; ai^.d without a 
 choice or volition, a mind, or sr-ul caniKt e^ist, or be a 
 mind. But you suppose a mind to exist, or be a mind 
 without a choice, or before any choice or vohtion exists; 
 and then that mind puts f<;rth choices, without any pre- 
 virus design to doit. Which aj^pears to me very ab- 
 surd. But even that sujpf sitiop does not clear the Di- 
 vine agency of being the first cause of evil. For he 
 made the mind, and keeps the mind in existence, while 
 the' mind is sup]wsed to put forth those evil choices. 
 N'-^w this mind i-s dependant on the Divine agency, for 
 all its supposed power and capability cS ]:ultiiig forih all 
 •those evil choices : and this makes out the Divine a- 
 
«5 . 
 gencyas really the first caus- of evil, as my way dney, 
 ^vhile it only supposes a differ nt way of doiiig it. And 
 a way too, which never has, or can be understood or 
 explained. And while eyer you hold this supposed 
 plan, which yen do not, andean never understand, } ru will 
 labour under the misibrtunt,- of both ad;iiirtii!g the fact, 
 •that he is really the first cause of evil, and then denying 
 it, without see!.!g y-^ur cf.-rftradiction, or even suspecting 
 that you have stated one. For I told you before that he 
 is, in some sense or other, the first cause of any 
 thiTig, and every thing, that would not have existed, if 
 there had been no God. 
 
 N. Well suppfise I admit that the divine agency is, 
 in some sense or other, the first cause of evil ; yet 1^ 
 cannot feel satisfied udiile there seems to me to be any 
 thmg, in the sfiateFuent of the case, that appears unfa- 
 ■\'ourable to the Divine character. And, it seems tome, 
 the less, he has done in that point,, the better. And if 
 he caused the mind, without causing- the volitions or 
 choices, he did less, in causing moral evil, than he 
 would have done, if he caused the choices. 
 
 Volitions or choices are the acts of the mind; and ii 
 v.-as enough, f3r the Divine a;2^ency, to cause the mind,- 
 AVithout cansiao' its acts. Besides, I do not see, very 
 clearly, how th^ acts of the mind, can he a constituent 
 part of the mind. The mind seems to be the agent, 
 and the choices or acts seem to be something done, by 
 the agent. And when T see something done, I always 
 suppose that there was some one, that had done it I 
 wish you, therefore, to render some further reasons, to 
 shew why these things may not be true. 
 
 A. It is certain that many appearances are very far 
 from being realities. And, in no case are we more 
 likely to err, than when we attempt to compare moral 
 act.; on, with natural actions. 
 
 We should never run a comparison further than the 
 nature of the case admits of it being done fairly. You 
 
 H 
 
m 
 
 «ieem to think that moral action is, in evefy sense, to the 
 tnind, what natural actions are to the body ; whereasi^ 
 in many points, there difference is as great as the differ- 
 ence between matter, and spirit. Natural actions, or the 
 actiors of a body, always imply loco-motion, or a change 
 from place to place. But moral action never implies a 
 change of place. 
 
 Now, brother N". suppose you wxre to s€e the track* 
 Ot a man, placed one alter another as if a man hud walk- 
 ed there, you would think some man had done 
 it; that some man had been in the act of v/alk- 
 
 o 
 
 N. Yes, I would have no doubt of it. 
 
 A, Then what is it, that you call the act; is it the 
 space, through w hich his foot moved; or was it This foot 
 moving through that space? 
 
 N. The act consisted in the man moving his foot 
 through that space. 
 
 A. Then v\a-king is an act that consists of the man 
 iTiOving, or putting forth his feet through different 
 spaces. 
 
 N. Yes, T think so. 
 
 A. Are not the man's feet a part of the man? 
 
 N. Yes, they are. 
 
 A. If you had seen a man, wdio had no feet ; wouki 
 ^you have thouglu, tliat he uas the man, that v.alked 
 there, where you saw the tracks? 
 
 N. No; for walking is an act, that consists ( f the 
 -man movinp^, or putting: forth his feet through the differ- 
 ent spaces; and his feet were a constituent part of the 
 m^'H, who walked. 
 
 A. Is it n( t absurd, to talk of a m.an putting forth his 
 .foot, if he has no f(*jOt? ' 
 
 N. It is perfecdy so. 
 
 A. 'Chen when God made the man, he made his feet 
 as a j.art ol the man, and must continue lo keep his feet 
 
m 
 
 n being, or else the man cannot move, or put forth his 
 feet in the act of walking. 
 
 N. Yes, truly. 
 
 A. Now, what is moral agenc}'', or action.^ 
 
 N. Moral agency, or action consists in choosing and 
 refusing; or rather, the mind putting forth volitions, or 
 choices is moral agency, or moral action, 
 
 ^. Can you conceive of any kind of space, through 
 which the mind moves, or puts forth its volitions, oc 
 choices? 
 
 N. No, I cannot conceive of any kind of space, 
 through which the volition, or choice moves ; not- 
 any kink of a change of place, produced by choosing, 
 ©r refusing. 
 
 A. Is a volition or choice a something, or is it a; 
 nothing? 
 
 N. It must be a something ; for it would be very ab- 
 sured, to say that the mind puts forth a volition, and 
 then to say afterwards, that it puts forth nothing. 
 
 A. Well, when the mind puts forth a volition, or cho- 
 ice, does it put forth something that it already has in 
 existence ; or does it give existence to something that 
 did not exist before.^ 
 
 N. It must put forth som.ething that it has already- ' 
 >n existence ; for it cannot produce a new something, 
 that did nt:t exist before. 
 
 A. Then, a volition, or choice is a something, that 
 the mind had, before the mind put it forth ; for the 
 mJnd never can put forth a volition, or choice, before 
 it has one to put forth ; any more than the man can put 
 fort'i a f;3ot, or hand, befare he has any foot or hand. 
 
 N. It seems so, in fact. 
 
 A. Then, a volition, or choice, is as really a part of 
 the mind, as a foot, or hand is part of the man. 
 
 N. It does reaiiy seem s >; and as a man without a 
 foot, or hand, Wvouid. rae ©nly a part ©f a man; s«! a 
 
mind, witliont a volition, or ch'.ice, would be only a pan 
 of a mind. 
 
 A. And whereas God made, and keeps in being eve- 
 ry r,avt of the man; so he made, and keeps in being 
 eve: V nart of the mind. 
 - J\^. I^ does s-^em, that it must be so, 
 
 A. N.w, what is moral og-ncv, or nT'^rai rcti'^n? 
 
 N. If a mind, or proper subject of moral law, choos- 
 es, or refuses, or puts forth volitions or choices.; this 
 cho sing and refusinj^, or puttin^i; forth choices is mor- 
 al agency, o|^. moral action: aiid these volitions, or 
 choices belong to the heart, or will. 
 
 A. Would you be willing to say, that mere volition, 
 or choice is moral agency, or action? 
 
 N. Mo, not fully ; for there seems to be some kind 
 of an exertion,- of the whole mind, in choosing and re- 
 fusing, or in putting forth choices, or volitions: and 
 something like a turning, or shifting from object, tor 
 object; or from one object of choice, to another. And 
 moral act or action seems to imply the three, that is, the 
 exertion, the volition, and the shifting of objects. The 
 mind has a degree of power or strength ; and this 
 strength seems to be exerted in choosing an object. 
 And moral act, or action seems to imply the volition, and 
 the exertion shifting, or placing the volition on the ob- 
 ject; and then the volition is called choice, because of 
 the preference given to one object instead of another. And 
 all this without loco- motion, or any cliange of place; for 
 change of object^ is not change of place. 
 
 A. Very well. And this power or strength belongs 
 to the vvdiole mind, and in proper proportion, to every 
 part of the mind ; so that when God made the mind, 
 with all its ];arts, he made it a weak, or a strong mind, 
 in proportion to the quantity of power or strength, he 
 give lo it. And when the miiid exerts its pouer, or 
 strength, in choosing, or pucting forth clioice.s, it does 
 r.ot produce any nevv faculty, or volition ; but it is only 
 
alt ex en ion of the faculties, it already had, ^vhich Gtxii 
 bad made. And\vhen i' is said, that choice, or voliliom 
 is a moral act, or action, it is imjDJied that the whole- 
 mind is exerted m view of the object, or appropriately" 
 eJmployed in view of the same object of choice. 
 
 And the volition or choice is called an act, or action/ 
 ■ on account of that exertion, that always accompanies it,- 
 and places it on the object. And stricdy it is the voli- 
 tion, cr choice, that is a constituent part of the mind; 
 while the exertion is of the whole nimd. But because 
 the volitions, or choices are called acts, from the exer- 
 tion of the mind, and chanr^e, or shifting, or preference 
 of objects of choice, and this never ceasin,^, these act^ 
 are said to be constituent parts of the mind. And some- 
 times, the mind is said, to be constituted of acts. Ani, 
 sometimes it is said, that thinking, and choosing are acts- 
 cf the mind ; and tliat they are constitutent parts of 
 the mind. But th'?y are called acts, from the exertion of 
 the mind; and it is the volition itself, without refer-' 
 «nce to the exertion of. the mind, or to the object chos^ 
 en, th'c^t is called a part of the mind. Thinking' and 
 olioosing are the business, or employment of a mind, 
 and are therefore, called acts of the mind; but a mind 
 Gannot exist without thinking and choosing, or without 
 thought and volition, and, therefore, they all, are called 
 constiiuent parts of the mind. 
 
 Wherefore the mind is said to be constituted cf actsi 
 and is a living active existence ; consistently v/ith what 
 has been said above. 
 
 And I apprehend, that, in this point, a mind differs- 
 not onlv from all material existe]:ices; but also, tliat, 
 this point distinguishes that modification of spiritual 
 existence called a mind, fi-om that modification of spir- 
 itual esistefice, called a spiritual bodv. Cor. 15. 44. 
 
 Wherefore, in my view, a mind is. a piece of the ni- 
 cest- vvorkmansliip of God, of whicli I have any idea^ 
 ■ ; io;:))ss that the a':^e:acv-of GjJ docs nn causs 
 
 II £ 
 
llitose volitions, or acts, is the same as to rob God oi' 
 .aoiTje of the credit of his nicest workmanship, which 
 is hiarhlydishor •itrin,^ to God. And then it concuMes- 
 •^vith another supposition, that the mind puts forth a. 
 something;, thit it is' supposed not to possess ; which is- 
 as absurd, as . ;. suppose a man can put forth a foot oi 
 ?iai d, whep !',e has no foot or haiid. 
 
 N. But, blend A. is there not some kind of a prin • 
 tiple, or instinct, which may be called an innate 'nher- 
 »nt desire of happiness, implanted in the human mind^. ' 
 'antecedent and behind all volition, or choice, or cbcos- 
 ing, which desire of happiness is the most powerful 
 f rinciple in human nature; and yet in itself ronsider-^d, 
 it is neither morally good, nor moridly evil. Bu* B-ing- 
 always alive, and never satisfied, might not this innate, 
 inherent desire of happiness, by its powerful influence, 
 impel, or cause the mind to act contrary to law, or cause 
 the mind to put forth volitions, or to choose objects, 
 •^vhich the law forbids? 
 
 A. Brother N. this question puts me in mind, thai 
 ^ hrive sr^me where either heard, or read, that many a 
 "hur.dred ages past, man was nothing but a diminucive 
 tadpole, without eyes, feet, or hands. And that from 
 ■an innate desire of happiness, he constantly desired to 
 **?ee, and eyes were the result; and from a great, and con- 
 stant desire to handle, hands and arms came; and feet 
 "protruded out, from a perpetual desire to walk. And in 
 process of time, he came to his present estate, and stature, 
 •all resulting from that innate desire of happiness. Ti* 
 'is true, there is no Liw supposed to lie transgressed, i)y 
 ■these eyes, hands, and feet resulting from this innate de- 
 sire of happiness. Otherwise these two cases seem to be 
 Tiear of kin to each other. 
 
 The huriian mind has sensibility, or a ca-:>abili'y c^V 
 feeling; and is equally sensible to pain, or happiness, 
 i^nd tbi-ssensilvility of mind, is independent of thought 
 or volition; and camiot be reached, except through the 
 
■tiftdersf an ninp;, ih "^uch a ^lay as to prorluce a sensatioij 
 of either pain, o''ha'")pin is. This sensi;)ilitv is a qual- 
 ity, '"»r property of a liviiiGj Tiincl. Biit the se'isati">n, of 
 pain, or happiness, is a different thing, and is the exper- 
 ience of an acting, choosiiif^ mind. Pain is undesira- 
 ble, and happiness is desirable f )r its own sake ; but a 
 desire of haiDpiness is another tliin?^, and takes place m. 
 Consequenc" -;f knowing, by experience, the diff;irencc- 
 t)et\reen ]iain, and hanpiness, and that happiness is desir- 
 able, and |>i:Qfora-bIe to pain. And, therefore, tiiis de 
 sire of happiiiess cannot be a principle iitiplanted in the 
 mind antecedent, and behind all volitions, or choices, 
 and thoufjhts, for that would be the desire of happiness, 
 before the mind knew, that happiness Avas desirable, 
 •which is absurd. And, consequently, a desire of hap- 
 piness, is a choice of happiness; or a preference of hap- 
 piness to pain, and is a volition : and cannot be antece- 
 dent to, or behind all volitions; and, consequently, it 
 cannot be the cause of volitions; or choices, or of the 
 Blind choosing, anvd refusing at all. 
 
 But even if it were possible for such a desire of hap' 
 'piness, to be, and exist in the mind, antecedent to, and 
 behind all volitions, or choices, or choosing and refus- 
 ing; and if that desire, was ten thousand times greater; 
 than you have supposed it to be ; yet that desire of hap- 
 piness, could not impel, or cause the mind to choosej 
 and refuse, or to put forth vcditions, or chcnces, if it had 
 no volitions, or choices, any more than it could innoel^ 
 or cause the animal to put forth feet, or hands, if it had 
 no feet, or hands. 
 
 And further, I have, so far, spoken of the mind on- 
 ly ; but if you mean to take in the body and mind Ijoth: 
 the case will be a step further from answeririg your par- 
 •pese;;- For animal life (not the vegetable life of an ani- 
 mal) and all the phenomena of animal life, are the re- 
 •suit of the junction of a mind, of some sort, to a b ndy. 
 And the mind of man is a rational mind ; and it takes a 
 
B2 
 
 i vrihcr prf-cessTir recsoriirg to ascertain \\ hat objects 
 mr;v. cvn.ry ' • » l~5er;;lruiater! tomal;e one happy, v/ho has 
 u niiid and body, than it ^r^uli take, if th---e u\is a 
 n'iindonlv, (v> i;. i^uited with objects. 
 
 '^^•' here fore, ''uhen the wo-Tian sa'v that tlie tree was 
 pTcd for food, and that it: vras Dleasant to the eyes, ond 
 ix.tree to be desired to ;Piake one wise, she took of the 
 fruit therecf, and chd eat; and f^ave also unto her huns- 
 h r.cl with her, arid lie did eat." Gen 3. G. 
 
 Nf w Miierens Adam liad hioth mental, and animal 
 sensibility, or capability of feeling pain, or ijappiness,- 
 and as happiness is desirable, and preferable to pain; 
 this desirableness, and preferableness of hanpiness, 
 Vv'nidd be asufiicient reason, in the nature of the thing, 
 '^A'ly he should desire and prefer, or clioose f)h.j cts,, 
 A'^ddch, he thonp^ht, v/ere calculated to promote his liap 
 piness. Ent this desirableness of happiness, or a de- 
 sire of happiness, even if sueh a thing could have exist- 
 ed in tl'C mind antecedent, and behind all volitions, could 
 not be the cause of volions, or choices, or of his choos- 
 inr^ those objes of choice, any more than it could be the. 
 cnuseof C3"e5, or feet, or hands, if he had no eyes, nor 
 .icet, nor hands. But the Divine agency was the first 
 tau.se of all. 
 
 N N iVv, what is a proper presentation of the objectS' 
 of choice? 
 
 A. When objects of choice are laid before the fnind^^ 
 in their various connexions, bearings, and arrangen-sents, 
 in Kucli a manner, that they can be chosen; or refused,^ 
 accord ir.n' to tlie purpose, vvliich the per-^^on has in \]ew 
 to accomplish, by choosirg, or refusing those ol>jects ; 
 ihen the objects are properly, <^r sufficiently presen'ed. 
 Whereas it is mipossible to serve G ) 1, and nann u 
 at (lie ;:a.nc time; so no two dilfei ent o'jjcc :s can be 
 eh 'Sen at the ^^ame time. But any nunber of things 
 constituting nne complex object, maybe chosen at the 
 sam& time. But no one object can be chosen, while 
 
m 
 
 aticther stands ia its W2iy. And whatever ol>ject is plac- 
 ed at the right time, in the right placs, to be t!ia o')ject 
 of choice, or tliat it ca-i be chosen, that o.;jeGt is ^uili- 
 ciertly presented; and that o'^j.-ct -.vas cjitain to Idc 
 chosen, or refused, accirding; as it might be a volition, 
 oran-'lition, before which the object was presented un- 
 der the !hvv. 
 
 But uiKler the gospel, none but the Floly Spirit can 
 pronerly present the objects, for the conversion of a 
 sinner; rrd his business is both to present the object, 
 and alsf' as a cause, to direct the heart, or the choice t® 
 the objects, in the proper manner, for the more satis- 
 factfTy certainty of accomphshing the purpose, as has 
 been already said. 
 
 ^nd now I wish to remark, that I have, so far, gone 
 upon the supposition that t'ne mind has nolitions, as well 
 as volitions, from custom, and f-'>r the convenience of 
 speaking. But if you should think, that it is most likely 
 that the mind has volitions only, without any nolitions ; 
 and that no object is directly refused by a nolition. But 
 that, v^^hen any object is directly chosen by a volition, 
 it is always impiied that another object if refused: as, 
 in this case, "He that is not against me, is for me.'' 
 vc/nd this, "The friendship of the world is enmity a- 
 gainst God." I say, if it vv'ere admitted that a nolition 
 does not exist; but that in all cases, where one object 
 is directly chosen by a volition, it is implied that an- 
 other object is refused : Sill the meaning, in what is 
 jsaid above, is equally true. 
 
 And it is on this principle of properly presenting the 
 object of choice, that God has made it our business 
 and duty, to be workers together with him, in \\riting, and 
 speakiiig, and preaching, and reading; while we, at the 
 same time, know, that "Paul might plant, and Apollos, 
 water; but it is God that giveth tlie increase. For none 
 but Gud cati present the object so proper]}, as that i'v 
 shall De certainly chosen. 
 
94 
 
 \Vherefore, in the cove rani- cf rec^f-mption, it was a- 
 greed, that, under the gospel arrairgement, it should be 
 the special work of the Holy Spirit, as a distinct aiijent, 
 to present the objects, for the conversion of a sinner ;- 
 and also for the more absr^lute certainty, and that aB 
 fears of failure might be excluded, it was agreed that he 
 should be the cause to direct the heart, or the choice t«| 
 the proper objects, as was said before. And in thi^ 
 way, it is made delightfully certisin, that a great multi- 
 %ide, such as no man can number, shall be renewec^j 
 ,ar c' kept by the power of God, through faith unto s^- 
 vation. 
 
 ^(^mwmB^A^ii^^B ia 
 
 N. Friend A. what is a covenant? 
 
 A. A covenant is an agreement between two, (^rwier-e 
 parties, to do or not to do, or cause something to be 
 done, at some future specified time, on some considera- 
 tion expressed in the agreement ; and there may, or 
 may not be a condition also, expressed in the ascree- 
 ment. 
 
 A covenant is an executory agreement; and it is es- 
 jjntial to the nature of a covenant; that the thing a- 
 .greed on, is to be done at some fiUin^e period, after 
 making the agreement. A mere promise, to do some- 
 thing, at some future period, is in the nat-'U-e of a 
 covenant.' 
 
 But an agreement to do, and perform someting at the 
 time of making the agreement, is. an executed agree- 
 ment, and 13 not in the nature of a covenant. This ex- 
 ecuted agreement is a contract that cannot be broken i 
 for ibis perf )rraed already, at the time of making it. 
 
 But a covenant is a contract that can be broken ; foi?- 
 lire tning agreed en, not bem^ done at the tmie of mak- 
 
95 
 
 mg the agreevnent ; but to be done at some fufure "per" 
 iod after mL.kiii:^- the agreement, either party, might fail 
 to i;erform what he had agreed to do, and then the cove- 
 jimn would be broken.* 
 
 N. What is the covenant of redcmptioni' 
 
 A. The corenant of redemption is an agreement be- 
 -t^v.^en God the Father, Stm, and ?i )'y *^pirit to do, or 
 ^KLurse to be done, every thing, great and small, tha^t 
 ^ver has^ or ever will take place, after the agreemcint 
 ti'as made, in the Universe, at its specified time, and on 
 ks appropriate consideration, and condition, express, d 
 m the as;reement. 
 
 N. Does the Bible, any wliere, speak of this cove- 
 hant of redemption? 
 
 A. Yes, every where, wherever it s-^eaks of a cove- 
 tiant, or of an agreement betw-een. the Divine pers-ns, or 
 any tv/o of them ; and wherever it sneaks of anv pro- 
 mise made by any one, to any other of the three Divine 
 persons. 
 
 In the 89th. Psahn. 19. it is said- — "Then thou 
 speakest in vision to thy holv one, and saidst, T have laid 
 help-upon one that is n-dj^i-htv; I have exalted one cho-s- 
 en out of the people." And. cf tins "holy one,;' iti-s 
 sflid; "lAvill make him my first born, higher than the. 
 Kings of the earth." verse 27. This Holy one, this 
 first-born is the David, m that 89th Psal. so often sp-^-k- 
 en of, with v.diom the c' venant was m.ade. This cove- 
 nant is the covenant of redemption. 
 
 But every thirg, in the nature of a promise, made b)'- 
 one, to another of these three Divine persons, is in the. 
 riature of a ccvenr.nt ; and is a part of the coveriant of 
 redemption. As. Psal. 2. 8. Luke. 22. 42. 
 
 E\ery thing in the Bible that im.plies an aaireement be- 
 tween the Divine persons, to do something at s'^ ne 
 time aftt-r making the agreemient, shews so much r-f the. 
 ccvfra: t (f redfrrtirp. Psal. -40. 7.-8. H- b. 10.7. 
 ■John. 5. SO. and 6. 38. — 40. In short, if you will take 
 
9G 
 
 .•5>il^cient care to understand the iianire of a covenant 
 vMi v\iil then see, tliat, in ihe Bii^Ie, tiiere is abundant 
 evidence of the covenant of redemption. 
 
 N. Why is it called tlie coveimnt of redemption"? 
 
 A. Because the plan of redemption is tl:e great lead- 
 iii|7 part, of that covenant. 
 
 N. In what capacity, did the t'lree Divine persons en- 
 ter into that covenant «;f rede Mptio;^? 
 
 A. As perfect equals; and not in any ofiicial c:\pac! ty 
 whatever. 
 
 N. Did they enter into that covenant, in any speci- 
 fied relations to each c-ther.^ 
 
 A. Yes; in the relations of Father, S )n, and Holy 
 Bpivit. 
 
 N. Why was it necessary to have such precision, in 
 ascertaining the identical parties, with their specified re- 
 lations, in this covenant? 
 
 A. Because this covenant of redemption is the found- 
 ation, or the great constitution of the Divine govern- 
 ment. And if there be any defect in the foundation, the 
 win -le building mi8:ht fall. 
 
 N. Why might not this covenant, have been made be- 
 tv.een the First, Second, and Third persons, as such; 
 widifut any reference to their relati^js, as Father, Son, 
 and Holy Spirit? -'^ 
 
 A. Because the i'^entical parties that enter into a cove- 
 nant, must fulfil it, rr it is n t fulfiHed at all ; but it 
 would be broken. Now if the First, Second, and T urd 
 persons, as such, enter into this cox^rnant, without any 
 reference t'^ their relations, as Father S.)n, an ' Holy 
 Spirit; Then the same First, Second, an-l Third pe r 
 sons, as such, must fulfil it ; and that without any re- 
 ference to their relations; otherwise it is not fulfilled at 
 all, according to the agreement. For it w(:uld be, in the 
 end, taliino- in a vc-rv important item, which had not been 
 agreed ';n, at the b^'^^iflning, and with which, the cove- 
 •<"!ant liad nothing to ao. And ii the three persons, in' 
 
 i 
 
m 
 
 il^eir relations, as Father, Son, and Holy Spirit enter 
 into the covenant, then in the same reluti ..ns, as Father, 
 Son, and Holy Spirit^ they must fulfil the covenant; or 
 it is not fulfilled at all. But the covenant has, and will 
 be fulfilled by the parties, in their relations, as Father^ 
 Son, and Holy Spirit; and of course, must have he.n 
 entered by the parties, in the same relations. See Con. 
 ®n the Trinity, and Sonship. 
 
 Now I wish you to understand distinctly, that, in 
 whatever capacity, the parties enter into a coA'enant, in 
 the very same capacity, they are bound to iulfil it; and 
 in no other capacity whatever, are they bound, nor to be 
 sxpected to fulfil it. If you would keep this in view, 
 it v/ould save you from many an error. 
 
 N. What is the covenant of grace? 
 
 A. The covenant of grace is an agreement, between 
 God the Father, as one party, and every believer, Christ 
 being his eurety, as the other party, to do, (h* cause tc 
 be done, from the instant after the agreement was made, 
 every thi'ig, great and small, that is, or ever will be need- 
 ful for the well-being of the believer, and his household, 
 in this world, and in the world to come, at its proper 
 time, and on its appropriate consideration, and con 
 dition, in all points where there maybe a condition. 
 
 N. .Does the Bible, any where, speak of this covenant 
 of e'race? 
 
 o 
 
 A. Yes; in many places. See Gen. 17 1 — 19. 2. 
 SMmuel. 23. 5. Isa. 55. 3. and 61. 8. Jere. 32. 40. 
 Ezek. 57. 26. Hebrews, 13. 20. and many other 
 places. 
 
 N. 'A'hy is it called the covenant of grace? 
 
 A. Because in this covenant, God asrrees to do preal 
 lav'.urs, for those that were guilty, and ill deserving, 
 consistently with the greatest good of the government : 
 and this is g.acc;, in distinction from paying a de!)t, 
 
 N. What is the condition in this covenant of 
 jrrace? 
 
98 
 
 A. A Gonsideratioli must be either good, or valuable. 
 A vahuiiMe coiibicieradon would be either money, or pro- 
 perty, rr work and labour done ; of which the believet 
 has none on his part, to give ; but he is in need of eve- 
 ry thing. 
 
 A good consideration i". either love, or good will ; as 
 from a relation or friend. The consideration, in the 
 covenant of grace, is not a valuable one, but is a good 
 consideration, or it is that, which moves the Father to 
 agree to do, for the believer, that which he needs ; an4 
 this is called a good, or sufficient consideration. And a 
 condition is some contingency that may, or may not 
 ■happen ; and which may be either expressed, or im- 
 iplied in the agreement. 
 
 N. In what sense, does this covenant of grace arise 
 out of the covenant of redemption.? 
 
 A. It was the covenant of redemption that made it 
 certain that the covenant of srrace would- exist. 
 
 t"or the parties m the covenant of redemption agreed 
 and decided that the Father should be one party in the 
 coxenant of grace, and that the Son was to be surety 
 for the believer, who is the other party. So that, if ei- 
 ther the Father, or Son were to fail in any part of what 
 they agreed, in the covenant of redemption, to do in 
 the covenant of grace ; the covenant of redemption 
 would be broken. 
 
 N. Does the Father and Son; in doing their parts 
 in the covenant of grace, act in the same capacity of 
 Father and Son, in which they entered as parties in the 
 covenant of redemption? 
 
 A. Yes, precisely; so for as it respects the agreement 
 -m the covenant of redemption. For it is the covenant 
 of redemption, that binds the Father, and Son to under- 
 take and perform their respective parts in the covenant 
 of ^race. And in that covenant of redemption, they 
 could not, in any one capacity, bind themselves, to do, 
 or perform any thins; whatever, in another capacity 
 
i}9 
 
 Vnd if it be not done in the very same capacity in. 
 which the agreement was made, it is not done at all 
 according to that agreement; but the covenant would 
 be broken. 
 
 N- But does not Christ enter, as surety for the 
 believer in the covenant of grace, in the capacity of 
 ^'lediator? 
 
 A. N'o. The Son enters, as surety for the believer 
 in the covenant ot grace, in his capacity as Son, accord- 
 ing to his agreement in the covenant of redemption. 
 And in which covenant, he agreed. also that as Son, he 
 v.-ould be Mediator of the covenant of grace. See Heb. 
 7. 22—28. and 8. 6. and 9. 15. 
 
 N. But does it not appear, from those texts, that it 
 was in his capacity of High Priest, he was made surety, 
 ©r Mediator? 
 
 A. No. But it. was in his capacity of Son, he was 
 made high priest. See Heb. 7. 28. And it was be- 
 oause he was anointed wit the oil of {gladness, bv the 
 Holy Spirit, when he was made high priest, that he 
 was called Christ. _ 
 
 And so, it is in his capacity as Son, that he perform- 
 ©d every work, endured his sufferings, and sustains all 
 his ouices, and navaes or titles, in the plan of redemp- 
 tion. And also, ctF Son, he sustains all that supreme 
 iiulhorlty in the Universal Government, tliat was dele- 
 gated toiiim, by the Father ; until he shall deliver it- 
 back to the Father. And in this way, tlie Son is furn- 
 ished for every good work. 
 
 N. But, why miglit not the appointment, of die Se- 
 cond person of the Trinity, to the Vv'crk of Mediator, con- 
 stitute his Sonship? 
 
 A. A San is one thing, and a Mediator is another- 
 ^hmg; and sonship is a kind of relationship, very dif- 
 ferent from Mediatorship. And the sonship of the se- 
 Qond person, expresses that infinitely high, and near, and 
 tender, and endearing kind of relation ia wnich he st.uidg 
 
t»the otlier two persons in the order of the Trinitv. Bui; 
 not th6 rekitioii, we tneafi, by the word kindred. And 
 alsM, it expre&ses the relation, in .which lie stands t® 
 the other persons, in the order, and vroik of the cove 
 nasitof redtnipticn. 
 
 But his Mediatrrship expresses th:^t kind of a relation 
 in which he stands to the Father as one party, and to the 
 believer as the other party, in the covenant of graces 
 una represents him, as i3eing enfi:a,fi^ed in a certain busi- 
 ness, or v/oik, between thesn as the two parties particu- 
 larly concerned. Wheref-jre the sonship, and the Med-. 
 iatorship are so very different, that an appointment to 
 either one, could not possibl}- constitute tliat one, and 
 the other too. 
 
 Bnt suppose that appointment should constitute hi<s 
 sonsliip ; that would be like the appointment making' g, 
 person, instead of a person receiving an appoinment. 
 Or, it would be like the appointment making a charac- 
 ter, instead of a fit character receiving an appointment. 
 Or, in fact, it would be the appointment constituting a 
 Sonship, instead of appointing a well qualified Son, to 
 do a cert '.in specified work, v/hich, he as son had agreed 
 to do. This would have shewn an inconsistency, in the 
 foundation of the building. 
 
 This sonship must be understood, as a title expressing 
 some kind of a relationship to the Father, vrhich is the 
 tj'uth ; or else, a title expressing some kind of a connex- 
 ion with certain w^ork, which is not tlie tiuth. But if 
 we understand the title son, in this last sense, then it 
 has nothing to do, with the character of the second per- 
 son, any more than the title Mediator lias ; or any other 
 ^tle, or commission that Vvould express a connexion 
 tvith a work, or business. Bat in this sense, every 
 ^hmg, that constitutes tliat kind of endearing relatitm- 
 shjp ro die Father, is- entirely left out of yi:\v. And the 
 title Father would be equally as far from bemg ap- 
 i5iOpi>ace. 
 
101 
 
 But if we understand the title son, lis- expressing; 
 some kind of an endearing relationship to the Father, 
 and the title Father, as expressing a reciprocally appro- 
 priate relationship to the son, which we said was the 
 truth ; then it is certain, that the appointment to the 
 work of Mediator in the covenant of grace, could not' 
 constitute his sonship, in such a sense, as would express 
 relationship. For he as Son could not perform, that 
 work of Mediator, according to any agreement made by 
 him as Son, in the covenant of redeaiption ; for accord- 
 ing to that supposition, he was not made Son, until af- 
 ter the agreement was made, in the covenant of redemp- 
 tion : therefore, you see, that he as son, could not have 
 made an agreement that existed before he was made 
 Son. And that the covenant or agreement was not 
 made by the parties, in that endearing relationship ; and 
 that the tide Son, by such or after appointment, wouM 
 oot, in truth, express any kind of relationship more en- 
 dearing, than the title Mediator would. 
 
 Wherefore all that part of the character, of the Firsi;^ 
 :md Second Persons of the Trinity, arising from that en- 
 dearing relationship) expressed by the Titles Father, and 
 Son, w^ould have been left out of view in making the 
 covenant of redemption; which v/ould have been o^ 
 great defect in the foundation of the government. And 
 this defect would have been manifested throughout al- 
 most every part of its administration. For, besides the 
 First, and Second persons having, made no such agree- 
 ment, in the covenant of redemption, in their endearing 
 relationship expressed by the titles Father, and Son, 
 ■it could not be said, in truth, that the Father appoint" :•- 
 the Son to be Mediator. For one has not been Father 
 any longer, than the other has been Son; and if thaS 
 appointment constituted one Son, it at the same period 
 constituted the other Father. And one was not Father, 
 nor the other Son until after the appointment mad them*-, 
 so. Wherefore itstead of saying that the Fc^.i.er ag- 
 
102 
 
 pSDinted the Son to i)e IMc-liator ; it could have heeii 
 '3ai(], in more truth, that the sa-ne ap-)ointnient made one 
 Fi-.ther and the other Smi. The same objection mi^ht 
 be T- :\dc agair.st saying ; — That the Father sent the Son 
 into the ivorldj if he was not Son, until after the sendinc: 
 bim 
 
 Wherefore it was exceedindy necessary, and infinite 
 wisdom would dictate that the parties \vith their good 
 character, and endearinj^ relations should be accurately 
 ascer;.ained, known, and acknowledged, by eac]-> oiher, 
 tinder those tides, of endearing relationship, Father, 
 S' n, and Holy Spirit, in the order of the nature of the 
 Gase, antecedently to making the covenant of redemption, 
 and that under those titles, they should enter into, and 
 confirm this covenant of redemption. And then when 
 this covenant of redemption should be published in a 
 created Universe, all inrlividuals, v/ho would be concern- 
 ed to know the truth of the matter, couM ascertain the 
 inlinitely good character, and standingof the parties, that 
 liad made the agreement in the covenant of redemption, 
 and know in whom to place their highest confidence. 
 And then it would also be strictly true, that the Father 
 appointed the Son Mediator of the covenant of grace,^ 
 according to asrreement in the co\^enant of redemption ; 
 an- also, that the Father sent the Son, into the world; 
 to save sinners. I wish you to remember, that I do not 
 mean, by the word relationship, what is commonly 
 meant by the word kindred- See. Con. on the Trini- 
 l^^andSonship. 
 
 N. Why mij^ht we not suppose, that God exists iia 
 hut one person, or subsistence, and that the one same 
 person sustains all the names, and tides of relation, titles- 
 «Df employment, and government offices; and that the 
 ®T-e nerson covenants with himself in these different re- 
 lations, and performs those works of employment under 
 then- appropriate tides, and executes all those govern- 
 mental oilices, in their proper order.^ 
 
103 
 
 A. Becauss this would be siipposino* sonietbiu^- iiiv.. 
 iy contrary to the Bible representation. T am inclined t© 
 think that neither you, nor I could possibly think hon- 
 estly that we had, or could learn fro'n the Bible, any 
 such tKii-ii?; unless we w.^re "friven \ip to believe a lie." 
 The Bible was desip;ned to t>ach us the truth; and i'{ 
 that had been the i'ud">, — why did it not say so. And 
 whv, did not the Bible sav, — I have made a covenant 
 v/ith mvself ; instead of savins;, — "I have mad.:* a cove- 
 nant vvith my chosen?" Psal. 89. J. 19. 20. And 
 further, "a covena>"it is an as^reenient between two, or 
 more narties," One party therefore could not covenant 
 with himself, in this sense. Wherefare if we were to 
 adopt that supposition, we must, for consistency's sake, 
 deny the doctrine of the Trinity, with all the Bible hn.. 
 said about it ; and become a Unitarian of some cast a 
 or other, which is really an infidel of some species, or 
 Other. 
 
 N. Must a covenant have a seal ; or woulddt do, v/ith- 
 dut a seal? 
 
 A. A covenant may have a seal, which is a confirma- 
 tion of the covenant ; or it may do without a seal, and 
 be confirmed some other way, 
 
 N. How was the covenant of redemntion confirmedf 
 
 A. It was confirmed by an oath, as the Bible calls it^ 
 between the parties, v/hich was the hisjhest coiifir na- 
 tion, it could have had. See Hebrews 7. 20. — 21 Psal. 
 110. 4. 
 
 N. What are the words of the oath? 
 . A. "As Hive." S-c. R )m. 14. 11. Isa. 49. 18. — 
 To this purport, — "As I live," I will do every thing,-. 
 that T have aQ:reed to do, in this covenant. 
 
 N. Mow is the covenant of g-race confirmed? 
 
 A. By a seal, 
 
 N. What is t!te seal of the covenant of grace? 
 
 A. Circu ncisioi! wa-, the seal of the covenant of 
 .grace, froin the time that the covenant of grace, was for- 
 
£01- 
 .•a]ly established with Abraham, urdii tae death of 
 Christ ended the Jewish dispensation. See. Rom. 4. 
 l\. and Gen. 17. 1. — 14. And water baptism is the 
 sea] of that covenant, after (liri't's death, upder the 
 christian dispensation. Sec. Cm, on baptism. 
 
 N. Did the covenant itself underg-o any material 
 diange, by altering' its seal, from circumcision to bap- 
 tisrn? 
 
 A. No. 
 
 N. Does Christ go surety for the believer, in the 
 ■Covenant of grace, in such a Vv^ay as to secure everv 
 diing necessary, for the certain v/ell being of the belies • 
 er, Vu t^'Js worll, and in the world to come? 
 
 .//. Yes, for the believer. 
 
 N. And does he go surety in the same way, as it re- 
 -'ipects the believer's houshold? 
 
 A. No. Christ does not go surety for the believer, iia 
 any such a way, as to secure the certain well being of 
 any but the believer's self, either in this world, or in the 
 Avorld to come. Christ does not go surety that the be- 
 liever will do his duty either in this world, or in the 
 world to come, as it respects either himself, or his housev 
 hold ; but he goes surety for the believer, that no injti' 
 ry shall be sustained in the government, in consequence'' 
 of the believer's fiivourable treatment, in this world anS, 
 in the world to come ; and in consequence of the inter- 
 Ssts of the government being secured, the Father an^: 
 believer settle the controversy between them, and con-- 
 dlude an amicable agreement. 
 
 N. Did you not, in a former conversation, say that the- 
 believer's character would certainly be established un- 
 changeably good, at the end of his probation, according' 
 to Christ's good character, which was the pattern for the 
 believer's character ; how then do you now say, that 
 Christ do :s not go surety for the believer, that the be^- 
 fiever will do his duty. 
 
 A. In the covenant of redemption, it was agreed jj? 
 
the parties, in that eovenaiTt, that character should be 
 dcv:ii.led aiid established, and adapted to the government;, 
 and this includes all the idea of doJ:-ig ;kif\% and of no(: 
 doing' dut)'. And also m that covenant, it was ati^ reed 
 that a t^'overnnient should be established, and exactly 
 ii^'ed to character. But aow in the covenant of grace, 
 Christ gjoes surety' f^r the b'diever, that the government 
 sh:i!i surfer no injury, in coasequence of the believer's 
 pardon, and thereby secures the fav-surable treat^aent of 
 ihe be!l'^;vcr in the government. Wherefore die Gov- 
 ern, r, in his ofnci'd capacity, niav, at the proper period, 
 safety pardon the believer, ^.eeing the governnient shall 
 sufrer no injury, in consequence of it. 
 
 N. Why might not the Governor, in his ouicial capa- 
 city, be one p?irty in this covenant of grace? 
 
 A. Because the Governor, in his ofHcial capacity, i? 
 bound by the law, and must do, as the law directs; and 
 therefore cannot be a party in the case at law, or prose- 
 cution. But God the Father is one party, called the 
 ^'adversary," or plaintiff or prosecutor Math. 5. 25. 
 Luke. 12. 58. ^nd the sinner is the other party, called 
 ^"je defendant^ or culprit, who has beenalread3'corLdem.- 
 r.ed, by the law and is now under a reprieve until he is 
 tried at the great general court, of mercy, and grace^j 
 which is yet coming; and if he be still the sinner at that 
 court, he will be punished, according to the ancient sen- 
 ter.ce of the law. But the believer is one, that agrees 
 with the adversary now v/liiie he is on the v/ay, in this 
 covenant of fi:race. .^nd the Dtosecutor no louQ-er de- 
 
 O - J. O 
 
 mands his punishment, according to the moral law, and 
 Vv'hich punishv,ient could not now be inflicted on him 
 according to the moral law, l,">ecause he now has a differ- 
 ent character from that under ivhich he was condemned; 
 but the prosecutor agrees that he is now a behever, and 
 that he. may be safely pardoned by the Goveraor- 
 
 But, nevertheless, the believer, who is one party in 
 the covenant of grace, does covenant and agree with 
 
ICO 
 
 God the F- ther, that he "wiil "walk before Orod, and Le 
 perfect." 'I'l^at he\\ilidohis duty as it respects him- 
 self, and his household. That he "will train up his chil- 
 dren in the way, in winch they should go." x\nd God 
 promises that "ivhen they are old, they sivall not depart 
 from it.;' But that he will circumcise their heart, and 
 the heart of their seed to love the tiord their God, that 
 they may live. Deut. 30. 6. Jer. 32 39. — 40. Nov*;, 
 in as much, as the covenant of redemption has made tht 
 believer's good character certain, v/e may feel assured^ 
 that he, who began the good work in the believer, wil3 
 peform it, and carry it, on, until the believer's character 
 is completed. And as Christ is his surety in the cove- 
 ■nant of grace, we may feel confident, that the covenant 
 tvill be kept in such a way as that the believer will be 
 Certainly saved. But the believer may not keep the 
 ©covenant, as it respects his household. Wherefore Da- 
 vid said, this covenant was well ordered, and sure, as- 
 i'espected himself as a believer; but not as it respected 
 -his household. 2. Sam. 23. 5. 
 
 Therefore it is easy to see how this covenant would be 
 certainly kept, as it respects the believer; and how it' 
 may be broken, as it respects his household, x-lnd it 
 tvas in this part, that the everlasting covenant has been 
 broken. Isa. 24. 5. 
 
 N. What is the advantaa-e n-ained, by the believer's- 
 €loinghis duty? 
 
 A. The peace and happiness of the government u'ill 
 be pyomoted by the believer doing his duty. And to 
 secure this peace and happiness in the government a:id 
 to pi-event mischief, is the design of punishing the 
 sinner. 
 
 In the covenant of grace, the believer promises to 
 walk bef';re God and be perfect. The Son g -es ah 
 surety that no injury shall be sustained in the g'^vern- 
 ment in consequence of the believer being oard nied, 
 and sa^ed. And the Father up-'-jcs iiku tiie believer. 
 
I0"> 
 
 may be pmdoned, and promises the believer every thin^ 
 ,nec_ssary for the life that now is, and that which is to 
 Gome : in these, and the like words, — "This is the cove- 
 nant I will make with them after those days saith the 
 Ijord, I will put mv laws into their mind, and write them 
 m tiicir hearts ; and I will be to them a God, and they 
 s^iall be to me a people." "And their sins and their in- 
 iquities will I remember no more." Heb. 8. 10 — 12. 
 And Jere. 32. 40. "And I v/i!l make an everlasting 
 ©ovenant with them, that I will not turn away from 
 t4iem, to do thern good; but I will put my fear in their 
 hearts, that they shall not depart from me." Therefore 
 the believer shall be certainly saved; "for his life is 
 liidwith Christ in God," for safe keepin.^. Wherefore, 
 "because he lives, they shall live also." And, "when 
 Christ, who is our life, shall appear, then shall ye also 
 appear with him in glory. John. 14. 19. and Coll. 
 3. 3—4. 
 
 And this would be the certain result, with respect to 
 the household also, of believers, if believers v/ould keep 
 the covenant in their generations, as they ouglit t© 
 do. 
 
 N. Would any thing, less than keeping the covenant 
 perfectly, discharge the believer^s obligation, s.) as ts 
 secure the covenant blessings to himself, or to his house- 
 liold, strictly according to the covenant? 
 
 A. JV3. If it vv^ould, that would, indirectly, be grant- 
 ing the believer an indulgence to sin a little ; which is 
 not granted to him, 
 
 N. Then, did, or will any believer, ever while he i& 
 in this world, keep the cov^enaat so perfecdy, as to se- 
 cure to himself, or to his household, the blessings in a 
 covenant way; or strictly in consequence of him per- 
 sonaily keeping the covenant, according to his a^^ree- 
 ment? 
 
 A. No. For none are perfect in this world. 
 
 ^N[, Then, what is meant in Gen, 18—19. 
 
.-.r 
 
 !0S 
 
 A. Tt means, that Abrabun.i was, and should be a good 
 inan ; and would do his dm\ so far, as tJiat he sh .iiid 
 have the blessings So^ken of to him ; if not on ;}is 
 €wn account, according to his agreement in the cove- 
 nant of grac^ }et he should have them on the S. ^'s 
 4)iccount,'acconhng to the agreement in t'ie covenant of 
 redempti in. So far as th.e Son liarl. gone surety, in t'e 
 «ovenant of grace, Abraham should have the blessings 
 ©n Christ's account as surety, accrrding to agret- me . in 
 the covenant of grace, as v.el] as on the S'^n's accoimt 
 according to agreement in the covenant of redemption- 
 But so fur as he had not gone surety in the c: ve a t of 
 •■race, the blessii^y-s should be had on the S-m's ac^ ("jnt 
 acc'/vding to agreement in the covenant of reden)]:tion 
 ©nly. 
 
 N. Will believers be perfect, when death ends their 
 stats of probation? 
 
 A. Yes. For then, their character is to be establish- 
 ed unchajigeably good. And it is then, that believf-r's 
 have a pardonable character, according to the go pel, 
 or law of faith. 
 
 N. When then, does the Governor formally grant 
 his, or their pardon, according to the gospel, or law of 
 faith? 
 
 A. After the Judge pronounces him a believer, or 
 a pardonable character, at the general court, or judg- 
 ment. 
 
 N. Then he will not, strictly, be treated as a sub- 
 ject in the government, according to governmevital 
 principles, ui'til alter the Governor grants his pardon. 
 
 A, Strictly, tlie believer will ■ ot obtain his reward^ 
 until he is pardoned ; nor the hiinier suffer his punish- 
 mejit, according to law, until he is tried at court. And 
 yet they b'^th are under governme-tal principles fitted t® 
 the circumstances of their ca' e. 
 
 N. ' hat iiv V ■ . . ;t; piiiicipies, ai-e they under, 
 antii they are tried ut court? 
 
109 
 
 A. They all are under tlie governmental regulatioijk, 
 ■iftlled a reprie\ e, uiitil tiiey are tticd at cjaivl 
 
 N- Wherein doeb a reprieve differ f ("11 a i.;udm? 
 
 A- A pardon, is [^rajited by the governor, and accjuits 
 the criminal of the puiiishnieni ait,ogether; ai,Kl resi os 
 him to all the rights of a subject, or cit^en. 1 v, iv 
 reprieve is granted i}y the judge, and only su-pcinds tiic 
 punibliment for a time specified 
 
 N. Wherein does a reprieve differ from a buiteofpr©- 
 bation? 
 
 A. Thev are two things entirely diferent. The Droba- 
 t>ion gives him opportunity to shew iio^^ iie willc raiuci 
 himself, but the reprieve suspends his punishment for 
 a specified time. Our State of probation is only durinj^ 
 ®ur temporal lif-. But our reprieve extends until we are 
 tried ;>tCvOurt, or at the general Judgment. 
 
 J'i- W hen was this reprieve^ granted? 
 
 A- At the instant after Adam sinned, and diedinlavv'i 
 
 N. I should like to have this explained more fully. 
 
 A; \\ii\\, in the covenant of redemption, it was agreed 
 between the covenanting parties, that the Father vv(;ukl 
 send the Son, and that the Son would come at the spe- 
 cifieo. tim.e, mio our fallen and sinful w^orld,' and render* 
 perf ci obedience to the law, even unto death, in the 
 mo-t trying suffering circumstances. Which suffering 
 ^vas t b. infiicted bj the hand of his Father. On ac- 
 count f which ol^edience and suffering,the Father agi'eef 
 tc gi^^. to the Son, s;>many, of the '.uman family t;< be 
 sa\e. , asi]:at the son should be perfectly satisfied, see 
 I: a. 55. i— 11- xAnd it was further agreed that the. 
 suflci]. gol the Si.n, should constitute the foundatioa 
 of one j.arr, ot the system of governmental prmciples, 
 called the law of faith, and the sulferhig, ab the l.^ai 
 g!' unci . f pardon, sLiuldbe called die atonemem, ^-si 
 accoynl oi vvhicii, smners, that had repented^ ^ho ,a be 
 
lio 
 
 ]pardoiiedby the governor. .Aiid the Holy Spirit, agreecL 
 that he w(HiId come under the directi'n {>f the Father^ 
 and the Son, and renev/ and sanctiiy the hearts of alJ the 
 sinners, that were given, by the Father to the Son. It 
 was fnrthe-^igreed, that the Father would enter into a 
 covenant ^\Tth every renewed sinner; and the Son agreed, 
 tliat he wcHiId be every renewed binner's surety in that 
 covenant, which is.lhe covenant of grace. It was also a 
 j^^eed,in the covenant of redemption, that the Son should 
 be pnvphet, priest, and King of his people; and judge of 
 all, saints and sinners. And in short, it vv'as agreed, that 
 the Son should sustain every office necessary fc r man.ag- 
 ing well the affairs of his people, for whom he was to 
 become surety in'the covenant of grace. But the Son be- 
 ing so vrell qualified, it was agreed, in the covenant of 
 redemption, that the Son should be, aod tliat the Father 
 should appoint the Son Mediator, in the covenant of 
 grace, in the transaction of all the business between the 
 Father, who was to be one party, and every believer, wh© 
 ^vas to be the other party, in the co^-enant of grace, ia 
 which cov^^it, the Son was to bs surety for the believer 
 
 N.Let itx'e^'ask, if the Son's being surety, and Media- 
 tor, are the same thins:? see. Ileb. 7. 22.' and. 8.6. and9. 15 
 
 A. No, far frcni it. One might bs surety, Vviiiiout 
 being a Mediator ; and he might be a Mediator, without 
 being a surety-. As surety, the son is. bound, with the 
 behever, by the covenant of grace, for' securing the inter- 
 ests of the government. As Mediator, the Son . \/ 
 b(iund by the covenant of gra( e, but by hisagreenieut iiiA^ 
 the covenant of ref 'en pticn, and by his acceptance in the 
 api ok.tnient of Mediator, between the Father, and beli- 
 e-^er. /rd as Me Jatcr, tl^e Son is equally bound lo at- 
 Itnd, to die iniertst^ oiboth parties, in the covenar»i ol 
 {^lace. And tl at 1 e n ight, inairage all the business well^ 
 the Fathtr^eii g in\esied >\ith dl :^upreme auth^-nty 
 b\ lie covcia tci tcdemption,' delegated all tl ; ■ .; I 
 prcnie authority to the Son un.tii tiie Son shall finish ail 
 
iU 
 
 iiie uuish-icss, for wliicli he receved it; and then he will 
 delive! up, all that snore a5 autJirrity t) Gvl, ev3;i the 
 F;i '( A'- Now while the S )!i holds this Siipreme aiithorit)':, 
 he c:iu do whatsoever ;i ; :<)2\3es, in confor.nity with the 
 ei):l, r>r which he r^c^ir::! it, ia th^ iia'ivei^I ;^)v^3r:i-- 
 moot. vVhsrefore as soin as V l\ n sinied, Wtd died in 
 lav, the Son cane f)rward in accordance with his 
 app ointiTie'it as Miliitor, an:l hs aop":)! its :1 a ^'iiiral 
 G^nirt, or jud^^neat. And he appointed a new state of oro- 
 bation to^'ida'Tiand his laniily, which is durin;^ te.iiporal- 
 Hfe; and an end to that state of probation, w^hich is teimporal 
 4eath; and a resurrection of the dead, in due time to come 
 tb ju'-lgrnent. And as jul:^'e, he suspended the punish- 
 ment of Adam and his fa ndy, until they shall be tried 
 at court. And this suspension of thir punish nent, is a 
 reprieve granted them, which will be out at court, when 
 liiey are tried. NTow this reprieve is a g'overn nental reg- 
 ulation, that fits the circu nstances of the \vh 3ie liu nan 
 il\mily, for it was o-ranted to the-ii as sinners; and if any of 
 thenishould become of a mixt character, as christians, still 
 nothinQ:couId be done with any of them, on ffovernienta! 
 principles, contrary to thereprierejUntil thereprieve i.'^ oat. 
 N. Why might it not. have been decided, in the cov- 
 e^iant of redemplion, that the believer's character should 
 be established good, as soon as he became a believer? 
 A. ills wliole life was appointed as his state of pro- 
 bation, which was to end at his death; but liis probati)ii 
 i would I'lave been ended, when he became a believer; 
 l^jf ills character had been established then: and there 
 ' would have been an inconsistency in this. 
 
 N. If a believer becomes a pardonable character, 
 when it is dscided, and established good, at the end of 
 his probation ; ;^nd if the governor ibrmaliy grants his 
 pardon, after hi s- aded at court; then how can die be; 
 said to be pardoned, or fjrgiven, at me time he ue- 
 comes a believer? How can it be -said to him, '-thy siu;^- 
 are for driven thee?'^ 
 
1 13 , 
 
 A. Only in this sense; ir is certain he will he par- 
 do; ec' at ihe pioj^er tune, or after he is tried at court. 
 Ar,'-i he, "that knows all things, can speak of things that 
 are lot, asth';ugh they were." 
 
 The belie-iver is really in that state, or standing in the 
 coA-enarit of grace, that pardon is promised hira, and 
 he will certainly obtain it. And in this view of his 
 certam pardon, after he is tried at court, he nia*. he 
 treated now, as if he were already pardoned, in every 
 thing, 'that can be done for him now, consistently v.ith 
 his state of probation, his state of reprieve, and hiG 
 state (''f pard(Hi, after his reprieve is out, when he is 
 tj'ied at court.. 
 
 N. Then it would be folly for a believer to say, that 
 he knows. all his present, past, and future sins are al- 
 ready pardoned, and that he ought not to pray for the 
 pardon of his sins; because that they are aheady par- 
 doned. 
 
 A. Yes, it would be. perfectly incorrect. Wherefore 
 -the believer ought to discharge his duty, according t© 
 jkis covenant engagement. But he does not do it per- 
 fectly ; therefore he ought to pray for the pardon of all 
 Ilissins, that are past, and his present failings, which par- 
 don is promised him at its proper time, and he will ob- 
 tain it, as certainly, as if that pardon was already giant- 
 ed. And. also, he should pray to be preserved from fu- 
 ture sins, according to the divine promise. 
 
 N. Did the Divine Being either covenant, or promise 
 to preserve the believer from all sin, v.hile he is in this 
 world? 
 
 A. No. If he had, it would have been, indirectly, pro- 
 :^\iseing to end his state of probatioji, before the pro- 
 per time, by establishing his character, bef:)re his death. 
 
 N. If a believer should pray to be preserver! from all 
 sin, now in this .world ; is it likely that such a piayer 
 tvould be answered? 
 
 A. iNo. It is to be suspected, that there would be 
 
anore zerd, tliau wisdom, or goodness, in such e.. 
 
 N. T't^n, what is -^leant, in Math. 6. 13. and Luke..- 
 11 4. "But deliver us frou evil? 
 
 A. Tiatisthe ri^ht way to nray. The saviour said^ 
 '*T'iy will he done on earth, as it is in heaven." Where- 
 fore it would hi n'3;ht to say; deliver us froii all evil, or 
 fr )ni all sin, and pain, according to thy will. And suck 
 a praver of a believer would be certainly answered. But 
 the believer has been co u nanded, and it is his duty 
 to quit all sin, and walk before God, and be perfect : al 
 thou-?h T think he will fail to do so, 
 
 N. If the believer was to quit all sin, and do his duty 
 perfectly, as he has been conimanaed ; would that enl: 
 his state of probation? 
 
 A. No; for that would not establish his character; 
 and it would be uncertain, how long he would continue 
 to do his duty. 
 
 N. If it be certainly true, that no believer has, or v/ill^ 
 in thi ■. world, so keep the covenant personally, as to se^ 
 cure to himself, or to his household, the bussing, pure- 
 ly on account of himself keeping the covenant ; and 
 that after all, v/hatever blessings he gets, will be granted 
 him, on the account of Christ only, either as his suretj^- 
 in the covenant of grace ; or else according to the agree* 
 ment in the covenant of redemption : what was the uso 
 of making that covenant with the believer.? 
 
 A. It was wise, and good, for God to deal with the 
 
 believer, as with an intelligent, rational, accountable a- 
 
 gent, .^nd the wisdom, and goodness of God, and the 
 
 beautv of the covenant are nothino* the less, of the be- 
 
 lievpr having failed to keep the covenant. And by thi^j 
 
 covenant, the believer, may learn to know himself, that he 
 
 is a cov=?nant breaker, as well as a law breaker. And also. 
 
 tha Gorl is wise, and good, first according to law; and 
 
 ther, ov ; a b oken 'aw, according to the covenar.r ; and 
 
 next, over a broken covenant, in §'oing on to do, for livft 
 
 J ?. 
 
114 
 b^lie^'er, on llie account of Christ, many thini^s, th.ir 
 ■-hoiild have been done for him, on his own accouiit also, 
 if he had kept the covenant perfectly as he ought. I d'j 
 not mean tliat the covenant is broken in every sense^ 
 •^ "' that the believer gets nothing accordin-^- to the cove- 
 ii.iiU; fori say the covenant is kept, so far as the sure- 
 ty engaged in it, and the believer obtains those blessings 
 according to the covenant, on account of his surctv, but 
 Jiot because the believer discharged his duty according 
 to his agreement. But the nearer the believer comes to 
 discharjnnji: his duty in keeoino: the covenant, the bet- 
 ter he is prepared for receiving the blessings himself; 
 and the more likelihood there is that God will bless the 
 well doing of the believer to the advantage of his house- 
 hold, and others ; and the more likelihood there is that 
 God will also bless the believer, in blessino; his house- 
 hold, and others, on account of the son, according to 
 his agreement in the covenant of redemption, 
 
 N. Nov.- let me ask you; what does the Saviour mean, 
 In Math. 21. 22. and John, 14. 13? 
 
 A. lie means, that, if the believer shall ask, in faith, 
 and prayer, in the Saviour's name, for any thing he needs, 
 or Vv-ants, lie shall have it on the Son's account, ac- 
 cord! nsr to the covenant of redemption. And therefore 
 alfcough this one good act of the believer, is not keep- 
 ing the covenant; yet if he, in faith, and prayer, in the 
 Son's name, shucld ask for the conversion of his child, 
 or his household, or any other thing, he should obtain 
 it," on the Son's account, as was said before; so great is 
 the mercy, and goodness of God, through his Son Jesus 
 €in-ist, our Lord : To whom, with the Father, and Holy 
 Spirit, three persons in one God, wh.ose eternal God. 
 head has beep manii'ested through the covenant of re- 
 den- plion, a'ld the covenant of grace, be equal and ev' 
 erlasting prdises. 
 
1-15 
 
 N. I would like, if convenient frlc-nd A--^'^ to hear 
 yon unfold the plan of Salvation. 
 
 . .4. Well, in order to understand this plan, 1st it be 
 Itept in mind throughout, that the Divi'ie Bein?^ has a 
 most noble end in view. He has always intended to . 
 display his perfect character in its true li;':^'ht, that is, to 
 the very highest and best advantage, before an intelli- 
 gent universe ; by bringing out the greatest amount of 
 holiness and happiness in the created universe. What 
 Gould be a higher and nobler e;rd than thri? This end 
 he proposes to accomplish in the best manner, by a- 
 dopting a most complete system of governmental prin- 
 e-iples, and by governing his intelligent universe accord- 
 ing to the in. 
 
 Now while we examine those principles which lead 
 to the grand end just stated, if we wish clearly to un- 
 derstand them, v/e must keep continually in view the 
 dnd, to which they lei\d directly ; else v/e set out on a- 
 journey, not having fixed it in our minds, v/hither w^e 
 are going, and of course can make no definite . enquiries 
 about the way. 
 
 This system of governmental principles consists of 
 f-zvo parts, the Law, and the Gospel. 
 
 We v/ill now, speak of the first part, which is calleS 
 She law. 
 
 The Law, is that part of these governmental princi- 
 ■pies, gi\en expressly for the use and advantage of the 
 innocent. It considers all the subjects, as innocent, till 
 proved guilty. This is evident, because it would b6 
 •unreasonable that the law should suppose any one guil- 
 ty without proof, for if it did, it would go on to punish 
 Xvithout proof. N 'W this principle is the same in all 
 t\'ell regulated communides. human or divine. Thus' 
 this law was given to angels in a state of innocencyj and. 
 
1 iis 
 
 \.\) Ad-\n\ in u'.:aue (U innocency, and it co'isiders all 
 ii;! '"r:nt till ';roved rmiitv. 
 
 1; .:;•')':' proper to state hQ^e, tbal Law is a "iile 
 ])rescriDcd by thie supreme authority, commanding w-.at 
 IS ri-^ht, and farblddinL'^ udiat is wrong. 
 
 This law oHers everlasting life, as a reward to the 
 obedient, a'ld -'i.-i-jtens everlasting pirnisa'aent as a 
 penalty to the transgressor. This law m::<reov^r an- 
 swers two va; liable purposes; — the one is, to guard the 
 •mnocent against the lawless; — the other is, as a rule 
 it measures the straightest, nigh est dis Lance beiu-een 
 two given points, namely the heart of the subject, a;id 
 end of the government. 
 
 So then every deviation from this rule, is a departure 
 fnom the proi)er course, and the Bible calls it *'a trans, 
 gression of the law." This is perfectly true, at least 
 with the Divine law, which says "thou shalt love the 
 "Lord thy God with all thy heart, and thy neighbour as 
 thyself.'' 
 
 Short as this may appear, it embraces all the events- 
 in God's moral Kmgdo'n, that mere law could embrace. 
 The Bible adds no supplernent to this lav/, but it is true^- 
 <lraws many conclusions from it. 
 
 N. May I detain you a moment for the sake of ai| 
 •fexample or two? 
 
 A. Yes; and a short one is this ; — Love vrorketh no 
 ill to anyone ;" if it did the law wmid require us t© 
 tv^-rk some ill to some persons. Another conclusion 
 fr >m the law is, that it is the nature of love t?i 
 do' good to the object beloved, otherwise the law would 
 not reach the end of government; This temper of 
 henrt which the law inculcates, will ever "render unto^ 
 Ccesar, the things that be Caesar's, and unto God the 
 fhii^gs that are God's." 
 
 Alter this manner conclusions may be drawn fro la 
 ftis law to fit all moral events, dov/n throii.:n evcriast- 
 
tin 
 
 m^i; a'^es': ^*h]s inofal lii«v, the 'nhh calls "the law ci' 
 warks (u'.) 
 
 N.I understand you su^Ticiently, on the first part of 
 th-'se o'overntnental priaciples: pi ease proceed t) the 
 other part (if them. 
 
 A. U'ell, what I understand by the ot/wr fjart of this 
 great and compjete syst'^ n of y^ we/n n^v!«:al principles, 
 is this. ThexvhoU- Go -pel througli a. liede-^mer. 
 
 x\nd Lhis part is adooted express!}' f^^ir the use and 
 advantage of transgressors, who have been proved 
 guiltvand are condemned to die. ''For the son of maij 
 is come to seek and to save that which was lost. "(6) 
 
 This gospel plan which forms the other part of the 
 system of govern'Tiental principles is as efficient in its 
 place, and as stable, in its nature, and as per^nanent in 
 duration, as the law of works itself. "Seeing he evet 
 Eveth to make intercession, and is able to save to tha 
 tittermost."(c) 
 
 This part of the complete system is called by tli5 
 
 4-postle "the Law of Faith. "(</) 
 
 N. Now if I understand your position, it is this.; 
 that these two parts, the lavv^ of works and the law of 
 faith, cor;jointly form the one complete and perfeol 
 3}''stem of divine governmental principles, according to 
 which, the Divine Governor Vvdll rule the Universe 
 through o u t e te r nity ? 
 
 A. Precisely so. And it might be shewn here, how 
 these tv/o parts of the syste^n do reciprocally honour 
 and support each other. 
 
 N. Please shew for the present, how the law of 
 faith, or whole gospel plan ■ does actually honour and 
 support the law of works? 
 
 A. \i\ doing this, it will be necessary to 'j;; > into ati 
 
 aiioin. Q<. 'i.7-, i' c?ee Luite^giy. 10. c ileb, 7. SJ. rf ri^jman?-. 
 
 3, 9J. 
 
11^ 
 
 CKplanation of tlie atonerrjcnt.* Wliich, i.s tjie very 
 fouDclatio:'!, of this last part of the r^overnmental prin- 
 ci]:]es, we have iiist cor. si j^.-: red. 
 
 N. I Am i^lad of that, f )r I have waited to hear you 
 mcnfion theat'inernent. 
 
 A. Weil ther, to be concise as possil>!e, I understand 
 that the o!)edient suffiri'v^s of Christ a U ) death coasti- 
 tute the atone.iient, which is the f )Lin lation of the wh.>le 
 gospel plan. His obedient sUiFerings, remember; for his 
 mere sufFerini^rs would not have answered -without his o- 
 ^edience, nor Ids obedience either, without his sufFerin?^s. 
 
 N. please stop a moment, and. tell, by wliat authority " 
 sufferings were inflicted at all, on the holy S jn? 
 
 J)id God as Governor or law raaintainer, iniiict 
 them by way of a penalty of the divine lav/, or were 
 tliey iiifiicted on him in some other way, than by a 
 legal process? 
 
 A. they v/ere not inflicted on him by the Divine 
 Being in any cf his official capacities nor according 
 to any legal process. 
 
 N. Well, how come lie to sv.ffer, as he evidently did. 
 
 A. You reitfefeiber v;e contemplated the Deity as 
 existing in three equal persons or subsistinces., 
 these three entered into a covenaiit m';^! 
 the covenant of redemption, now a covenant is 
 
 *Ati>iie!nent Tiie atoni-m-Mit is t?)o ihu'i i uii) i .»f i,n>- -a iole 
 anspt'l j.ljin.or lav/oJ'faiih, i'hesuff^-in^^s oftnL-Son of God ;u)n:)i-eti 
 \h-' y;uv(.T!ior ulio is by ciVic';'-, m linrainer of law. I use the wonl— 
 •maiiitaiiier" of law; becaune the Lt.v of works atnl the law o\ fasth, 
 huh lagtuher coiistiiute ihe syst«(U oi Divin- taw, which the Ds.ine 
 G;)Vorii()r, isby ufi'.ce, haund to iniiut.iisij atut hii is eq;ial!y o vind 
 ti) mairitiin botli parts of the sysiesn ^f law. The cirrumj'.ijMces 
 oftiiB Divine Governor are very diSVrent, ami iriliniilv in )re per- 
 feci and systeiniitic^ thin the r,irLUinit;VHc;iS. of a lu-iiau G<>vvruor. 
 A iiiiiiVin gu^erndris only bound, bv=iltjce, to execute lise veaierjce 
 of the law, upon the Ciindtiin tcd cr;:;>.itna!; exnpr hf may b>^ author- 
 isid, (o {ji'.rd'.)!}, acrif«;nal; .f !ii', t -e j^o\e aot-, 'hi'i'c t': c-!ud.-^m- 
 t!C(i criiTiiiiJi), may bt piidnivd, i oi:>-.:s:e.-.;; > \v ■ - c;c-'od 
 
 \''. ' ''uie ''.:L' huuKitt givernor Is jirij-oiiy eaouo.-i cahed-^' 
 
cui ajJTeement between i\.i> or more parties. The di- 
 vine persoiis evidently did make an agrv erne nt which is 
 •ailed that coxenant, as tnay be' seen aLHiiilr.ntly in th^ 
 sacred scriptures. I have, macie a covcni-a-ii with mv 
 ehosen.'- cs?c. (e) And between perfect cqufils, it is iui- 
 possible that one hhould have. any authority over the 
 ©ther except by aiiitua! agree-Vieiit. It i:^ ovidcut there 
 was this agreenieiii, or coveiii": ■' '" :■,'! 
 
 Second Persons, that is bet. . : ;,- 
 
 Son, tliat the Second shoui'i (• ._^ ::ie 
 
 iime he did come; — tl; . :: : : . 
 
 those obedient suiieniigs unc;-;: ir - \ , ; . ;ij, 
 
 render. "I come not, (said he ^ to ■_:.:;., .,,■., Vv:..i,'' 
 '^a body hast thou prepared me. This rjrimiuidnirjnt 
 have I r-ecei ved of ny Father."(/ .- ., : . _ . 
 
 tliat the Father d:u rti;' ;, : ; .ihiL l. .d 
 
 to come isevideiic. '-j^ . .: .^ine in i .__ , ,_ , ■;. ,_ ^^--^ 
 Book it iswiiiten of me, I deli^^ht to d ; i\.v .v... ^jI my 
 G.jd, yea thy hiw is within ID}' ii^;A:i." l:\ c: , ,. ... ,:ce 
 
 of liie Son, on iiis part agre .: i : ' .-;di -it 
 
 suiicrinti^s unto death, unc'ir ■.. . .-., _......; ::_:j:o on 
 
 his part diat the Sonshoii'.l --^.-j cl tiie tra/aii oi his 
 Suu:,'' "until He be ^ai:bliid/"(i;j 
 
 ]Ni<nv' keeping in mind Y:hiit has been stated .'..;- 
 equaht}- and agreemei t, and you will see chai :.-,- 
 
 Jir , J. 30. i; i'^u. J >, i i. 
 
 Exfciuor <»i law • t'ji lie e;:eciites ihe sciitarice of la'.v, r- ,-.' ':'. ■ t^ 
 til- (Ircsii^i Of a t i)'.!-! i.rhnv, aiid j'Jwiico. But Mie •_ ; .v- 
 
 eriui. is by oIIh e' eq'.tt I'l buudd tu putush the \irJ: -.i.i.iu:- 
 
 do' till- i;eiievi.'i J .'.cnudiu'^ to ^he sentaure of ih- I.:.., [/. ..,,0Li 'J 
 bv ■' hgh I'oi'ii .>; lueiiv an;! i;:a:.'.-. H- is. ■Ivi ciur^;, more piope.r:j, 
 to be caiied' MdHiiaisK r of laaf;t;.;iii Exeiu^or. Now,, the sjuiier. 
 iiJli* li thi' Siin ot G-.;d' prove, to Hie wnivo-sc, ihat the D'. ine 
 Gi'>eriii'i- i?. v., infiiiiieh G :'■!!, ib:;t he will ;ki fi-cU v r;;.-L;tv.o .he- 
 .Juu, Oil bo'li siiU-s. so well as to secure li'.e hiu'liest goDit • the 
 .goV^^rniiie:^*, Anri b n-ause the suff-iioirs of tl^e Sosn wo'iUI - ^b- 
 lis.. Hpj -r-i',if:-t fh> I !iar,H ter nt t].. ■,..-■: .< 'isH so i:,{i >'■•' :•^i^ 
 llie Diviiie Legislator euacied tnat Uiebe siiSeru;gs uf uic tioii? 
 
J20 
 
 -y-vhole obedient sufierings o; the Son Look place uierelv 
 and exc'iusivtlv ucc'rciii^g to his at^Teeneiii vi-'^.the 
 Fai! ei. You will peceiv'-: also, tiiat tiiey were u'ttictec^ 
 fe\ the FatheracciTcliKgtc this very u-reement, audnot 
 according to an\ law, or legal piece .b waate\ er. 
 
 N. I see now the authf rity It.r Chri-t's obedient suf- 
 ferings, hut wh) did they take ] ace at, ali? 
 
 A. One reascn ^\hy they .( ok place is this. The 
 gosj^e! plan, or law of faiih" O' s -ally iionour the law 
 fef -works, as we \i ere to sliew ^ m ^-^^ siiice. 
 ' N. Ii-.;w dees it hojicur ar.d support the Jaw cf 
 works? 
 
 A. A little patient i]iv2stip;ationvvill teil how. Thb 
 g;rar.d and noble eiid \\hlc:\ Deity was ^^-^ '■■-'' ■ '^^ 
 Gcriain governmental priciples has been s^aucL ...'.i i;.!geSj^ 
 115-16. But this end could not be reached unles those 
 principles were perfectly good. And to secure ihis 
 g-reat end of oovernment, it is nt cessarv that all nmo- 
 eient subjects should have the highest happiness, of 
 which their natures are susceptible, Now to secure, this 
 highest happiness, it is ntedfui t'ai tliey feel the higli- 
 es- confiderce in that 2'0\er;;riieiit undei which they 
 live; a}jd to secure this highest confid.ence, they must 
 l:>e felly convhiced of Lw<' important particulars, that the 
 Law is good: and that it iii.iil be i'lainiained, ^ o as t© 
 
 ii:g hi G » I rti r u g:a i piirts -a to .^vvij bi:..U''^!-ij {.if in> vci.ii- 
 de t f could be i<.rt in tht' gen em nt'iT, bv inui fiuao'Ug; but ri>t!:t"rj 
 on lb' other ban-,;. !u' oieat ■-.* ■ I'.rijr i ■ !,-. ttiK g'-v^T. meni «iuld 
 be t Xi Med, a»)" t'ne I rid <.f govei innet.t pioniiiietl atui secuiKi, lu^ 
 Ihes, cuff, i ing^, al\\.i>-s, keep tie gcodnes^ oi '1)'- I' vi rr.(ti IQ 
 \it\v. vvbile he v.r.'iifs i;aifi(>n. puielv on aceuunt of thosi; ^uftermgSj 
 as o ii!\v. 
 
 Bnl let'ii be ■ . elu!!y n-'tiied. tiiat ihe GoveriKT lOii'ii >•" gntnt 
 pa!*l n t- at y oii<. pu'ei\ and baiely on account o! in so suii r^^g-,:- 
 as I, eie suSe iri;;-; Icr fbi mere b itrejiiig^. of \\\v Soiu in tin ift- 
 sei^e> » > iisiit »■ (I asba'.e sufi'iii'^^c, i ou d no; -u liorise i! e Uov 
 ^mt'i '(> giat) p id.. . til ai > ' i! But . s b. a'-s^e, the_). an^uer- 
 *Pg I'icjpur^ostt bg vytll; liie Divine LegisiutOi adopted iliem,, as fi 
 
1»I 
 
 'IcGiire the gi-and end oi' v^overnmeftt. 
 
 N. Please exphiin these two parci- u ars more ful- 
 ly. 
 
 A. Well, one particular in securing the highest con- 
 fidence in the government, is this: (haiaii ijuioceni subr 
 jects, should be coinpletely onvinced that the law is ho- 
 H', just, and good, 
 
 N. But h(nv shall they find this oui? 
 
 A. To see this, they should stu^:!} and examine it^ 
 under the most favourable circumstaiiccs. If tiie\ d® 
 this, they will be perfectly satisfied, that the law is holy 
 just, and g")od, so far as t ley a i:l:;rsi:a li it. 
 
 But it is i'Tipossible f )r a!iy created being to under- 
 stand that law, in all its Viiri )us bearings d )wn tharugh 
 eternit}^ for thev ka).v n )i what s > tu lar .)iT iluure 
 day, might possibly bring iorth. T^iey iies.l t'leref jre, 
 the certain opinion, of som^ one, whom tiiey knovv to 
 be \yell qualified, and a perfect Judge of all its bearings, 
 in order t ) their arriving at this fullest highest co.ifi- 
 dence in the government. 
 
 The Divine Redener the Son is this well qualified, 
 and perfecr judge. And ail ratioiai creatures have lis 
 certain opinii>n on it. . For if he had not thought the 
 law to be h;)ly, jast, a;id g)j!, perfictlv so; he never 
 would have coaie under it, he never -wadd have ri; : ler- 
 
 lavvoT tin* euvp, n tiei)'^: a.ui, ihc i .^e, t .y ;-i a ■ ; ;J ■ ;; •■ wi- 
 mfntfo-!!ip p'iriKiS'-. u^h-»i;z,^- ill':' guveriiof f.> izi.snt [)ard*i;i; i; i^; t'le 
 a'V. t!irt' g- s t'l^iin'V'O fiie i - ■nir. \a i as the^'^ S^iffei ings- 
 ofC irisf ,r,-? ,i I .p: -1 )■«• I'l-- ;)[ ! L-; ii ^-as Ipiw. r)i-. Ie<ra' >lTO- 
 urul uf puid<>ii. au h(H z:n^ rin (icvei'M-r lo ^.raiit pH!(!<;:i. thvy uie 
 til" atonmicnt >»ii ac- -ijiir (if A-iii i. p.inloii i» gruJiti-d. Ai d be'-a- 
 «se Chri>t Suff r - ', in ■■■,riWr th.u i.is Siiffefi.:j;;s ini^lit, and sb -uld 
 be adopted, as .li.- Irgat ground of pudtfji, or law a I'iioriz uj; ;he 
 Govei-no.r t>>'n .n- ,->anio-.; it is s;^d. tha' {''vi^t n-ade '-e AfOMemtut 
 and this maiUH-i > <:, ;ik 'r a;>!) • .r-; t , b ■ ';u(' tuvy\^z}.\', when its^ 
 well undHotod t. V".-t i if* ui-.v 'esi.rn^.r -A^q .iiif-a., these <vf) ds, 
 to wit, di;;t (hri-f- -ade 'he ':toneme',t. Bus if- sp'-ak* (n..ie nti ti- 
 phjsica 1> >ti .. . !v !i it -iv-..-- "T ^! ough Ins ui.rt i- pr. ,iched: 
 unto yuu tiie iorgiviita:* ol sius." Acts. 13, 08. And Rom- -f 
 
1S2 
 
 Qd obedknee to it, in such awfully trying, uninvitinig. 
 ana .-u,.ciii!g circuiiistances. It is the oi)-:;'ii'. iice -i' tlie 
 •Sen, gives this testimony in favour of the law, and t'ne 
 peculiar suffering circuinstanctis in which he rendered 
 tliat (obedience, constitutes the obedience a more unsus- 
 picious, and honourable testimony in favour oi' the 
 lavv , wherefore by doing this "he hath magnified the 
 law and made it honourable," or in otiier words he has 
 honoured and supported the law in the most full and 
 perfect manner. 
 
 N. I like \AeIl your unfolding of the first particular^ 
 and shall feel n<na little obligated if you do as much 
 justice to the second, which you have stated to be this. 
 Tliat the Divine Governor will so maintain the law as 
 to serure the grand end of government. If t'le inno- 
 ce?u subjects are also fully convinced of this particular, 
 they have every thing that can he called for, to com- 
 plete, and to perpetuate their very highest confidence, 
 in th.t happy government which they live under. 
 
 A. Well, the obedient sufferings of the Son give 
 evidence of th?s second particular, equally satisfactory, 
 and complete, and convincing. They shew that the 
 Divine Governor wiil so maintain the la-.v as to secure 
 the grand end of governm.eiU. It is the sufferings of 
 the Son, give testimony in favnu' of tlie governor's 
 11. "Tl.ruiigli O'-r L:>rii J ••lih C'lrist. bv wlion we ■ii\f idh iC- 
 ceive.;! the atoiieun-'it." , reconciliationj a-; st (>ny;ht ti) liuve 
 been trrUislated. Btit it> irue. that thi4!ua;!i Chtij.t. the lau for 
 pai lion, or atonemiuU has come; iirui by him leonriiiation has b -^-en 
 a-eteived, or has taken pltce.. For tae atunement. «>rlaw, tor jar- 
 don i>* the propeigr.tur.d of, or fur pei-fect reconciliation. 
 
 There has been many noion'^ in the worhl, tlu.ut liie aTolietrien t; 
 and tlie greater part cif tl.o^^e n«>ii«»ni-, very vojiue m.f •?>•<'! '»ct. 
 3>]iii!» d.srknt'ss h;\s b-en ihrosvn on the subj -ct, by miuy, that 
 h3\e triid 'o explain it. T'K'V ai:iy deserv <■ p:.iise for their i>;Md 
 intcsition; but the wi.ild ha^ oc< iision to feel surrv their < ffori;. h ive 
 proved sn unsucee^slu'. I a > i'lclincd to t i.ik. it would take, i ii 
 old sluilent. trnineil up in diDse ersois. n-i, i-sies moie tii!iit»:e»8 
 get shut of thtnt.; than it would take a nt^v one, to.lesru the trulls 
 
\2H 
 
 character, and the Son's ob.:;'lience renders his suftei- 
 m^'^ a more h )nnarab!e tesri nony in favour of the (t .v- 
 env-i-'s character; for if the Son had ^u'Tirad, vjithmt 
 this obedience, his sufferins;^ in that case, could have 
 been no better testimony in the Governor's favour, than, 
 ©■yen, the Rofferinpis of any criminal. 
 
 Now that the Father did re^^ard the law, in the same 
 S:-2:ht in which the Son did, is evident, from his hav- 
 iJi2^ sent the Son to honour it. A id althou'^h the Di- 
 irine Goveruvor did not seod the S )n iat) the world, in 
 his official capacity as govern vr; yet the Father wh* 
 & governor, did send hi n. S > that this transaction, by 
 shewing the views and feelings of the Father, shews at 
 the sa-Tje time, the views and feelings of the governor just 
 as fully. It shews that the law is good, and that the 
 Father as G )vernor will ever maintain it, so as to sS" 
 Wire the end of government, the highest an ount of ho- 
 Eness and happiness in the intelligeat universe. "For 
 lie who S':;ared not his own S )n, bu' freely gave hi'"^ 
 "fep for us all, will he not with him freely give us all 
 flings?" Certainly he \w\\\, for if God as Divene Gov- 
 ernor, would so ihr disregard the law at any time, as to 
 tieglect the grand end of government, why would he 
 as Father ever have given up his own Son to suiter in 
 such trying circumstances? 
 of ui.^ sab3>-»ct, it he ind i fair caaice; aul not n j^^- throwti in his 
 
 ()d tlie subject of the ator.einent, it may be fairly s-airi; — that hgiit 
 has 'whined in darkoessj hut the darkness coniprehcndi^d it nr»t. 
 
 Tiiose Viriaus, and jarins; notions have arisen, mostly, from ' vO 
 »oots. >e was; — that the wurd ativiemeut meant reconcilia ioi. 
 Th' other; — that it irn^anf a r.ui^ Mn, And from these iwo i lots, 
 there seems to have arisen as in my unclean notions, as ever t'lers 
 were frogs that came forth, out of the I'ivers, and ponds of 
 Egv... 
 
 Btth these words are Bible words; but the Bible n«ver taught 
 thos"? various notions, that have b-en 'Ujipos-d to rise out of t'era. 
 
 Fnun t!ie reconciliariju nlm. it his b -n ,is»,e el n ev -,y jt-T- 
 «ff:i saved, ha^ to make his own atohemeni; becaust: he has to ^^'- 
 
194 
 
 Now if ^od as Father "s;;'irer! ?-»ot bis own So",'V2/A 
 whe . the t^o.)d of irov^'riTncnl required hi .-, to b" '/^'^v m 
 up; evidently he >u )iild a)C snare in^ )i3 :dse i.i si n!'ar 
 ciiCLriiS'anceh ; — md nach less w mil he s;>are anv ither 
 individual, of different chara^;t"r, arl !;i far less e'l lear- 
 int^ relations. But if God, as Fa' her, w >uM nyt -^veia 
 spare his own S )n, nor anv o;i^ sls^, whei nu^lic g- )od 
 required him to be o;iven up, to suffer, then it is most cer- 
 tai*- , that he, in his official charterer, as ^n)vernor, nev- 
 er y\ ill spare any criminal, when the public welfare calls 
 for their execution. 
 
 Moreover, in as nuich as the Father has freely g'ivent 
 up the Son, for us all, he evidently will not with-h >ld 
 any thing;, no not any thin^^, even from a criminal, allow- 
 able to him h)- anv law of government. 
 
 N. I see friend A. to a d ■" I is^htful certainty that the 
 excellency of the law is established; aiid that the excel- 
 lent character of the Divine Governor is also most ful- 
 ly established; and from that all glori>us transaction^' 
 all holy mind's in the universe can now have the most 
 high, and perfect, and complete confidence in that 
 government down through eternity; and of course the 
 very highest happiness of which they are susceptible. 
 
 A. You perceive then further, that if the Difine Be- 
 ing as G>vern()r, had gone onto pardon any criminal, 
 
 h Roui. 3. 3-3 ' '. 
 
 come reconciliatod, which say thej, is the sam? thing. 
 
 But on this reconciliation plan, there has been mucli disagreement 
 of opinion, but noneoS it tsue 
 
 But on the ransom plan, it has be^n supposed Chv;s? guffsrM (ho pen„ 
 aUy of the Iaw;iii the room, and place of sinutr!i,and that liis sufil-rings 
 were laid iu a^sa legal set off. or payment of the debt, or ransiim. by 
 \vbich lie dinner was rele.ised, because his debt was paid foi htm. 
 Yet thf Biole never int+nided to rejjresent any such thi'^g from 
 first to last, N^'ithcr did if over «ay it. 
 
 Mdiii. 20. 28 says. Hf cano to give his life a rans-m for 
 many '' It would have bci-n nnar-^r the original, if it had been 
 ^aiisiiited thu?.. — To give his lifv, f-ir th<-' re'oase of muny. \od 1. 
 Tim. S. 6. "Who gave himself a ransom for all." Might have 
 
1^5 
 
 wit-i-'on<- this conniL-t-e atonement; without these ohz^- 
 lent sn.f^Wnirs of the S ) 1 of God, such a ^tep wmM 
 ha":- <veuk -ned niibliccmfidenceamanG^ all orders '^f ho- 
 ly cs lUures amaziii.^ly; which would have lessened their 
 ha' liness. 
 
 H tre then, if the Divine Legislator adopt these ®- 
 be H-nt sufFfria^s of the Son (as he did) here, is laid a 
 ii. 1 and ample ground for the Divine Governor to go 
 on and oardon just a^ many, as can be pardoned, con- 
 sistently with tiie hi^h end of goverufuent ; and with- 
 out any one's, loosing confidence in that most perfect 
 G'^'^mment. 
 
 T.iis is ail that an atonement can do. It was wise 
 and good tiierefore in the Legislator to establish thes'e 
 ■V^ry oliedient sufFiriiigs of the Son, as a Dwine govern'--' 
 mental principle on the g ©and of which the Givernor 
 ■should act in pardoning as many criminals as c )uld be 
 pardoned in perfect co^isstency with the high end of 
 gpve. nment. A'ld tiiis is the foundation principle of 
 the iaw of faith. 
 
 N. You have sir, T must owq,, fairly at length redeem ^ 
 ed your promise. See Pages, 117,18. And now I see 
 ta a new light how, and why the "law of faith doss ac- 
 tually honour and support the law of v/orks; for it is 
 evident that each part of this complete system of Di--; 
 l>.-' 'I tius - vV 1 1 '^rive hiin<elt" is \ lu'^raion tor all. <\'id both 
 ■fhase jdace.i ini^an no vn )r'e than tins: Ilidn. 5. 6. He died foi' 
 the iiMgodlj, or sinnei-s. Or 3. Cor; 5. 14 — 15. 'df one died foff 
 
 all"&c. 
 
 Tile Hible dor'S nut meui they are raasomed by pasing (heii-' 
 d-b-; bat-by pird.jning tlieii- sins; even it t'ne woid rans'i'ii b* 
 r-etiM-d Maih. 6.l!2. Says— "Forgive us our debrs-.; but (o.tiiv 
 iog •-! '.b:s, is d vevy diSl-rent thing, fio.n piyuig d^bi.^. Ai:d in 
 fuc;. d ijb i33var cta bi firgiven. ufrer it is paid. Liko, 11. 4. 
 say-. "F.j.give us 'nw si is: . for we also forgive every one 'hue is iif- 
 debtcii (■tas. " H re. debits j;re co upired to smis; or sins compare'? 
 tod.'b'S. lii I'dar ti) -.'Xiildin ih? forgivness of Snis, by ciimrthViizVi 
 with t:!'f . givenessof debts. Aod this is very nice. \\v ••'-)!!r(;r 
 pi.Oij G\j-^ as t.i3 pjaiaii. ae.u at' ■'S.aner?;. o-j co:npari;ig ir-, w; j* t ftr 
 
120 
 
 me ^'OveraaientaJ prinoiples liiis ureciselv at the same 
 grinieid ^f gr>v-,-n a-.,t; wn'v:h is tht ^r-atest o )ssi- 
 bl- a nouit of holiness and happiness all over the creat 
 Q.d and iatellisrent u'liverse. 
 
 TT^n^^TiO'it a®. 
 
 N. Nntwitiistandiii,:^ the ^ra;i'l result, stated at the. 
 Glo-e of our last con versatioi, I am inclined to ask. 
 still, mirrht not the character of the Divine Governor^ 
 &ave been better established by the obedient sufferings 
 of the Son, if thc}^ liad been inflicted on the Sm, by 
 the j^'overnor, in his official capacity, instead of beinp- 
 infli ".ted on the S )n, by the Father, in no official capaci- 
 ty whatever? 
 
 A. No, by no means, for the character of the Gov- 
 fri'nor is perfectly well established in the manner above 
 stated. But to suppose the sufferiis^s ivere inflicted oe 
 the Son, by the governor, in his ofiicial capacity, is lia- 
 "ble to many objections; which w >uld go to tarnish.^ 
 tather than brighten his character, as governor. 
 
 N. Pleasestate some? 
 
 A. Well, in the first place, whf^n rh:- ao--ee'r,ent wati"" 
 
 yviB ■-■■■■■- ; ...-,..— ..I ., ,. _ ■ _ - ...- iit ^^ ... .....>, -■ ,^^ 
 
 imprison'oen'^ 'if cletxors; atiii thi-;, aUo. i-* don-.^ bf-aiitifully. Seef 
 "^latli. 5. 15, "-IQ Bit it is \n (>sce 'fiin^'y g;rp*t error to pi-k np 
 the notion of 'I -bt. and then fix 'he ntonemeot. antl the whole gos-- 
 pel plan, upon the prituipltfs of deb', and credit. A )d then !a- 
 boui under the a-ivkward absurdity, ''f having; the deit forgivenj 
 afer it vas paid to the. Lust cent, bv thp <;ur('ty. 
 
 Wheffas. in facf. deb*s never can be foroiven, affer ♦hey are" 
 paid; nt'ither is it pos.sible, that Sins can. be paid for, acconiing" 
 •to any correct governmental principles, hutiinn or I). vine. Sinners 
 mu-t b", oi'her puni.shed. or pardoned; accorditig to any law, that 
 Is rah'ilated to .secure ttje good of the cnitimiinity. 
 
 Piini-'ouietit is noi ile.-ign^d asa retaliation, \<i the Di-ine Go.v- 
 er^Mn^■li'; Iiut ir i* de-i.cui"' to restrain ihe nffend fr un doing 
 Uiischief to others; and also to deter others from doing mischief. 
 
ioiide ill dist'mct reference to rhess oh^'d^ent suff^iiDfi, .., 
 it ^')< nade betvvixt psrfeot cqua^ -., t'l? Father and the 
 S^)n. It 'lust then he fii'ii ''ed -)u ^^ach oart, by the same 
 glials vvh > enter "d into it, or it is ■! )l fu'.fi'led at all. 
 
 N )vv IP the a!>;reeiTient was /nade betw.'ei Father and 
 S\)'- a<^ eqiia's, ;ind not in anv o^overnnisntaj capacity^ 
 tl'e S m would have had a ri2:hr t^ ohf^ct to its being" 
 ftilfilied bv the .(governor in His official capacity; Trr it vvas 
 not ;v'th the f2;ov. as such, he niade that aci^reenisnt, because 
 iheS >n.hadaj|rC'-''-1 1-^ rpceieve his'-nTiviocrs from the hand 
 ofhis Fnrher, av; : ' ) n a'^- jv-rmi-ntal otficer. Besi-'les- 
 if t'^ ' S -•{! had afterward agreed to h^uTer frDni the hand of 
 ■the s; >vernc)r; instead of sufferinp;; from the hand of the 
 Fath.°r,<the contract between Father and Son being brok- 
 en, th" Son has no elai n on the rpvernor for his reward. 
 ^unless he niakes a n? u' C;^;. : : ; ;", with the governor. 
 
 Aside fron the fa.ilur5 oT t li Faiher, by b''eakin;3j ihe 
 agree nent with the S')n, the Govern rr as such, h?<> n» 
 dQ:ht to make such agreement; of course could n-^t be 
 bound to fulfil it, neither in inuictinR; suffering, no- '5 
 bestowing reward ; nor could the Governor d> it wiia 
 propriety, for the law binds hini to protect the iin >cent& 
 and to punish the guilty only. And as to best~> vig a. 
 reward, he has no right to dispose of on ilio proosrr}'^^* 
 of ndiich by office, he is inerelv ih^ guardian. 
 
 Niiw 1 woiili] as'v how mii'^h s!>'tii;'i h-^. > dd hs :i i I'qiiiviilerjt 
 for leftiiTj: ifFenilers loos^- t» do vvhaf ni--hi-f t'v.v pl'^a^-*. in the' 
 0nvi-rn:'.eiit. ■ x\nd T ans-.vei-; — 'h-re i* no ^ >»'-;r;i ni^.nMl equi- 
 ^ait^nt. that can be g;iv(^n. or accopuvl ;» sn'-h i case \. \ \ 'n 
 course, it would be a miseraolr' roritriv: ce. t > punish, tr r'>'^riin 
 'an in-nocdit person, .is an eq:iivHlent for h-t iog; l.iose tlie iiuilty. 
 
 But if the off' id ers have rr-a'Iy repen ed ind will di n i fir*ier 
 Wjischicf: then tliei-t is nn govf<rn nentsi neresify that th:'V sh'ild bc 
 puni.-hed. or restrained: or j ly one els>'. mtheir place. A.id all such 
 mav, with th'' greaiesf proiiri^ty, h'> ror!>;iv'i"ti, nr oard )n.d. An5 
 sll be-evoU-iit utinds. iri. the o-ov.>rn:)ieiit. wjil bi^fi;!id s.^e fhi'trr 
 pan'o-ied. if 'hos:^ be..ev.)'eni o'lds ctn h,iv>» sulfic:^;!' evidon-^e? 
 that (!i; -e fnm njl li.ive 'x-t-n p:iido-i d .us; ,te:iti v v-'^i th." y; 1 ^d 
 Of ihc goverument, B,.t all such created miuds might lojse confi 
 
M v^')V3.* at the very ti a^ wh'in tb^ S-);i rece-vcJS 
 'hissiiT;" ' i;s, h2 wi^ jirsst'i yici il! !!• i ^rirv in hea- 
 ver, and ! 1 '^arth, which had b'an nrsviouslv d'^l^f^atsd 
 to Ilia i)v the; Father, and '.vhich he vvi'l c)nti'Uie t» 
 hold u'nl he. shall have ju 1-2^3 I the ^vor'd i i ri(^ht-oiis- 
 r-ss, M d then he will "deliver it up to G d, even ttie 
 Fathe>-/'fa.) * 
 
 At ^r'lich tiiTic; the Father jast Oeghf^ to execiit'; his 
 t)fR"f^ is rT)v -mor ; of course at the ti'ne wh'^n the S y-x 
 su^ 'ed, the Father was hot executJn_5^ the office v)f G)r- 
 ■en? \ For these reasons and others not ^iven, the 
 G-'"'~vnoY as sii'h, di"l nit i iflict suT'-'i !;s . i o rhs S >» 
 nr • could He ; and the sup^'>sitioa that, h? did act in his- 
 official capacity, in th^ i'lfliction )r rh^ii siTiriii'^^s, is 
 a reflection on the Father's charact:?r as such; a id on 
 iiis character as f^overiior, aid oo the whole adninistra- 
 tion, oow conducted by the Son, under his supreme dele- 
 gated authority. 
 
 O 1 the other hanl, th^ F'lther hi ntelf "aot soani^* 
 Iiis own beloved Son, but freely giving hini up" in the 
 manner alreadv staled, does display and establish the' 
 character of the G'overnor to the truest, best, and high-- 
 est advantage. 
 
 N. Bat are these all the purposes contemplated i^^ 
 the atonement? 
 
 a See I Cor. 15, 24: 
 ■^ence in ibe jj;(>vciiim(>'it. unless this evidence was given to themi' 
 
 Tlu'v intgiit tlvink, I'lat ei; ler rlie,iavv wa* not gaoiljor else, tliat 
 the (Jitver lOr was nut <^(»od. aJid nnt to be deppiuled on, to maintain 
 the i" ; .im! that .me. or ij tb th se. wer*- t!ie reas.ins why tliose 
 ct'imi liils were nut esi'cuteil 'hiit is puni-hrd, or restrained. Fui* 
 thev itdd !i;)t Jiidu;e tlie hearts of tht)>e persons libeiau-d, and 
 
 ou'.d ru t be rrri; ill. but ihiit d ev vould ve' go. and do mi'.chief?' 
 Qui .-.<. Mi-y il.] siiflaient evidence that ihi- Governor wiilnot par- 
 doii any, but -uch as cin be par»l(cied consistently wiih tlie guod 
 of the griveinm-nr. Bit .is it is the nature. >f benevulri\t minds iff 
 be y;'ad (o lave a'l pi'd 'ihhI Uki! e.aii I)- pardoned, • oiisisiently 
 Tfiti) thv- good of the tjoverninent, theyinust h.ive 'atisfactury evi-^ 
 deuce, ihat liie UL/vernor is good enough to g^arUonah sacii withu'dV 
 
129 
 
 A. Yes; whatmorft could be ans^vcir-^ ^9 
 
 N. Oil not the atonement an ^.r.^r ;■ -'^s-rne v/hat 
 offn'ed in the roo )!<•■»!' th:^ si ; lers )\vu au I'erin^^s?" 
 
 A. Yes, in the S2ns2 exoKiin.^ 1 a'');)v-. It u-is onP'^-.d' 
 bv the Sm; acv-.epted by "he Far!i-:r. ;) l-^pterl by the 
 L.'_;;1s]at )r, and to h-e HCte'! u ■) )n bv ;h G -ver'-ior. 
 
 N. But was n')t C'lrist " nade sin," sr a sin offerings 
 £oY u< "who knew no si)i?" 
 
 A. Yes, ill the sense ab )ve expliin:? I, and in n# 
 ©ther. 
 
 N. ^A^as there not sonie kind <:!r"-e •■a!.'^.ub^tituii')n?* 
 
 A. No;, you recollect his sufTerinf^'s were the cnnse- 
 quence of mutual as^^eement between hiniand the Fwh- 
 m", as perfect equals, and not according' f > aiiy ! . ." or 
 les;al process whatever; nor «here t.he)' iv^flicted by the 
 Divine B^'in^y; in any orlicial cajTacity w-hatever. 
 
 N. But were not Christ's sufi^erings the penalty of 
 •'Sie divine law? 
 
 A. No, for that would suppose hi:n to have underf^one 
 a lep^al prrjcess, and that sentence ot" conde n lation had 
 feeen pronounced .against hi'ii by the Judge, vv'-hile it 
 Xvas acknowledged that he was holy harmless, undesiied^ 
 iSeperate from sinners, and made higher than the hea- 
 vens." (h) Now this would be even a worse seat-^nce, 
 than that of the court r^hich was constituted bv r1ie 
 
 b Hi'br^ws 7^2y- 
 failare. OtlicTwis thev might lor»(;e confidcnre in this icsi'ecr fii>0-. 
 
 And in proportion as their connd-nc!" i* weakenefij so :nay 'heir 
 happiness be le-isencd. A ni mi propjr'i > i a-s t'leir rn-ifi:!e;ir ia 
 iheir govermiient is pecfecf; ^u, dieii- nappsae.ss mtyb- perfect, and 
 the end of gover>i n>!jt perfectly s^'our;^!. \.\A ail t'l;^ docfririeof 
 flip afonetneut goes upon this principL' oftix^nin.^ i le r.,5'ttsr can- 
 fideiice ill the gi(vern;nent, by proving i; !■) ae a pe.fe:r govern- 
 ment, with a perfect ad(niiiistratioii. 
 
 And let no one s;iy^ — that.suffic;er>t coiifideiice might h.ive b-en 
 excited, by knowing 'niur>»-.i ■^us r i« li.v -giver,' aa<t .Mat G -u WiS 
 the (jr iver -or; >r. ia -virne rhr'r.viy, v* r*uf the o.i I •, .;, '.-..jd 
 suffer, n .s of Cli -.^ 
 
 1 ttiibwei'j tual it petaiue tuu laiituteij wiSt; Gud, t^r the iionoar 
 
1^# 
 
 cli'p^ priest, scribes, ard elfiers at Jerusalem!— for tnat 
 cc-r:' 11 lot eveiv ackn-)wl-':l!^e him iimoc-rat, but la- 
 b( r. d hard t) prove him i^iiilty. 
 
 ,\i^]eveni*\ in these circumstanors, the Sr^n liasL 
 been g-iven i>ver t) t'le Divine Governor, who is the 
 mere maintainer oP !avv, audthat hiw too expressly es- 
 tablished to .2i;iMrl the innocent asjainst the lawless; tht 
 G vernor instiia I >r c-seciit:nQ;.th" law at all, uoon the 
 So 1 vvho was k\ >\v \ \ i 1 i :'v i vv'e 1 ^e I t ) hs i i o:; - it^ 
 tvnillhave acted even w')rse than Pilate, if he had nol 
 lionourablv released hi^n. 
 
 N. But "had not Christ to suffer, in order to satisfy' 
 ©ivine justice?"" 
 
 A. Justice consists in the treatment of a moral agent 
 -according to his character in the view of law. 
 
 Now in his case, had there been any fair Iepi;al Dr#- 
 ©ess, h.e would havp b^en honourably acquitted, "in or- 
 4.er < ) satisfy divine justice.'' 
 
 N. But mif^ht not divine justice call for satisfactio!? 
 «n the sinners account? 
 
 A. Yes it ini<2:htand would call; but neither that nor 
 'Jiny other justice would call lor sufferings from an ac- 
 |;n wl-d'^'d innocent person, on the sinners account. 
 
 N. Bui might not that infiocent person freely offef 
 Isimseh? 
 
 of • i'^ NHme, ai (1 fur the Glory of hi > Kingdom, to pst>ibh.sh 
 ihc n-ost perfVot governnent, and to excise tnn liishjSt confidence 
 in it. bv the veiv best t^vitience, tjiat infiiiie wisdoin could biirio* 
 ft>' >■:(!; and tliis, he has done, in the way he has taken \\i it 
 eou^d M.if h,»ve bt>en so well done, in any other wny. 
 
 \:\ ; '■■'> t'Mt i-; >aid. in the old tesr-nnonr, ab.iut afone-ocnts, 
 ^a"* ies.<;;iie I, nni s > mach far a strict <;rX|)lanatii>:l of ti)e dictrinc 
 of ii.e sett afonem»ot of C^ris^j as. to ilir"ct their nin is tft 
 C . .t, vv'iii was to come, and nlm. tiirouv'i tie etornil Soirit, of- 
 fer. 1 1 liio'-elf wuhouJ spot to Gxl, II b. 9 14 
 
 N-.N'i'rihe e.ss i cunsid.TJtbie d^ gic-- 'd h;p, in tiie hxt! jijiti.in, 
 of n • -»n lit*'! i Ch;- s- can be derived from what is said in tilf 
 ©Vsi t'vsiainent, a.o.jUt aiojcnents. 
 
13/ 
 
 A. Yes, he might, if he th )iu^-ht proner, freely oFFex. 
 feim.self ; oat iivj righteous jud^^'^:: couii, la hia o licial ca- 
 paciiy, freely- or even unfrecly lake him, aiul no right- 
 sous Governor either could, in hisoiiicial capacity, freely 
 ®i u.itreciy execute hi n. 
 
 N. But was It riot necessary that Christ should suffer to 
 tnaintuiathe truth in this particular point? "In the day 
 ^lai thju eatest there?)f thou shall surely die. "(c) 
 
 A. Vo, [br \'L\ n lii ase;f aciuiiiy Ji:J i.i I., v .\t the 
 
 ■Hioaient he sinned; and tae obejisnt surferin^i of t'lo 
 
 ?on tosk place .as the govern nr^" :' •;; ;.: r', oa which 
 
 iia^ii and ail his postcviry, .ni-^ht. _ i ... . be pardon- 
 
 ■i a J 1 restored t') "n wal life/' 
 
 N. I see th principles, and how adniiraMy they work 
 too;ether ni answeriii?^ oi^jscn ■ ' ., 
 
 A. Weil then tell ine in y , vis ic acj-;-_:i:i;^ 
 
 uo the above principles, an h;:;:; , or a d:L,!i,> : ;ur, i^ 
 suDOose that tnt Soii suffered a a, ie-^aj penally? 
 
 N. Why, according t'> the priivcipies (an I c\^:i- 1 :^ ^^.-r 
 dispute theni^ I ad:mt it 'would be a disli.jo )u ' ,; . j :: . - 
 ly S m to suppose that he sa;ie.-:id ; li p^;K:y " [•-:. 
 QV that he wa- ■ ' ': ^ % or i,vus to-tured, sc was iv a v.- 
 other -situatiji-i -:..,. Jzi/^-d oy wor.is, which ha> o O:;^^ 
 deerned ap])licable to the le^al treat ae u of crriiinais. 
 
 A. Is itan honour or a dishoa)U!, to G)d; siapl^ 
 
 C (if;'. 2, 1 r: 
 
 Wt' (s.iy !ra':i t'ii' t i-*ir -dfo c^.nerr. * were a f)'i t ol' tie cercno- 
 ni;i' :;i\; i^o t'le ; j ;e ;■ ill '■>{ G-r(S!,isd p.iital • le. law of Tii'h^ 
 fir g'.i-'uel. 
 
 i'i-.eir atfniein f?; :ii hji ".ii^nifv ce-fuo.rai *<• ni' iliati >n; U)£- 
 flie . - f-r ' t''.;' ■■:'•.•, !■- nd 11'^ '<) >vhuM cere im'U.i! i.-.^ 'ii: ,^ 
 m!,;'. I take, piacej -.i',:hr .itof-.eiue.i > nl Cjit i>t in ihe la . of !.'3i :.a. cirj- 
 i'liw io Which leioiii iOafion tiia\ ake plice. 
 
 T';.!r .1 o;i -aieiit*. Wert- .o t'le ijayinent oi' CC' <'raiMii;il 'ebt^ 
 but t!;.^ l;!\v ' ;}" cTt'inof. al riM-giv.'re^s (){ vv' ong-- * Sn, iiie : .i-.e- 
 me'i ' Christ wti?, nol the ptyiniMit of i (itbr, but b l.fv uf 
 
 * I - :- ;', -i'.^d T, 7, LtviL. 8, 1^, IS, a Chron, ;.% 
 
 ^";—^;4, "lievu: 6, f, 
 
132 
 
 its "Divine Governot, to supp-jse that Tie Would infiietsiir- 
 Ceriiigs ) 1 Lie -^ > \? 
 
 N. It wuulJ be a dis loiiour to suppose him capable of 
 Diistaking his proper e nphn-iient s.j i'ar, as thai 1 i his 
 ©iiiLiai capacity, he would ever atteaipt to puiiisri one 
 inn'>ceal bei g, g(;;at or .sri-ah. 
 
 A. would it not iiavc bren ciislionoiirable tv^ the Di- 
 vine Legislator, tu have ci aitcd a law, thin \^^;■u'd au- 
 :^orize a Judge or c{^urr; an.:' enin )\ver a govern" r, to 
 &"eat an inn;;cent person as if he were gjiaiy? 
 
 N. I answer yes, periectiy so, aiid ur.iess tlie above 
 principles be overturned, I see no way lo evad'/ OiC co!i- 
 ©lusi on, that it wjuld be squally dis.u i >u:ao, :, to 
 the divine legislator, for one of his subjects to under- 
 stand his laws or the iiiole, m asi^^ such nay. 
 
 A. Then by whom was the Sra ";iu nbered with 
 transg.cbsors," seeing he was known and acknowl- 
 edf'-ed lo be without sin? 
 
 N. It was by that ifiiquitous human court which 
 tri?"'! hi n, and by others wiiich 'Mvated hiai without a 
 cau.^e ;" and not at all, by any department in the divine 
 g^vennnent. 
 
 A. Well, if the atonement be a divine governmental 
 prii.cipic, nas it not the f;rceof a jaw throughout the 
 whole divin.; govern meni? 
 
 'i ■:• B -.'(I r,f iii. ;iii.iii;i' v as 8aul t(» bv the lilV vi' -he m isnal. 
 Se.' Ltvr. I 7 II — I i: For if v*»u lake aw-iv «ll ii- i)li)ud, it diesj 
 ari.i iif . )Ur-i>. i ^ull'i'? ) ■{•! (it :iih The i>Iii(i(l. tln'iilori-, lepce- 
 se: ^ (J ii'SuiTri ;^ n < o ^e^ti. W'h re' >!••.•. i'ic bio •() wa- iied m 
 nni. Miii t . • at 1. tn t. ;);'i a s.> tiie b!''()ii represi'iit tn tlie si;L'bt, or 
 t:;. ^ } h' ;)v :;; e. 'n :! '-'iirrai m id siiff.r ■(! un'o (K-at'.. 
 
 S' i! itiiHive . C .li-! i(»su(^"t, f I 1 u- lt\^as vviiitfii. Lijkc 25; 
 46: Ai!-. .5, 1 -i. ,nM ^ZS. l-Z -2"!: Vlo^e- .»n > nil 'We p- <,)hM> bad 
 foii^iu! t!,a (" fi-f sliisud s.ff;. umm) de;ith. An' bis blon'l is 
 of;-. , ^a!<l • b" ' s'. or. pujre ili'^ con^cie'i (• ti om dead wDik'^, as 
 if ll',-b. 9. 14. I> ail' -s 'yiii) 1 nviivse^Hi bis -iirtV- I'it; !« ifo dealb,- 
 A'Vbi ' 'uU- ^; ■■< .(I • Cit).«iii r, as •a'« b -ii -(W-eidv saidj- 
 
 au" .wts u'U :i v ill i) L > : ver, ;ii a law nt' t'l ■ (i •■ f'l- 
 
 n^eaij Ui»i imoh<.>tiz,ii&, anu bma^ liit Ouvernor tugtaui jiaidon, to 
 
N. Tt has. 
 
 J. Then is it not as appiscable to the whole humato. 
 flimii}-, astoauy pan. se-cin^- u. . - ail bin,--, .el 
 sutjects under govciMunciit'? 
 
 N. Yes, it must b^; b > ; and as ail rational beiij.^s ire 
 subjects of the sawie govejiiiwCiit, the Divine ku^er 
 may call it into use where ever tnert:: is neeu iur it. 
 
 Now according to tins priiicipl i, might I in i-ciuii^. 
 abk wny may not, cvei. S-itan oe pard')nedi^ 
 
 A. He might if it weie nc;t Ua iub wicked lieart. 
 
 N. But if Satan were: purdonubiC, ou.^ht {if)LC-.nst t® 
 have taken upon ni^^i- ihe iiature of A-gels, inste :d >f 
 die 'Seed of Abraliam;'" in order tj make an aioneaient 
 for angeis? 
 
 A. No, icr if he had taken. on him the nature of 
 Angeis, i.istead otihe Seed of Abraham, he could (Ot 
 have made an atpnemeiitat all, eitiier for angeL or men. 
 "lie c Aiidnot aave been obe ient unto death, even the 
 deaiii of the cross." 
 
 N. Is there any evidence cr likelihood, that a fallen 
 angel, or a departed fallen mai^ will e\er repent, even 
 in luii View of tiie cruui, oi those governmental prmci- 
 pleo.^ 
 
 A. N), not the least ; but the sentence in their car.^ 
 will ever be, "let the filthy be filthy still. 
 
 Ana It Will oe e-^sy from these principles to ans'/zer 
 an oojection, that ^as bc;en made to ciiristianiiy ; -If 
 there oe ,n\)r'j won is tiuiii one, and sj-iiirs n ie n^ 
 ev, ry U iiev; r, 
 
 \iid. vvii -rHu?,. I think tiie dt nie.'en of Jesus C trisr. is the 
 gr • \i\ 0.' it;M- poMf of wisito'u, sri.-n;;;th^ <i d b^'<"tv, ui t g; M-n- 
 ineiii >f G ,d, tcon ^vinci, over-, o! livis^ wat r ^iiaii flo^. i i^-.eiij 
 d.i- c i .11, to u) ke y;ia i, the citN ni God, Jm^vi r. and e-v-er; \n\ i'.To 
 whic I ihi<i<j-s, .\ o-.-, (lesife. iir oe-id uu-insHlve's io'wani wi h ;t x- 
 iciy, t.> lu)'.; I w uld ivcoiiiMead t-i a!l in:itikitid. tn -n'-- i »ke 
 ri-sr. •>; I .nt lit.non. to ih luselve-). uati tii- y <>b i a- m i^^ e, 
 scr;j u'.i!. ' 1 iii.i.u H . I .r.cuji V \ie.\ <.f ihi.t i.ve;it .m)-. . cri . For 
 in piupuriioij, as any one's iiifunuaiion, about the atoi.'Oieiit, i^ 
 
134 
 
 j the Snn must die on each of them, that they might be 
 
 ?3a> '. . .... 
 
 BetQLise this governmental principle Vvhicli is the 
 [ foundation of the law of fc\ith, is equally in f' rce^ every 
 
 \v]-ere, ard ntight l.e called into use at any time, the 
 G -pernor thinks proper. 
 
 N. D( es not this atonement expressly declare that 
 the Divine. Governor, never ^vill pardon any, unless, by 
 so doing, the grand end of government shall be main- 
 tained?' 
 
 A. Yes, iindrubtly. 
 
 N. \-.'ell, does it not equally declare that he never 
 •viil fail Tf rnccr, \v t\t^^^l^tt\ v, fere this end of rov- 
 ernmjent shall fe promoted by it.^ 
 
 A. .Yes, for this v.culd be a violation of the lav/ of 
 faith if he did net; and as Governor he is equally bound 
 to maintain both parts of the great system of divine gov- 
 ernmental principles. 
 
 N. Suppose there was no law of faith, and that a sin- 
 ner's heart v/as renewed by the Deity as a Sovereign ; 
 then which should the Divine Gsivernor do to that crea- 
 ture, pardon or punish him? 
 
 A. Neither; because public confidence would alike 
 %e lost on either side. If he pardon, corfideDCC v/ ukl 
 '1)6 lost, and -..he end of g;overnment would forbid it; on the 
 f'ther hand, if thf Go\ernor punish the person, who is 
 ■renewed in aso\crei9;n wa\, public co'ifidence v/ iv I he. 
 
 ■inroirfc* J so, his infanrarui!* in the g^osppl genpi-allv, will be incor- 
 yp( t. u^e!p»s^ ard Dtii-it sf.r'trv to liimscH. i^l^i la> '•Vil- ei" isgli 
 to C'-fl his •■'jH' i.lnps: i!'!(l 'oin prcDiirJiim, w'!; ins cimnmnii a 'niiis 
 t(i » t' eKS b'- ut'infcll giblr. uii^a' i-farti>r>% aiul U'>c!r->.i!"uot hurt- 
 •fu!. Slid (la !Jf;;er( ■.■!>.. 
 
 Btif i-Fi tie ('lit-! li;" do in profoition, 8S lii.s infi:rrt'iati(in itbout 
 i] e •<! iV.'W'KV,^. 5! av l,e cM'mt .••nd 'nje aci-ordirig to tin- bible, vso 
 wil' hi-' his-.ir !<•! ni; til;]) ii ^lic p'sri ' <;pi!e!all_v*\ „- 
 
 A- ii s!> ifi j riii.c.riidiv wA' \ ation bp u'stciul, and ^sticHic- 
 
 toi\ ' himself! ;<ii() w> ;i!, j!' I ; ;i; i;. will his comiuuuiratiwns be- 
 intelligible, usetul, at;d sutifcfiiciui7 to others. 
 
183 
 
 weakened in .seeing him treated differently from his pre- 
 sent noral character; for the law was desi^a^ned to 
 ruard the innocent aa-ainst the hiwless, and of course 
 the end of government would foibid his punishment; 
 so then he must ju-st let him pass, '•'or let him be." 
 
 wY. Then how could he be treated as a subject of 
 divine gov ermiient, seeing he is not pardonable, nor 
 punishable? 
 
 •A, On that supposition, he could not be treated as a 
 subj-.'Ct, at all; for the governor as such, would have no- 
 thing to do with him. The conclusion then is easy, that 
 although God as a sovereign, might go on to renew a 
 siniier's heart; yet as a Divine Governor, he could not 
 go on to punish him. 
 
 N. If the law of faith and the law of works are so inti- 
 mattdy connected, and so eternally important, can any 
 one knowingly, and on purpose, put the Atonement jf 
 Christ out of his religious systeni, and yet be a Christian? 
 
 A. No, he must necessarily be an infidel. 
 
 N. But may not some., through the want of better 
 information, appear td put the atonement cut of their sys- 
 tem, and yet have some Christianity? 
 
 A. Yes, I think this is possible. 
 
 N. '.V'ill, according . to these principles and conclu- 
 sions, it must be a matter of vast importance, that ev r}'' 
 one un derstand well both parts of the complete system- 
 of divine governmental principles. 
 
 A. Yes, it is of c;)nsequence to understand the princi- 
 p.les of any government, u ider which we live, for a time; 
 
 uut now tiunsceniently important to know thoroughly 
 the principles of that g)Virn nent under wiiicii we snail- 
 live Oil. and on, down tiirou.rh eternitv. 
 
136 
 
 N. You have said thnt the obedient suFerincrs of 
 C" ri-t, constitute the atonem'iut; and that his obedience 
 would not have done by itself, nor his suifjring by itself. 
 N w which obedience, do vou mean suictly; do you 
 iTt^an, his obedience to th^ Father, which he promised 
 in the co\ er.ant of redemo.ti^~)n. in distinction from his 
 obedience to tlielaw; or do ym mean his obedience to 
 the law, in distinction from the nther? 
 
 A. In order that I may not be misunderstood, I ^lave 
 ti'ied. to keep these two points distinct. And wh'=-n I mean 
 to speak in reference to his obedience to the Father, I 
 am apt to call that obedience, — discha'^^'ing his oolijja- 
 tion, or fulfillinQ: his covenant contract; his obedience 
 r ) the Father, or his covenant obligation to the Father, 
 e-xtends to ever}- thing, he ever has done, or will !o, 
 Vvliether he be under the law, or above the !av/. But 
 his obedience to law strictly, does not include all the obed- 
 ience he ever did, or ever will render to the Father. His 
 obedience to the Father, is n) other than the covenant 
 ©bedience, or vvilling o'>edience of a Son to a father ; seS 
 Heb. 3.1 — 6. "He wixs faithful to him that appointed 
 him." Apd this v/as the obedient faithfulness of a 
 ■"^Son,' in covenant with his Father. 
 
 Bu-t Ills obebience to the kuv strictly; was the obed- 
 ince of a subject, under the law; and as a subject under 
 flie law, he was faithfully obedient, as the law directed, 
 in every jot, and tittle, in every circumstance, and rela- 
 tion of life: whether as a Son, to his parents, or as 
 a brothr. or neighbour, or friend, or citizen^ or even as 
 a scrM; t • '"iiinister unto all. 
 
 ^'\d this v)bedij;inee as a subject, continued nojonger 
 than v.'hiie he c-ntinued a subject undei the law. For 
 flwhatever the law saith, it saith to thCia ihat are under 
 
11^ 
 
 di' "^i^x." R'^m. S. 19. Therefore when T spaTce oj: 
 his ))^iieiV SLiT'.-iiv^'s;— T nent, stnctl\r, his obei- 
 u -t to the !avv, wiich ob^dieac^ to lav, honou'^ed the 
 lav. by she'.vin^, that he th)Li2;ht the la*^ was g»ii 
 and the saflPerins^s, which he eaiu'-ed, while he render- 
 ed that obedience to law, coastitutes that obedieace, s®- 
 mw'h the more strong, and honourable testimony in fa- 
 v^n' of the goodness of the law. For if he had 
 aot thought the law was perfectly good, he never win id 
 have rendered obedience to it, in such trying sufFerin g 
 circus-nstatnces. While at the same time, he was ob ed- 
 iendy,and faithfully as a S )n, fu'filUng his covenant con- 
 tract with the Father ; for he had agreed with the Fath- 
 er, that he would come under the law as a subject, anA 
 render obedience to the law. And the covenant faith- 
 fulness, and obedience of the Son, to the Father, will 
 never come to an end. 
 
 But his obedience to the law, stricdy, as a subject^ 
 liad an end ; his death ended his legal obedience as a 
 subject. And although his sufferings were not legal^ 
 or penal sufferings, as has been already said, yet hi& 
 death ended his sufferings also. "He was obeiienii 
 unto death, even the death of the cross." Phil- 2. 8. 
 And "he learned obedience by the things which h& 
 suffered; although he was a Son." Heb. 5. 8. That> 
 is, — his obedience, both as a Son, to his Father, and as 
 a subject of law, was the more deep, or profound, andt 
 experimentally tried, in proportion to how much he suf- 
 fered. And his obedience is so mach the mire honour- 
 able to himself, to the law, and to his Father, in propor- 
 tion to what he suffered. Bat his death ended both hia 
 sufferings, and his legal obedience as a subject of Iav,% 
 F .>r, then, after his obedience to law, and suffering unto 
 death, hath God highly exalted him, above this snffer- 
 ing, and legal obedience, even to the throne of his F.Ul.v 
 er, uar! hath given him a name, aoove every nam.e. Philf 
 3. 8. 9. Acts. 5. 30—31, Heb. 8. 1. 
 
H. 1 can see more clearh- how his su^erivio-s nlioiili 
 Be ••^nded at luSr death, thcin how his ]''^?A obedience 
 ahoLiirj be ended at his death. There are many ]>lace«' 
 In the scriptures, that seem to represent thc^t this Ici';al 
 ebedience must continue forever. For instance ; — Christ 
 i& called *hf h^ad, and <^he cluirch is called bis bod}-, and 
 In this sense, t'ley a . represented as being one Individ- 
 ■aal. Now I cai-inot, as well as I could wish, see how 
 the body shall be forever under law, and governments 
 and the head not under it. 
 
 A. Well, he will forever l^ive the law, and thf- law- 
 will be forever in his heart. But he oiice came under 
 #!e law, not to be ministered urto, out to minister. M.itk* 
 20. 2i5. iVI?rV ^c^ 45. He took upon jiimself, not 
 th : f )nn oi a master, !:>ut of a servant. Phii, 2. 7. 
 He did not come as a Kin^ or ruler, but as a cubject t© 
 «bey the law. And he becam.e obedient unto death, even 
 the death of the cross. But after his death, he is exalted 
 ' on the throne, at the right hand of the Magesty in the 
 4ieavens. 
 
 Nolong-erto obey as a subject, but. to reign King of 
 Kings, and Lord of lords forever; and to rule over- 
 -the church, which is his Kingdom, to bless it, and de- 
 fend it against a:li anoyance forever; under God the 
 Father. And for this purpose, all things are put u'lder 
 his feet. 1. Cor. 15. 24 --23. Da;i. 7. 13—14. 1 
 say under God the Father ; .for the Son will deliver up 
 all supreme authority to God the Father, and be siihjed^' 
 •to the Father, and continue his covenant faithful nes&, 
 ■and obedience forever ; although his legal obedience 
 ended at his death, and so did his sufferings. 
 
 But his sutFerings were adopted by the Legislator as 
 •the ground of pardon, called the -atone men t. \nd his 
 su&rlngs constitute the matter of the at me nententire- 
 !} . And his obedien.ce constitutes no part '■- hatever,' fthe 
 •mniter of the atonement. And yet his sufF:;rr|igs would 
 liave made no atonement, witliout his obedience , i'Qg 
 
siich su'7rnni--ys, witlio.ut t'le -ohp-'lience, w^ii^d have an- 
 s^v red the purpose, no better, tlian the suSerino^s of any 
 •sinner. Ris covenant, and lep^al obedience both Vv-ere 
 necessary to constitute him a l^mb wiih^fUt blemish. 
 Ycf it was his obedj^nc? to law, strictly, that honuiirad 
 -die law, as v^-as said before. 
 
 Wihlle on the oth^r 'land, it was his sufferins-s, that 
 honou^'ed the Governor, as has been shewn, in a for- 
 iTier place, and was adopted as the legal ground of 
 
 pardon. 
 
 Th: S ■)n having" rendered obedience to law\ while 
 lie endured these sufferings, according to his agreement 
 in the covenant of redemption, tells his Father, — I liave 
 finished the work thou gavest me to do, in that cove- 
 nant; and — t-ia Son Oa'^^s it to the Pither, 
 with whom he had mad i ih-^ agreem'ent; the Fatl'.er 
 accepts it, and acknowledges himself well pleased witk 
 all the work, as being performed perfectly according t* 
 his covenant agreement ; and the Divine Legislator a 
 dopted the sufferings as the law, or legal ground, or a- 
 tonement authorizing the (/overnor to grant pardon t© 
 all criminals that can be pardoned consistently with the 
 said of government. And his obedience, or faithfiil- 
 '13 ess entitles him to the reward. 
 
 N. Which is it, his legal obedience, or his covenarffc 
 ©bedience, that entitles him to the reward? 
 
 A. His legal obedience was a part of the w<-rk^ 
 ''wliich he was to perform, according to his agreement in 
 the covenant of redemption ; but it Avas his covenant 
 obedience to the Father, or his faithfully fulfilling his 
 cnv'-nant contract v/ith the Father, that entitled, him W 
 'tlie reward. 
 
 N R rm. 5. 19. savs, — "Ashy one man's disobed- 
 ience, many were made sinners; so by the obedience of 
 one, shr..ll u:\ny be made righteous. N -w, which o- 
 bedi^nce is thtU, by which many shall be made right- 
 eous? 
 
A. 'r'nu n:\s liis oij^^di-^nre to th« Uiw, as u suij|ect. 
 His Iri'-Sfii- covenar.t obedience :v- "> > i, to his Fath_ 
 er, crui'l d hi '1 to the rev/nrrl iro-i 5; i ii Oie covenant 
 oF redenn>tion ; — rbat he sh';uld see of the travail of 
 ?iis soul, and should be satisfied. 
 
 But it was his obsdience to the la-.v, that parti culirly 
 prepared the way for their hearts to be renewed, or for 
 them to be made righteous. 
 
 For, as by the disobedience of one man, Adarn, tlie 
 law was tra^tsgressed, and dishonoured, and many were 
 made sinners, with an established, legal character, and 
 were condemned by that law, to be punished. See 
 Con. on sin, and le':^al character. 
 
 So by the obedience of one, Christ, the law must be 
 fulfilled, and honoured, and proved to be good, or else 
 the Holy Spirit could not, according to his agreement, 
 go on, and make many righteous, or make new hearts. 
 For making them righteous, or renewing their hearts, 
 \vould be rescuing them from the penalty of the la\r, 
 ^>r against such, there is no law, and the Governor coul€ 
 Tiot have punished them; and the law not being magni,- 
 fied, or honoured, or proved to be good, confidence i^jt* 
 the government, might have been weakened, or lost,- 
 For the subjects might have supposed that the law wa^ 
 not good, and that this was the reason why the Goverii^ 
 ©r did not punish in all such cases. At least, they' 
 might have suspected, that there was an error some- 
 \vhere. 
 
 Therefore it was exceedingly important, that the- 
 ©feedience of Christ should honour the law, in order- 
 that many might be made righteous, for this rescued 
 them from the penalty of the law ; and that the suffer- 
 ings of Christ, should honour the governor, and be 
 constituted th.e legal ground of pardon, or atone iiient 
 aut'iorizing the CJovernor to grant pardon to all that 
 wer?, or w!' be nade righteous, which pardon restores 
 •all, of an established righteous, or good character. ?-> 
 
I1< 
 
 ci i - 1 > ■ • - :■ 1 n'eat. \ . ' < s . : \ • ' S «n 
 
 obtains his rr-ri;- 1, t> a-'i;'") hs is s U'tl- 1 > ■■. --, :)ve- 
 uanr filth fa! aess, airl .)be li?n;!" t ) his Faf^i"r. 
 
 \. T ^nd supposfH, that, if O-rl as a sovereiirn, ^5' the 
 H h- S y^rk as a distiici ai^^ent, sh ni''l i\^a ;vv ;i sin.v-.r's 
 b ■i-''. -ti'l the n-na!tv ')<" ^ ^e law '.i;'!i;ht b'" inflicted on 
 liim aft-rwaf'ls, as well asbof)^"^, it vvas r-r-newed. 
 
 A. You will do well to have th-.tt notion r^cti^^d. 
 ^'F ")r against such there is no 1 iw." Oah 5. 22 — 13. 
 3?e conversation on :is_tabHshed legal character, ao 1 also, 
 9n .o;overnmental princioles. 
 
 I have said that it took his covenant obei-^i^^nce, and 
 his le^al obedience both, to constitute the Son a la ab 
 rvithiut ble-nish. 
 
 But this is a different noint; this is a natrer t': :': '■■in- 
 terns liims- If, as constitutin;^ his own oerfectlr ;:; • ^d 
 character, and distinguishes hi n, f r j n m that iis 
 blernish. 
 
 And this is the reason why" T say, his su'T'rin<^s witli- 
 #)ut his obedience would have answered the puroos'^ no 
 better, than the sufferings of any sinner, or a lanb cov- 
 ered iver with blemishes. 
 
 N. I have heard several questions oroposed. 
 
 O v^ is this, "Is it to be supposed, t-rat Gol, as a 
 
 I - sovereit^n, ^nay daanv thin?;^ with or f)r a ratrona' re- 
 
 sp'insible creature, that would r.-nler it incoasist^nt ^'^r 
 
 . Li n as Governor to extend to that creature sfovera ne it- 
 
 ^' ai princiides?" 
 
 A. Although, as it respects the nature of r:nver:;";^atyj 
 G k1 as a sovereign, '.naj^ consistently enough, do viat- 
 ever h' pleases. Yet it is most certain that he, as a 
 •S ivereii^n, never will I > any thin.«^ with a rational crea- 
 tu--:, toat w iuld ''ren'lir itiacon ist -; .':>r hin as 'r ^v- 
 eruo^, to extend to that creature, ;^;vci!rTi^ l • ici- 
 ple.." 
 
 But a rational respansiblcr creature, as a- snnier anJer 
 
142 
 
 ih^ ^<uv. is also unc''er the duniinioii of sin with im es- 
 la: .:.:. u chaiacier, and the sentence .>fet;irnal pu'iish- 
 jn'r-iii has i^one at^ainst him, i;i visw f his perpetually 
 bad, iiiid established character. And now, if after the 
 sentence has been pronounced against hi^n, the S,>ver- 
 eii^n should chaiij^e his heart, he would not be the same 
 wicked character, against which the sentence was pro- 
 nounced. And if the Governor should punish him, un- 
 der this new character', he wni^d not be extending, or 
 applving governmental prinrioles to that creature, or 
 character, but tlie reverse. F^rit would be treating 
 hi'n contrary to governinental nriociples ; v/herefore 
 Gf''-fi('ence in the Governor might be vveakened^ or lost, 
 \.hen it would appear that he, either did not understand 
 ilie principles of the govern mejit; or else did not nay 
 exact attention to his nfacial business. F^v in either 
 oase, the public good mio-htnot b^ promoted. 
 
 N. Another question is; — a subject of law, transgres- 
 ses up to a given point of tihie. Me is then arraigned, 
 and condemned justly; — w')iild the execution of the 
 just sentence, irrespective of his su]:)sequent character, 
 even though it be reformed, weaken the public con- 
 iidence? 
 
 A. This question labours under a misfortune similar 
 to that of the foregoing question. Tt takes for granted, 
 \ "bat is not true,, and vAdiat ought not, and cannot be 
 " ^n truth and propriefy. It takes it for granted 
 ■lat tue "execution" of th6 sente-nce, after the subjpct 
 'xvas refornaed, and his character changed, and good, 
 v.-;'s as Just, as the sentence itself was just, altliough 
 /anced while the subject was rebellion .1 is 
 
 jiot true. For there is as tuuch justice ia ticaiMg niai 
 according to his pteseat character, as there w 1$ for- 
 merly, in treating iuin according to iiis chitracter then.' 
 Tlic iLi\v viev/edhim a wi rebellious suojxt, u.'.dei- t!ie 
 d(>ini!iionv>f sin, with an established bad c'laract-.i, did 
 the y.v '■''r:''"n?'e- of legal punishaient went against him, 
 
hr 
 
 .■w !. \- 
 
 843 
 
 in that same le2;al view ')f his esfabli-ihe-I, and peroct- 
 ual!y bad -^I.aiac liit uov/ if he be .'.hanp-ed by the 
 
 Snvereign, and reiorui.^d, and hh charact^ir j^ood, after 
 th-'^ sentence has gone ai.^'ainst '" 'i ''is civCiini stance 
 W'uld alter the case excGv^diMp;' r nDv/, under hie; 
 
 gc-'d character, it u'ou'd he as j-\ - ^ - ■ ;-,vd Jiim with 
 happiness, a? it vv'^iid have h . i ' : ;;unish him, 
 
 nrdcr hisbad character. Anr^'v- - -■ • 
 
 :inrc\i n^ainst the other, in t^- ■''■-. 
 
 ( cfisK] to -v. ■ . 
 
 dci his prcseiit reformed eharact-:r, he 'V)'i: ] ■ 
 ecntint; the ''just sentence," bir ' ■ ^- ■ ' ' ■ -' :tinf^ di- 
 re rd-^^ c^nt-rary to themearinp; L' ■. Javr, aivd 
 j-ntcncc, that l^ad f; ' ■ w, nnckr 
 Ids had character. 
 
 Far the (rovernor w-^i-' • '^ ~ ■ - ■■■-\ 
 
 ffin him, under a good •/ r, 
 
 the law intended, s^honld be e: r:^ ' a 
 
 V^ad character. Wherefore pii'. 
 
 Governor, mi o-ht be lost, or w^i^ ■■ ird 
 
 be. seen acting?, in his official capac; _ • . ritlv fi'o-ii 
 \v^at the lavv" intended. -■- ■ 
 
 N- A third qn-stion is tbi-; — ^s t'-e si-i-r., ■'-. 
 moment lie is renewed in a s')\ eir-hri 'Ti^inner, to h?i 
 considered and trea'"ed as innocent in '^drt r,?]i\\Y? 
 
 A. No;the]nwi3 ;" ■ — cd to ■- " ir-^nf 
 
 apairst the h-'wdess. and r r'd^^ rs :;■ 
 are]rrved euihy N' v. , iT ; • - ■ 
 and tnoted as inr" ctnt i"' - " \ 
 
 n^i pa'do", nnr theato^v :' : ■• " ■; ':. :' - ^ ,,-j 
 
 of the law of fidtli, om ^xliich '^^^ ! ,. ; . ^ut 
 
 wid'' nt ajiv cf these, if he sl'^id • ':>- c ••}^.'-\ :'\: ] i::no- 
 cent in point cf-!aw, he w-nld i)e r^-'^ar'^d widi ever- 
 la:-dnL' Hie.arc'-rdiro; ro law. I have fTnrriv- VuM.], that 
 sucf arentwed simier, ci-u'd m.t be pr: " : d a- ■•idlly 
 a-ccidirj;: tf liw.noi treatec' as innrM-^eii "ordin^- to 
 kw;.ari€l theiekyre coiuci not be treated as a subject, o*" 
 
 ^y 
 
114 
 
 citizen in the g'ovenimeiu, ii:' there had been as atoue 
 n. :;'. , r iavv'vJi tiiitn authorizing tiie Gi)venior to lur- 
 (lon hiai. AJth.)Uy;h it ib Lrii\ , iiecoaM rut bt; s, .. jd 
 as ih ocent in point of law, yet it is equaily tiue, mat 
 he c -iild not be trcaud as jr^'iiiity in poiiu oi' Lv.v; i' r' lie 
 g;K>d of goveri!ni;;.:t, woaid i\vb;:l fiis ja\.--\ a^iit 
 seeing his punishm-nt u'oul 02 con lu \i\ 
 
 ai;<l mcJU'iiiig of the law; as was bii^wn toi.u^iiy. 
 But to barely fordid his,pu:ii,hinent, iu o-se tliin-^-. i-id 
 to ueai lii'ii as innocent n> ]?oint of Ujw, WHild •- ;n- 
 tircly ai, other tiiUig;. i : , i 
 
 ner cannot be treated as Li.; x>;iU ia pj;:.t oi'ia;v, no/ be 
 pusiisned as guiit) according to law, that an atonement 
 is abiioliiiely ntcessjry, on account of which he- may be 
 pardoned. F..r v/iiaout this atonement, he c )U;d n:)t be 
 treated as a subject, or citizen in the gnvenniit.r!i, see- 
 ing he could not be punished as guiUy, nor rewarded 
 as innocent, until he would be pardoned, aad restored 
 to his rights, liberties, ai 1 privii^ ^i^ .is a ciLiz-jii, )r 
 surj .'Ct <5f the governrnenl. I uisii it to be drstnictly 
 UPiderstood, that the law pr.ipo-.ed everJasciag life t© 
 the innocent, in view of their established aad perpe- 
 li!;.;]} go(id character; and ii threateVied everlasiing pun- 
 ish T>ent to the sinner, in view afhis established aad 
 pepetua'-y bad character, w^iihoul -aipp sing.any change 
 cf cl L- raft; r, to ever tdie place. But if tne sinner oe 
 i>f vn ed in coiiduct ai,d C' aractc r, as above supposed, 
 he then vwaild re t be of any characier at ail, lar me 
 \i\\v canteaiplated, aa I t.i irefji, aj vm 1 i) )e 
 kn wn in law. Aad the G r/era )r w j\i' I ^lave a > : i >; i^ 
 to treat hira as i moceat in p )iat •)ria^v, aa i .ad 
 
 of govcnan -nt w auld faroi i it. Vet 'le w uK! ..avc a® 
 right to puaish him a-? guilty, and tiis g)ad at g.nern- 
 n.f rt would forbid that also. 
 
 For 1 in c'ersianc', there is a ^a^\ of fairh, or an aione- 
 
 n ei-.t, '1 j'oc^ lint of wljich, the g^nernor do "sreai)} ar- 
 
 C.cn ihe icn.inifcu, oi |;eiiueiit Sihiiti, peii'ecdy c';-:'^*- 
 
U5 
 
 *nt with the law, and good of government. But if it is 
 peifectly consistent with- the na [are of the law, ^.i'. \e 
 p-ood of government, ti pard:)a such a one; then it ■ ist 
 be inconsistent with the nature of tlie law, and the 'd 
 of +he government, to punish him. For it caniii;., oe 
 equa!iv consistent with the law, a-sd the good f the 
 government, to oar on, or paiish :iin. If it is; hew. 
 the olan of r-de;a )tion is of r-o u-'; f>r there wi be 
 no a vantage to the government throuia;h he pi;i.. of 
 redemi^uon, bv pardoning; more ti>at! mia:iU liave been 
 wit':( ut it, by punisbing. Bui the goo'J,x>r er^d jf 
 jTovernneiU, will be promctef' by pardoniiig trse refor- 
 med sinner; therefore the end of government Vv'ouM 
 forbid his punishment. 
 
 N. A fourch question. "I; the Governor to shrink, 
 from the execution of a righteous penalty upon a re jsI- 
 lous subject, because the sovereign has, between, die 
 moment of condemnation, and the moment of execution^. 
 interposed and changed the character )f iliat suoject? 
 
 A. The G )venior shoul I nfjver "shrink" from the 
 execuiion nf a "ri,T'':t°';iH . penalty uo )o a rs'^elb jus 
 sul:)ject," when the b:Mi,-;ice has be^e i ;:r,::i iiinc^l by 
 the j'idr^e- according to Iviw. To "Shrink" in -u 'i a 
 case, w )ul i i^e a derelicti >n of f::Ilc;.il duo. Bu-' if 
 tlie sovereign should interpose and change the subject's 
 character from had, to good, as^ above suoposei, he- 
 w u!d then be n > longer the "rebtlliou . su!:je::L."''' 
 
 And then if the G'o.ernor do not punish him, he 
 will not be "shrinking" fr'un official du":y. But the 
 G'vernor would be refusing to act in a case where he 
 had noolHcial cnuh.-dt\; whicii would be wise and ri.dit, 
 F:r if there were no atonement, or law of > faith- the 
 Governor's o&cia! authority v\!>u!dnot extenBt- ouck 
 a case. And now \'yhen there is an atonemeni, he 
 Go\ernorhas no official ^luthorirv ov^r such a cas : fa 
 reformed sinner, bn \^ : \ , o 1 treat him ac- 
 
 cording to the law of taah, cr gospel. 
 
146 
 
 N. Fiftfi question. "Thei now woiilc! such asiibjeci 
 fee're!eus;i ivoy,, mtritteci })iinishnient, alter the sov- 
 erejgi) hac clianged the criminals heart?" 
 
 A. Farcion is the only governmental release from 
 mcrintd punishment. Wherefore if there were n» 
 atf 1 cnT'Cnt, ( i law of faith, he could not be pardoned, or 
 re ea!-ed at all. And it is because he could not, in a 
 g( ^ ernmemal manner, be crinsidered, and treated as 
 ini rcent inp(;int of law, nor pm ished according to law, 
 pj r pardoned, or released from meritted punishment, 
 TiOr ary other governmental act v\hatever, couM be 
 dc re fcr hin^. or against him, that he could not be trea- 
 ted rs a citizen, or subject in the government, and that 
 {he Govern(:r would ha\ e nothing to do with him, if 
 tl cie v.ere no atonement, but just let hi;n pass, or let 
 hin be. ^'■ArC this shews the tjeat necessity, and 
 propriety of the atonement, or law of faith, on account 
 of ^-hkh the Gf vendor can pardon him, cr release hiai 
 fur n tritted ]-ii)!^sl:ment, ard admit bin- into all ti:ie 
 glfiicns light, liberties, and privileges of the Son's of 
 God, the most favf ivred subjects, or citizens in the 
 government, to the highest honour of G )d, and the 
 hichest good and happiness of God's intelligent King- 
 dom.. 
 
 Now brother N. you told me that you had heard 
 cii! these questions proposed? but you did not tell me,. 
 fc} v»hrn] y u heard tht.m prcpcsed! Anr because T sup- 
 posed, they had some weight with you, when you h-eard 
 them, and perhaps more, w'nh whoever proposed tl-en^ 
 1 have tiied to answer all af them to your sati^facti'-Uj^ 
 and I hope }ou will be able to answer them to the satis- 
 faction ofalb^hf) ma}, herea'-lcr, pn.pose them to yu^ 
 Eiii I assure yon, J r'jo i ( t ai swei lh».-m because I thrnplfc 
 tr(} v.ere diffuult, or v\e!ghi\; aid it \ou will beet ane. 
 U ' i( I ghly ; cquair ted Vvith the s < \evnr ertal prii.( i].!e& 
 licicuioie laic d<An,}(i, v, '11 '^. c^ MulJ) c(ivin- 
 ceo, tlr:.! ihtse 'cb)cct/.ns, cc. n.n.i.nn.aiea thiti.gh the 
 
 i 
 
141 
 
 questions, do not lie a:^ii is; ; 13 truth, avi ^vrvyntty of 
 thosj ^^'ov^ni neiit>il priacip*es. 3j: .ill s.i:i ))j3:t!;)as 
 aris'i fro fi s ) 112 i 13 orf^cr vl-^-.v ^^ 3= )' i l>ctrii2. 
 
 Fii-ilin^' c )'ivii3? I )fi'i2 tra^ 1 ill )r):)r(^ty of 
 those governmental principles, as bein^ taught m the 
 Bible, andnot'iii^ there taa^it m th^ contraiy, I ii'/e 
 bui^ stated the n in the olainestani shortest niiisr 
 I well could, without U'lch lab var to e^oiain, or sup- 
 port them; hoping those staternents would secure your 
 •on^ in cement. 
 
 And then I felt satisfie 1 that every eff)rt afterwi^'ls 
 to e a nine them hon?stlv, or even t.^ refute then, 
 would confirm you- in the belief of their truth. There 
 is uo Bible objection, that can be laid a^iMs: ':h:)se 
 governmental principles; for there is not a word in the 
 Bible to the contrary. And in a short time, you nay 
 {become so well acquainted with those principles, and 
 see their bearings on the different points so realily, 
 that you may 6a<^>ily answer any questi )is, that niv^ be 
 froposed, or objections, that niav be urged against the.n. 
 
 Imputation. 
 
 K. Friend A. you oiike it appear very clearly tltat 
 ihe atonement is th- foundation of the law of fairh. 
 and as such, it is the proper grou id of pardon, aid ac- 
 ©or.ling to which, or on account of wiiich, the G)verii 't- 
 will pardon every penitent oeiievi ig siaaer. .i 1 1 yet it 
 seems, as if somiething was lacking. 
 
 A. \VelI, what is it? 
 
 N. vVas not every believer's sins imputed to Christ; 
 and Christ's righteousiess i npaced to every benev- 
 
 A. Ves, in this sense ,-*-Jiiri5tiJLi;Fert;d for tiielr siii;s,^ 
 
148 
 
 ortbat tbeymi'rlit be parlonsi; an'] th^y are pardoned 
 on ic.vjMt of his sut^rivj^s, 'vrci c ) isti ;a:e. t is a- 
 tontment. 
 
 N. But was he not accouiitel guilty, ia the view of 
 law? ' - 
 
 A. N"i, t .e law viewsi hin as i-rioce'it, whi':h -/as 
 the tvath Oi th*.- cas i. Add .he bulTered, tae just, for 
 the unjns*". 
 
 N. 'x^'hat isLi:ui)t? 
 A« Tt isiii d -sert. 
 
 N.' iV.iy n!,!^'it we not say, that f^ailt is a liability t© 
 punish -^Teiit? 
 
 A. Because it wiu'd not be correct ; for an i m >cent 
 person nii;^htbe 11 ib!^ to ounish nent, in an uoja>t ^:^ )v- 
 arnment; like Christ wars, bef)r- that unjust v.i ma 
 court, that tried hin. \od ai^uilty person ni ^ht be lia- 
 ble t > escape, li^-'e B.irabbas the robber, .who was re- 
 kased. 
 
 N. If sin had been made over to Christ, in sunh £t 
 sense, as that he should have been considered a sinner 
 aiid, guilty, 'in the view of law ; would this have beefi 
 Tmputatior.? 
 A. No; but a transfer of character, andc^uilt both. 
 
 N. If Christ's righteousness had been so uai^e over 
 fo the penitent believing sinner, as that he sh )uid Siav^e 
 feeen considered personally innocent and righteous, ITi 
 view of law; would that have been irapatan )n? 
 
 A. No; that would liave bien a transfer of charactel' 
 •also, ai:!d good desert. 
 
 N. Well, call it what you will; why might not t\\t 
 •sin-,. of the penitent believing sinner, have been so n il-e 
 ever LO C rist, as rlrat he shoaid -sidered person- 
 
 'all_; a sinner aiid guilty, in the view ■>! iww? 
 
 A. It would be possible in the nature of tne case, 
 Vb do It; because it iinpiies a coiuradicuon. 
 
 JSi. vVriL;rei;i is tne co a >.o ? 
 
 A. Christ ^ras perfecu/ mnuceui, aiid not guilty, and 
 
14«) 
 
 the Inu- di^ rea'lv vi-'^whi n so, A'^d T t^^e taw M-ouVd. 
 atih^ sa-.ne tine, vijw 'li a a-, a si'iaer wv\ G;uilty, it 
 w Ml' 1 view hi n t v i 'V-ivs c> ura^y to each other, an 1, 
 ther-Fore, would coif-a (icr itself. \ni to su ^pose hi a 
 personally io'ioceiit, ao-i not <^Liilty ; anri o-rsooally a 
 •sii-.nerai-i ^'iiiltv, suoo OSes h^n the two coarrary ways, 
 w'-ir'i i- a contradi ri ) i in the nature of ^he case. 
 
 N. I ac^ree, it vv)uld be a contradiction, in the na- 
 ■tur? >f the case, to snopose hiii personally innocent, 
 and not f^ailtv; and personally a sinner, aid 'i;ailty, 
 both at the same tioie, and in the same sense. A-d al- 
 so, if tie law should view and consider him, in these 
 two wavs, it would contradict itself.'. 
 
 Bu'. -misfht he not, be really personally innocent or 
 lioly, and personally not guilty ; and at the same time^ 
 really legally a sinner, and legally guilty. And might 
 not the law consistently enough consiler, and view hir^ 
 in these two characters ; one being a personal character^, 
 and the other a legal character? 
 
 A. No; for a person, out from under law% and gov- 
 ernnientj would be neither holy, nor unholy ; innocent^ 
 nor siji^illlK He would have no moral character at all^ 
 and dn course he would be, "not guilty." For sin is 
 the transgression of the law; and where there is no 
 law, thei'e is no transgression. There is no pers )naj 
 holiness, or sin, bat v/!iat is legal ; and there is no le-^ 
 gal holiness, si.i, or gailt, but what is personal. 
 
 N. I agree, this is really true. But insomuch as 
 "Christ, was ni.ide sin for us, who knew no sin; and 
 bare our sins in his own body on the tree. 2. Cnr. ' $_. 
 21. and 1. Pet. 2. 24. Might not the law suppose hi a 
 to be a sinner, and punish him as a sinner, on our ac- 
 count, especially, if he be willing to it? 
 
 A. Mo. This would be, by far, the mou m)nstr3iiS 
 suoposition, or fiction of law, ol which I have ever 
 read or heard. 
 
 N. Why is it so monstrous? 
 
i^9- 
 A, Because it woiilr] he simposing one of the preat ; ';; 
 lalsehoods, in th- ua-v-rs?, to be one of the grear st 
 Ttru 'is ii the universe. And that, in point of iniiaite 
 ■9) ^s-quence. A point where the honour of G )d. 'a« 
 a iegishitor, is concerned; where the honour of the ;;'i7 
 is concerned: where the honour of the Divine Govem- 
 ©r,;js law maintainer, is concerned ; aid a point wW re 
 •ii" infiiiite honour of the Son of God, is concerned. 
 Jlsa it is a point, on which t'le hi^^liest good and hap- 
 piness, of God's intelHgent universe, depends; and a 
 point to which, dH the eyes, in the intelligent universe, 
 are particultrly directed, t) see all these particulars dis- 
 played, in the brightest ir.ari-er. Ko wonder, if hea'*^- 
 Qf\ and earth shmld have been frightened at such a fic- 
 tion of law. 
 
 N. Friend A. if this be true, let us be extremely cau- 
 s^ious, but let us continue to examine it until we see its 
 outcome. 
 
 A. Agreed. 
 
 N. Then I will agi'ee, that the law would have fd- 
 •suppose something to be a great truth, which was not 
 the truth ; but a mere legal supposition, and to be so un- 
 derstood, by all, that should look at it. 
 
 Now if it sli-Aildbe, thus, known to be a mere fiction of 
 law, and if all that great good, of Mhich you have spokeny 
 could be brought out, by acting on it as a fiction of lavy^ 
 it would not seem to be monstrous, although it \toald 
 b3 truly great. 
 
 A. Fnend N. although you know, that I most posi- 
 tively deny that there is one legal fiction in the whole 
 syste.u of Divine law, and particularly I deny it, itl 
 this case before us ; yet I will try to siiew you the oiit- 
 eome of ihissupposedlaw fiction, 
 
 N. This IS u^hut I want. 
 
 A I'iieo, it is a good rule, in any system of civil law, 
 \v'here k> '-ii ncdoas are admitted, that hw fietl jij na^t 
 
151 
 'do ^oor\, and tniist not work any injury to any one. 
 D"" V ,1 ainit this, to be a f^v^cl rule? 
 
 N". \^es; T think it is a -^ood rale. .Y)'¥ wh3.t injury 
 won! ! I>^ done to any loe, hv actin^^stricdy accordin'^ t?j 
 lavr, -^-n this supposed law fiction? 
 
 A. I wish you to remember, that the rule requires that 
 (ynci'] should be done, by actin«^ strictly oi it, as well as- 
 that no injury "^hou'd be dDnetoaiv one. A.nd unless 
 this be done, th--. fiction is a vain fiction, and not admis- 
 sibl-i in any system of law. 
 
 .Y The!!. 1 a^^ree that a law fi.-^tion would be a per- 
 fectlv vain fiction, and not admissible in any system of 
 law whatever, if real good be not done, by acting strictly 
 on it, and "also that no injury be done to any one. JVjW 
 what good might be done by acting strictly on it? 
 
 A. jYone as I conceive ; for according to this supposed 
 law fiction, the law supposes a fictitious sinner, not a 
 teal sinner. And to act strictly on trie fiction, the Ia# 
 must punish the fictitiou.:! sinner, and none else, 
 
 Aow no real good could ever result, from the law 
 punishing such a fictitious sinner ;wherefore the fiction,, 
 would be a perfectly vain fiction. 
 
 A. I agree to it in that sense. Bat Christ has mor6 
 Ihan the supposed fictitious sinful cha^'acier. And why 
 Hot suppose the law to punish lii a, under that fictitioU'S 
 mnful character? 
 
 A. Remember, that the fiction, must not work any 
 injury to any one. Christ was perfectly innocent, of 
 holy according to law. And if it would have been g 
 great injury to him, for the law to punish him that was- 
 innocent, without this fiction; it would have be in s. 
 greater injury to him, for the law to punish him under" 
 this ficnon. For it w^ould have ojen adding reproach' 
 to the pu lish nent. 
 
 A*. H nv would it add reproach? 
 
 A. By calling dm a s n\er, when he was no sinner.- 
 
 A' How could thi^a be a reproacn, vfhQa u v/as if- 
 
J52 
 
 i:^-'^^ ' ' ^ ;" ' '■ ■! i"v^ • . v"v k'vi V 1, thit it - : t, 
 
 iTT^r " ':" ^ \ /y:?. ncti-i of Jaw. H)^'?' 
 
 coiil^i a ^iia'rs. supposition rep-oach any otv^? 
 
 A. Rememlv?!', fh^t by ke-^ot'ic^ iir) the su'>')osition^ 
 dfstincily, as a mes':. fiction of law, anl actin'i;' stricr^y oa 
 .that fiction, and int departing fron it, tlie hnv vv)a":l 
 punish jiothing but that fictitious ch '.acter n°i'?Iv; aii 
 this v/oulfl !^c doing- no ^)od whatever; wh^r^fo''? the 
 fiction would be perfectllv vain, as v/as shevvn before. 
 But if the laiv shouM punish an annoc-^nt peroi uvier 
 that sr. ere fiction of h\w, it would be a f^r at departure 
 from the fiction of hiw; and it would be makin,^ an earnest 
 of the ^ner-:^ supposition, to the reproach and great in- 
 jury of the ianccent pers-)n, wli ) was punished under 
 thatficti')n. Wherefore su ^h a fictlDu could not be ad- 
 mitted in law. 
 
 N. But this great injury would arise, by departing 
 from th- fiction, and punishing the innocent pe -son, 
 which, T admit, would be a great injuiy. And now I 
 wish to knovy, how a mere supposition could reproacia 
 any one? 
 
 A. There is a gi'eat difference between a mere sup- 
 position, and a mere vain supposition. 
 A supposition maybe consistent with the nature of truths 
 and suppose something to be tru^ which wa^ not; aiid 
 yet not inconsistent with the nature of truth. Such a- 
 suppositiou uight be wise, and i:is.vers)ai x'-aluajie 
 purpose, and injure no one, and be a reproach to no ohSf 
 but Tiigin be some credit. 
 
 But a ni3re vain suppoiiti )U is nry diiF^rent. It 
 i^iiglit be inconsistent with the nature of truth, and 
 might suppose something to be true, which was faLje,- 
 and inconsistent with the nature of truth, and was a.^^ 
 absurdity; and could do no 2:0 od, and wouid p. 'c be 
 \\ise. But would shew a defjct of w^sd^)nland propri- 
 ety, arj 1 ol coijrse it would Oe i perfectly va;a ficiion, 
 ©r supposition; audit would be, at least in this sen:ie,. 
 
158 
 
 aveT>mac!i to any <^^'1P» th;\^ vv)?iM ^h^i'^r 'iti^^'^ it, or \v\i- 
 JircrU su'vTiit tp.it, or. beiievs in if, ;r ' ^ ; ■.wr^:\nv, 
 ai!t r it vii- m.^d<^. F rr it nii-t le s'l nt r.M:)r^<ic'\ ■" > .i iy 
 01 f . to even iniao-jne a \.vin t'nnf^. And siicii, I con- 
 ceive, to be the vaiii fiction before us. 
 
 I most positively dery, that such a fi 'tinn has any 
 exister.re in the law of Cr v\ v thcitth- B^^-- intin'Vf':;3 
 ar"^ Dcl. a thirs^. And I a n^ fully copvinred, that the 
 orb A\'av for any one, and every one in the iini\«'-se, to 
 I<eep their garments unspotted f-ou renrvAcn by it^ 
 •^vcujd be to neither make it, nor behev.'^ in it, n v :^':ve 
 sanction to it, nor 5;ive it currency, nor even ccnnive at 
 It, as it passes alono;. 
 A. Whvall this? 
 
 A. Because it supposes a contradiction in the la'V, a 
 0ontradicdon in the nature of the case,and a contradiction 
 to the very nature of truth. It, of course, suoooses a j^^eat 
 defect in the \visd:)iTi of God as al^s^^islat m\ in ;;^ivio ^ ">a di 
 a law; and in the Judi2;e, f )r renderiof^ such a jul^^n^ it, 
 and in the Governor, for maintaining; such a h-.w. A'ld 
 to '■uopose this I an^ carried into execution, in the c.ise 
 of the Son of God, which we calb d a !e Jirtu 'i Tr ) i ^13 ^ 
 
 ^r 
 
 r.on, 
 
 s It so 11a VI toe 7 )'s-^ 
 
 fl- 
 
 it Sll ) )^ ii; 
 
 ene :)f the i^reatest no:ik trials, tiiat evsr oiiLd b^ re- 
 
 €Qrded in the historv ')f Kv 
 
 4^ [ 
 
 ) I: 
 
 )i t le 
 
 proceedings c )atrary to ia^ oatu'e jf t:i- p;in3ipl33 o 
 law, and 2;overnTient. 
 
 Njw to suppose the S^^i willing t) be treated this wiy, 
 supposes a great defect in his wisdoni; and in the good- 
 ness jf the Father, in sending his Son, to be treated this 
 way. Aiidyet, toca:) ti: c-i aiz of losu. lits% ail thii is 
 sup;iosed to be done, in jrierto magnify tiie law, and 
 make it honouraole; md to disoiay che oii ute wis- 
 "do o, a d g > )diiess of G )d, beibre toi iye^ of an ad- 
 miriiig U.uverse. 
 
 N. iVeli, friead A. wiial you say, appea ■ 
 if It aiusc De true, diid toac tae wuoie dl; 
 
 IS 
 
154 
 
 fic^'oj-j wouVl have a tendeiiCy directly contrary to that, 
 ^\hich V v.:-'-- intended to Have; uid that it is a lost 
 TP'r,--tr: us fi' tion. And yet T '1 -u't see, so clearly as 
 I L uld vvisli, how to do vvithoU' it. 
 
 .']. Wdi, a'other N. wivac is yet Jacking? 
 
 N It almost settms as if a whole atonement was lack- 
 ing. 
 
 A. H■>^v so ; did I not, i ^ the cfovernir.ental princi- 
 ple'-, shew ynu the atoiienient clear enoui^h.'' 
 
 N. You shewed me there, hr>\v ihe atonement was 
 STade, and hy whjit nurhority the siifTerings were in- 
 £ii 'ted, and how the law was honoured, an' how the 
 Gr^vernor was honfaired, and how the atonement is the 
 lepra! ground of pardon, and on account of which tiie 
 Governor will pardon every penitent believin;^ si'iier. 
 But you did not shew me any quid pro quo, on account 
 ©f which pardon was granted. 
 
 A. But when I shewed you how\>ardoii was f^raciou' ly 
 an I freely granted on account of the atonement.,1 shewed 
 ym a plenty on that p )imt, and I did not intend to slievt^ 
 you aiiy other "quid pro qu.)" about it. 
 
 What do y ;U n iaa by *'(|ui d pro qu )?" ' 
 
 N. I mean something for something. You know, the 
 law allows no one, something f^r nothing. And the 
 something given, must be of equal value, with the some- 
 Ihiiig received, or else there will be no reciprocity. 
 Now you have shev/ed me none of all this; you have 
 shewed me nothing of a legal set ofi, of equal valus in 
 la'v, with that thing," frotn which the sinner is released, 
 \Viien he is pardoned. I feel, therefore, ahnoit as if a 
 whole atonement was lacking. 
 
 A. Well, I as-.ure y)u, that I neither believe, nor 
 intended to shew you, any of all this. Anil no vv sus- 
 pect y')ur ieeiings about it, are soaiewhat like a persons 
 ft-.ijgh aooLit witCiies^ and giiobts, after he Ijegius to e 
 convinc'.cij that tiiere are none to be seen. And tae 
 
ioofier you £^et clear of thib.- .'j^Minp^s, the better it mil' 
 fee i )f \ >a. 
 
 N But in the metin time, sLr>pose a nii wis t) • .^u- 
 you talk, as you have talked to me, ' i ;g here, kI 
 he should tell you^ that it neevned to Li;u, as i? . ii 
 denied the atonement, and that he could not be convi: : . d 
 to the contrary. What would you ■-ay t) b.i n? 
 
 A. I would tell hi n thai it va's anot'"i^;- va':-; Irviju 
 
 of his own huaj^inatiou, A:\d not a wor I jf iio '". ; i it. 
 
 \nd if he could u'^t be convinced, I '^h miH th\ \k, he 
 
 , IS almost as stU;>id as a mule, whei!'!?!- I ;>hoald teli 
 
 hiuiso, or not. 
 
 N. Wei!, in order that my feeiino's, may be relieved, 
 as soon as p;^ssib!e, let me ask you;- — 'i^l oot the lixw 
 threaten eternal punishment to every sinner? 
 
 A. yes, it did. 
 
 N. Did Ch.-ist suffer, and I'Teeby procu^'e an atone- 
 ment, on account of w'lict! ato;ienient, pe'^titent beiieve- 
 ing sinners, should be pardoned. 
 
 A. vcs. 
 
 N. Did the law threaten, or req'iire of Christ, i;i any 
 .■2:iS3 whatever, that he should suiTer as he did? 
 
 A. No, in no sense; for it vvas not the penalty of the 
 law, he suffered at alL 
 
 N. How then did he receive his su.Tenno^s? 
 
 A. Frf)in the haod of his hon;,ured Father, according 
 to his agreement, in the c neisau of rtdempti :n, as 
 was sheun in the govern me nUd principles, 
 
 N. Did he make an atonement, as broad, as the \\ hole 
 iiuman family? 
 
 A. Yes, he did, fuDy. 
 
 N. How much pain did he sulFer, in order to accomp, 
 iish this? 
 
 A. I do not know how n;uch; hut it was a vast quanlity. 
 
 ^. V as it an n fmi-e -pi. mity'? 
 
 >'\: No; for an iiifiiiite qLUiiUtj of paui, woulu be adj 
 
156 
 
 tJiat could be suffered without beginning-, and wirlmul 
 &nd. 
 
 N. W^-ih — Did he suffer as naich pain, as ti.i, \\i)ole 
 hunun! far i'y, \Yould have suffered, throughcut cteniitYj 
 if none Juid heen redeemed? 
 
 A. N' ; it vv .'uhl have been a j^reat pity, he should. 
 ~ N. \^ hy '>'ould it have been a great pity? 
 
 A. Bcr 11^ - ^ government \\-oiij-l have sustained 
 fin ore loss, than {he a'''vanta£;'e gained liy it. 
 
 F'T pint \s\]] * e lost, '^f the huinaT^ t"arni]y, ai suffer 
 fort \ r. Ard Chiist ■\'\'as ns' c:^nahl^ nf er-! vr--' hap- 
 piness, as he vi 'M. 
 of happiness he list, r>iu>t !)e in sorae. piop-uii 
 the quantity of pairi he suffered. Bu' if he ^iT^-vc , as 
 much pain, asthev.all would have suT^''3d, if no'v had 
 been r leeni-d; then he lost as nuch haoninT-ss, as 
 thev all v\'ruld have . gai led, if a'-^ ha 1 been Vedee ned. 
 And if we stf>p at this, there wiulrl h-Ave been as ;nu"h 
 pain, and as lirtle hanninessin the g^n-e-n ne.it, as there 
 woul-^ have he -n, if he had n -t suffered. . And he 
 might as v.--ll not ^lave suffered, fvr there would have 
 been nr happi?ess p:ained in the government, in conse- 
 quence of him suffeiinij. But if part of the human fa-n- 
 ily, alter a!!, be lost; then h.e had far h-etter not to have 
 suffered, f' r the cl ar loss sustained in the p-overnment, 
 would l;e in j.n-op' rrion to the number ]< at. Fortlicre 
 W'uld have been just s) much less happiness, and iDre 
 pain, i the g' iverr-nient, than would ha\ e been in the 
 gnxerumgnt, if he had not snff r.^^d. And diis w u!d 
 have been a great '''V, a;id drawback on the g'nernmcnt. 
 And further, all tie ha|)pinesv w iild have been gained 
 h\ the gui't'v, ai!'.'"' diegrta': T the pain, ^uff-M-ed 
 by the i; rf cent, v l.iv 1 W( uUl ha\e been a great f efor- 
 IP!!\ in tl ( gc ^ errn.t i;1. 
 
 N. \* h'^ ndcl T r- ^ ( 1 i"-! I ■ \f ; I F ^r r' ins? a;- r nch 
 
 etern ty, ii ihfi hau i*ot -ttei. iccttnAtci, Ahd iLiS bui' 
 
157 
 
 rering of Christ laid in as a legal set-o'f, on account ol 
 A\hich, they might be pardoned and released? 
 
 A. For the reasons given above, there would have 
 been just as much pam, and as little happiness in the 
 ••overnment, as if he had not suffered ; and consequently, 
 there would have been no governmental advantage ,r9.'m- 
 ed. But the difiei-ence would have been, that the guilty 
 crnt the happiness, and the innocent suffered the paiu ; 
 which would have been a great pity, and an unwise mis • 
 fortunate inconsistency, and the same kind of a deform- 
 ity in the government, as the one above. And no ration- 
 al mind in the government, could understand it, ?aid be 
 pleased with it ; except some perfectly selfish being,that 
 thought himself interested in it. 
 
 But even if there had been no such deformity in it, as 
 that stated above; yet it would not have done for a legal 
 set-oif, for the law claimed no such a'set-off, in order 
 that the penitent sinner might be pardoned, and released 
 from punishment. 
 
 N. Although the law did not claim it of liim, yet might 
 not Christ have freely offered it as a legal set-off, and 
 mJght not the lavv^ have admitted it, and accepted it as a 
 legal set-off, and the law being thus satisfied, might it 
 not have released the sinner on that account? 
 
 A. No, sir. For if that had been done, there would 
 have been no pardon, or forgiveness in it; for that 
 wculd have been paying a debt to the utmost farthing. 
 But if I pay a debt to the last farthing, until the law is 
 satisfied, and justice satisfied; nothing is forgiven me, 
 and my creditor would have no right to say he had 
 forgiven me any thing; neither am I under any obligation 
 to thank him for releasing me, after I had paid the 
 debt. 
 
 Or if my friend, or surety pays the debt for me, still my 
 creditor is t-ntitled to no thank^;for he has forgive nothing; 
 and I should be under obligation to thank my friend, wh© 
 paid the debt for me, but no one else. 
 
 N 
 
15§ 
 EiU, cccrrdii'ti- to ihe Gcspelcr law- orfaitb, the whole 
 £ve 1 r.rvMtc pci.CL is r(;i-fii\cii, or fieclv, and >^rac ions] v 
 r arc! o lied. 
 
 And I air. released frora the punishment; but Tarn laid 
 undercn evcrlastiig ob]iG;ation, to thank God the Father, 
 Sen, c.i d Hoi} Spirit, foi iliis free, arid gracious pardon, 
 which is granted on account of the atonement, as a 
 legDi pround, or law of the government, authorizing 
 *he C( venor to rnMU pardon. EaU, ifthe atonement 
 e ti-l.ei. ss a legal f_.ct-r"n", in the pnyment cFa debt, by 
 vhich law arc! justice are satisfied ; then I should nei- 
 vher o-et nor need anv rnrdon or foreiveness ; but the 
 very lav. itself 'a ould release n;e ikav. the debt or pun- 
 ishment, and also frcns iu] obligation of thankfulness, 
 except barely t® the friend, who paid the debt for rae. 
 2n. We-ll, friend A., this looks very stiff ; but I will 
 lict give up, uiuil I tr} }<• u iigain. Did ChrTst suffer 
 ;..s niuch pain as one of the human family would have 
 suiTercd thrcughcut eterr-ity, if he had not been re- 
 deemed? 
 
 A. I do not think he did. Because I think he suffered 
 "iO more pain than his human nature, being supported 
 by ills Divine nature, was enabled to bear in the space 
 of a short time ;' whereas eteri-sity has no end. Neiilier 
 does the BilJe say he did; or even intimate any ^ruch 
 a thing. 
 
 N. What a.n vantage would be gained in the govern- 
 ment, by him sufi^ring so little? 
 
 A. Remember that tic quantity of happiness he 
 'ost, vasin sen e pKjcitifr. tc tit quai.tity of pyin he 
 rvuffcrcd, in rider tlat jl e i:toicnert n^ight be made. 
 And if he sufieud as little, < i less j i«in, thiui one oi the 
 liur. an family i\( i.ld li^e :i£'uc', through eternity, if 
 he Irad not been rcdecn C( , tl en 1 e lest as litde, or less 
 ha] piness, than c ne w ill goii., b} be/n'g redeemed. But 
 the "multitude, "il.'at \^ ill be vf deen eci, "shall be so great 
 ihatno man can 11 umber them." Kev. 7, 9. Therefore, 
 
f^O 
 
 ill i)roportion as t'ds multl ■ It is ;2;re:Har lia:i o.i:;, or a 
 part of one, sd i\ ropartion, x'tre -vill b3 nor^ happi- 
 ness, and less pain, than woul !■ 'lave baeri i-i the ^OA^C'ii- 
 ineiit, if he had not siil'-er^ . V-id that is ths adva^t•l^; ; 
 g-ained, which is a great advantac^e, and a i;^reat beauty; 
 and the less he suffered, so a:^ to co-apletely ans-.ver the 
 purpose ofhissuSerin,:^', so 'Jiac'.i the greater is the advan- 
 tege gained, and so much the greater is the beauty in 
 t-he government. 
 
 N. Did the merit, or value of his suifering, consist 
 wholly in the quantity of pain he suffered ? 
 
 A. No; the merit, or value of his suffering, was great 
 in proportion to the quantity of pain, added to the 
 dignity of the sufferer. 
 
 N. But I was wishing to hear, what constituted the 
 ;peal merit or value of his suffering. 
 
 A. well; the real merit, or value of any thing, con- 
 sists in its adaptation oradaptedness to answer the pur- 
 pose or end for which it is designed. 
 
 •N. Was not, then, the n:?rit, or Vidue, orChrisi''s suf- 
 ierings, which constitute the ii2:i-Ccr of theato'ie'iirni;, in- 
 inite ? 
 
 , A. Yes; For thev vrere infmitelv vrell adapted to an- 
 "werthe purpose or e:id, for which they were designed. 
 
 N". Although you tliinkthe merit, or vahie, of Cln-ist's 
 suffering, is infinite; yet would it not lessen t'^ ' es- 
 sions, and lower the views of otners, in respect ic .__ mag- 
 nitude of the atonenient, and the great love of God, 
 wherewith he so loved the v/orld, that he sent his Son; 
 an. i also of the Son \^ho suffered, when they would con- 
 sider how little he had done and suffered? 
 
 A. Fnend ^[. ' No one shonJd think that there was 
 but httle doiie and suitered, in order that ^. i ai^ni; lent 
 should be made, when there was none but n-n ibuad in 
 the uni\-erse, that could have done it. Yet I wisn \'ou 
 
ICO 
 
 to m-iderstand, that false views and false impressioiis 
 about y.lO^', a.-ia the atonement, are neither honorable t® 
 G(k1 nor proiitabie to nien ; and the sooner we can have 
 them removed, and correct ones in their place, the bel- 
 ter. The only way to get high views and deep impres- 
 sions about God and the atonement, is to get correct 
 ones. And there can be no views and feelings more 
 ialse, low, grovellino;, and dishonorable to God, and un- 
 profitable to men, than those views and feelings about 
 theSonofQod suffering an "infinite quantity of pain; "^ 
 or that he suffered " as much pain as all the human fami- 
 ly would have suffered through eternity, if none had been 
 redeemed;" or, that "he suffered as much pain as all 
 the redeemed would haye suffered, through eternity, if 
 they had not been redeemed." And that if more had 
 Ijeen redeemed than will be, he must have suffered that 
 much more; and if fewer had been to be redeemed, than 
 will be, he must have suffered that much less. And all 
 this pain to be laid in as a legal set-off, in the payment of 
 a debt, to the utmost farthing, by which law and justice 
 tvere perfectly satisfied, the sinner pardoned graciously, 
 and released freely. And-, through this gross absurdity 
 a)f a free and gracious pardon, or forgiveness, after the 
 slebt v/as fully paid to the last farthing, that the law was 
 well honored, by this exact legal punishment of the in- 
 nocent, in the place of the guilty; and, by the same trans- 
 action, God much gloriiied, and the sinner saved, to his 
 great satisfaction and contentment. Verily, verily, I say 
 imto you, friend N. nothing can be more false and foul 
 than this. And he that can see into all this, and be 
 pleased and contented with it, is so excessively selfish, 
 that he does not care how he is saved, so he be saved. 
 
 Look at it, friend N. — For if the merit or value of tlie 
 sufferings of Christ, be great in proportion to the quan- 
 tity of pain, added to tlvi dignity ot the suir'erer; and all 
 this laid m as a legal set-o*f, for the payment of a debt; 
 an; ®ne mi^hc see th.ii, there was to 3 iUuch paid ; there 
 
J61 
 
 \v^s to:) iviuch •• qui;l pro qii)." For, the anaQiiHt paid 
 should ht only ofeqail val le vvith the things froaiv/iiick 
 the slaaer was relsass 1. )t:i£r.\-ise, renenbei.- ''there 
 U'ould be no reciprocitv.'^ 
 
 N. But, on your own plan, if, in either oF those tares 
 ways above, the quantity of pain be added to the dignity- 
 of the sufferer, would it not make an atonement of more 
 merit and value, than the one you approve, w^here a less- 
 quantity of pain is added to the dignity of the sufferer? 
 
 A. No; fxr it won! i not make an atonement at all, of 
 any merit or value whatever. Because the merit or value 
 of the atonement consists in its adaptedness to answer 
 the purpose or end for which it was designed. But such, 
 an atonement as either of those, of which you speak, in-- 
 troducing as much, or vastly more pain into the govern- 
 ment, than would, have been there without it, vv'ould not 
 be, in any dep;ree, adapted to ansvv^er the end for whick 
 it was designed; but, rather, it would be direcdy contra- 
 ly to that purpose or end. Wherefore, it Vvould be of no. 
 merit or value whatever; but it w^ould be a great misfor- 
 tune, drawback, and deformity in the government. 
 
 Forj I understand that the person who suffered was oi:* 
 infinite dignity. And the quantity of pain he suixereA, 
 must not be too gi'eat, nor too small; but itraust be v.dsely, 
 accurately, and properly proportioned, so that it shall ex- 
 actly answer the purpose or end for wdiich it was design- 
 ed. And if it be infmitely well proportioned, and adapt- 
 ed to answer the end for which it was designed, then it 
 is infinitely great, meritorious, or valuable. For its value, 
 consists in its being adapted to that end. And the end 
 to be answered, is the highest display of the Divine cha- 
 racter, and the highest happiness of the government. 
 Now, if there be less happiness and m.ore pain in tlie go- 
 vernment, occasioned by making the atonement, than, 
 would have been without it, theii, such an atonement 
 would be a great drawback, and misfortune and deformi- 
 ty m tiie govern.nent; and v/ould, in the sauie propor- 
 
ir^2 
 
 iion, display an imperfection in the Divine cbardcter; 
 ;.nd, consequently, it would not be an atonement at all, 
 cfany merit or value v/hatever. 
 
 N. n' ell, was not the quantity of pain he really did 
 suiTer, added to the di.^nity of the sufferer, according to 
 your own plan, an equivalent to the penalty of the law, in 
 this sense, that these sufferings of Christ should be real- 
 ly as rahiable a consideration in law, as all the sufferings 
 of all tlic redeemed would have been if they had not 
 been redeemed ? And might not the lav/ have accept- 
 ed of this less quantity of pain, from this dignified suf- 
 ferer, as an equally valuable consideration; and m'lp-ht not 
 the law, being thus satisfied, released all the redeemed 
 on that account? 
 
 A. Friend N". Would not that equivalent, or equally 
 valuable consideration in law, have been a complete legal 
 set-off, by which a debt would be fully paid, and law and 
 justice satisfied? 
 
 N. Yes — And without being liable to the objections 
 you made in the three former cases. For there v/ould 
 not be too much paid; and the loss sustained Vv'ould not 
 be so great as the advantage gained. Wherefore, that 
 disgusting deformity in the government would have been 
 avoided, and a great beauty would have been displayed 
 in the governriient. Because there v/ould have been far 
 more advantage gained in the government, than the loss 
 husiahied. 
 
 A. Althougli, on this plan, there would be less pain, 
 nxd more liappiness in the government, than on either of 
 ihe three former plans, and, therefore, that most disgust- 
 ing deformity in the government would seem to be avoid- 
 ed. BiU, in fact tliis plan only avoids the drawback in 
 the positive p')ints of pain and happiness; while the 
 f reatcr part of the deformity in the government would 
 not be avoided. For, even this plan admits that an inno- 
 cent dignified person was legally pucished in the place of 
 the guilty; and that this punishment, aUiiough less in 
 quantity, is equivalent or equai to the p; jiaiLy of th.e law; 
 
ihe absurdity of which is involved in that monstrous, sup ^ 
 posed law fiction, which ought to be forever rejected. 
 
 And, we said the suifermgs of Christ were of infinite 
 merit or vahie, because they were infinitely well adapted 
 to answer the purpose or end for which they were de- 
 signed, ^^nd, if they be considered an infinitely valu- 
 able consideration in law, paid for the redemption of 
 all the world, there would be too much paid. For, even 
 the whole world would not be of infinite value if all were 
 redeemed. 
 
 And, again, I say, that the sufferings of Christ never 
 were designed to answer the purpose or end of paying a 
 legal debt, in the room and place of the punishment of 
 the sinner. For, if, in this sense, the debt had been paid, 
 there would have been no par Ion ^-ranted to the sinner. 
 And, as was said before, the law vv^ould have released the 
 sinner, not from the punishment only, but also from all 
 ©bligationof tliankfulness, except barely to the friend who 
 paid the debt for him. 
 
 N. If your. surety, or friend, should pay your debt for 
 j^ou according to law, and you be released, and the friend 
 should never require you to pay him; might it not be said 
 in truth that your frieod had firgiven you that debt. 
 
 A. No; itv/ouldnot. N"one could possibly forgive 
 me that debt, but the creditor, to whom the debt .vv\as- 
 coming. Nevertheless, the frierid would treat me as 
 kindly, as if he had forgiven that debt. But I must be- 
 eome indebted to ray friend before he can forgive me any 
 thing. But this would be a nev/ debt. 
 
 Besides, the very notion of legally paying oF, for sins, 
 or crimes, is absurd, and would be an evasion of law; for 
 it is inconsistent with sound principles of law and gor- 
 e-rnsnent. Such a clause of law authorizing crimes to be 
 paid oiF, wcTuld benefi.t the sU'ong and rich only, by en- 
 abling them to trample on the rights of the weak and 
 poos-, who have most need i)f legal protection. 
 
 I Wibh n.)w to remark, that much error might arise and 
 .spread lo ^ vast degree, ana grow to a fngniiui sia^.ure. 
 
164 
 
 froir. cojisidering- the pardon of a sinner, as a real civil 
 commercial transaction, either in the payment, or the for- 
 giveness of a debt. An'f. the Bible no .vhere authorizes 
 us to consider the two cases as one and the sa me thing. 
 It is true, the Bible often makes a coTiparison between 
 these two transactions, and explains the govern nental 
 treatiTient of a sinner, both in his punish iient and par - 
 dor., by comparinc^ it with the civil treatment of a debtor^ 
 ijoth in his imprisonment for de]:)i, and his forgiveness 
 of the debt. And this it does clearly and beautifully. 
 
 But the Bible?. no where represents the debtor as being: 
 forgiven, after his debt is paid, either by himself or by" 
 his surety. Nor, the sinner, as being par loned, after he 
 lias suffered the penalty of the law himself, or after his 
 surety has suffered the penalty of the la\y<j. or even an 
 equivalent to that penalty, in the sinner's room and' 
 place. 
 
 And, in fact, it Vv'oiildbe contrary to the nature, and spi- 
 rit of the laws against criniinais, in any well regulated ci- 
 vil government, either to require or accept of the punish- 
 ment of ^ny other person uhether innocent or guilty, iij' 
 the room &. place of the punishment ofthatprrson who is- 
 proved guilty, and condemned to suffer. That Very per- 
 son must be punished or pardoned according to law, oy 
 othervv'ise the law is violated. 
 
 N. But the Divine government is infinitely higher aniS 
 more perfect than any other government. And might we 
 not expect to find things in that government, which we 
 need not look for in any other government? 
 
 A. Yes; and so much the more absolute certainty 
 there is that we shall never find the least error in the 
 lavvs against criminals, in that government, or in any de- 
 partment of its administration. And, consequently^ 
 there is so much the more certainty, that there is none of 
 all that supposed gross error, contradiction and absurdi- 
 ty, in the law; and none of that ignorance, stupidity and 
 misfeasance, in any department of its administration;. 
 
i(>3 
 
 tvhicli would cast the blackness nf darkness over the face 
 of ihe whole ..;overfiment, and shroud t'\'i nnlverst in 
 ever! istin^ moarnia^; aid.vhioh vj-ill lot be born:; in 
 anv well rey-ulated buirmn Jipverninent, '' no, not for 
 an hour." That government " which ruleth over all," 
 should be, a- d is, a pattern of propriety for all others, so 
 far rs the nsrv.re o the case v/i)i ac mit. 
 
 N. Then, friend ;\. if [ aaderst mJ you rio^hdy, j'-ou 
 say that the Son received his sufferings from the han I of 
 his Father, accordin.^ to the agreement in the covenant 
 ©f redemption. And that his sufferings were not legal 
 or penal sufferings; and that they were not inflicted on 
 him by the Governor, in his official capacity, as main- 
 taineroflaw. And, that neither these sufferings accord- 
 ing to your own plan, nor any other plan, were offered, 
 ©r accepted as a legal set-off, in the payment of a debt. 
 For it would have been paying too much, and there 
 Would have been no pardon to the sinner. And that it 
 tvould have been a great injury to him, and deformity in 
 the government, for the law to punish him, while he was 
 acknov/iedged innocent; and a far greater injury to him, 
 and deformity in the government, for the law to suppose 
 him a sinner, and guilty, and punish him, under that fic- 
 titious character ; for it w^ould be adding reproach to the 
 punishment. And that this injury to him, and deformi- 
 ty in the government, v/ould be great in proportion 
 to the quantity of pain and reproach added to the dignity 
 of the sufferer; and the quantity of pain and reproach in- 
 creases, according to the four plans stated above, if yoa 
 ferace them back, until it amounts to infinite. Which 
 "Would be a most monstrous injury and deformity truly. 
 
 Tlien, would it n:>l be an injury to C-irisd^nicy i:o 
 teach or preach any of this monstrous jargon to oib.cr 
 people? 
 
 A. Yes — It is well calculated to starve Christianity 
 to death, and to feed and iattei inii leiit > , a^id . l - n 
 and divide ^j^rties anel denoaunadons aim'^si /miJ*?^'^ 
 
ciid, aiK^ ejvableancl enmirajre ignorance and wickedness 
 ;;,lo make merchai'd'sc of.wbatevcrthev please to call die 
 gospel, in whatever s]i"i->e, form, f^-shson, or at wh: 'ever 
 pnce thev can fi: d a rnrrbaser wi;r5]"»sr to ^eceI.^■e ?t. 
 
 N. Then, as jrn \\ ill nn' af2-ree that the sufferiiijr of 
 Christ is to be laid in as. a leg-a^ set oftl in the payment 
 of a debt, accordinsr to h\\\ in any shape, form, or fash- 
 ion, or on any plan that can br- named; T vinsh to know 
 how you would handle snch a text as this. Yon " arc 
 bone;ht with a price; therefore, glonTy God in your body 
 and in your spirit, which are God's." 
 
 A. Remember that, acconMng to af?recment in the 
 covenant of redemption, the Son came into the v/orld^ 
 and rendered obedience to the law, in the most trying- 
 suffering circumstances, which sufferins^ he^^a,8:reed to re- 
 fi'^ive fi'om the hand of his Father; and on account of this 
 obedience and suffering which is the price, the Father 
 ■agreed to give the Son a reward; for, "he sha^l see of 
 the travail of his soul, and be satisfied." But this is a 
 covenant contiact, reward, and price; not a legal set-off 
 *in the payment of a debt, according to law. 
 
 N. Wab not this covenant price, he paid, according t® 
 Ills covenant con. tract, too high for wh.at he obtained by it? 
 
 A. No; for he o!)tained so ;-;iuch that he will be for- 
 ever perfectly satisfied with his contract. 
 
 N. What did he obtain more than the redemption of 
 ■all that will be redeemed? 
 
 A. He obtained the honor of enduring his sulferings 
 according to a previous contract which he had made witli 
 his Father; and n.ot from the Governor, b}- submitting 
 to receive th'jse sufferings fi'O'n him ds maiiuai.ier of 
 LiV\ , whicli SLifferinirs the lav/ tlireatened tc> ii;e auiltv; 
 r.ccor;_:ing to w hich contract, God, as legislator, adopied 
 those sufferings, as a legal ;>;round oi pardon, or as a law 
 of the eovernmeni, aatiionziui'- die Gjvjraor to ^naat 
 ^.parcloji to uii tiiat wiii repent and bfUeNC the Gospel. 
 
1ST 
 
 And these suftevings, beini^ adopted as the lawfal gTound 
 of nard^yn, arc ^]ie atonement. In prov]din.j; which atcme- 
 ment, he obtaired the honor of honouring the law of 
 works, by his o' ediencc, and the Governf'r, by ivis suf- 
 ferings, as was shevvn in the governmental principles. 
 And, consequeutiy, he obtained all the advantage which 
 the universe will gain, under a perfect syste-n ofla v and 
 a perfect administralu.i;, and this vrW be s:a':d ■; : :'■: )'>- 
 jectof his covenant contract, ai: '. r ;jfi)re, be 
 
 perfectly satisfied. 
 
 N. What is the difl^rence between honouring the 
 the la^v, and satisry" u: i^? 
 
 A. The law " v-id by s'-cwing: it to be good; but 
 
 it is stopped from nirdner procedure, by being satisfied, 
 whetlier it be good or bad. 
 
 N. Did Christ satisfy the 'aw, as well as honor it? 
 
 A. Yes; in the ca^-e of evsi-j on- th^t !)2Ucveth. 
 
 N. How is the laNV ;-^" '" "' :n t:::' q.\ ■: of a believer? 
 
 A. When a penitent ' - -.:, jdr:^;- d pardoned on 
 accountof the atoi-.cnient, accordin'r to die law of uddi, 
 the end of government is as ue!], ^^r ::--Lier secured, than 
 it would have been by tht law of ■; o; i;^ ■♦unishinp; him as 
 an impenitent sinner. And the law is always satisfied 
 W'l en the end of g:>vc;nment is Keli secured; and a per- 
 fectly good la vv never cari be satisfied, even by pun'sh- 
 ing an irnpenjtent sinner, short of secuing die ead of 
 gcvernn ent. For when it is satisfied it is stopped. 
 
 N. Djd he sa;isiy jusnce, in any sense? 
 
 A. Yes, in every sense in which tlie word justice 
 aught to be used. 
 
 N. How did he do it? 
 
 A. Exact)}- in dne si'me way he satisfied law; for law 
 and justice always go together. 
 
 N. W hat is justice? 
 
 A, Justice consists in the treatment of a subject ot'' 
 government, according to his present character, \-c\. view^ 
 oftlie law lie is urrd 1. 
 
 ■N.- ISow, on the Quier biut, Ui^-na x-i., It tiie right- 
 
eousness of Christ had been so made over to the pcii'i 
 tent, believing siitner, as that 1 e si ciild have been con- 
 .udered innocent and righteous in the view of the hiw, 
 hov^' would law and justice have fref^ted him? 
 
 A. On that supposition, lav/ and justice would have 
 re\^arded him with everlasting life, as a perfectly ir.no- 
 cent person; for he would have been treated according 
 to his character in the viev/ of law. 
 
 N. Would he have needed any pardon.^ 
 
 A. No; neither would he have got any pardon. It 
 ^vculd be a strange inccnsistercy, indeed, for the Gover- 
 nor to even offer pardon to one whom the law viev/ed as 
 innocent. 
 
 N. Then, what good would any sort cf an atonement 
 do him? 
 
 A. None in the world, as it respects pardoning him. 
 
 N. Then, why might not Christ's righteousness 
 have been so m.ade over to the believer, as that he should 
 ha\e been considered innocent and righteous in the 
 view of la\\; seeing he n iglit have dene \^ithGut pardon? 
 
 A. It Moiild have been impossible to make it over 
 in that way. For it implies a contradiction in the nature 
 of the case, a contradiction in the iiature of truth, and a 
 ccrtraciction in the Ia\i , and it in plies all that defect of 
 wisdon. and propriety that Mas shewn in the case cfthe 
 believer's sins being made cvei to Christ. In fact, it is 
 r.n(tl ervain iicticr that never could be admitted inlaw. 
 
 It involves all the iibsmdities that were shewn to e.xist 
 in the foregcirig \Z'U fiction, but turns them over from 
 operating against Christ, to operate in favor of the be- 
 liever; and leed not be here repeated. But I \a ill as- 
 sert diat the Bible never.intin ated an) such a ihing, from 
 first to last. 
 
 N. W ell, friend A. whether you call it imputa- 
 tion, cr a trarsfer of (harscter, or cill it what yr u vill; 
 the n('ticn of r> dicing cytj Chri.'.t's lighu ( i;sness to rhe 
 penitent, believing sinner, in such a way as that he 
 
§69 
 
 •-.houldbe viewed, and considered innocent, and righteous 
 in point of law : and of making over the penitent believ- 
 er's sins to Christ, in such a way as that he should be 
 viewed, and considered a sinner and guilty in point of 
 law; and then that he should take the shiner's law place, 
 and suffer the penalty of the law, and be- punished and 
 tortured, as a guilty sinner, with al! thepaiii, anguish, and 
 torment, that would have been suSiered throughout eter- 
 nity by one, if he had not been redeemed; or by ail the 
 redeemed, if they had not been redeemed; or by all tiie 
 world, if none had been redeemed; or even to an inSnite 
 quantity of pain; and either of these quantities of pain, 
 or any other quantity, laid in as a legal set-off, for the 
 payment of a debt, according to law, by which hi'l pay- 
 ment, lavv^ and justice are S:atis!ied, and, on account oi" 
 Vv-hich, the sinner is pardoned and released. I - ■- t'^ct no- 
 tion or plan appears to me to be the mostfully i _ ^ .l \, ijh 
 contradi-etion and absurdity, of any thing of whicJi I have 
 everheardon" the-subject of ChristiaaiLy. And that it does 
 give a blackening aspect to the whole Divine Gsovera- 
 ment, and to every department of its administration, triilv. 
 
 A. Yes, sir. And it v-onkl take a volume or two to 
 point out its deleterious influence, in ail its ramifications, 
 and the patience of Job, to trace out such a disgnsiingdetail 
 
 N. • But are there not several kisids of justice, that 
 had to be satisfied by the suSerings of Christ; such as 
 vindictive justice, retributive justice, distributix^e justice, 
 and governmental justice? 
 
 A. No, sir. I told you before that the suiTerings of 
 the Son took place according to liis agreement with the 
 Father, in the covenant of redemption; and that he did 
 not suffer the penalty of the law at all, or according to 
 any law or legal process v/hatever. And nov7 1 wish you 
 to remember that law and justice, of whatever name you 
 please to call it, always go together. Where there is no 
 lavy% there is no transgression, justice, nor injustice. 
 Wherever law goes, justice ^oes: and wherever law stops, , 
 
170 
 ;iiotice scopt; aiid, whatever sailsHcs and stops law, satis- 
 lies and strjps jastice, of any aiKi eveiy na-n2, eMac-tl^ iii 
 ll^e satr.e wa}', ,and to the same extent, and in the same 
 point, that it satisfies and stops the law. And every pos- 
 sible notion, about justice and injustice, contrary to this, 
 ■■, a mere phantom of the imagination; and is of kin to 
 
 e vain fictions which weiiave been considering. There 
 jiiino cjsprsition in God, like that disposition in' men,, 
 wliicii is expressed by sucli words as-vindictive and re- 
 ;::liL-Uve. And, vvdien Paul ^ays — " Is God unrigliteoiis, 
 M"]:0 tuketli veng;eance?" he ados, " I speak as a man." — 
 Romans, 3, 5. V*''hic]i intimates that there is no such 
 ihing^ in God as that which men call vengeance. Rut 
 God, as Governor, exercises govcrnmenial justice, in 
 t.listributJng to all according to their character, whether 
 it be good or bad. And, in the same sense, shall the 
 world be judged. Wherefore, when a sTiincr is con- 
 demned and punislied according to tile law of works, 
 justice is done to him, and justice, of every name you 
 rdcase, is satisfied; and, Vvdien a person becomes a peni- 
 tent believer, law and justice are stopped in liis casej 
 "fcr,against such, there isrolaw." And, Vv-hcn a penitent 
 believing siimer is pardoned according to the law of 
 faith, mercy and grace are displayed in Ids pardon; and 
 he is pardoned consistently with the end of government, 
 ^vherefore law and justice are both satisfied and stopped, 
 ir hi? case; and law and justice give up their former de- 
 mand cl punlsment, in his case, for the sake of the great- 
 er good that sliall result to the government fiom his par- 
 don and enlari-en^ent; and, by this greater gr)od that re- 
 sults to the go%ernment, law and justice are completely 
 satisfied, for it is this end of government that the law 
 was designed to secure. 
 
 Jv.. It d( es appear to be more consistent with the 
 prirriples of a v ise and good government, to suppose 
 law Old justice v( uld be even far better satisfied, whea 
 they give up or fcxchrj,,ge the former punishment of the 
 
17 J 
 
 penitent believing sinner, for the greater good resuiting 
 to the government, from his pardon and enlargement, 
 than they would have beea by giving up or eKchan.^iu;:; . 
 that sinner's punishment, for tii:' same quantity, or any 
 quantitv of punishment, and diatof an innocent person. 
 
 A. Yes. And, if you will carefullyreflect that a re- 
 newed sinner could not be punished at all, nor treated 
 as a subject or citizen in the government, in any way 
 whatever, except he be pardoned and enlarged; you 
 will see that law and justice would have been stopped, and 
 would have lost their former claim on sucli an one, v. ith- 
 out any satisfaction, had not the atonement been made, 
 as the proper ground of his pardon and enlargement. 
 For, if he be renewed, there is no law against him; and, 
 if there u-ere no atonement, there v/ould be no law for 
 him, after he was renewed. But the atonement being 
 made, as the lawful ground of pardon, and the sinner be 
 ing renewed, pardoned, and enlarged, law and justice are 
 not only stopped in his case, but are also satisfied by the 
 greater good that shall result to the government. 
 
 N. Is justice displayed in his treatment after he is 
 pardoned? 
 
 A. Yes. Mercy and grace were displayed in his 
 pardon and enlargement; grace and justice in his subse- 
 quent treatment. Rom. 3, 24, 26. 
 
 N. What is pardon? 
 
 A. Pardon is a governmental remission, or forgive- 
 ness, or giving up,or letting go,the. punishment threatened 
 by law to a sinner, on account of sins he has committed; 
 and, also, the restoration of the criminal to the rights, 
 liberties, and privileges of a subject or citizen, M'hich 
 i s his enlarc-ement. 
 
 N. Wiiat is mercy? 
 
 A. Mercy is the v.dthholdment of punishment froip 
 the guilty andiil-deserving, consistently w^ith the end of 
 government, 
 
 N, What is grace.' 
 
112 
 A. Cniicc is favor ofi'ered or done for the guilty, an J 
 ill-deserving, consistently vvith the end of govermnent. 
 N. What is partiality? 
 
 A. Partiality is fiwor offered or done for those who 
 do not deserve it, whether they be good or bad, incon- 
 sistently with the end of government. 
 
 N. What is a respecter oi persons? Acts, 10,34. 
 
 A. A respecter of persons, is one who withholds a 
 
 favor from those who do not deserve it, whether they 
 
 be gocd or bad, inconsistently Miih the end of government. 
 
 N. Why is the punishment of an impenitent sinner 
 
 called an act of iavv' and justice? 
 
 A. Because it takes place strictly according to the 
 law of works, or moral law, which is the law or rule of 
 justice. 
 
 N. Why is the renewed penitent sinner's pardon 
 called an act of mercy and grace? 
 
 A. Because it takes place strictly according to the 
 law of faith, or Gospel, which is the law or rule of mercy 
 and grace. 
 
 N. Could such a renewed penitent sinner be punish- 
 ed according to the law of works, if there were no law of 
 faith authorizing his pardon? 
 
 A. .No. Nor even now, although there is a law of faith. 
 N. Would there be any act or display of mercy, in 
 that kind of a withholdment of punishment from him. 
 
 N. No. That would noi. be properly a withhold- 
 ment of punishment. For it would take place througli a 
 kind of necesbity, . resuldng from there being no law 
 against such. Gal. 5, 23. 
 
 N. Hovv' could mercy be displayed in witliholding from 
 jiirn a punishaient v/hich could not bejnfacted on him? 
 A. Although that punishment could not be inflicted 
 on him, yet the government might not relinquish it or 
 give it up. But pardon is a governmental act of-.rel||ij- 
 (]uisliment, or giving up that punishment, and even flie 
 A''';ht of punishing him, v.diich shews as .strong a disposi- 
 
I'm 
 
 tioii to withhold pimishrnent, as if that punishment could 
 have been inflicted on him, which is a merciful disposi- 
 tion; and, through this disposition, every thing' is done 
 for him that could have been done for him, even if the 
 punishment could have been inflicted. 
 
 N. You have said, elsewhere, that a renewed sinner 
 could not be considered and treated as innocent in point 
 of law. Let me now ask, Could he be considered guilty 
 and ill-deserving, in point of law, alter he is renewed? 
 
 A. No. If he could be thus viewed in law, he could, 
 be punished. 
 
 N. How, then, is favor shewn to the guilty and ill-de-. 
 serving, in his case? 
 
 A. Then, I wish you to remember, that, before he was 
 renewed, he was a sinner, condemned in law to suffer 
 punishment; which punishment never had been inflicted 
 on him, nor remitted, or given up. And, as a sinner 
 thus condemned, he had lost all his rights, liberties, and 
 privileges, as a subject or citizen in the government, and 
 v/as dead in law; for his loss of these rights, liberties^ 
 and privileges, under the moral law, was his moral death. 
 But when he was renewed, and became penitent, he v/as. 
 a different kind of a somel^ody that the law knev/ not, or 
 that was not known in lav/. He had no life in law, and, 
 consequently, he had no rights, liberties, or privileges^, 
 under law; he had no existence in law whatever, and, 
 consequently, he could not be treated as a subject or citi^ 
 sen in the government, in any thing whatever. Now, 
 you see that the very last thing die law knew of him, is, 
 that he was a sinner, condemned to punishment, and that 
 was the only governmental act of citizenship that could 
 possibly be done to him, or for him, according to law. 
 Now, the very last thing, the moral law, or law of works, 
 knew of him, was. that h- was guilt/ and lii-deserving, 
 and condemned to pLi.iian u;;iL. 
 
 Bui the Gospel, or law of faith, is a law of the govern- 
 ment, which authorizes tiiQ Governor? v/hen iie tinds 
 
 0^ 
 
on, .w :...^:.e ciicunistaiices, to recofrnise him as a sub- 
 feet or citizen, in the government, b)" granting him u 
 free, fii]], and gracious pardon. Which pardon is a 'c^ov- 
 enriricntal act, of giving up that punishment which is 
 merciful; and, also, pardon is a governmenLal act of re- 
 stor'.iij^ d.lf the rights, liberties, and privileges, of a sub- 
 ject or citizen. And this is restorin<T: him to life, moral 
 life, and existence in moral law. But this is doin^ a 
 iijreat favor for him, tliat v.-as only knov/n in lav/ as spjiltv, 
 ill-deserving, and condemned, consistently with the end 
 of government; wherefore, it is great grace. 
 
 N. Then, friend A., is he not an entirely nev/ man, 
 in law, sure enough? for he lias a new heart as well as a 
 ' new.life and existence, in the law of works, and can be 
 treated as a subject or citizen in the government, and 
 can enjoy all tlie rights, liberties, and privileges, of a 
 iliost favore'd citizen. 
 
 A. Yes; and all this on account of Christ. For, his 
 nev.' heart and character is in conseauence of the obe- 
 
 X 
 
 dience of Christ. (See obedience.) And all the balance 
 takes place in consequence and on the account of his suf- 
 ■ ferings, or the atonement of Christ; and, in this way, 
 the sinner's sins were imputed to Christ, and Christ's 
 righteousness was imputed to every believer, as was for- 
 merly said. 
 
 N. I'hen it will be easy fo see, how " the mercy of 
 
 the Lord is from everlasting to everlasting upon them that 
 
 fear him ; and, how it is great unto the heavens; "and how 
 
 ' mercy shall be built up forever, " and, hovv^ great 
 
 grace is displayed, together v.ith his pardoning m^ercy. 
 
 But is it not also an act of great grace, for the 
 Divine Spirit to reneu' the heart of the sinner? 
 
 A. Yes, it is. 
 
 N. Wliereas, renev/ing him, so rescues him from the 
 punislrment of the law, that " there is no lav/ against 
 hin).'* Does not the act of renewing a sinner, seem very 
 iruch like snatchinc;: a brand from the burning?" 
 
A, Yes; it does seem so to ms. 
 
 N. And is not pardoning him, which restores him 
 to the most favoured citizenship, as well as acquits hira 
 from the punishment, like making him a ro^'^al diadem? 
 
 A, Yes. 
 
 N. Is not his new heart, or holiness of heart, called 
 s-pn^Jtual lire; 
 
 A. Yes; and, therefore, it is easy to see the diiT-^r- 
 ence between spiritual life and moral life; for moral life 
 is his restoration to the rights, liberties, and priyileges 
 of a subject or citizen, under the moral law. 
 
 N. And after he is renewed and restored to moral 
 life, is his subsequent treatment according to law and 
 jiistice? 
 
 A. Yes, and grace too; for he " is justiiied fi-cely 
 by his grace." Although his subsequent treatment is 
 according to law and justice, yet, this is a favour extended 
 to him on account of the atonement, or law of faith. 
 For it is on account of the atonement onlv, that God 
 the Governor can be just, and the justifier of them that 
 belieye. Or in other words, it is the law of faith that 
 authorizes, the Divine Governor to extend citizenship 
 and legal treatment to them that believe. Therefore, 
 although his subsequent treatment be an act of justice, 
 yet it is a favour done, according to the gospel, for him 
 that was guilty and ill-deserving, consistently with the 
 end ©f government ; therefore, it is grace. 
 
 N. What is the dilference between a person's being 
 guilty, and ill-deserving, and his not deserving a favour? 
 
 A. A person miij-ht liave done no bad thinjj, for 
 which he would deserve to be treated ill; and he might 
 have done no good thing, for which he would deserve 
 to be treated well ; and a favour is some good, to which 
 a person has no legal claim. 
 
 N, Then if partiality consists in bestowing a favour 
 ^on one, wiio does not deserve it, inconsisently with the 
 '03l of government; and if respect of persons; consists 
 
176 
 
 in withholding a favour froin another, who doss not de- 
 serve it, inconsistently with the end of government; 
 what is it, if a favour be done for one, vrho does not 
 deserve it, consistently with the end of government? 
 
 A. It is a pure act of goodness. See Math ew, 20, 
 9, 15. 
 
 N. But are not all the acts of justice, mercy, and 
 grace, also acts of goodness? 
 
 A. Yes, but they take their specific name, according 
 to the object to which, rule by which, or manner m 
 which, they are exercised. 
 
 N. Which of all is the greatest act of goodness? 
 
 A. The one called grace. 
 
 N. Why is it the greatest act of goodness? 
 
 A. Because it requires more goodness to do a favour 
 for the guilty and ill-deserving, than for any other.^ 
 
 N. Which of all the acts of grace is the greatest 
 act of ffrace and p-oodness? 
 
 o o 
 
 A. That act of the Bivine Spirit, that renews the 
 sinner's heart, except sending the Son, and making 
 the atonement. 
 
 N. Why is that the greatest act of grace.^ 
 
 A. Because it was the greatest favour that could be 
 done for himj and that at the very time when he was the 
 most guilty and ill-deserving. 
 
 N. Why was he more guilty and ill- deserving just at 
 that time, than at any other time? 
 
 A. Because, having been convicted, or convinced of 
 sin and of his duty, more and more, until that time, he 
 knew more of his master's will at that time, and still re- 
 fused to do it. 
 
 N. But did not the sinner's will concur with the Di- 
 vine Spirit, or agree to be renewed? 
 
 A. No. The Divine Spirit's operation is first, and 
 is that which turns the sinner's will, or brings it from be- 
 ing unwilling, to be willing; or the Divine Spirit's ope- 
 ration brings the sinner's will to all the concurrence it 
 eyerhad, or ever will have. 
 
177 
 
 N. But v.'ouJcI not tins shew that God makes a dii- 
 lerence between one sinner and another sinner? 
 
 A. Yes. Who eis:? made you to diiier? 1. Corin- 
 thians, 4, 7. 
 
 N. Is there no way to evade this? 
 
 A. Yes. There are many ways to evade it, but none 
 to refute it. 
 
 N. Is it not either partiality or respect of persons? 
 
 A. No. I'hat is one way of evading the truth. Look 
 back at the definitions of partiality and respecter of per- 
 sons. For, tliat act of the Divine Spirit that renews a 
 sinner, and makes him to differ, is an act of great grace 
 and p;oodness. Romans, 2, 4. 
 
 You might as well ask, or say that there was partiality 
 or respect of persons, ill making all the differences that 
 are made, between all the diiferent tribes of animals, and 
 men, and angels, and every thing, where the Almighty 
 ha$ made a difference between any one thing and any 
 Other thing;. AH this replying against God, arises froni 
 a wicked, deceitful heart, whether you know it or not. 
 
 And you might as well find fault with your Maker, 
 for any other thing he does,, as for making new hearts, 
 and thus making a difference between one sinner and 
 another sinner. For, if he did not do this, they all 
 would remain sinners, and die sinners, and go to ruin; 
 instead of a great multitude being saved, such as no man 
 can numbtT. 
 
 Friend, is it not lawful for God to do what he will with 
 his own? Is thine eye evil because God is good? Take 
 that thii:e is, and go thy v/ay : and, then, if thou 
 wilt take care to understand, and vie.v 1 1- . . v of the 
 government of God, stripped of all vain MCiOVo and in- 
 ^■entions of men, and see wivdi has been <.!.>. le for the sal- 
 vation of sinners, thou wiJt feel s\ire that Gid.hata done 
 thee no wrong, even if he shall ren^w Vn hearts, and 
 certainly save a multitude of sinners, even so i^reatamul- 
 titijide that no man can numoer uiem, 
 
Its 
 
 N. Friend A., jou have n-saile it piob3ble to raj mind, that 
 the Divif.e Gcverncr is to rule the utiiverse, tliroucrh ofcrnily, ac- 
 cording to the system of governixiental principles above exf lained: 
 anri that he has authority to pardon just as many as c;;n be parcion- 
 ed consistently with the high end of government. Will you now 
 please to state who can and wlio cannot be thus pardoned? -^ 
 
 A. Every sinner who will repent and believe according to the 
 law of faith; for ihen such have come back to be good ind i eacca- 
 ble citizens. Eut no sinner who refuses to do tlii3,can be jaidonedj 
 because that would be countenancing crime, and turnit'g loose the 
 bad, to the terror of tlie good. 
 
 N. Is it not desirable that we have satisfactory evidence, 
 ■^'thata great multitude, such as no man can number," shall be par- 
 43oned, according to this law of ftith.*^ 
 
 A. Yes, and there is that satisfactory evidence that such a 
 grand result shall be brought out in the completest mauuel 
 
 N. Please tell how ? 
 
 A. You remember an agreement was made betwixt the Father 
 Spd SoDs as was siiewu before. In cjinssqucace of fulfilling his part iu 
 ibis agreement, the Son was " to see of the travail of his sOuI until 
 he was satisfied." Now, ro secure tbis reward unto the Son com- 
 pletely, the Holy Spirit, on his part, agrees, in that same covenant^ 
 Ihat He will come, and He agrees further, that the Father and Son 
 shall have the right to send him, •' to take of the things o* Christ, and 
 shew them unto men;" also, to convince the world of sin, of right- 
 eousness, and of judgment. To work in them to repent and era- 
 brace the Saviour, and tokeep tbcm through faith untosalv.-ition. Thus 
 the Son is made sure of his reward, so as to be fully satished ; and 
 so shall be the benevolent universe completely and forever satisfied. 
 
 N. Vvill th.e number, thus pardoned and saved, exceed the 
 nmnber that shall be lost ? 
 
 A. It will far exceed that number; for, fjoin whiit t!ie Son has 
 done for the salvation ot men, it is not reasonable to suppose that he 
 Will be completely satislied, uulei-s hi? reward takes lu by far the 
 groates' part. And such passages as ttiese, •' Straiglit is tlie gate, 
 and few there be that find it," (g) are ap[>iicable to that period of 
 tlie world before the Millennium, and, j.erhaps, to that Ltile season 
 after it." 
 
 is) See M.dh. 7, 13. Luke, 13, U. 
 
179 
 
 N. Does the Divine Sp'iU renew certain Ueai-ls as a Sove 
 reign? or (io( -^ ho act in aci o'licial ca'pacit\ ? 
 
 A. Rvcuhcct that tlu- iiivaie Deing dnes not act in any oiiii-ial 
 Capacity whatever, in the tortoatioii of acreatare, or ofhis charactei' 
 c-illier. Nttr has iiovernnicnl and its principles any thing to do with 
 {onnatiiiti rtcharackM-j but merely to treat an agent according; to 
 iiid ci aructer, after it is forai</d. The Divine Being, as a Sovereign 
 Creator and Preserver, is iiidej endent of all office and of; ' i^grce- 
 nuMit. [ie fc-i-rns vvhaicver he p!ea.scs with its character, anil, in this 
 scnt-p, the iliing foriViPd has no ngiit to bay unto him that ioimed it, 
 '■' \^ h) last thou u-ade nie thus?" 
 
 Bvit vhe Holy h^pirit's \vurk. in renev.-inr^ a sinner's heart, is dif- 
 fcj-eiil from tliis; inasi>iuth as it hns become his peculiar basinoi'S, 
 fior.i special agre- ui-jut, in the covenant of redemption. In i'l.n c-o- 
 ven.iht, He agreed to come, and to do that speciai work; arid, a!;-:o, 
 agreed tiiat the Fatiier and S'>n should have the right to send !u!n. 
 
 Seeing-, then, the M(d_) Sj)i!it is br.t one in t!\e Trinity, and but 
 one p.irty in the Covenant, aud, by agreement, acting under tiie di- 
 lectiun oi" the other two parties:-, in tlie Covenant; He does not act 
 as a Sovereign in his special work of renewing and sanctifying tlie 
 sinncr'h hearr. 
 
 N. Vy'ell, as th.e Spirit did not act as a Sovereign, in His spe- 
 cific work of making new hearty, ttli 'iie, did (l;e Son act as a So>'e- 
 rcign, in his speciiic work of makii.';'; U;e afons'tupo!? 
 
 A. No; for ihe same reaaom given in the other case. 
 N. Did he act as a Sovereign in any other work he pec- 
 fbrnied? 
 
 A. Yes, he did. For, nithoui^-'Wiic Father, accordingto agree- 
 ment, in the Co-tenant of redi-mption, claims of ri^jht ai! suprt'.me 
 auihuriiy in heaven and on eiirt!>; yet, we understurid rii>t the Fa- 
 lh«-r delegatet'i to the Son all tb:>-t supreme authority, that ihe Soq 
 nii^ht go ou to create and to do wliai^oever he would, (ill l^e s^'v.ul 
 brins, about and completi- the iv/wle plan nf redemp'ion. And when 
 he shall have finished this gvi^al wr,rk, then is he to "deliver up 'bat 
 supi pnie authority (h) tu G )d, even the Father, and to lay down aU 
 rule atid ail authrM-ivy and i;;iW(:r. 
 
 Now. whichever person acts under this authority, of couise acts 
 as a Sovereign in whatever he d<jes, purely under tha^ authoiiiy. 
 An<i, as we do not Ie9rn, from Scripruie, that this supreme au'!)ori-y 
 Was ever <lelei^ateil to die 'I-dy Spirit, sn, of course, in the sense the 
 Son has not acied, the Spirit has not acted as a Sovereign. 
 
 SeaMath. 28^ 18, 1st Cor. 15, 2,4v 
 
IS9 
 
 N. But who is Sovereign in the Godhead, independently of all 
 covenant or agreement? 
 
 A. God, alone, existing as Father, Son. and Holy Ghost. So 
 that neither person or subsistence is abstract! v cuiisideied the Sove- 
 rei":n. 
 
 N. Does the Father obtaio this supreme authority just men- 
 tioned, by delegation? 
 
 A. Noj but, by agreement in the Covemnt of redemption. 
 So, then. He might delegate it to the Son; or, il it had br en 'hoiight 
 necessary and proper, to the Holy Spirit. 
 
 N. Is there any evidence that the Father has ever yet acted 
 as Sovereign, under this auihoiity? 
 
 A. I know of nonej but, if he did, it wns prrvinr.sl v to !.i^ de- 
 legating it to the Son. But. after all lulcund .uLhorit;, -hail have 
 been delivered up to the Father, he will go on to exercise it, so far 
 as we have evidence, forever. 
 
 N. 1 understand you, then, as holding, that the Son, by re- 
 ceiving this supreme authority from the Faiiier, and exercising it 
 down till after the jiidgment, does, in aceitain sense, take the place 
 of the Father, till that auihority is delivere<' up to the Father. 
 
 A. Yes; and, according to this, it will be easy to understand 
 such passages as these — »' Unto us a cliild is born, unto us a Son is 
 f'iven, and Van ^overninentshall be upon his shoulder, andlus name 
 shall be called Wonderful, Counsellor, the .\jighty God, the Ever- 
 lasting; Father, the Princeof Peaie.''(i) '• rise Most High, whose 
 kinuiJuui is an everla>ting kingdom. Tlie blessed and only Poten- 
 tate, the Kiiigof Kingf<, and Lord of Lords." 
 
 N. V\ ell, as the Son acts uuder all authority in heaven and in 
 earth, may he not be considered as sustaining all the oifices that 
 are deesned lower than absolute sovprciguiy? 
 
 A. Yes. Hem.jv net as Legislator, or Judge, or Governor,and 
 he may make any appoiofihenis he j>le;tses which aie necessary for 
 the .'iclministratiot) ot rii(.« uhoU- gi»vernu;eiit; and he does this espe- 
 cially in all 'hirigs relati'-t to the (:ios[.ei Kingdom. 
 
 N. Pi^'use st^te sumc pariii uhirs. 
 
 A. " It is hppoin'ed unto all men once to die: but, after this, 
 the j'HipmeiK." (j) 
 
 N. Do ti.esc rrdfitf exr'usivoly to tl-e Gospel Kingdom? 
 
 A. Most certainly. For. you remember the *♦ law of faith"i3 
 
 ( i ) Sfc Is.ia'i, 9, 6. IVaniel, 7, 27. Timothy, 6, 15. 
 (j) See Hebrews, 9, 27. 
 
that part of the great system, tiCi on foot fur the use of criiuiiiiils. 
 proven guilty, aad condemiud to die by the law of works." 
 
 *' In the day thou e^iest, ihou shalt surely die." ••lie that believ> 
 cth not, is condemned already, (k) 
 
 Here you perceive, under this law of works, there is no need, 
 no chance even, for any future court to sit for judgment. 
 
 N. Why, then, was it necessary to appoint tiie day of judg- 
 ment, or a general court? 
 
 A. Because, that, according to the law of faith, pardon was 
 proposed to every penitent believer^ and such a court was proper, 
 for the public examination and expose of character, so that all might 
 see \vhether that was, or was not^ the proper cliaracter to which par- 
 don was proposed. 
 
 N. Isee the propriety of appointing a general judgment; but 
 why did th.e Son appoint temporal death.^ was not that threatened by 
 the law of works? 
 
 A. No. The law of works did not threaten temporal death 
 N. Well, did it not threaten spiritual death? 
 A. No. That is the very crime fur which he is punls!iedj-"fary 
 to be carnally-minded, is spiritual death." 
 
 N., Was it merely eternal death the law threatened? 
 A. V^esj that merely. 
 
 N. In what sense did Adam die on the day in which he 
 sinned? 
 
 A. Keep it in mind tliat we are examining this point according 
 to the principles of law. As in civil law, vvheu a criminal has been 
 proven guilty of a capital offence, and the Judge lias pronounced the 
 sentence of law against him, '• that he shall die." At that instant 
 he loses all his privileges as a citizen under law; and this loss of 
 privileges, under the civil law, is called civil death. And the law 
 takes no farther careot him than to see that he be executed .Thus,yoii 
 see the difference between what is called civil death, and an execution. 
 Just so the criminal, under the moral law. Soon as the sentence is 
 pronounced against him that he shall die, at that insta<it he loses all 
 the privileges of a citizen under the mora! law; and this loss of pri- 
 vilege may be caiXed moral deaths and the moral law takes no farther 
 care of him than to see to it that he be executed. Now, you see the 
 difference between the sinner's dying in law, or moral dtath, and 
 his being executed, whic i is eternal punishment. It is plain, there- 
 fore, that, on the day Adam sinned, he died in law, which was his 
 
 (k) See Genesis, 2, 17. John, 3, 18. 
 
182 
 
 iiiural iJeaih. Aiul lie woultl have been instantly executed, hail not 
 ilie Son, ass a Saviour and Mediatdr, in his whole Gospel Sclieme, 
 cxjiue in, between Adam's djinginlavv, and his beingexecuted. This 
 was really "coming in due time." For, if the law of faith had been 
 introduced before Adam's dying in law, or moral death, it would 
 have been too soon to be needed. And, had it come after he was 
 executed, it would have been quite too late to answer any purpose. 
 
 N. This truly was coming in a. time of need. 
 
 A. Yes. For lie instantly i^uspended the execution of the cri- 
 iiiinal. which was <iranting a reprieve, not a pardon. And this re- 
 piievc continues till the general court, Mhich he appointed under 
 the Gospel. 
 
 lie appointed also to man a new state of probation, under the 
 Gospel, which is to continue during his temporal life. Rematk, He 
 did not appoint to man his temporal life, under the Gospel, for that 
 had not been taken away under the law. But he appointed a new 
 state of probation under tlie Gospel, which is during temporal life. 
 He appointed, also, an end to that probation, which was tcmp(>ral 
 death. lie also appointed a general resurrection of the dead, in 
 time to come to the judgment, or the genera! courtof th.e universe. 
 
 N. 1 now see a force in the literal declaration — " dying thou 
 shah die. (1) 
 
 For, in dying a spiritual death, wliith was sinning, Adam was 
 to die an eternal death, vhich was to suffer the penalty of the law. I 
 see, also, how lie died in law, on the day he sinned, according to the 
 threatening, which was dying a ■moral death', although he did not die 
 a lenipural dcnth until 9S0 years afier. And I see how be may 
 have been rescued altogether from eternal death, the penalty of the 
 moral law. For, even he had the same chance to repent and con- 
 vert as every ol!»er man, and so to find pardon. Now. will it nor fol- 
 low, if Adam, or any other man be pardoned, on account of the 
 atonement, which is the foundation principle of the law of taith, that 
 he. or any other, should also be restored (call his privileges as a citi- 
 zen, consistently with the law of works? 
 
 A. Yes, For, although the law of works does not restore him, 
 yet. be being restortd by the law of faith, he row has all the privi- 
 leges that the luw of works cai' giart, aid this re&toraficii to the 
 privileges of moral law, is his moral lije. ju&t as the loss of ibem had 
 been his moral chat/i. So. 'hen, as the proposiiion "In(!yit;g, thou 
 i^halt die" was true, its converse is equally so," in living thou shalt 
 lixr." 
 
 (1 ) See Genesis, 2, Of, Hebrew- 
 
183 
 
 Because repentance is the beginning of his spirituaHife, jus'. 
 
 as sinning in the ibnner case,wa3thebe;5inniiiQ;<jf his spirituiil death. 
 
 And his restoration to the- privileges of the moral law, is as truly 
 
 his moral life, as his former loss of those privileges, was his moral 
 
 death. . 
 
 K Now, after temporal death, docs the Saint receive his 
 full reward, aaJ the sinner his full punislinient before the general 
 
 court? 
 
 A. No; for, although the one is happy even here and hereaf- 
 ter, even before that court, and the other miserable. Still the hap- 
 piness of the one, before court, is but the foretaste of what the re- 
 ward siiall be. And all the miseries of the other, before court, 
 are no part of his future punishment, which constitute the penalty 
 of law, but they too may be called the foretaste of what his punish- 
 ment shall be. For it would be inconsistent with all correct prin- 
 (aplesof government, to call up an individual, and go on to trial, 
 and then reward or punish, before courtj and after that, when court 
 sits, to call him up for a second trial. 
 
 N. What is the i-eward a Christian ihall recelv© whgn thit^ 
 final court shall sit. 
 
 A. The Judge will award to him all that unmingled. happi- 
 ness which the law proposes to perfectly holy beings. 
 
 N. What shall be the punishment of those who are pronounc; 
 ed unbelievers at this cdurt.^ 
 
 A. They shall have to suffer all that the law has threatened 
 fo a transgressor, which is eternal punishment, and this, accord- 
 ing to a sentence long since pronounced: For "He that believeth notj 
 is condemned already." So that this court has nothing to do with 
 investigating character, in order to find out who is guilty and who is 
 not; for this was doiie at a for*nar period , where all were pronounced 
 "guilty" (m) But at this court the investigation is to ascertain 
 who have, and who have not, become believers. Now, he who has 
 not become a believer, his reprieve being out, will be executed, ac- 
 cording to the ancient sentence of law; and he who is found the be- 
 liever, is to be pardoned by t!ie Governor, and admitted into all the 
 happiness which the law proposes to perfectly innocent holy 
 beings. 
 
 N. I see how the Christian shall be admitted into all the hap- 
 piness which the law proposes to the perfectly innocent. But still 
 
 (jin ') See Romans, 3, 17 
 
tiiay tiiere iiL;l be a ((on ji. whether the law proposes the ahsoiuidif 
 jiighest happiness of wliich their natures are susceptible? 
 
 A. Tlicre need be 110 doubt on this point. " In thy prescrxe 
 Hiere is fullnegs of joy." "That they might be filled with all the 
 fullness of God." "Ask, and ye shall receive, thatyourjoy may be 
 full." "Thou hastmadehim most blessed forever." (n) 
 
 Suchand the likeGospel promises, to the penitent believer, are no 
 more than what the law proposes to the Hinocent. Now, if they be 
 lilled, they cannot hold any more of course: tliat is, they haVeai 
 iriiich as tiieir natures are capable of enjoying. 
 
 N. This, you said, tlie law pr(»poses to the innocent beings, antJ.-- 
 is to be awarded to the ch istian by the Judge. Now, if the Judge" 
 prorounre no higher reward to the Christian, than the law proposes- 
 to the innocent, how can it he said "Tl-.ereis more joy in heaven,-, 
 over one sinner that repenteth, than over ninety-and-nine just-11 
 persons, which need no repentance." (o) 
 
 A. This is quite consistent. The law proposes to the mnQ- 
 { cnt, the I'.ighest happiness of which they are susceptible; and no 1 
 l-.igher reward could be proposed to the Christian. But their capa- 
 ciiies will be vastly enlarged through the Gospel plan. Under the' 
 lav.' purely, their capacities would be great just in proportion as the 
 Divine character W!)Uld be developed, merely under law. But, under' 
 law and Gospel both, the Divine character uill be displayed to far. 
 fuller view; and, in that proportion, will their capacities be greater. 
 And just as their capacity is enlarged, so shall be their happiness, or 
 their reward far higher and greater. Now, though the law nevec 
 proposes to enlarge capacity, but merely to keep it filled with hap- 
 piness, as a reward, its proposal is the same that the Judge awards 
 to the Christian, namely, the very highest happiness of which he is 
 susceptible. But, in proportion as all created capacities are enlarg- 
 ed throngli this plan of redemption, established for the use and ad- 
 vantage of the guilty, it is easy to se? the literal fact " that there is 
 more joy in heaven over one sinner" that repents and comes to hea-'; 
 ven throiigii this j-.laa cf tcdemption, than could have been expe- 
 rienced ovci'^niatty-nine juit persoiis,"' suchas Adam and his poste- 
 rity u'ouki have been, had tliey kept the law uf works perfectly^ 
 and, on that ground, had entered into life eternal. 
 
 N. Docs not the san\e reasoning prove the increased j punisli 
 ment of tlie wicked? 
 
 £^ 
 
 fnj _Psalir.s. 15, 11 and 21. 6. Joh.';16, 3t. Kph. .1, 10. 
 Co J Ssc Luke. 15. 7. 
 
185 
 
 A. Ye». But the increase of punishment in the wicked wiH 
 not be so great, proportionably, as the increase of the happiness ot 
 the rigliteous. 
 
 N. Please tell how this increase of capacity and happiness on 
 the one hand, and this increase of capacity and misery on the other, 
 shall be brought out, seeing the Divine Being does not, in any of his 
 offices, form or alter character; and I suppose, also, does not alter 
 nor increase capacity; and, seeing the law, too, o nly premises to fill 
 the capacity which it finds at hand? 
 
 A. This is true; and, although the Son, when he has finislied 
 his work, and judged the world, will deliver up that Supreme au- 
 thority to God, even the Father; and, although he will lay down all 
 rule and authority, as an officer in the General Government, yet he 
 will continue to hold the offices of Prophet, Priest, and King, to his 
 Church forever. 
 
 N. But is this certain? 
 
 A. Just so certain as these passages of Holy Writ are true ; 
 '' A Prophet shall the Lord your God raise up unto you. This Pro- 
 phet is the light of the Gentiles and the Glory of [srael, and de 
 clared to be the Lord their everlasting light; and, in that place 
 where the throne of God and the Lamb is erected, they shall see 
 his face and his name shall be in their foreheads, and there shall be 
 no night there, for the glory of the Limb is the light thereof." ( p ^ 
 Of His Priesthood and its duration, we are assured "That the Lord 
 8 ware and will not repent, thou art a Priest forever; and the law 
 raaketh men high priests, but the word of the oath which was since 
 the law, maketh the Son, who is consecrated for evermore; so, then^, 
 he is able to save unto the uttermost; seeing he ever liveth to make 
 intercession," (q) And that //e shall continue, to the Church, a 
 King, is equally clear. "Tell ye the daughter of Zion, behold thy 
 King cometh. He shall reign over the house of Jacob forever, and 
 f>f the increase of his government and peace, there shall be no end. (r^ 
 
 N. Granting that Christ will continue Prophet, Priest, and 
 King, in his Church, will you proceed to the solution of the forme"^ 
 question about the increase of capacity and its consequences? 
 
 A. Well, the Son's employment will be to unfold, in a direct 
 way. (forever as a Prophet,) to the Church, the mysteries that have 
 been hid in God from eternity, in order to her everlasting growth in 
 
 CvJ Acts, 7, 37. Luke: 2, 32. Isaiah, 60, 20. Rev. 21, 25. 
 CqJ Hebrews, 7, 21, 28. 
 
 (r) See Matthew, 21, 5. Luke, 1. 33. Isaiah. 9, 7, 
 P2 
 
I8S 
 
 t!ie. kiiow'edge of t'ne truih, and " to ihe intent that now unto the 
 pilricipalities and powers in heavenly places might be known (bv 
 llie Cliurch) (he manifold wis(hjiii of God." (s) Now, tliis increase 
 iij the IcnouloJ^e of tlie truth, is tlie real increase of capacity. 
 
 IJnt, as the righteous, who desire to know the truth, will in- 
 crease in capacity much faster than the wicked, who have no such 
 desire, the increase of enjoyment on the one hand will be much 
 greater tmm the increase of misery on the other. So that the mise- 
 ry in hell will be forever increasing, yet that increase will be so 
 slow, compared with the rapid increase of happiness in heaven, that 
 the comparative amount of misery, in the whole universe, will hz 
 diminishing; and tlie comparative amount of happiness will be ever 
 incre;\sing ; because the quantity of happiness and of misery, on 
 both tides, will be in due proportion to the capacity of their respect- 
 ive recipients. 
 
 N. Well, really, there is a grandeur and sublimity in this 
 whole system of the Divine governmental principles that is intensely 
 pleasing. 
 
 ©D^^^/iiiBgiiu^ii©:^ .a^o 
 
 A. T propose, in this Conversation, to turn Inquirer. Can 
 you answer me this: — Suppose that Adam had suffered the penalty 
 of law, and survived, then how would the law have treated him af- 
 terwards? 
 
 N. Just as if he never had sinned. 
 
 A. Why might not he, then, have been required to make an 
 atonement, by sufteringthe penalty? 
 
 N. Because he could not sutler the penalty of the law and 
 urvive, for that penalty was eternal death. 
 
 A. True enough; but suppose one to have committed the un- 
 ardonable sin, which shall not be forgiven in this, nor the world to 
 eome, might he not come out from punishment, ** if he pays the ut- 
 most farthing?" 
 
 N. Yes. For this supposes that he suffers the whole penalty 
 of the law. and survives. 
 
 A. Well, on this supposition, can he ever need forgiveness? 
 
 N. No. It would be a shame to talk of forgiving, after he had 
 paid oft' the last farthing of his debt. 
 
 (s) Ephesiansj 3, 10, 
 
187 ' 
 
 A. Now tell me when, according to law, can the last t'arthitig- 
 be paid? 
 
 N. I answer, never. Because tliis is a case supposed <o have 
 come befori! the Judi^e, and the Judge's decision has gone agiinst 
 him, as a debtor. The Judge delivers him to the oiFicer, who is the 
 law-maintalncr or Governor^ and the Governor casts bim into prison 
 with this sentence on him: "Verily he shall not come out thence 
 till he hath paid the uitermost farthing." This sentence shews that 
 the Governor will not pardon hnn in this world nor in the world to 
 come. Bat it is also understood, if he pajs the last farthing, he 
 shall come out according to law. 
 
 It is important to know when he may pay this last farthing, for 
 it is the only door of his escape. But i keep it in mind, he entered 
 prison a debtor, unable to pay, and his continuance there makes no- 
 thing towards paying his debt; besides, liis prison expenses are in- 
 creasing, so that the longer he stays in prison, the greater is his debtj 
 hence, the longer he stays the farther he is from paying that last 
 farthing; therefore, he will never pay, and of course shall never get 
 out of prison. 
 
 A. This is true, according to law, in the case of pecuniary 
 contracts, but apply this to the moral law, in the case of a sinner. 
 
 N. Cheerfully I will. The sinner goes into the prison of the 
 universe, because he is an impenitent sinner, of course not to be 
 pardoned or forgiven, while he continues such. Now, if there be 
 propriety in sending him there, the same will exist in keeping him 
 there, so long as he continues the impenitent sinner. But seeing, 
 in this world, the older he grew as a sinner, the worse he became; 
 just so, in the eternal prison, the older, the greater sinner. And, if 
 he deserved punishment for crimes, committed in this world, he will 
 be deserving of punishment for the crimes he commits in that world. 
 Therefore, the longer he stays there, the more punishment he de- 
 serves, because he is an ever-growing sinner; and, upon legal prin- 
 ciples, I cannot see how he ever shall come out. And this is plainly 
 asserted by one whose declaration is a host of arguments. " Agree 
 with thine adversary quickly while thou art in the way with him, 
 lest at any time the adversary deliver thee to the Judge, and the Judge 
 deliver thee to the officer, and thou be cast into prison, verily I say 
 unto thee, thou shalt by no means come out thence, till thou hast 
 paid the uttermost farthing." ( t ) 
 
 A. Now tell me, according to the governmental principles al- 
 ready explained, who is the adversary in that cited passage? 
 
 (t) See Matthew, 5, 25, 
 
-J $8 
 
 N. God liimseU, exisHngin three persons or subsistence^. 
 
 A. In what sense is He the adversary? 
 
 N. Because there is a great moral law-suit depending between 
 him and the sinner, in which he is the complaining party, or plaintift' 
 in the suit. 
 
 A. Why might not Satan be called the adversary? 
 
 N. Because, in the first place, Satan has never as yet com-. 
 plained of the sinner's conduct; and, in the next place, it would be 
 a piece of rather adventurous and unwholesome advice, to tell the 
 sinner, Agree v^ith the Devil quickly or even slowly. 
 
 A. And what is the '*way" above mentioned? 
 
 N. The whole state of probation the sinner has, during tem- 
 poral life. 
 
 A. And who is the "Judge?" 
 
 N. Christ himself; for he says, '' the Father judgeth no mar^, 
 but hath committed ail judgment unto the Sun." 
 
 A. And who is the "nfilcer?" 
 
 N. This must be the Father. For the officer that holds the 
 keys of the Kingdom, and of course the keys of the Prison, is the 
 Governor. Because the Governor, and not any under officer, can 
 shut, and none can open; or open, and none can shut, the prison. 
 
 A. Why not say the Son is the Officer, or Governor, to whoui 
 the Judge delivers up the criminal ? seeing he has all authority till 
 he finish his work in his Mediatorial Kingdom? 
 
 N. It would not be correct to say this; because to judge 
 the world in righteousness, is the last work the Son performs 
 in his Mediatorial Kingdom, until he delivers up all that supreme 
 autliority to the Fatlier; so, that, during the whole period of the 
 Son's exercising his governmental authority, he never executed any 
 of the human family. And because a reprieve is granted to each 
 one till judgment is over, at the General Court. When judgment 
 is over, then all the subjects, together with all rule and authority, 
 shall be delivered up to the Father. For then is the time "when 
 the end is come, when he shall deliver up the Kingdom to God even 
 the Father, (u) 
 
 A. But why may not Satan be called the Officer? 
 
 N. Because, in any government, human or Divine, it would be 
 very unreasonable and immoral to hunt the kingdom over, and the 
 oldest prison, in order to get the oldest, wi)rst crimiaal, and put 
 
 (u) 1st CorintiiianSi, 1-5, 24.' 
 
189^ 
 
 him into the Governor's cliair. If such a finished culprit were en- 
 trusted with t!)e keys of the king<!oin and of tlve prison, it might be 
 joyful tidings in every department oi villainy. 
 
 A. True enough. Now, only keep full in view these princi- 
 ples, and they will save your theological bark from many a hard 
 knock, against these "• snags, and sawyers, and breakers," of our 
 Western waters. 
 
 N. I should like, friend A., to have some conversation with 
 you, this evening, on Repentance, Conversion, and Faith. These,. 
 you know, are important items in obtaining pardon from the Divine 
 Kuler, and in gaining an admission into the joys of eternal salvation. 
 
 A. Much has been excellently said and written on these im- 
 portant subjects, so that our conversation on them had better be 
 short. 
 
 N. As you please. And what is, in your view, the precise 
 meaning of repentance? 
 
 A. It is a sinner's honest sorrow for having sinned against Gods 
 
 N. Is this all that, you allow, goes in a definition of repent- 
 ■ance.^ 
 
 A. Yes, all entirely. For I hold that every thing ought to be 
 lopped off from true repentance that does not strictly belong to it. 
 
 N. lagree to that heartily. For I have known good and ex- 
 cellent truths blended with repentance, so as to obscure, if not 
 drown, the idea. Now, upon waat principle will you disentangle 
 atul develope this important subject.^ 
 
 A. Repentance has this striking peculiarity, that no perfectly 
 holy being ever can have it. Keep this in sight. Thejretore, no re- 
 ligious quality, or exercise, of any perfectly holy being enters into 
 the idea of repentance. For repentance is a something that a sinner 
 can have, and none but a sinner. And whatever sinner does really 
 and truly have it, he must certainly be better than he was before 
 having it. Therefore, any quality or exercise a sinner has, that 
 leaves him as bad as before having it, cannot be repentance. 
 
 N. Will you please tell of a few things the sinner may have, 
 and still remain the impenitent sinner? 
 
 A. He may feel very much convinced or convicted that he is a 
 sinner. In consequence of this he may have many fears about 
 death, judgment, and hell: and yet be just as impenitent as ever. He 
 
niay dream dreams, see pleaging or frigiilful forms, lie;u sweet v\ 
 doleful voices, or havecheeiing or terrific sciipfures biougl-.t U> mind: 
 but all these do not in the least enter- into the idea of" npentancf. 
 So, in regard to every otiier thing the sinner can iiavo. am! sii'.i 
 leave him the sinner, they niak.^' no p^irt of ripenlatice. I- is tiue. a 
 Christian may have all these, aiso, but neilher do tlicy make asiv 
 part of his Christian character. 
 
 N. But,is not love to righteousness and hatred to sin,iepLnit.)ncer 
 
 A. Noj for these the Siivinur had. Yet he never did any thing 
 f.o repent of. Plainly, no one but a sinner can feel honestly sorry 
 for having sinned against God; and, if one honestly feels so, he must 
 uecessarily be better than before he felt the honest sorrow. 
 
 N. Why might not sincere sorrow for sin constitute rep^ntancer 
 
 A. 1 am glad of that question, for I fear too many take mere 
 sincere sorrow to be repentance, and by it are deceived. But there 
 is a vast difference between a sincere sorrow and an honest sorrow 
 for having sinned. Every one that feels an honest sorrow for sin. 
 will, of course, have a sincere sorrow; but any one may have the 
 sincere sorrow for having sinned, and yet not one particle of honest 
 sorrow. 
 
 The A pestle Paul says, "Godly sorrow worketh repentance 
 unto salvation, not to be repented of." [v] This Godly sorrow is 
 that honest sorrow which has been mentioned; but "the sorrow of 
 the world, that worketh death," is the sincere sorrow just named. 
 For example, the man who has stolen a horse, and about to have the 
 sentence of law executed upon him, he will be sincerely sorry for 
 having done that particular crime ; he may be exceeding sorrowful, 
 and yet have no honesty in it. Now such a sorrow is merely what 
 •we call rueingit, for he may be so far from being honest, that, if op- 
 portunity were aflforded, he would steal another and make off, to es- 
 cape punishment. 
 
 Not so, if that man were honestly sorry. In that case, he would 
 rather suiter the punishment than repeat the crime; if not, then hon- 
 esty is no more honesty. 
 
 Now, he that goes no further than merely into a sincere sor- 
 row for having binned, has no deiermioatioii to give up his sins at 
 present, except those by wiiiih he feels particularly endangered; 
 and no sooner do his fears about these even subside, than he will go 
 on 111 them as usual. 
 
 But whoever has that honest (and of course sincere sorrow) for 
 li^yiiig iiitied against God, is willing to give up al! his sins, because 
 
 [v] See 2d Cor. 7, 10. 
 
191 
 
 tins very repentance is ihat by which his heartbreaks oft" ftota hvs' 
 Ans, •• it is that from which commences a change of life ; it is the 
 turnin;; point of character." 'ih.^ is ^'ceasing to do evil." 
 
 N. I see noiv that if we should feel even honestly sorry for 
 Adam's sin, ur ar.y body's else, that would make no part of our re- 
 pentance. 
 
 A. Trucj for any perf.^ctly holy being may feel honestly and 
 •iincereiv so, t-, that A>i: n» sii ne<i, ir. itself c( nsiiJered.ai.d still 
 V/ouU{ neitiicr ha^ e nor nef.d repearance; for this plain reason, that 
 repentance is that honest smvj'.v for having sinned against God, that 
 itivariably belongs to none butasmaer, and as invariably breaks off 
 U- o'.vn heart fro-ts his ou a sins, wi'.hout reference to the sins of 
 albers in ^inj degi ee. 
 
 Jv. Yni; ; - Ld'i.ed a J ■■'?'-:"eaoe in nature, between honest 
 
 and sii!cc!-c SO! ; . ^-ii !• there irn :i ,!.&';! ciice between an honest; 
 and a GsidiV s;); low? 
 
 A. No: no i!iiiere:r;>^ '-r -x;! io li:eh- na*ure. 
 
 N. Ti;en, hi>w ex.^'u:;^ ■ ^ h .lV-:\ n..;; between ""aGodly sor- 
 row, and repentance ur.to saivation?" [v/] 
 
 A. In the i-^lth ve.se oi VidX chaj.'ter, it appears soaie one had 
 • done vvTong to anotherj on v/i-ich uccouru the. Af)ostle had written a 
 letter, which letter produced an c->:.-;''!,2'ir;n into th.e aftair^ this re- 
 sulted in a cou'pieie clearing ot the loetves. But these people 
 were Christian profes-sota at Cotsntii, before; the Apostle wrote 
 tlvem, and when the wrooij was done too; aiid, if they were what 
 they professed to be, they had experienced real repentance before 
 they had received that letter. The 'jodi'-- sj: sow produced by the 
 letter, when it was received, was not dift'crpnt in its nature from 
 their sorrow in their first repentance; but it was a ;-orrow in the 
 view of a different object: sorrow in view of the vvrot)!f Hot:e, by th.e. 
 person alluded to in the I. 2th verse. Which, sorrow excited thern 
 to •* clear themselves," and to a more strict atteTitiou to their own 
 persona! conduct. But, thesatiie letter addressed to aci impenitent, 
 would not have escifed any Godly sonow in him, \'»!iicii would 
 have wrougiit in that impenitent "a repentance uoto salvationj^' 
 for that would suppo.-.e an ioiptni'ent, with Gudiv sorrow in him, 
 even before he hat" any Go ily S'-.rrow in him ru nil! A p;dpablp ab- 
 surdity. T!-.erefor'% w^-h priij-riety, the sorrow .-xcitF-d in view of 
 another's \\roug doings, may b;^ called "Godiy smrow," bnt not re- 
 j>entai;ce; for that is ever in v^ewof ourot^'n pMaonal wro^o; doiogs. 
 And, as Christians, we may feel a Godly snrr'xv ab^U' another's 
 
 {' w-J See 2d Cor. 7, 10. \ 
 
192 
 
 sin; and, if this Godly sorrow sbal! work in us an honest sorrow about 
 our own misconduct or remisness, as it did then in Corinth, both these 
 sorrows have one and the sa?ae nature, though it is the sorrow for 
 eurown sin, that constitutes repentance. 
 
 N. But, is not repentanee, as well as conversion, a right Gos- 
 pel exercise of heart? 
 A. Yes, certainfj. 
 
 N. then, can there be any right Gosfel exercises of heart but 
 those wliich are ht>ly? 
 A. No; not any. 
 
 N. Well, can there be any right and holy Gospel exercises of 
 heart, but tiiose which consist in iov^;? 
 
 A. It is true that the whole, law is faliilled by love. But, keep 
 it in niind, that all light Gospel exercises of heart have a general, 
 lUiitire and spedjic difftrence, lihe all other things. 
 
 Now the general nature of all right Gospel exercises of heart, 
 is love; but the specific cliSerence is tliat by which one right Gos« 
 pel exercise of heart may be denominated repentance; another, con- 
 version; another, faith; ajiother, love,&c. Now, this specific ditt'er- 
 ence is always accordinj; to that which may be the immediate object 
 of the heart. Take ac example: — While the sinner continues to 
 love his sins, sin is th'^ immediate object of his heart, he loves it, 
 and this love is his clinging to it; therefore, he is called an impe- 
 oiteiit.^ 
 
 B -t, on the other hand, whenever a sinner's heart feels honest- 
 ly I rrv for having sinned against God, his sins are as immediately 
 the liojijctof his heart as in the l^jrmer case; and, further, they are as 
 tmmediatelv the object of his honest sorrow now, as they were, before 
 tlie object of his iove. And the difference is this; whereas, by his 
 former love, his heart clung to sin, now by this honest sorrow, his 
 heart is broken off from sin. This exercise of heart that breaks 
 off from sin, is the first right exercise of heart he ever had, and 
 because sin is its immediate object; the exercise itself is specifically 
 denominated repentance, although the general nature of this, as well 
 as of all other right Gospel ex^.icises of heart is love. 
 
 N. Which is the next ri§ht Gospel exercise of heart, in its 
 proper order, after this breaking off one froin sin, called repe nt' 
 ance.'* 
 
 A. it is conversion. 
 
 This is the next or second right Gospel exercise. 
 N. Will you, if practicable, show in what does conversion spe- 
 cifically differ from the other right Gospel exercises «)j heart? 
 
 A. Recollect th.at we are conimauded not only " to cease to 
 
193 
 
 do evil," which hasjust been explained, but vvc must aiso "ipaFn {v 
 4o well," which is yet to. be explained.. 
 
 Conversion is an exercise of the lieart, just between ceasing to 
 do evil and learning to do well. It consists purely in the lieatt's 
 turning from the one to the other. I say, that conveisiori consists 
 purely in the heart's turning from the one to tise other. Aod I have 
 called conversion an exercise of the lieart. But, in aiis case ;)! ccn- 
 vertion, 1 use the word exercise in the same sense that I irsrati v. hi^u 
 I used the word turning. In this case, I do not irunin, by the \\0:t] 
 exercise, a particular volition or nolition. Ifldi'l. i v/ouiii ti\ to 
 specify a particular object of the volition or noliiion. But 1 (i j not 
 try to specify a volition or nulition, nor any objt-ct of a vulstion or ;>. 
 nolition. But I wish to represent strictly the id<.;a of mere nirning. 
 the iieart turning. And \et i do not mean that the lieart turns round 
 in the same sense and way that the body turjjs rounds although the 
 heart does as really turn, in its own way, as a bodv does, in its own 
 way. But it is difficult to find words, perhaps inipcssible, that are 
 so appropriate as to express tke precise manner of the he;«.rt tursiing, 
 without being liable to represent too much, or too little, or nothing 
 to the purposej and yet we are obliged to use such words as v,'e have, 
 unless we would coin new ones. 
 
 The word exercise has been used to express so many different 
 kinds of exercise, and su many different exercises of the same kmd 
 and nature, both material and immaterial, that it is sometimes al- 
 most impossible for any one to know exactly and certainly what is 
 meant by it, without a narticuiar explanation. In this case of con- 
 version, I use it to Signify the heart turning, and yet I do not mean 
 that the heart turns in tne same sense that a body turns, Tho 
 turning of a body is locomotion, but the turning of the heart is not : 
 the turning of the heart is a specins of turning peculiar to the heart. 
 Perhaps some would say that this turning consists in the heari lot- 
 ting go a wrong object, and being placed on a right object. And, iu 
 fact, this is done; but this expresses more than I wish to express 
 by the word execise, or turning, I wish to assert somethina ui tlife 
 heart generally, without expressing any particular volition or noli- 
 tion, or any particular object, either let go or assumed, 
 
 N. But, if conveision is an exercise entirely between ceasino- 
 to do evil, and learning to do well, how ra.ll it a right Gospel exer- 
 cise.'' Seeing there can be no real good done toptiiers betwf^ei. the 
 other fwo exercises; that is, aff^r d ceasing to do ^vil, and i)efore a 
 learning to do well; and especiilly as you say it is nothing but tho 
 mere turning fronf\ the one to the other? 
 
 Q 
 
194 
 
 A. We can as easily see how conversion is a right Crospel exer- 
 cise, as see how repau'.tnce is; for repentance does as little real g od 
 to others as conversion does. Both repentance and conversion may 
 do no real good farther than to prepare the person himself, and to 
 place hiiu ui an attitude to do good to others, and to receive good 
 iiimself. Now, this is doing bome good, besides it is obedience to 
 the coiiimaiid, vvhicii suys 'v repent and convert." And, since i is 
 obedience to the command o\ Heaven, its <.^eneral nature, to.., is 
 love, love to liin^ that commands it. And seeing it consists i i ''le 
 turning^diiev ih'.' ceasing to do evil, unto the learning to dowell^ its 
 speci'dc denomination is convertsion. 
 
 N. Which is the thud right Gospel exercise of heart, in its 
 order? 
 
 A. It is the one called saving faith. 
 N. Can you give it a specific detiuition? 
 A. rfiiving fuithis a sinner's belief of the record that God has 
 "ive>i of his Son, in the love of it. 
 
 N. Is this all, and no more than what should go into its .!eli- 
 nition? 
 
 A. Yes? for I admit that a definition, vvith too much, is av; in- 
 correct as one with 100 little. 
 
 N. What is nii^ant by the sinner's believing i! i- lecord a'jout 
 the Son ? 
 
 A. This is his understanding's assenting to it, on su'Ticient .vi- 
 dence of its truth. 
 
 According to St. Paul, "faith cometh hy hearing, and hearing, 
 by the word of God. (w) 
 
 N. Bur why, m your definition, add " in the love of it?" 
 A. Bee luse love is the cunsent of tl.e heart (by the w n-d 
 heart, the will is ineanr) to tins record, acconiing to tlie saaie A!);)S- 
 
 ^;le "Foi witii the "heart man believetl) unto nghreousness." So 
 
 that a full ' efiiiition takes in both the assent ot the understanding 
 a,nd the consent of the heart. 
 
 N. U hv cull 'iiisassent of the understandii.g and consent of 
 the heart, saving fniihr 
 
 A. H cau-e the osst nt of the ui derstantling, on proper evi- 
 dence, is fa.tii; anil this love, vr const nt o! the heaii, fornix 'ii pro- 
 per character to wldcl) p-rdon and -al'v.iti n aic proposed by theDi- 
 vint Governoi, on tlie giound oi the ai.inement. 
 
 I 
 
 ( w ) See Romans, 10, 17, and 10. 
 
195 
 
 Now, take away the assent of the understanding, and the hoait 
 has no such record of the Soi), which it can lovt, or to which it caa 
 consent. And, take aw;'. y tiiis love or coTisent of the heart, and that 
 bare and cold assent of the understanding does not constitute the 
 proper character to which pardon and salvation are proposed by the 
 Governor. Therefore, nothing s'lort of the assent of the under- 
 standing; and consent of the heart of the sinner, to t!ie record that 
 Go(i has given of the Son, can come up to the full definition of sav- 
 ing faith. 
 
 N. Now, is this particular Gospel exercise, which you have 
 specifically denominated saving faith, a something which an impe- 
 nitent, unconverted sinner cannot have, and a something which a 
 perfectly holy being cannot have either ? 
 
 A. Yes, it is a something which shall forever distinguish a pe- 
 nitent, converted, believing sinner from the impenitent. And it 
 will forever distinguish the penitent, converted, believing sinner, 
 also, from all perfectly holy beings, who have everlasting life ac- 
 cprding to law. 
 
 N. Well has not this believer some exercises of heart in 
 common with perfectly holy beings, which are exercises of saving- 
 faith; for example, love to God, to Ctirist, to our neighbors, hatred of 
 sin, &c. ? 
 
 A. Yes J for, " whatsoever is not of faith, is sin." Still, not 
 one of these is that specific exercise of heart denominated saving, 
 faith; and which distinguishes a real believer from all others. For 
 every exercise of heait, in the believer, consistent with that distin- 
 guishing one, may be said to be o/' faith; and every oae inconsistent 
 with it, is sin. 
 
 N. What is that particular object, in the record that God has 
 given of his Son, which calls for this important and distinguishing 
 exercise of heart called saving faith. 
 
 A. The atonement, which is the ground, and the only ground, 
 on which pardon is proposed. There are many things in that re- 
 cord, it is true, but none save the atonevnent, is the very thing itself. 
 
 N. Now, wiiat does the heart do, in view of this atonement, 
 which cannot be done by a perfectly hoiy being; nor by' an impeni- 
 tent being, while he remains such, but can be done only by a peni- 
 tent convert.^* 
 
 A. His heart agrees or consents to be pardoned and saved, 
 purely and solely on tne ground of that atonement, as it ia pro- 
 posed by the Divine Governor. This act distinguishes him 
 from the perfectly holy being who needs no salvation by atone- 
 ment. And it as clearly distinguishes him from tiio im.neai- 
 
i96 
 
 •tent siruifi-, who, while such, 1:3 ever thinking uinre liigtily oi 
 hiiiis if'ilian he uui^ui tothia^j jnerel^re, wi;l Mut stoop to rect-ive 
 parJixj baieij anij purely on :iir;»tiier's accOijn!:. In tins sense the 
 atonemeiit more evi'ectualiy tries i.'ie hiuner'.s heart, than any one 
 thin^ that could have ueen proj.o.seJ. Fur, so l>ri<j; as hi'^ heari re- 
 mains seltifeh or sinful, he will not agree or consent to be pariloned 
 purely and solelv on the j^roiind ot this atonement, liis hearty 
 therefore, at that moinent espe-iall v, roust be honest or holy, 
 if he i5r;'e >r co-iSv^fir ar all. Nja-, t'le absent of the sinner's uxi- 
 derstaailinii; to the particular point in the record; and the consent of 
 his heart to that very same point just stated, constitutes that pariica- 
 lar Gospel exorcise which is speciiic:i!ly '.lenominated saving faith. 
 And its general nature, like all other rioht exercises, is love. 
 
 N'. I perceive distinctly your idea of saving faitii, pruned as, 
 i't is, I think, with advantage. 
 
 Now, tell nie wiiy might not a sinner, just as well be 
 ^aid to be saved through repentance, through conversion, or through 
 fove to God, as through faith? Is it because saving faith is a mord 
 holy exercise than either of the others? 
 
 A- No: not because it is more holy than the rest, but because ii 
 is, and shall ever be, the standing acknowledg ment, that the sin- 
 ner's pardon and salvation were purely on the ground of that very 
 ittonement, v/hich had estaOhshed the honor of the Divine Law, and 
 ihe excellent character of the Divine Gtvernorj and, thereby, 
 had become lit and proper to be constituted the firm and ample gov- 
 ernmental ground, on which pardtni and salvation could be extended 
 to the sinner by the Divine Governor. But suppose it be said that 
 a sinrier is saved through repentance, conversion, or love either; 
 these would leave the atonement out of view, and, of course, the 
 v.hole system of Divin-e Governmaital principles. 
 
 N. What would you call the fourth right Gospel exercise oF 
 iieart, in its order? 
 
 A. I^'ive. 
 
 N. But is net love the general natur:3 of tiic other three, re- 
 peniance, C!)riversion, andfailh? 
 
 A. Yesjoutit, too, has a sjjeciiic diftcriMice, whicli distinguishes 
 ;t from the re-st, and donomiuates it lave; for, \ i>;i remember each 
 right Gospel exercise of heart takes its speciiic name according to its 
 appropriate object. Now, all bein^, capa:)te of feeling plt^asure or 
 pain, i^the pi".)p..:r object of t!iat speoifio exercise, cul'eJ tDe love ol 
 henevolf nee. 
 
 And ail good moral characto-, is tlie ni-oprr object of that sped- 
 ii : exe;\'.!!^e .icn^^mi.iatod the love oFcorapiacency. 
 
19 1 
 
 N. Why raiijht not love becalleil the first, or second, ort'iiii! 
 right Gospel exercise of heart, just as well as the fourth in order? 
 
 A. Remember that each right Gospel exercise we have consi- 
 dered, takes its specific name from its appropriate object; as re- 
 pentance from sin; faith from the atonement; and love has, as its 
 appropriate object, the things just stated. Now, this love cannot, 
 with propriety, be ranked fir^st in order, because it is niiturally im- 
 possible that a sinner's heart be placed on being, or on good uidial 
 character, as its objeet, until it be first broken off'from sin, as its ob- 
 ject. Nor can it be before conversion, of course. 
 
 N. Well, may not love certainly exist before that snecilic ex- 
 ercise denominated faith .^ 
 
 A. It must necessarily exist, at that very point of ti^ile, i;i 
 which that exercise called saving faith, exists. For it is a const' - 
 tuent part of saving faith, the very thing, too, wliicli consti- 
 tutes the faith-saving. 
 
 Further; I see no sufficient reason why love may not exist be- 
 fore that particular exLMcise, as well as after it. Yet all this is no 
 reason why it should be placed in the order before saving faiih, 
 
 N. Please tell why it should not.? 
 
 A. Because saving faith is the criterion by wliicli all G' spel 
 exercises of heart, that form a pardonable chaiacter, are to be judg- 
 ed and decided*. For he who has this faith, which is the criferion, 
 has, of course, every other Christian grace in some degree; bur nei- 
 ther the exercise called love, nor any other christian grace, is to be 
 the criterion bv which to judge and decide his faith. For, faith its.- 
 self, being the standard of christian character, needs none of the 
 other graces as its criterion. No\v, if faith be the criterion of ail the. 
 other graces that belong to a pardonable ciiaracter, it ought to be 
 placed as near the front of the order, as truth and reason will admit. 
 
 N. True enough; then why not put saving faith the very first 
 in front of the order of Gospel exercises? 
 
 A. This could not be done with truth nor proprietv. Because 
 no sinner can have saving faith, till h.is heart is broken ofl'froni -^in,. 
 by repentance, and turned round by conversion. Therefore, truth 
 and propriety give itthe llnrd place, in the order ot right Gospel ex- 
 ercises. And the Saviour supports 'hem in doing so, as is verv evi- 
 dent from his answer to the Ci'ief Priesfs and Elders: — " And ye, 
 when"- hid seen it, repented. not afterward, that ve mi^iht believe 
 him." (x 
 
 ( x) See Matthew, 21, 32. 
 
A. \ (.u iiuw; aia'ied, that you =ee no suflicicnt reason \vi»y love 
 i'.K^y Slot es.if.t Dcfore savin^^ faifa; althongli 1 like your reason^ for 
 not piaciii- it iuliic order before faitli. Are there reasons, then, to 
 believe thaf 1. ve does, at any time, exist before saving faiih? 
 
 A. Tiioreare re.-!soa!^ to induce the belief that this specific love 
 Toay, and soinetiiiies docs, exist before hiitli,as well as after it. For, 
 as eacii specific exercise has an iij!proi)r<a.te object, the penitent con- 
 vert i»ay p'a' e h.is hcarf, i;i the true exercise of love, upon God, or 
 Christ, or soini-. other proper objects, as lovely objects, in tiie order of 
 time, before iu> specifically places his heart upon the atonetneni, in 
 t!:e exeuise of saving faifh, as has been explained. 
 
 And no doubt this is often done by penitent converts, who 
 have soAie information, and this, about Ctirist and the atuiieinent. 
 Thismu*t universaliy be the case with all such penitent converts as 
 have no infor'nation about Christ and the atonement. 
 
 N. Bat >!0 fi)u think there arc any penitent converts who have 
 absolutely no such information? 
 
 A. Yes; no doubt imny a^nong infants, and the heathen. 
 N Have you any evidence, tliat all infants may not be saved 
 by grace? 
 
 A. I kuov/ of »o positive proof, in the Bible, to the contrary ;• 
 nor do 1 know of any posiive proof thai they are all saved. But so 
 much has been said a^ to warrant a comfortable hope tri their case. 
 
 N. Is there not stri-ng presuoiptive evidence that Sodom con- 
 tained tnore than teti in fan s? 
 A. Y -;th.' re is. 
 
 N. Well, li tiiere had been ten of these infants, vighteou^ 
 would not the city ha\e been spared? 
 A. Yis: of course it would. 
 
 iS'. 'rhe:i, does it notfullow that some infants were lost? 
 A. No; if osily follows fnim that, that the city Sodoin was not 
 sparer.. Yet, tiiat event, by itself, does not prove that any, big or 
 little, were iesf. Fcr, even after the fire bej^an to piiur upon the 
 caiy, the Divine Spirit could have gone on to renew as tnaoy hearts 
 as He pleased, eveii of the great or small. But, if an\ were not 
 renewed belore death, they were lost, whether great or small. 
 
 N. Theie is a better 'scape door than appeared at first; at 
 ^ea^tfor the little Sodomites. Now for ihe heathen; can any of these 
 l) SAvd. who have absoluiely no definite information about Christ 
 and the aioneuien^? 
 
 A. Yes:jusi with as much propriety as infants in Christen- 
 dom. F sueii I- til. g' reus nature of the Gospel, tuat it is adapt 
 ed 10 the deplorable circumstances even of a blind heathen world, a^ 
 
weU as to Iheenlighteued dnd pcjiisii ed nations; Reirieuiber that tiie 
 G>spei pidi), 01- la-.v oi fait!), is tiiat part of t'le great system of >ivine 
 g-.vrtramental pririciples, expressly established for the use and nd- 
 Vin!»y;e of critn'mais. Aiid, upon :hs tinn and ample tuuniation, 
 i - hjiviiie uovecnor couiinur's to prnyiose par.ioa to the end of the 
 tlic e.irtii ; vviieiiicr tney have oe.-.n in circumstances to hear it or 
 not, II' ilui st.'u>-.e in wiich "" fait;i coineth by hearing, and hearing 
 by the WOK! oi God." Now, ;f tiie doly Spirit vvsil so far set right 
 a iieathea'^ ■van, .iful wi>i;i in 'din to love the truth, so far as he 
 knous iu atiu u> d;» uaf>> others, honestly, as he would have others 
 do unto him; then he has suo»<antiaily that very ci^aracter to which 
 the Divine Governor has proposed pardon and salvation. Now, this 
 moral qualification of heart, which forms the pardonable character^ 
 prepares that very heart to agree and consent to accept of pardon 
 barely and purely on die account of the atonesnent, just as it is offer- 
 ed by theUivin- Governor, soon as ever he hears of Christ and the 
 atonement, no matter whether in this, or in that world which is to 
 come. 
 
 N. How does this agree with the Apostle — ''there is none 
 other name under heaven given among men whereby we must be 
 saved?" (y) 
 
 A. Perfectly well; be<aus& that name is given, whether they 
 have heard it or not? and if their hearts are duly prepared by the 
 Holy Spirit, they will consent to oepaid^ned, in the above describ- 
 ed manner, as soon as they hear of that name;as iri the case of Corne- 
 lius, whose heart was prepared before he sent for Peter. 
 
 N. Although it is possible timt the heathen may be saved, 
 through this plan or ledemption, without hearing of trie Saviour's 
 name, ni this world; yet, are not Christians greatly to blame tor not 
 sending them intorniaTion? 
 
 A. Ye«i; for, to them, the Gospel would be as good news, and 
 of as much u-e and inijxiriance as it is to Christians. 
 
 N. i now see that it is p>s-.iide fir ;i heanien to be saved, 
 though he tnay not have heard .-.f Const and tiie At<memenf, m this 
 world. And, if he can, it is also easy to see how love can exist, 
 evL-n befor(^ as ifterthat specific exercise called savin* faitii. 
 
 \. Ot c lurse you perceive that the real difference betwixt an 
 enlightened Ciuistian and a redeetued heathen, lies here; the one 
 wai'^s, by faith, tlirough the present life; rhe other gropes in dark- 
 ness. But, m the fu'ure w-n-ld, their circumsiancesare the same. 
 
 Cy) Acts, 4, 12;. 
 
20d 
 
 For the Christian's faith shall be lost in vision; and the penitenr, 
 heathen's (larkneri^, ton, shall be l.»st in visiu!'.: ann love ^h*li be 
 their common bund of union, :is they walk togeth.er from glory unto 
 glory, (hviing the mighty roll of ages. 
 
 (§^mTmm^u: 
 
 N. What is th.it particuUr feelins^ of heart cailc<l suhmis- 
 sion ? 
 
 A. It is a ft^eling that con3<'nts to do \\hatcver God com- 
 mands, or the law r3f|ijire:s; an! to b« disposed of as he shall think 
 proper — ''Thy will be done,"' is its lauguage. 
 
 N. Has not repentance, conversion, faith^ and all right Gos- 
 pel exercises, the nature of this submission.^ 
 
 A. They have. 
 
 N. May nor this submission have in it am/ conditions ? or 
 must it be uriciinditiMnal.'' 
 
 A. It must have noi^e; because conditions make it to be down- 
 right bargaininsr. 
 
 N. Rut, if one were willinir to be lost, in order to the saviner 
 of two, or any greater number, would not this be unconditional sub- 
 mission. ^ 
 
 A; No; nothing like if. 
 
 T^. Does the Gospi"! require any one to feel willing to be lest, 
 in order to .save any number whatever.'' 
 
 A. No: nothing like it. 
 
 Isl. \liglit not the Gospel make such requirements.^ 
 
 A. Ni>; lor many reasons. Ail Gospel requirements are cob^ 
 sistent one with another We are req-iired to feel unconditional 
 submission to the Divine Law. Now, it would be inconsistent with 
 this unconditional subniission, to require us to be williijg to be lost 
 for the sake of siivi'ig any number. Because that number, thus saved, 
 would be a condition. And this very condition, too, would be the 
 thing that influences the will, instead of tlie Divine command or 
 law. 
 
 Again: if we were willing to be lost, this couM be no ground of 
 salvation toanv one: and it would b.^ vain for us to fee' willing to be 
 los .furthe saving -tf -P.y number, when vvp knew t'^-forehand that 
 our being lost would net, and could mot, save a solitary soul. 
 
201 
 
 Agtiin; it' we even know it would accompiisl! that purpose; vet 
 wedu not Ueli'iin *o oursi. Jvi's. and huvc no i i^i-t to di>i)Ose of our 
 selves in tliat w ay. 
 
 KeioRgiug to him that maiic us, we must i^^A wlilirtg to be dis 
 j)o?ied ot just as he p!eiSr*os, ui a^ tiu- iau- lUr^crs. wit^on aiij condi- 
 tions or gratuitously [jrotlereti *e:vu-> uhatt-Ntr. 
 
 N. I1)'A', now, will y.-.u KKp'.ira S . r^.'il — •• F')r S could wisli 
 ihatinyst-Il' were accirsfd ffoia Ciiri-' fur my srf tisroii." [x] 
 
 A. Exactly in accordai.c;" witii 'he thre' r-: a--f;ti«. jiist iissigned. 
 It matters not whether the iirs^ wnid in that veor. ijc i.^jdered •• I 
 did wish," nr •'' I could wish," a^ we l-.iite it. No<hi, g is gained 
 by the one, umre than tiie otlier way. Beca'i-.e the Ajjostie !S -ex- 
 pressing hi!- very sn-ongpst teelings oJ '..e evcience, ys it Christian-, 
 for tlie Jews, his bivthreii; fhu Iv- '.vvis vviiimg (O =lo ot to undergo 
 any thing that he, as an imlividaai, couid do or mulprgo. consistently 
 vvitii the Divine Law or command, ^m di<' s:ilvalion of !)is brethrefi 
 according to the fiesh. Bt't, as lie ii^d no Divme command; as he 
 had no right thus to dispose of himself; a§ it would not have answeu- 
 ed the purpose if he had a right; he could not, therefore, as a Chris- 
 tian, consistently, feel willing to suffer eternal ruin for the salvatioff 
 of his brethren. 
 
 Because their salvation would be the very condition on which 
 he would be supposed to make the agreeraeot or bargaining. Where- 
 as, his place, as an obedient subject, was to feel unconditional u^- 
 mission to the Divine Law and command. 
 
 Further; he would be acting of his own accord, without law op 
 command, which would be at least a work of supererogation. 
 
 Further; if lie dispose ot himself in a way in which he has irb 
 i;ight, he violates the rights of his proper ov/ner; this would be even 
 a transgression of lavv'. 
 
 Further. Knowing that the salvation of his brethren could not 
 iiave been accomplished, even ifiie were to suffer eternal ruin, ex- 
 pressly for that purpose, it would have been vain to fee! willing to 
 ofiVr himseU, seeing he would have lost every thing, and nothing 
 would be gained by iiimself, nor by his people. 
 
 N. Do;-s the Apostis's expression — ■'•' accursed from Ciirist," 
 mean eiernal ruin? 
 
 A. If you mean, bv. eternal rain, a man's becoming the sinner; 
 
 See noman?j 9, o. 
 
202 
 
 continiiing S2<c/?, ard suiFeriuj* tlie penalty of law, which is eteniai 
 p'.Hjishineiif: I adswer. it nieaM-. notlmig like lu 
 
 N. Tafn wii;il doi's ii i^ipiv? 
 
 A. Evidentlv this much, ihat lie felt willing to do and to suf- 
 fer every thing that C(.iii(i po.-^sihi)' be done and sutiVred b) him, 
 consistently with the above as-*ia.iicd leasjo.is, which is feeling just 
 whai every Christian ought (t> leel. 
 
 N. Granting tins to bee irrect; yet, may not the creature's 
 heart be so placed on the ^\ory of the M »st iigh, and witli such in- 
 tensity of delight, as that he wouWi submit to be lost for the sake ol" 
 promoting so glorious an objtctf 
 
 A. No; neither is that correct, bi^cause this, too, would sup- 
 pose his heart turned away from the Divme Law or command, 
 which is invariably the reid and the oisly role of his unconditional 
 submission; and that the submission was not to the law. And it 
 would suppose that his heart wa* placed on the glory of G .d, as the 
 object, and that the submitting to -^uSfer is ine.re/y to promote this 
 object, the glorv of God. Now, this makes the g'ory of God a con- 
 dition, on account of which tlie crea'ureis supposed to submif to that 
 suu'tTtng; whereas, his place, as a subject, was to submit to the Uw 
 without any condition whatever. And, m r)o other way at all, is he 
 allowed even toattempt glorifying God. It is forever the province 
 of the Divine Legislator, to devise ways and means to glorify the 
 Most High; and it ill becomes his subjecis to prescribe ways' and 
 means, and conditiimsto glorify Him; but well it becomes tiiem to 
 take the way the Legislator hath prestribt'd, and to feel that this is 
 the true and only way tiiey can properly take to glorify Him, whose 
 glory is above the heavens. 
 
 N. Is unconditional submission made to the Divine Being as 
 a Sovereign particularly? 
 
 A. No; for mere sovereignty gives no law, " as a rule prc- 
 gcribed ? 
 
 N. Is it to be rendered to him in any one official capacity se- 
 parately ? 
 
 A. Strictly speaking, no. 
 
 N. In wriur sense, iht-n, is this submission stric'ly to be ren- 
 dered <o tiie Divino being? 
 
 A. Remi mber, he does not govern the rational universe as a 
 Sovereign; fur tid?. would oe governing wii'ioutlavv prescribed as a 
 rule. But he has taken to himself the buMuess of Legislator, and, 
 as such, lias establisi.ed a sj^tem uf governmental printiples, by 
 whicii t!i«t u iverse is lo b.- governed. In t le aiiministration <5f 
 government, he exercises all its appropriate odices. 
 
203 
 
 Now, whatever is said to us as ralianal accountable beins;*, is 
 spoken either inthe liinsi;ui^'a A' the law of v\orks. iM of rlie \i\v of 
 failhj of course, wliatever subini^sio-i worcui er, it'>>t ■. *hf law. And} 
 in suUmittin,^ to the law, we lionorthe D^vitie Bcitiu^ iu evt^ry c^ pa- 
 oity. But (he particular poiat of sul)nii«,siori will be iisade to Heitj, 
 accordin;^ t(» law, in wha.ev« r otlicf hesi^..!;- ;.•■ ' c iittsf beiiig. 
 
 For example, it we 0D(-*y the law oi u; ;-.s, i>r ■!,; iaw of t.iith, 
 we Siubniit lo him as Legi^lanjr. i), at •„•(.■; i '■vc ^ ; .- . it ro rh- sen- 
 tence (»!' liiw proiiouiiceu by t!)e ,'U' g-, Mi.ir sub ,is>.:Mti, riieii, isi to 
 the Judge. And, if we submit lu V. e execution of iaw, it is render- 
 ed to 'iie Governor. 
 
 Now, tlie laUj^ijage of the law of faitli is this — '"Hethat beliav- 
 eth siiall bo saved, and he tlvj; b M( Vfili no':, is coodeinned alrea- 
 dy." So, rliet!, if I am a believer, { come under the prorr.ise of par- 
 don, and ou!i;lit to submit to it. Lf I am an unbeliever, I am on- 
 demned ulreadv, ami ought to submit to that sentence. 
 
 And, when t'le General IJourt shall sir, the J • g wi'S pro- 
 nounce the sentence, according to tlie law ot faiih, thai if 1 a n a be. 
 lifcver, I -hall he saved accoidingl v. But it [am the unOelii'ver, the 
 Jud;^e will pronounce me ^ucb, rind, of course, the aiicient sentence 
 of condemnation shall go aoainst me; and I ouj^hr also to sao.uit to 
 this, it 1 do not honestly so submit, t ; -ce is no Suf-^rence tietwesn 
 the moral temper of my he^irt, and. that o! a laiien An^ei. N<»w, 
 you may see what I mean by uncauditional submission to the Divine 
 will or law. 
 
 N. Why should an unbeliever feel obligated to submit to the 
 sentence o! the law that ccmdetn* hi.n, as pionouiiced bv theJud)i;e? 
 
 A. The same obli;ihtior:s bind an unbeliever to su!) (jM to hi 
 sentence of lavv, which bind he iielu^ver ro -ubinir <o his. Tiie ob- 
 li£;ations of boih arisf' from die ^iiod!ie>s of the la--, as a rule pre- 
 scribed by properauthoritv. Hdd either the b<diever or th-^ unbeliever 
 ,an) honest rea.son or evulen-e that the law was not hoi., j'lsi, and 
 good; tiiiit it either required or tlneaicned tii i much, or ^O) little; t'^en 
 either (me cou'd nave frl- nr^utd v tieii. or 'loii'd -o sub .)it to it 
 And the most thai they could fee', would i)e an o .twai.-! c i is' r t, 
 by superior force. So, then, either nany would aUvays feel him- 
 self at liberty, and that i' would be.i'^h to th'ow otFthat outward 
 constrHint. as soon ashe<<)'.dd -'o <»o wirii iiupunitv. Bu', b -ih ihc 
 believiM'and the unbeliever do fenl that the lavv i- gMud, just s,> far 
 as they have es-imined it t!ienist-Ives, am! a'te.-ided to rlie evidence 
 in its favor. In that |;roportion, rli>"n. both fei^'i mw:irdly tied or 
 bound to obey it; and if they do not- obey, thev feei ^^uil' v. 
 
 Seeing, then, that a believer and the unbeliever,are under equal 
 
2@4 
 
 anu me same oaligations to submit to tlie law. becau'.e convinced it 
 is good; it is plain that, in proportion as the believer feels obligareH 
 to submit to the law, m the same proportion he will feel under obli- 
 gation not to accept of pariion in any way lie knows to beinconsist- 
 oiit with that law. For, if he did, it woubi be an act of kiiowu, wil- 
 ful dishonesty. Of course his temper of hear!, as an honest peni- 
 tent believer, is such, that he would rather subuut to the seatence 
 of condemnation, according to a rigbteous law, tiiau toaccept ot par- 
 don inconsistently with that law. Novv, this is the feelni^ of the 
 honest penitent convert, from the very moment of his ^tiiuitie re- 
 pentance, iie is so convinced of the goodness of the law, and of 
 the propriety of acting accordirig to it; and so convinced of the 
 impropriety of acting contrary to that law, and dishonoiably to- 
 was (is Gijd, that lie really feels rjetermined to go on in doing right, 
 whether iie be pardoned or coiidemned. 
 
 His heart is all the while approving of the sentence of the law 
 that c^jnrltfmned hun as a sinner; yet is willing to accept of pardon, 
 if it come consistently with that law, whenever it shall meet hJs 
 case. 
 
 Therefore, both, while (hey were yet sinners, were under the 
 same sentence, "beinij c "idemned already." The penitent has 
 really and substantially submitted to that very sentence, to which the 
 impenitent is yet required to submit. And the unbeliever will ever 
 be under the same o'/iigatiaa* thai he n ).v is, to sab.nit. And, as ids 
 obligation is the same yesterday, to day, and forever, if he do not 
 in time submit, during ihe offers ot pardoii, he will be under no 
 less obligation to submit throughout eternity, even if pardon be never 
 more nffpied. 
 
 Nothing can be plainer than that every rebel, in God's govern- 
 ment, ought to give up his sins and become a uo' d citizen, and, in 
 heart, approve of the l;iw. whet'iec he be pardoned or not. For, even 
 if he be not pardoned, he bad far better suller in weil-iomg, than in 
 ill-uoiiij^. 
 
 N. Does this entire submission to the sentence of law, imply 
 any love to misery? 
 
 A. Not in the least degree; for the sinner's loving the law, and 
 submitting to its senteme, no more implies t'~,at le lo\e^ pain, trail 
 the Governor's punishing the hlimer, implies thai ■• He (ie!ightet'» in 
 the death o*' him that fiieth" 
 
 N Does this (U^h submission imply tiiat one should be willing 
 to be damned for t! e si'irv <d G-uL^ 
 
 A. Ni)such fhinjr; -or such a « iiiinjitiess wuld im.dv flut* his 
 heart was actually turned from the love of law, eiiner t« tiie love of 
 
205 
 
 puni'=;hrnent — a kiad of iovc, this, utterly impossible iov any rat.iou- 
 al beid^-. holy or unhoiv, ever to feel — or else to the glory of (xoU as 
 'acoiiuition, which is atver to be admitted. 
 
 N. What think you of the sentiment- that ono "should be 
 v.illini!; to be damned for ihe glory of Go<; r" 
 
 A. I think, as alread) shewn, it is false, and, iaorcover, ab- 
 surd^ because it supposes that to love puiiishnient, or else to be in- 
 •lueaced by some condition, would tend uiurc to glont) ijotj, tiian 
 ■ love both God and his law tDgeih-^.r, ii- was bhewn befare. 
 
 N. But must not the sinner accepi ot tue puaif^iinieut of his 
 iniquity? 
 
 A. Yes; and without a muraiuro 
 
 N. What does tuis ir;ean ? 
 
 A. NjLhing more than tnatiie &ubinit to the sentence of law, 
 which coudemns him, as shewn beloie. 
 
 N. But, if he do this, would he not then have the same tem- 
 per oi iieart which the behever has? 
 
 A. He would undoubtedly. 
 
 N. i'heii, \\n'a uiat temper of heart, would he not '• agree or 
 consent to accept of pardon, aod ue saved baieiy ami purely on ac- 
 count ol the iitunemeri'., as it is propost-d L)y the Divine Governor? 
 
 A. He woaid, oniiesitaiingiy. Although there is not the least 
 r)rob:ibiliiy he ever vvill du ihi-j, unltss he doit before death — "For, as 
 the tree fallt*-th, so it iieth,*' 
 
 N. Yes, true; but. suppose he did so consent, how then 
 would t!ie Governor treat him, after he had become this peaceable 
 citizen? 
 
 A. I see you have not forgotten what was said about the iaWj 
 and about the Governor, as the executor ot the law; and how th^t 
 one important iiesign of the law was to guaid the innocent against 
 the lawless. And, in the case you have supposed, the person is 
 now a peaccdbie citizeiu and no longer lawless? of course the GqV" 
 ernor could not, with propriety, execute tiie law uponldm. 
 
 N. Well, how Will he dispose of him, seeing he cannot be es;- 
 ecuteii? 
 
 A. He must do one oftwo things; either panlon!ura,or let him go at 
 liberty, ts if he were not a su »jert of the Divine Government. Por^ 
 if the Governor can neither, pardon nor execute him, he cannot treat 
 llim as a subject. 
 
 N. But, if this supposed case should take place, af^ertheday 
 ofjuJgmenr, would it not pu< the Executive, or the Governor, ia 
 somewliat embarrassing circumstances, if he could neither jparilOB 
 nor execute him ? 
 R 
 
206 
 
 A. If it should do so, that is not the sinner's look out. His 
 business is to give up his s-insj to approve the law, and to become 
 the peaceable citizen, whether he be pardoned o^' not; and to leave 
 tile Governor to act for himself. 
 
 N. But will not the Governor maintain the law ? 
 
 A. He will, assuredly . 
 
 N. T'leii, can he maintain the law, and not execute it ? 
 
 A. Ye^. for, whe!) the end of government is secured, the hiw 
 15 always maintained, whetlier in the pardon or in the execution of 
 a siniuT. 
 
 Now, to execute tiie supposed p'r-aceabla subject, would be in- 
 consis'u nr vvita the lavvanu the end of government; because jusiice 
 co:isisf.s in treating a ni.-ral iigent according tahis present character, 
 in the view ol law. And yet, unless tlie utnneinent would reacli 
 ;ind cover hisca.-e, it would be inconsistent with the end of Guvcrn- 
 meui tj pardon him; because, in so doing, public confidence would 
 be weakened. 
 
 N. Well, how will you extricate the Governor? 
 
 A. Quite easily. For the law of faith is a standing law of the 
 Divine Government, and as permanen as the law of works; aiul t'.e 
 atonement is the governmental ground on whic!) the Governor acts, 
 rn pardoning ali of a pardonable chaiacser, at any time, or even in 
 eternity. For this law of faith, estabiishtd for tlie use and advan- 
 tage of sinners, will continue in furce ai.d ruo parallel through eter- 
 nity, with the law of works established for the use and aavantage of 
 {he perfectly innocent. 
 
 N. VVtiy nut suppose- ihen, that uiany ot the human family 
 shall he pardoned, lung alter the G^nt-ral jinigment? 
 
 A. It is ceriam they a;ver will. Not because of the sentence of 
 (he Judge at th Cnur ; out becau-^e the atonement will ever be less 
 availabtej not. because the Governor will ever be less disposed to for- 
 give the pudoit.ible; and not because tnc law will ever stand in their 
 Way it they ha>l arighi teinpei-; but barely and purely becaus^e they 
 \vho die with a wrong t'-mper of heart, wili be found, at the Gene- 
 ra- Judgment, with that wronij temper, and will jontiniie to hnve it 
 foi ever ani ever. T lerelore, it shall be seen througit eternity, that 
 no'nii'ji stai.os bei wei n the sinner and neaven. but his own \oluniapv 
 incorrigible, unreleiiiing, lawless^ temper ot heart. 
 
20f 
 
 NATURAL ABILITY. 
 
 N. Have all men natural ability to do right? 
 
 A- Ye=i, and wrong too. For no more natural ability is requi- 
 site in doing one, than in doing the other. Natural ability is that 
 power or strength we exert in doing natural things. But the moral 
 law neverreqnired us to do natural things above our natural strength. 
 But, in all cases, a " willing mind shall be accepted, according tp 
 what we have, and not according to what we have not." 
 
 N. If a willing mind shall be accepted in all case^, does it not 
 follow that natural ability is not the cause of moral right or wrong? 
 
 A. Yes. It is the cause of neither. 
 
 N. Can natural ability do any thing by way of influencing the 
 mind to be willing or unwilling ? 
 
 A. N05 not any thing. 
 
 N. Then, as to moral right and wrong, might not men be gs 
 well without natural ability? and might we not as well tell them they 
 have none? 
 
 A. No; by no means. 
 
 N. Then of what use is it to them ? 
 
 A. If they had no natural ability to do right, they would have 
 a good excuse for not doing right, and would not feel guilty for not 
 doing it. 
 
 N. Well, admitting it is true they have it, what advantage is 
 it to them, for us to tell thetn they have it? 
 
 A. It may prevent them from taking it as an excuse, by saying 
 they have none. 
 
 N. What damage might they sustain, if we should tell them 
 they have no natural ability to do right, or even leave them to in- 
 fer it ? 
 
 A. It mightinfiuencethcm tobelieveit, andto takeit as an eJT- 
 cuse, though they have no right to it, which, perhaps, they would 
 not have done, if they had not been told so. 
 
 N. What damage might they sustain by being told, " they 
 have natural ability enough; and, ought, therefore, to repent imme- 
 diately, and go on to do right." 
 
 A. None. For this is the truth. 
 
 N. Does any do this merely of their own natural ability? 
 
 A. No; not one. 
 
 N What damage might they sustain by being told, theydo ? 
 
2bS 
 
 A. Men might i>e, in this way, eriCournfz;p(1 tolhink theiiis' ive?. ! 
 better, bv natur-, tiiau they reallv aiv', and aacrib ■ to ti>eir natural ; 
 ability. wl);it oviglit to be uscribe^i t(» thi? Divine Sp rit. 
 
 N. But inigbt th^■y not b^A t'jlil, '• r'iat, whon ilie Divine Spirit 
 strives with irieu, aivJ pulls lh?in as much one way, as the Devil 
 pulls the (itlier. so as to form a balance, then they, by their 
 natural power, turn t'le seal. . and so become willing:; and tlien the 
 Divine Spirit will make the«r hearts right?'' 
 
 A. No; this is entirely incorrect. For whi'ever the mind is' 
 either williiijr or oawillino;, i"^ is altogether on the rme sidf Or the 
 other. Therefore, to form the balance, the person must be pulled 
 untU he is neither wdlio;;^ nor unwilling, whi^h would destroy his 
 will. And it then would take just as much power to turn the scale"> 
 as to form anew will. Besides, <• a wilting mind shall be accept- 
 ed." Hi* willingness, and a new heart, are the same thing; and, if 
 the Divine Spirit should change a willing mind, the mind would be 
 unwdling agiiin. 
 
 N. What 19 itieant in John 6, 44 — '" No man can come t» 
 uie, except th« Father which hath ^ent mv, draw him?" 
 
 A. The same as in John 5, 40— '* \ud ye will not come to me 
 that ye might have life." 
 
 N. What kind of inability is that — '*No man can come?" 
 
 A. It is moral inability, which is an unwillingness to come. 
 And moral ability is a willingness to come. 
 
 N. Is this moral inability any excuse for a sinner? 
 
 A. No. It is his unwillingness which is his crime. And his 
 criminality is great, in proportion to the degree of moral inability, 
 or unwillingness to do his duty. 
 
 (^^mwm.^^^:^m^m m, 
 
 N. As there .is nothing in the nature of pain to make the crcaturfe 
 fove, or to change his heart; as there is nothing in his natuial abiiityj 
 as there is nothing in his heart to change itself; and as such, a change 
 is absolutely indispcnsible, pleuse tell how thut all-impurtant change 
 can be effected } 
 
 A. In no o'Jier way than that he be regenerated and bor.'J 
 a^a' n. 
 
 N. Why say both '• regenerated and born ag.iinr" Is not. rc- 
 j^cneraticM ;uid a being bora aijain, the same thing ? 
 
209 
 
 A. No ; they are very different. 
 
 N. Which is first? 
 
 A. ll^i^eneratiou; and the being boni again, always follows. 
 
 N. What is regeneration ? 
 
 A. It is that special actof t'lie iVivine Spirit that renews the 
 sinner's heart. 
 
 N. Why is it called a special act? 
 
 A. Because this act always produces a new heart. It is called 
 special, to distinguish it from those common acts of the Spirit that 
 produce conviction only, and which acts, or strivings, the sinner al- 
 Witys resists. 
 
 N. Does this special act create any new faculty^ or is it a 
 meudino' of the old ones? 
 
 A. It may be called a creative act, yet it does not mend any 
 old faculty, nor does it create a new faculty, different from v.'hat 
 the subject had before. 
 
 N. What then dries it create? 
 
 A. It creates that thing, or '* new creature," called a being. 
 bora again. 
 
 N. What is that particular thing produced, which constitutes 
 " a being born ag;iin, or a new creatarer" 
 
 A. That iirst rig'it Gospel exercise of heart, deno:niriated Rk- 
 
 PENTANCEv 
 
 N. Is this new creatire, or first right exercise, an emanation ' 
 
 from the Spirit as a stream from tls'ie fountain ? 
 
 A. No, in no sense; for that would suppose this new creaiure : 
 
 once existed in the Divine Spirit, like the stream once in the 
 fountain* 
 
 N. Then is not this first holy act of the creature, called re 
 pentance, an effect of ti;e Divine Spirit, as its cause? 
 
 A- Yes, certainly. 
 
 N. Then, does the Spirit employ any thing as an instrument, 
 between his own agency and the new creature? 
 
 A. He employs nothing as an instrument in this sense. TiiC ' 
 
 new creature, or new heart, is an effect of his own direct agency. 
 
 N. How, (hen, does he make use of truth or moral light? 
 A. He presents truth or moral light, to the unders'anding of 
 a moral agent; and, by this light, proper object* are laid btfure the 
 heart, as motives of choice or action. 
 
 N. Might not the Spirit, as trie most eloquent agent in the 
 liniverse, by presenting truth or moral light to the understanding 
 an 1 by it laying before the heart proper objects of choice, as mo- 
 tivei, thus induce a new heart, or influence the sioner to repent,, 
 •mtbotit that special creative act, called regeneration? R3 | 
 
2iO 
 
 A. N(!: I'ur tiii:^ woulil Suppose (h;ft aU Uie w ickclties-i oi' a 
 giiint'r's lu-a;-i was (he mere conspcjuence ot l!i8 wantot inforniation 
 a'juvit Goil and Divine things-. 
 
 Whe:-i:a.s, hi-> la'derjlanilinii; is d;;:!-:cno(l by tiie biiminoss oi; 
 wick ed rcss ol" (lis iiearr, as the S.iviovu- s-in's ; (a) " Now havu 
 
 (a) See Jclin. 15, 24. Homasis, 3. 
 
 ttiey both saen and hated both lue and my Father. " Nov.", in pro- 
 portion as light h presented to the understanding, the impenitent 
 heart goes oti to fortify itself in rebellion, a'.id becomes more and 
 more darin;^ly and desperately wicked. The fact is, the Holy Spi- 
 rit presents truth, or moral light, before the understanding of the 
 sinner; and, by this light, tiie proper objects, as motives, with their 
 attendant g.>od consequences; and the improper objects, as inotives, 
 with their attendant bad consequences, also. Al! arc laid nsi'ore the 
 heart; yet something more must be done, else all is vain. Because^ 
 after ail this array of motives, that heart will continue to ''refuse 
 the good, and to choose the evil, until, by a special act of t!ie Di- 
 vine Spirit, It is caused to choose the good, and refuse the evil." 
 
 N. This is triir, about the first right Gospel exercise in the 
 sinner's hear!; but is it equally true about all his succeeding good 
 and right ones ? 
 
 A. Yes, equally so ; for no succeeding right exercise, derives 
 its being, nor its moral q\jality, froni the first right exercise, nor from. 
 any prt-cediiin: one. For then they would be alternate causes and 
 eflfe'ts, or else as fountain and stream to one another. Whereas, 
 the Holy S.i>irit. who began the good work, does not drop it; for 
 then, it would stop; but He carries it on to completion". And His 
 eneniv shall never have it to say of Him, "He began to build, but 
 was not able TO ti !!sh." (b) 
 
 N. May n(»t all hoi} afl['ecti(>ns, after the first, be emanations 
 of the Div ne Spirit, rather than his productions? 
 
 A. N.» ; f"r that would suppose the same connexion as be- 
 tween fi:u jfain and stream, or that they existed in Him as the foun- 
 tain, bi'fori' they came out as a stream. Wliereas, the connexion 
 betwfcn tht-se holy afllVctions and the Divine Spirit, is really that 
 of caus- and pffect; and they do nut exist at all till the cause pro- 
 duces h. m. 
 
 N. Is the cre<<ture active or passive, in regeneration? 
 
 (b ) See PUil. 1, 6. Rom. 8, 38, and Job, 17, 9. 
 
2iJ 
 
 A. Strictiv speaking, neither of these wortls, aCnvedi- passive. 
 cuiH'S to the point. For .fegtaerixiion is purely a sp.?cial act of the 
 ;>iviac Spirit, with which the creaiure Inu! no siDi-e to do than in 
 lunkia?' hiniseli'. Because tiie thing produced by this special net, 
 iiad no sort of existence; and, of course, was neither a'-tive nor p'-is- 
 r,ivo. uiit'il it v/as brought into existence hy th;it act called re;^.';eae- 
 
 ratioiK 
 
 N. V.'eil; soon as it existed, was'it in a niissive or in du active 
 
 state ? 
 
 A. It was active; ioi- the very thing producetl was itself right 
 ranra! action. Now, all inoral action consists in ciico/iog ,jnd rrfus- 
 inp-. And this lirst right moral action, spoken of, consisted in re- 
 fusinf evil, or breaking off from iU by honest sorro'.v, which is re- 
 pentance; so. »f coarse, is activity in its \'Q.vj nature. 
 
 N. And, is this iirst right mora! action,- that breaks oft' froui 
 sin bv honest sorrow, and denominated repenhance; is this thing, 
 called a '* being born ag.iin."" 
 
 A. The identical thing. 
 
 N. Does the same reasoning about activity, i'! ;hc first right 
 moral action, hohi g sod, respecting all the right ones which suc- 
 ceed the first 'i 
 
 A. Yes, exactly; for, they all have the same cause and the 
 the same general nature, though they have a specific difference, 
 that deno:nin;itvS one repentance; another, conversion; another, 
 faith; as has beet; s'r.e.wn. And there is, strictly, no passiveness in 
 the production of any volitions. 
 
 N. \\v!l, can any creature, while active, as an agent, be pas- 
 sive, as it respects the cause? 
 
 A N;; m no case whatever. For, if he have no existence, 
 there is n<ithing to be impressed. Now. to suppose him passive, im- 
 plies a previous existence, in order that the cause might act upon. 
 him. 
 
 N. Then, is it not correct to say. he can be active as in agent, 
 atid, at the same time, dependent as it respects the c- use? 
 
 A. Yes; for these right Gospel exercises, are ux.ral action of 
 a new heart; .iod they are the production of a Divine Cause; and 
 coming »n consequence of the operation of that cause^ of course, 
 they are at the right time, and in the right place, to be dependent 
 on toar cause. Did any right t^xercise of heart take place a moment 
 after the ov.ranog uause was over, it would be too late for depend- 
 ence. And, did it come a moment before the operating cause, it 
 would be too soon for dependence. But coming, as it<loes, imme- 
 diately ah>ng; af'er the operating cause, it is precisely in time and in 
 place for absolute dtpendeuce. 
 
2i2 
 
 Tliereiorc, live Divine agency does not operate en the n)oiat 
 a'^t'.nt, so as to produce him a new heart; liut the Diviae au;eiicy is 
 !'!'• very basis on wiiicli the new heart stands, and on which it is con- 
 tini,);!!!}' tlenendcnt, even when produced. Hence, in being born 
 3'>itiit. the creature is really active, and, at tlie same tiine, really de- 
 pendent, though never passive. And the same may be said with 
 respect to all the subsecpient acts of this new-born creaiure. 
 
 N. But is not the Divine Being an object of a choice, as v»ei! 
 as the cause of a choice.'^ 
 
 A. Yes; in all cases, He is the cause, and may be the object 
 of choosing and refusing. 
 
 N. Can any cau:e produce an effect, in a time and place 
 MJiere it is not." 
 
 A. No, of course. 
 
 N. Tiien, please tell how the Deity can be the object of 
 ciiolce, and the cause oi choice, at one and th.e same tinie.^ 
 
 A. riiis is qui i.c practicable. Because it is peculiar to the 
 Divine Being, to be aia'! tisn'vS in all places. He, therefore, is al- 
 ways, at the right liaie, and in the riiht place, to be both the cause 
 and tile object of right clsoice. He i» qualified to be the cause be- 
 liind, and t!ie oi^ieet before, all volitiap.s. 
 
 And, on the same principle, the Deity is not only qualified to 
 be the proper cause and object, too, of choice; but is also qualiiifd 
 to present all other objects, through the understanding, to the heart. 
 So, then, the creature is always active and dependent at the same 
 time; and whiie he " works out his own salvation, it is God that 
 worketh inhitn" all the while; and thus will it be, on and on, for 
 ever and ever. 
 
 N. You iiave stated, on regeneration, that the ivine Spirit 
 does not create any ne\v facility, nor aiend an old one: but that Me 
 does produce a p <! ti :u!ar i;ii;ig, wi/n.-h thia^ i-i called -'abi'ing 
 born again," or ''born of the Spirit. " Now, what is tlie /jar/ia^/af 
 thing done, or produced ? 
 
 A. You know that fuoral agency coissists in choosing and re- 
 fu'^ing. The heart of a moral agent consi-ts in these cuoosings and 
 refusings, which come on in a continuous succession. So, then, all 
 the choosings and refusings, called volitions and nolitions, he lias 
 had, and ever will have, constilute his heart; and he can have bui 
 one at a titnr, and that, eitliera volition or a noiition 
 
 As a siojier, all iiis exercises of heart, whether volition^* or noli- 
 tions, are sinful j because his choices, or volitions, have always takoa 
 place, in view of objects which ought to have been refused. And 
 bis retusals; or nolition&, have always taken place, in view of ob- 
 
ch«tli:it 0!]<>lit to have We,on clvisen. . So, (li^n, all his exercises ot 
 iieu't, 1) ive c-.uxe in view of, and wrc p! iced on, iinproj)cr ubji-cts, 
 wliilf lie continued tlie sinner; notwilhstamiinji; the tad, that they 
 are the 'ft'ect of a coutinuKus Diviue Providential Agency, as their 
 cnusf . 
 
 These thint:;^ b'i'iwx, p'-enii^ed, we are ri-iidy for the questiou. 
 Where:)?), von have saiij. " fhe S^iv.ne 8;)iiir d ip^ not creat^> a new 
 fiicuitv, nor aiend an old one; and, is lie doe-; not change an old 
 exeicise into h iu>w 'O-e. hot d -es produ( e a piU'Mcular thing, nhicb 
 is called a being born aiain, or Oorii v-f'the Spirit; what is that par- 
 ticular thing -lonw or p'odu ed?" That particular thing done, by 
 the Divine Spirit, is fit- '^jioi-u-tion o?' the nest succeeding exercise 
 of heart, in the view of ils proper itad (ipprooriale object, 
 
 N Is this exercise of heart, just mentioned, a volition or ^ 
 nolition? 
 
 A. It is strictly a nolition. 
 
 N What is the obji.-et of it? 
 
 A. Sin. 
 
 N. Why is sin called it!* proper object.'' 
 
 A. Because sin is an object that ought to be refused and foC-- 
 saken. 
 
 N. And why should we call sin, also, the appropriate object of 
 this nolition or refu!,al ? 
 
 A. Because sin is the very object, for the loVing of which, an 
 honest sorrow should be felt, in thar v-'ry refusal, or nolition, that 
 lets go, or breaks oft' from sin. And this refusal, or nolition, is the 
 iirsi right Guspei exercise of heart, specifically denominated repent- 
 ance, on account of its object, as explained above* 
 
 N. But, is not every right volition or uolirion, as much de- 
 pendent on the common Providential Agency, as the wrong ones 
 are } 
 
 A. Yes; perfectly so. 
 
 N. if this common Providential Agency, be the cause of ail 
 Tolitionsand nolitions, then, huw is the Divine Spirit the cause of 
 good one« ^ 
 
 A. B_» oprn-^iing' in conjunction with the Providential agencj-,, 
 as a caUftC that places thosi^. voinions on tiieir proper objects. Now- 
 being p:aced ther^, tiiey are caiied good '*ne;. 
 
 N. Why oii:^.it it ri<jr have been sufficient, for the Divine Spi- 
 rit, to iiaveb.r^^y pi-csetiied tlie proper object? 
 
 A. There '.■v..uUl th^^u have been no certainty, but that the ob- 
 ject would have been refused, and so the volition would be badj but 
 to be certain of a good one, it was aecessary that the Spirit should 
 
2U 
 
 ijot only be tlip cau?e, (as beioiv sta*eil.) but that he shoul.) alsa 
 pier^i'iit i.li.^ proper object. 
 
 N. But, may luit t'r.is particu' trfhi'ie-. ptocJiicim! b"« r''j:eni.'ra- 
 Uon. and called a being burn a^;:Ui, be styled a iMi^I^t pnndp'e of 
 action ? 
 
 A. No^ for it isri^ht m^r.'il action itS' If: beins;. sirict!v. as 
 wass'>ewn, a " nolition, in view ot" its proper arid app;-Oj)nate ob- 
 ject." 
 
 N. Do not all the other rip;ht Gospel cxeni-i'S r.f h-ait, of 
 whatever specific denomination, arise from a rii^hr principle of ac- 
 tion implanted in the soul ? 
 
 A* No; for they, too, whether nolitions or volitioiis. are all 
 tight actions themselves, produced bv the Holy Spirit, and ruming 
 in view of their proper and appropriate objefTS. "And the^e right ac- 
 tions themselves are all the right principles th(- person has, and all 
 he needs to have. 
 
 N. May not this particfllar thing, called being born again, be 
 a power of riolu action ? 
 
 A. No; for all the power of h«ind we have, is in the mmd 
 itself; itis simply that power or strength with which the mind acts; 
 and, according to its degree, the mind is either stronger weak. Now, 
 instead of the Divine Spirit's producing a power of rii*ht action^ 
 back behind the mind, it is right moral action itself. He produces. 
 And, as already shewn, Ht^ employs no instrumentality whatever 
 between His agency and the actions produced. 
 
 N. May not the thing called born again, or born of the Spirit^ 
 be a new or a right taste, coiiiinunicdted by the Spirit, from which 
 right taste, the first, and all other right exercises of heart, proceed? 
 
 A. Yes; if you can conceive of a naked taste, existing before 
 there was a thing in being td have tha- taste, which I cannot : I 
 think, for reasons already gfven, that the Spirit produces all those 
 right actions themselves; and they all have the same general nature, 
 or, if you pie-ise, moral taste. 
 
 And so it may be ^aid of every otiier thing that could be sup- 
 posed to come between the Divine Agency and the heart ot the 
 creature, for the purpose of cKaring the Divine character ,;' 
 or of making the sinner's case the easier. Beciuse the infinite 
 excellence of the Divine character, will be as easily understood and 
 maintained; and the sinner's case will be fully as favorable, if his 
 heart be immediately in the hand of the Lord, "am!, wiiii hi.*- own 
 haL'd he turncth it whithersoever he willeth;" as the charac- 
 ter (d'the one and liie case of the other, cOald be, if the Lord should 
 hold his heart, and yet turn it by the most ingenious and plausible 
 
215* 
 
 itjstruinentaliues that have ever gained a lodgement iti any [iuman 
 tlncv. 
 
 
 N. i reriiember your former conversafiun, friend A., ou Di- 
 •vifie cuiiaulio!), vuidicares thelcharacter of Diity da t;it':=e pointy. — 
 But on tne plan of a Divine .\-^c;cy I) 'h';i; '■!;-■ laruediale cause of 
 h\[ njiifai fiCMO'i, >.vdi HOC tlu- siaoei' foei. !<>^s biauu: .vorttiy Tluin he 
 \V',-L!;iJ ;in s-jui'- oih^M- piij'. i-i:t'. ^ !p;_» 3:'S riie Oivmf Agrucy does not 
 so duectrv pr.'Khace his iiiijr.il oXvrci.ses ? 
 
 A. No; tor nuthi.j.i; la -o ctkuhiied to in ;k;^ a sinner feid liiirt' 
 s'.'if tjiiiineworthv, as tn kuo-.v the pren?e trutli ;!boi!t iiiaiseW: a'sd 
 tills triith b'^-iijg Slated bctaje !r' si, y.i-t ia propn-tion as he utsder- 
 St'ands it, he wiil feel hitn-^eU" o! i n -Nvorthj. rnerefore, is be SO 
 ready to tiill out wllh ihih paitiuuiar tcutb, an^i to iVame so many 
 oxciises in oixler to heave nii ;i .nvast disigreeabie pressure. Besides, 
 the mo e troth is clearly seen, the more it wiil bring li^e IJ.vire cha- 
 racter in con act vv'ith bis own; and, us proporiion as ihe co!itr:i?i is 
 striking, ids blam-.nvorthvness is fe'ti hence tiie inary absurd ex- 
 cuses hin'i evasive pretexts of a rt-bei !\e3rt, to iiide shitnif and mean- 
 ness from itself; sothur the sinner wiil irin;>- the blame on his Maker, 
 or any one else, rodier than take it to idmself; and will afek ''if 
 God caused my wroiig volitions, and free ciioices, .hovi' could I 
 heip !t r" 
 
 N. Well, hov/ would you ansv,er one in this case ? 
 A. I would say — Fiietid. you caniiot help wiist yonr Maker 
 does, nor what he doe^ not; ncr are you to b'arne 'or uhat he daes, 
 or does not* Your blaine all ii-s in yimr own tree vvtong choices; 
 no where else. All th'Se flioice-^ aie so uianv de>pai (ur'-.s f-on! the" 
 law prescribed as a ruli-. ie:iding fi-oaj your lieart ta the eudofgo- 
 verunient. Tbe.'.e departures, ti>e Bibie ced's- tr las^ieysio'iS of law.. 
 Aod tilt sp clioic-s. which ar.' a triiJisgreviion of ihe law, are no 
 Wiirse, b(^caus". o! the Disiue A;.':ency in tas^.r [jraduclioa, than they 
 wi-uld '-ave b^ea, r.ad fcataa's ii^forv produced t'hem. jusr as they 
 ar, ; or. iffhese free wicke<l choi;e- of year's ci.uhi havi existed as 
 ti' -y are, widitMjt any cause, ihpv w u!(i bf just precisely a^ blame- 
 worthy as they now arp; you know tiiev are yom's; hence you need 
 not 'ravt-l out or the line of your ov« i> hern's acii(>n, to see who sliall 
 ^vertr the bLine. 
 
 N. But, if this be true, would it do to preach thu;*; •>- ' * i 
 
2X0 
 
 e-xcitos the siuaer still more to a -elt-f xcusing tempcr,atitl so lenders 
 his case laoie gioomv and ini-jL-less ? 
 
 A. Ye^.; this, ii\e c'-'i^'y orher trutli of God's '.vlmla cnansel, 
 siu'ulii be pi.iiul^ toid. Fur if we li^oVi- him igsiorant, or te!! hiaj 
 orror or falsehood, he wtli not be.tlif ber'ei-; aud, dying as he is, iie 
 ^oes to ruiti. But, \( \'.v ti ach him ihi*. or any oihrr truh, he can 
 at worst, but imrdi.ti tin, ;iiid. tiius d vi/ii, 'viil be but the more iU foi; 
 coudemriation. And, as Gi)d'^ truth shf.li not return unU) iiim 
 void, but s'liall accomplish ihat whicli he fjl^-aies, and prosper io the 
 thiiig wht'ieurto he t-civ ii; .ind, UnTf'tore, !»liall be a stvor of life 
 fiUto aie. or of dt-uth unto deitii: tUe.t- ^ mi eoiouragii^ ho,>e, th.at. 
 in m.inv ca^es, Iht Divme spirit \vi! -sve u sriCicsr;. And wu-,- b • to 
 iiim, who, froin taise delicacy, does knowingly and \vilfully siuiii to 
 declare the whole truth. 
 
 N. Is t';c' sinner blameworthy f'tr his not being regeneralf;d r 
 
 A. No: for reueneratiou is a"n act of the ??pirit. And tht sin- 
 ner 'S neither to praise, nor to bi^ai", for what t!ie Spirit does, or 
 does not, perform. 
 
 N. Then, is h.e to be blamed fornot being born iig:nn ? 
 
 A. Nv-: he is not to be blamed. f;vr jujt. being oorn a^ain, any 
 more than for not being born the first ci me ; Alr/'ongi ii is a iruth 
 tliat tids being born ajain, is cuinii'g into a right temjjer of heart. 
 His blameworihiness is a soiuethuigentirely .mtecedent. to his being 
 born again. It lies quite hehind that, and. his bla-neworthiness cx^ 
 jsts. also, before (he Spina's act, c.tiled re<2;eneration. 
 
 N Well; is the sinner nut btanievvortliy for not consenting 
 to be born again ? 
 
 A. No: for suppose he had that moral temper of heart that 
 cons(^!ited to be a i\> w creature, rhnt itself would b^ a new heart; 
 and he tould not need the th.ing cai'^-d being boru again; ,ind, to alter 
 this ri^ht temper, would be to put hiuj back agnn in his old wicked 
 tempei. 
 
 N. Then, does not his blanieworthiness consist in needing to 
 be tjiirn a!j;.iio, or in needing a new !>part ? 
 
 A. ^N^o; it lies in soosethinsi he Ua-i, smt in what he needs ta 
 have, |i is from his crime, his need ari-es. So, dien, his bl.ime- 
 woit''ine*3 ijs lodged in something behind Ins ncce&sitiesj of course, 
 behind ijisi neerj of heine born again. 
 
 N. We I. a« every sinner most evidetHly is blanieworthy: for 
 what is lip to be bi«ni''d ? 
 
 A. The si')nfr*s blameworthin^-^s does not con>istin any thing 
 he needs, but wh<,lly in wl>at he does, view^'in an & Iree n>ioa( au;ent, 
 upheld by u Divine Providential Ageucy. All the exercises of hi* 
 
heart, tliougii tho effects of a good cause, are nioraily wroiig. in 
 his volu(ita;-ily wrong exercises, lies his blameworthiness eutirelj. 
 This is evident from comvn )U senye. The law of God commands 
 him i6 liave right exercise^; these he finds not, ami luiwi'iingncss i=i 
 ;\t the bottom of every u!isucces3rLil atteinpt to find lliCin. Aii;! if 
 ever he Will find one right exercise, he v/iil own th.at a — p:'o(>iic:i.oii 
 of the Divine Spirit iiniucdiatcly. Now, while he is. frum clioicc. 
 shewing a wrong temper ui heart, ho will not shew yy ■.uuch of the right 
 teinper, as even honestlv to <is!v tne Divine S^yiiit to work it in him. 
 For, this, very asking, v/oaUi iDVf/ij a rjgiit one i/?.elf; and what then 
 could he ask for? Not a rignt leinper^ fui., i!!>c lu'tictiy a.sk, he 
 shews he already had it. But, U tie ask v:\-\\ a v'f»\v to get, v>h,>t he 
 knows he has not, and does not evei; w '11! t.) i; ive, ihen, he is doing 
 nothing better tiiun a.ki^i;: anoth.-r !„. do iV,-. !i;i!), that v/idch he 
 ousht to have done himbf-l!: and w hirli he siiii, id choice, ieaves nn- 
 done. The SKiuer's very a^diuig, then, with an impenitent heart, 
 for the Holy -ipis;!; to give him a penitent heart, is doing nothing bet- 
 ter, and couVi^.g no iiCd er dury, than requesting that tremendous 
 and Holy Agent to be p'levsed to repent for him, and so-cxcuse him 
 from the disagrceabie necesLdfy of doing it himself. 
 
 The t;r.:i, i::, :n,:r; i.^ dependent on the Divine Spirit for nothing 
 but his Ci;rl-'iun cl::.r:;c; tr. from the moment it is produced. This? 
 the Spirti js u:,der no ;^h!igatiOfi to give to any sinner; nor is an im- 
 penitent sir] ner ui.der cbli-atiim to ask it. lie is commanded to 
 repent, to convert, to believe und obey forthwith, as a moral agent? 
 and, in that v;ay, to come to have it hiimself. And, so long as lie 
 will not, th.ere alone is his ■;rowing crime. 
 
 Now, i;] addressing this free agent, who is continually acting 
 wj-ong of c iilce, and not ( f necessifVj we are never at liberty to tel! 
 hii» — Sir, yuu iire to blame tor uor iisiiig ihe mean^.j for not laboring- 
 after impres-ive views itf truth; for not waiting G-od's tmie; fur not 
 lying at tiie pooij for not asking tiie Spirit to rene.\v you; for not 
 consenttijg to i>e born again, &c. 
 
 Suiii declarations do not at all reach or touch his blameworthi- 
 ness. For that is an obsfinate, unrelenting refusa! to meet the 
 ciaims ot bodi Law and Gospel on his heart. We must demand of 
 this nnpetiitent heeageni just what God demands; a. real Spiritual 
 obedience of iieart; whethrr rhe Divine Spirit, through tlie truth 
 prrseuted, will work in hun fo render it, or not. Nor are we, for a 
 nil) uent, at liberty ru ease oft'G.-d's riijhteous chains, for any of the 
 saio^'r's evasive pretexts itr selfisii excuses whatever. 
 
 Ani, ;f rhe trurli i.s press^^d more and 'n )re on ids conscience, 
 tTie hope IS , that che sword of the Spirit shall penetrate his heart dt" 
 
:218 
 
 siioue, and siaj him completely. Most evidently, to an impenitent 
 heart, all prescribing of " means of grace," instead of urging lo im- 
 mediate repentance, conversion, and faitli, is anti-apustolirii!; and 
 all yielding to the sinner's pretence of inability, is a tacit giving up 
 of the high claims of God, and fortifying rebellion with an excuse for 
 still further procrastination. 
 
 N. Well, would you not inculcate prayer, hearing and read- 
 ing the word of God, even while God ret|uires of all, true Spiritual 
 obedience. anJ some evidently will not }ield it.^ 
 
 A. Yes; I would inculcate reading, hearing, prating, v.ith an 
 honest hearr, just as i would inculcate repentance, faith, lovt', and 
 otlie; duties, and in.no other way. 
 
 N. Bur, suppose the unregenerate tell you, I cannot read, 
 nor hear, nor pray aright; what then-.'* 
 
 A. Wiiy, then, 1 would just as soon say read, and hear, and 
 pray, as ueil as you can, with your dishonest heart, seeing jou can-* 
 not do any of tiiem aright: as I would say repent, and convert, and 
 believe, as well as you can willi your dish.onest heart, seeing you 
 Gannot do any of them aright either. And the one j'iece of advice 
 would be about as absurd and fantastical as the other. 
 
 N. Are any seekers, andyet not finders ^ 
 
 \. No, in no case have any been told, " seek, and ye shall 
 not find." 
 
 N. I have now a long question to propose for solution. If one, 
 who has spent his life in sin, should come to you profeahing to feel 
 anxious about his condition, but not beingajudge of his own Ciise, 
 nor able to give any metaphysically correct account of the exercises 
 of his heart in view of truth, yet candid in (he statement of facts; 
 theoj in such a case, by what criterion can you arrive at your own 
 private, satisfactory certainty, as an examiner, whether he is or is 
 not bornagain; or whether he has or has not passed that particular es- 
 ercise of heart described formerly, which may be reganiei' as the great 
 turning point of character and conduct, or the important mora! Ru- 
 bicon of mural character. Because, if he have passed it, he is Just 
 so far on th<^ path to heaven; and, if he have not passed it, he is still 
 on the road 'o ruin ? 
 
 A. Whereas, I know, of a ceifainty, that any person who 
 feels concern for himself as a Siinner, roes, also, f<el thai he must 
 reform before he dies, or that he shall };o to rjip; and, knowing the 
 following things to be facts, fhat he wdl. tlerefore, conclude. "I 
 will make this auiendmentat least befor-^ I die." And the more he 
 feels concerned, the more ht- will coiH'ude or determine to make 
 this nnuefined amendment. Perhaps he does not know in what if 
 
219 
 
 ought to consist; ami, therefore, with hiiiu itis an itjd efinabie ainl im- 
 {7f(ri:iiit so>nethiiig, which, if he do it, he thinks he shall be so amend- 
 ttii Ua to be prepareil to enter heaven; now, he tliinks and feels that 
 he can make this ainfMidment, at any time he pleases, and that he 
 certainly will do it before he dies. But the more he feels concern- 
 ed, t'le more nearly he will draw up that important something to him- 
 self, and will feel that it must be done the sooner. Yet, feeling all 
 the time disposed to keep off that something at as great a distance as 
 he dares with safety. For he would rather do any other thing, than 
 that particular thing he has in view, and which he feels must be 
 done, before he can die peacefully. Because, with him this 
 important thing is the very last -and most disagreeable resort i 
 and he barely concludes to do, or undergo it, rather than lie down 
 in ceaseless sorrow. And, as concern increases, he brings it up 
 oloserand still closer; perhaps, from months to weeks, from weeks 
 to days and hours, and even to niintutes. And then, when it comes 
 so close that he even feels, " I should do that important thing nowj 
 now or never." Still, for some reasons, he will put it oft" a little 
 longer; and will, perhaps, repeat this course of conduct often. 
 
 Now, knowing these, and the like things to be facts, about eve- 
 vy anxious sinner, the great point of inquiry is this — '• Have you 
 yet done that great thing, which allalongyou had inviewtodo, and 
 Yet hated doing so badly ?" 
 
 For this very particular is the criterion, by which I can arrive 
 at my own private satisfactory certainty, whether he has, or has 
 not yet been born again; or whether he has, or has not passed the 
 "turning point, or moral Rubicon in your (luestion. For if he have 
 done that particular thing, then 1 feel satisfied the " Rubicon" is 
 crossed; but if he have' not yet d.one that very thing in particlar, 
 then I feel satisfied he has not yet passed it. Because it is no mat- 
 ter what else he does, if this be yet undone. The whole drift of 
 my enquiries converge on this point, Is that particular thing yet 
 done? Or is he still piUting it oft'? If he is still putting it off, 
 he knows it, and cannot be deceived on that point. 
 
 But if he say he has honestly tried, to do t!\at particular thii>g.. 
 or that he- has done it; then, taking his declar-.tion as that of truth 
 and candor, I feel privately satisfied that he has passed the Rubi- 
 con, or the turning puint of character and conduct; though I may not,, 
 for good reasons, tell him so immediately. 
 
 N. N')w, suppose tins anxious enquirer reply, just in this 
 plrce, — "I do not know whether I have done that thing, or not; 
 but I this do kaow, I have honestly tried to do it. Yet things did 
 not take place witii me as I expected, afterwards." And on this 
 account* he feels much doubt and uncertainty. 
 
22(^ 
 
 A. Ifehoiiiil like such ati answer even iiuicli betler than a 
 positive a^-iivaiKP, t'lar he hid cioue die very tiling in par'icular. 
 
 Ai Bi^rmme I know that if he do that vei v ihino;, he vail feel 
 disapp'inted; thi?'ig^ will nut Ton: up as he expHCteci. i\:v it. v.ould 
 be S'rarige. that an impenitent should know beforehand, how a pt^n- 
 itent would art and tee.l. 
 
 N. Is it likely that such an one, at (his time, just afior he 
 hi* done tlsaf particular thing, will feel that he has an) Christiani- 
 ty? 
 
 A. No; for things nottakins; place with him acccirding to 
 his former especiation*, his feelings of dis;ippuint merit, with more 
 huinili.iling views of himself on acoiuut of his cmnes. may \nake 
 him feel as if he were a vviwse sintier, and further from being a 
 Christian, than he ever thought he was before. In this state of 
 feeling, he may eventhitik that he is honestly trying to be the Chris- 
 tian, and actually cannot. 
 
 N. Should you find one eviuently in these circumstances, 
 what instructions would jougive? 
 
 A. I would not say repent, as the very first thing; for my 
 private belief, in such a case, would be that he had repented. 
 
 I would teli him, perhaps the thing you are honestly trying to 
 do, and cannot, is that which you are not commanded to do, or to 
 iiave. You are not required to be or to do, that which, with an hon- 
 est heart, you cannot.^ 
 
 I would then point, out^ duties, and encourage him to perform 
 them honestly and f;dihfully, let future consequences be what they 
 iv.&y . 
 
 N. Suppose you meetor.o, v/!io, be^(Jr^ you think he has passed 
 the above mentioned Rubicon, says, he is anxious to be the Chris- 
 tian, but cannot; how advise him? 
 
 A. I would reply, Are you anxious.^ Tiu-!:. is theie not in 
 yciur mind a somelhitig before you, which you feci 'must be done, 
 and which you intend doing certainly before death .'^ but are., for the 
 present, putting it oil"? If he sj^v there is ; then go on and do 
 that thing whicli you can do, but you know you choose not tQ do for the 
 present. Ar;d do not say, "i c;ini!ot," till that thing is do,ue. 
 Havitigdonc that Th.in;.:. I will give you further iiisiructions, if afjer- 
 wards, you stiii iiiui \ou cannot be the Christian. 
 
 N. But sujipoie he teli you that he h.'is not felt any such thinL!;. 
 alieaJ, v^'aicli he intends doiug; and tint he wants now t.) be, but 
 :tinnot be the Chrlsiiaii. „ , ,. ,-^ 
 
 i\«. I vi!! rc^-.ly, if yoi! !iave fult, and now feel, rtosuch lliinv: 
 
221 
 
 ahead, uo purpose of s«U'-amendinent ; none uear at liand, noi 
 even afar otf ; it is certain that you are not much concerned about 
 being the Christian, at least for the present. And as you have not 
 fried to bu one, you ought not to say you cannot, till you have first 
 given the thing a fair trial, 
 
 BAPTISM. 
 
 N. You have said, that circumcision was the seal of the Cove 
 na.t of Grace, from Abraham, down to the end of the Jewish dis- 
 pensation; and that baptism is the seal of the same covenant, un- 
 der the Christian dispensation. And now I would like to hear 
 something said of the subjects, the use, and the mode of baptism. 
 To who!ii is baptism to be applied? 
 
 A. As circumcision was applied to believers, and their male 
 household; so baptism is to be applied to believers, and their whol6 
 household male and femile, whether Jews or Gentiles. See Acts' 
 2, 38, 39. ^'Repent, and be baptised every one of you, in the name 
 of Jesus Christ, fjr the remission of sins, and ye shall receive the gif{ 
 of the Holy Ghost, for the promise is unto you, and to your child- 
 dren, and to ail that are afarotf, even as many as the Lord our God 
 shall call." Thisaddr.rss was mide expressly, (as rnay be seen ia 
 the same chapter,) to the people of Israel, with reference to the- 
 promise, which had been made to themselves, and to their children^ 
 from Abraham down through all generations: and this promise was 
 not made to [srael only, but to the Gentiles, also, who were afar oft'j 
 even as many as the Lord our God shiill call; thatis,as many as shall 
 become believers, and their children, to the end of the world.. 
 
 Here we see nothing changed in that promise or covenent. 
 The promise is made to people of the same character, and the same 
 things or blessings are promised. TJie only thing changed, is the 
 seal of the covenant, or of the promise in that covenant, which is 
 baptism adopted in the place of circuiiicision, which had been the 
 seal of the same covenant, or promise. Tiiis circumcision co.ntinu- 
 ed the seal of the covenant until Christ's death, which ended the 
 Jewish dispensation. And tlie Christian bvptisim ■A'as institured, by 
 Christ, at his resurrection, as the seil of the saae covenant, or pro- 
 mise. And none of the divers washings, or baptrsms, that were in use 
 before the death of Christ, were the Christian baptism, as shall be 
 shewn hereafter. 
 
 In pursuance of Christ's commission, given at his resurrection, 
 Matth. 28,19 — To " go, and teach all natmns, baptizi.-io; Hiem in 
 ^he name of the Father, Son, and Huly Ghost, the Apostle addresijed 
 S2 
 
222 
 
 luepeopliof I.->r;icl, uud said, ''ilepcnt, aiul b« b;ipnz,cti everj one 
 of you, (ivicaning men and women,) for the promise is UDto vou 
 and to vour chiicircn; and to all t!iat are af.ir oi}','' (meaning the Gen- 
 tiles, and thtir cliildfL-n.) cvt^n as many as tiie Loid our (jod sliall 
 call, (or siiall become believers.) Wiief.efore, Philip baptized 
 the Samaritans, both men and Avoinen, when they bcdieved. Acts 8, 
 1 2. Although they had no dealings with the Jews; for thej were 
 io baptize ail na'.ions. 
 
 As Abraham received circumcision, a seal of the rigl\te.>i!siii^ss o{' 
 the faith. Rom. -1, 11. So, now, o^ews and Gentiles are to receive 
 baptism, when they become believers. Acts 8,. 12. 'Ai,a< tlic 
 Jewish males, that were not circumcised, were cut oil' from their 
 people, or church. Gen. 17, 14. So, under the Christian di^pen- 
 sation, "except a man be born of uatt-r," baptized, and of the 
 spirit, he cannot enter into tlie Kingdom of God, or Christian 
 church. — John 3, 5. It is, therefore, to me certain, that circumci- 
 sion was done away at the death of Ciirist: and that, after his resur- 
 rection, baptism was instituted in the place of circumcision, as the 
 seal of the same covenant; for it answers the same purposes, while the 
 parties in the covenant remain the very same, under the Gl'ris>tian 
 dispensation, with the burdens relieved: but the privileges increased- 
 And we have never been forbid to apply b.iptism to the same subjects. 
 to whom circumcision was applied; that was to males, and their 
 male household: the children at the 8th day old. Gen. IT, iH, 14. 
 But we have been directed to extend it to females, for they were 
 baptized both men and women, when they believed. Acts 8, 1£. 
 And the promise is unto them, a!u! to their children, whether Jews 
 or Gentiles. VVheretore, as Abraham and his household, were cir- 
 cumcised. Gen. 17, 23, 27. So Lydia, and her household, 
 were baptized. See Acts l6. 14, 15. And also the jailor was 
 baptized, and all his, strightw^y. Acts 16. 13. Therefore, it is" 
 clear, that as Jewish parents were to have their male children cir- 
 Cu-ucised; so Ch.-istiaa parents are to have their children baptized, 
 whether male or female. 
 
 N. W'lAt is tiie use and design of baptism; and, particularly 
 what good does It do to children? 
 
 A. As Paul says, circumcision is nothing, and uncircumcision 
 i^ nothing, Dut keeping the commandment of- God; and so I answer of 
 baptism; it is noihins;, in and by itself. But keeping the command- 
 juents ot God is soaiething, wituout which no one can be a Chris' 
 |ian. 
 
 Baptism is, novv, the seal of the Covenant of Grace. (See co- 
 veaant grace.) Tae seal is a conftrniatiun of the covenant* And. 
 
->?;• 
 
 •• ihouii'i itij'j but a uian's c:)vcnant-, yet, \i it be cantirnicii, no in:,i. 
 .JisannaUciU oraddcth thofoto." — Grat. 3, 1.5 — 17. This is the co- 
 veii'int that securcvl to Abraham that blesseti promise, " that, in 
 hi-^ seoJ. all naticcis should be; blessed ,; si, they {hat are ot' 
 faith, are bies»ed with faithful Abraham." "And thi^, 1 t-av, 
 t'iiit the covenant, that \Yas confirmed before of God in Cljrist, the 
 lacv, whicli was fo«r hundred and thirty years after, cannot disar. 
 Hill, tiiat it sliould malce the promise of none effect." Gal. S, fi — ir. 
 
 Now, it is thoug'it' io be highly expedient, that the blessings 
 proaiised, should be secured by a covenant, con firm -nd. But, fur- 
 t'ler, every believer is a parly in this covcnantj and the covenant is 
 not forraally confirmed, until it is sealed. And tiic believer agrees 
 to ke«p the coniinandmeTits of God; and one of tl.e coinmands of 
 Goit, to the believer, is, to h.ave the sea! of the covonant, which is 
 baptism, applied to himself, if it has not been done before, and to 
 his children or household. It is, therefore, a pksin perversion of 
 the ordinance ef baptism, to f^pp!y baptism to an unbeliever, oV 
 to his children; for he never agreed to keep the covenant, in any de- 
 gree wiiatever, either w'th regard to hiiuselfor his children. Where- 
 fore, "unto the wicked, God saith, What hast thou to do to de- 
 clare my. statutes, or that thou shouldcst take ray covenant in thy 
 moutii? seeing thou hatest instruction, and casteth my words behind 
 thee.'' — Psalms 50, 16, \7. But the believer may be doing his duty 
 as a Christian, and so far keeping the cotnmanda of God, in being 
 baptized hiinself, and in having his children baptized. For he is 
 commanded to apply the seal of the covenant, 
 
 x-\. <d, as it respects the children, it is sealing the covenant, in 
 which the believing parents promise lo tram up the child in the way 
 in which it should go, in the nuiture and admonitiuu of the Lord, ia 
 the knowledge of Divine trurh, faitlifuily and diligently, by precept, 
 exanjple, and the rod of correciion. And, in the same covenant^ 
 God, on his part, promises, that, when the child is old, it shall not 
 depart froui that right way in which it has been trained up. For he 
 will be a God to th^ par-nt and to the cuild; and will circuuicise 
 the heat t id' the pariiut, and ;;.e heart uf the child, to love the Loid 
 their God withall ihe.ir I.eart, that Wiey may live. Now, it mu'st be 
 of very great use and anvantage to the chiid, lo make, seal, and keep 
 a covenant, which secures votiie chdd ?uch great blessings. 4nd 
 it is believed tiiat none will object to it, except such as are unwil- 
 ling to do their duty. 
 
 N. Has toe child a right, ro be bapiised ? 
 
 A. It is the parent's rig-ht 3lu<\ duty ko iiavethe child baptized, 
 and. train it up. And God has promised the ijelieving parent that 
 
2i^4 
 
 he will bless t.iie ctiiid : bathe haa made nu promise \o the child, 
 of any goo"! tiling whatever, wliile it reinains unreHesved. Baptism 
 does the child just as much ;:^ood as it does the parent, and no more. 
 As a seal, it i-3 a confirmation oT the covenant; and, as a sign, it re- 
 presents the baptism, or circumcision of the heart. In the case of 
 the child, it represents that, in the covenant, God has promised and 
 a^Tjreed that he will renew its heart, according to the covenant. Al- 
 so, baptism is the riie. by which any one is admitted into the 
 Chrhlian Church. Jo'ui 3, 5. As circumcision was the rile^ by 
 which they were admitted into the Jewish Church. And, baptism 
 being; applied to the believer, he is a<imitted into the church. And:^ 
 bt;irg applied to the child, it is admitted into the church, on the 
 promi-.e oi" G^d to renew its heart; and it is to be treated, so far as 
 circiuTintances wdl admit, as if its heart were already renewed, un- 
 til it shall give evidence, by its conduct, that its heart is not renew- 
 etJ. S e Hovnans 4, I 6, 17. 
 
 N. H the child shall not be renewed, is not the covenant 
 broken .'' 
 
 A. Yes, in the case of the child. Although the believing pa- 
 rent himself shall be pariloned and saved on Christ's account; yet the 
 everlasting covenant is broken, by the parent, in reference to the 
 child, when the parent neglects to dedicate his child to God, in 
 faith and prayer, and to train it up* according to the covenant : and 
 then God is not bound by his promise, made to the parent, to renew 
 the heart of the child. — !s-aiah 24, 5. 
 
 Wherefore, parents should be kept in remembrance, that their 
 hearts should be constantly and faif'ofully turned to their chil- 
 dren, to dedicate them to God, in true (aith and prater, and to train 
 thcTuup in all the counsels of God correctly; that Go<l may turn the 
 hearts of the children to tiieir parents, to learn truth and practise 
 rigiiteousness, and honor God, and rejoice the hearts of their pareniSj 
 until the knowledge of God shall cover the whole earth. Mai. 4, 6, 
 
 N. What evidence have jou, that children were admitted in- 
 to the Jewish church, by circumcision ? 
 
 A. To me, tnere is aii abundance of evidence. But this one 
 lact might suffice — " Jesus saith. sutfer iitile children to come unto 
 me, and forbid them not, for of su-.-ii \n tiie kingdom of heaven.''' 
 Matth. 19,13, 14. Mark 10, i4. Luk.' 18, l6. This f.>ok place, 
 before Christ's death ended the Jewisn dispensation, whd« Hp and 
 and his Apostles were confined to t ^e lost sii'^eo of the house of Is- 
 rael, and before they turned to the Gentiles. H.' must, ihereforei 
 have been speaking to Je^^isii pa eiifs. .tb.';:t Jewi> , ^h>'dien, that 
 ttad been admitted into the Jewish churcii^ by circuiautiiOB at the> 
 
225 
 
 eighth day'uUi, \-;.';!i cluircb was ca!l(-'d the kingdnm oi' henvou 
 
 jV. Whai rvih-icf is tluM'e, th^t tho Churc!* is culled the 
 ICi/i;^il-nn (if G-:)il, arul ihs^ K!'<:;d()m -if il>';ivpn. 
 
 \. 'VUr Ki'i;i(!>r.i of G:)'' a-vi fh^ Kjp r^l'i'V; of TlPiVin, ;;!\i 
 catipared to a <2;i-ai i nf" ;riii>?t;)r;i seed, atid fo Ipuven. — Vlark 4. SO, 
 Jl. Mafth. 1-5, 31, .)3. Tiis repicsents thii Ciuircl!, b'jf not the 
 Kingilom of Glory ;d)':.ve. 
 
 :N. Is there aviv evidence th if children were taken into ika 
 Chris! ian Church, by the Apnstl<>.'>? 
 
 A. Yes, there is soine. Pan' ndd'-esspd hi=; ppi^-Me to the. 
 Church, or Snnts at- I'jji'v.sijs, p.trl lie in-'ni-n-; r.i.i' !i-'>n ainong 
 thetn.— See Eph. 1, 1, and 6. 1. AUu. C .! . 1. 2, an! 3, ^20. 
 
 N. Ifonlvone of the na-enta is a believer, has that one a ri^ht 
 to have the childr-.n baptist^d ? 
 
 A. Yes; that one h a p.irty iii the covi^nant ofgrace, and is as 
 aiuch bound, and has as innoli i!.;!v f^o have the children baptised, 
 and to train thera up, as ifbotii svere believers. The unbeliever, is 
 sancfiQed by, or to, the believer; else were their children unclean; 
 ..;kit now are they holy. — I Cor. T, 14. Mil. 2, 15. It is lawful 
 'for the believer io live with the unbeliever, else their children would 
 be unlawful, or ceremonially unclean, but now they are tavvful, op 
 cereinofiialiy holy, or cc.in; in thesame sense, that they wooid be 
 clean, if both parents were believers. This does not mean h<diness 
 of heart in either case; but it shews that one believing parent and the 
 cliddren are under the same church regulations, that both believing 
 parents and theirchildren are under. That is, the children are ce- 
 rft'nonially clean, or holy; and God provnises the believinsj parents, 
 tr.at he will vinnw tiie hearts of the children, and inake them really 
 holy, according to the covenant, as stated before. VVherefore, the 
 children may be baptized, and ad^nitted into the church, as if it vi'as 
 now done, until tliey shew, by their conduct, that it is not done; as 
 was said bei'<)re. Ov- i:i other words, the oTicers of the chuich 
 are to take it for gi:a;atcd, that it is novv^ done, until they shew, by 
 their conduct, that it is not done. 
 
 N. You Si'.d, so;n-ilaje past,- that none of the divers ba»)tisn)g, 
 that were io use bei -.-i th? dd,ith of Cliri^t, was tlic Ciirisliau b3[)- 
 (ism. What were t';tj" l;;^;-! ? 
 
 A. Tiiejwere t'lie divers v\":ishings, (or baptisms, as it shiiuld 
 'live bean translated.) under the Jewish dispensation, imposed on 
 i.heai, until the ti;ne of reformation; as Paul says — See Hcbrev/2, 
 9; .10. 
 
 N. Was not Joliu's b:!nii2rn from heaven .- 
 
226 
 
 A. Ye=; like the ofher Jewish ordinances; wiiich wore (o 'b^> 
 doneavvay ar Christ's death. — See Hcb. 9 — 1 iO. 
 
 N. W;is John the Baptist's baptism of Christ, and his bap- 
 tism of his disciples, the same baptism ? 
 
 A. No. John's baptism of his disciples, is called the baptism 
 of repentance. John's disciples received his baptism, as a public 
 ceremonial profession of repentance. But Christ never received 
 baptism in that sense. He never sinned, nor repented for having 
 sinned. 
 
 N. Why, then, was Christ baptized by John? 
 
 A. A J'^vish washing, or baptism, represented the person as 
 being ceremonially clean. And Christ wa* to be a High Priest for- 
 ever, after the order of Mdchisedicjand was to begin, and perform 
 his ministry, in this .vorld, under he Jewish dispensation, and his 
 death was to end that dispensation. And, alt''0Ui;;h he was not a Le- 
 vite, nor a Levitical Priest; for he was of the tribe of Judah; yet he 
 was a minister of the circumcision, or a Jewish minister. " Now^ 
 I say, that Jesus Christ was a minister of the circumcision for the 
 truth of God, to confirm the promises made unto the fathers. — See 
 Rom. 15, 8. 
 
 It was, therefore, expedient that he should be known to be cere- 
 monially clean, and that his consecration to his priesthood should 
 be as near like the Levitical consecration, as the nature of the case 
 would admit. 
 
 But, when Moses went to consecrate Aaron, and his sons, to the 
 priesthood, he first washed them with water, or baptizetl then-^ ; 
 then he put on their priestly garments; and, then, he putthe annoint- 
 ing oil upon their heads. — See Levit. 8, 6 — 10. 
 
 So, when Christ was to be consecrated to his priesthood, after 
 the onler of Melchised>^c, he came to John the Baptist, to be. washed 
 with water, or baptized, to fulfil all the righteousness of the law, 
 and shew that he was ceremonially clean. And, when he came up 
 out of the water, the Spirit of God, like a dove, descended, and 
 lighted upon him. Aud, at ;h;it time, he was annointed with the oil 
 of^bidneiS, above Iut. fellows, ur other priests. This annointing 
 with the oil -if gladness, by t'le Holy Spirit, was reprehenicd by tlie 
 annoiutmg oil that Mo^es pui upon the heails of Aaron and his 
 sons. 
 
 This anointing of the Son of God, to his priesihood, had been 
 long foretold by Isaiah, in ins Gist chapter and ist ■verse — '• I'he 
 Spirit of the Loid God i» upon me; because the Lord hath annoint- 
 ed me to preach gond tidings to the meek : lie iiaih sent me to bind 
 HO the broken-hearted, to proclaim hboriy to ihe captives, and the 
 
227 
 
 opening of the prison to ihera thtit are bouad." And, direcily uUci 
 tjiiiist vv.»s tiapiised, or consecrated to minisit-j, he road tins place 
 in [saiaii, aad apjjlied it to his own case. — See Luke 4, 18 — £1. it 
 is smprisiiig to ne, that ever any one shoulo think that John bap- 
 tized Christ with the Christian baptisui; or that it should ever be 
 th')'jy;ht any other t'lmg than a part of his consecration to his iainis- 
 try: mat pdit vvhicU siiewed to ilie peopie that he was cereaionialiy 
 clean. For, it is evident, that, by John's bspfisra, and the anrioint- 
 ingvviih the Oil of gladness, by the Holy Spirit, he was con^ieciated 
 for ever;n.H"e, to his iiigh priesthood, after tlie order of Meichisedec, 
 See deb. 1,9. Fsai. 45, 6, 7. Heb. 7, 27, 28, Acts 10, 38. 
 
 N. ^V'.'iereas, Christ was not a Levite, nor u jLev.u;cal Priest 
 but was of tiie tribe oi Judah, ''of which tribe Moses spake tio- 
 thing cnacerniii^ j.irit-stlioodj" and, as it was not the la-v, but tlic 
 word of tiie oath, th.tt wms since the lav/, tha maketii the iio:i lii^h 
 Pnes^; ;tow en ild any part of the rightcousnesij of the lawbei'iii- 
 filled by an> part of his consecralio!!. 
 
 \. Tbore was no law fuiiiUed by his consecration; but his bap- 
 itsm fulfilled tiiC Jewish hiw (d' cereinoiiifd cleanness, by shewing 
 that tie was i-lean, or '• nndefile-.l," 'dioly," " harmless," "and se- 
 parate from dinners.'' Am' John meant ir for t'is : but God made 
 it 3 part of his consecration to his prieslluiud. So it answered both 
 purposes. 
 
 This law ofcerenioriial cleanness, had been very much neglect- 
 ed, except in cases of particular defiit'inent; and had been badly 
 perverted, as shall be shewn hrireatter, in another place. 
 
 N. Now, give some e'. idcufe ttiat John's bHpiisui of iiis diaci' 
 pies, was not the Christian baptism. 
 
 A. John the Baptist was a Leyite, and a descendant of Aaron 
 the High Priest, bosh by his motiier uni fatter, an^l he was a 
 Levitical Priest, and the son of Zacharias, who was also a Lev tical 
 priest. — See Luke I, l— 13, and 3, 2, 3, For tlie sms of Aaron 
 were divided into twenty four courses. — See 1 Cron. 24. And 
 Zacherias was a priest of 1 he course of Aoia. v\hicu is the sameas 
 Auijah, wiiich was the eiglith course. — See Luke 1, 5, :i.iid 2 Chron. 
 24, 10. And John appears to have b^-en a priest of (he same coarse. 
 Acts 13, 25. For every one of tiie mate descendants of Aarou was 
 a priest, according to the ancient appointment (tf God, throug <>ut 
 their generation. — Ex. 40, 15. But, it an-i one, througnout their 
 generation, had a blemish, he was not all«iwed to officiate in his of- 
 fice. — See Levit. 21 . 
 
 Rut John the Baptist was a regular i^evitiral priest of the course 
 of Abia or Abijah,to which coarse he properly belonged, according 
 
2^8 
 
 to tiie (ji'visior. oicourjesby David. See 1 Shrun. xl4. Bat 'lie ^Vas 
 nut «iiatwe cull a Cluistian iniuister. A Christian minister is one 
 that was appointed b} C is iist after his resiuTcction, logo and to tpacb. 
 a!, nations. Even ths twelve Apostles, whom Christ sent ctit. 
 while he \v.jS in the vvorM, or b.'fore hi^ death, were confined to the 
 io^f -iieep o} ihv' hoiiso oi Nrai-l;ai)d vwre bound to teatli vhat the 
 L.av and Pr<»|'hets h^d said ui'( hi ibt, and to obstrve the law .'•.Irictly 
 as Jew:i. AniJ uerenot, strictiv »^-.eakiii^, Christian ministers until 
 alter hia d. ani, wiu>n they were sent t;j idl nations. ]5ut John the 
 Bi)ui>t was not sent 'ly Christ av ail — S-. ': Ji.hn 1,-3S — alter he catne 
 in;u tiic woiii.i, inu J.il\ii aasiiii- fctei uf.r.er otClii ist. ujid v.asfent 
 bv dse same .;U(ho!iry ti.at scut M^'spfe ami Aaron, and all the I'ro- 
 phens and i*. it^^T.-s oJ !sr;.r!. Joliu died dui ctly after he baptized 
 Ciiri-t, \v:uch wa-^'.diiu; time .isid a hsii year;-; l>elore Chiibt's 
 deatii ended ilie Je>vi>'t ^iirfpijusation; a'ld, consr-fjiK-ntiy, John did 
 not live to see tneCoriSiian di&pi.MiS.«t!i»f!. ■■.ur to practice the Ch:i5' 
 tian bnpti,S!ii. >Vhere(ore, sr* ny that ii ' •. li by John, were 
 
 baptized alt-rwards with the Chi*i>*t Din iv; j/ii^n% rioe Acts i9, 2 — 3. 
 Tht'se people, who werebaptszed "■ ni'.to John's bapiisii),'' had not 
 so ai'jch " as r.earrl vvhtdjer th.ere l3o iin;y Holy Uhnst. '' But, if 
 they had been b.iplizi-dvvith the Chri^^tiau iiapiism, they .luiioi have 
 heard of the lioSy Giiost; for they snust have been .baptized in the 
 naiue of the Fatlser, i5on, and Holy lihoj-i.. ^^c Matihew 28, 19. 
 Johii's b;;pti«ni, iherefore, was not the Christian bipiifem. 
 
 And, aleo, Apoltos appears to have been a Jew., well instructed 
 in !he\vay of the Ijord, according to the Old Te&taiiicnt Scriptures, 
 '' knowing only (he bapiis-U) of Jo!)n." See Acts lb, 24, 25. V, hicli 
 Beems to r^'preseiii thai he did noi: know any thing of the ChrisUan 
 baptism ; and, 1 apprehend, that this was one of tlie pidi.tSj 
 that was expc.unded to him •• niore periectly." See Acts IB, 2G. 
 
 It ouiih; to be uiidei't.ood th:i' cin:umci?ion was not done away 
 until the death ol Chrit-t ended the jsvvi-.h dispensidion, aiul wai^the 
 sea! ol (lie coNcnant until hi? dead); and ivas the rite by which tluy 
 weie adioittcd into ti-. Jewish Cf >ci.. And that J oh rt's baptism 
 was in use at the sanie tine while « ;Kun!ci>«ion was the sea' <d tl e 
 covenant; and that John's bapii^nl v.as not the seal nt the tuvenant, 
 nor the rijiht by which tiiey were udirdtted into the Jewish « hurch: 
 and, c»in3e(juerivly, Jolin's baptism did not come in the place of 
 circun ci.iion, nor set it aside. And, therefore, both were \r use at 
 tie same time, and both were Jewish ctienu-nies tonii'ied to the 
 Jt'uisii nation; jiid were nor Christian rires at all, which areexei'd- 
 ed to ail na'ion*; and that 'they both ended tog.ether, or tf< d!.t> of 
 practicing either ol them^ ceased at the end of the Jewish dispensA- 
 
^22^ 
 
 UGii. Taking all thefte -hiogs togetlior. I fee! ("ul!j convinced that 
 John's baptism was not the Christian bipTi^.n: '.it Ihat it \v;i3 one of 
 the divers washing-?, (orb-.^ptisms, as it: should iiave been translated,) 
 and that circumcision was one of the carnal (.rdinanc:?s imposed on 
 :"^ica!, '• until the time of rerurmation." See iieb. 9, 10—1 I. 
 
 And, also, the baptism, practised by the discip'.es of Christ, was 
 <*f the same nature: and was tlonc away at the same time. See 
 John 4, 2. 
 
 But the Christian baptism was instituted bj Christ, at or after 
 ais resurrection, and was extpndi^d to all naiiuns. S^^e Mat'.h. s!8, 
 19. An.l it was instituted in the place of circumcision, as the sign 
 and sealof the same covena::t: for it answers the same parpo^jes un- 
 d'-T the Christian dispensation, tli..it circamcision did, under the Jew- 
 ish dispensation, as was shewn before. 
 
 N. Why might not John's baptism have been continued on as 
 tiie Christian baptism? 
 
 A. That would suppose, tliat John's baptism and th.e Chris- 
 tian baptism, are the same thin^: which i have before proved was not 
 30. Or else, it would suppose that one t'iifig mi^h.t be rb.anged into 
 another tiling, and stili continue to be the same thing it was before it 
 was ciianged: which is a double absurdity. For it is supposing one 
 absurdity, if we suppose one tiling to be changed into another thing; 
 and it is another absurdity, to suppoge it to continue the same thing 
 after the change, that it was befure ihe chmge. 
 
 It is true, that one thing may answer two or more purposes: as 
 circumcision, wnich was a sign of the circumcision of the heart, and 
 a seal of the covenant of iirace. But" circumcision was one thing, 
 and John's baptism was another thing; they were two things that ex- 
 isted at tl>e same time. Auy tiving must be what it is, or else it 
 must cease to exist at all, ButJohn's baptism was the baptism of 
 repentance, or a public cereuionial profession of repentance. And, 
 if it ceases to be the baptism of repentance, it ceases to esistat all 
 For it never can become another ihing. Wherefore, it could no' be ° 
 come the seal of the covenant ; for that weuld suppose one thing 
 might become another thing, which is absurd. But the Christian 
 baptism has come in the pi xe of circumcision, and is the seal of the 
 same covenant; therefore, John's baptism coul.i not have been conti- 
 nued on as the Christian bapii«.n). For, when JohnS baptism ceased 
 to be the baptism of repentai ce. it ceased to exist at all. and ctmld 
 not become anotner thing. Ji.hn never applied his baptism a" the 
 seal of the covenant ; but the Christian baptism is the seal of 
 the covenant ; it, therefofH, cannot be John'i^ baptism, for J.>hn 
 never applied it to that purpose. Again, the Christian baptism i? 
 
i30 
 
 ihe right by wiiich people are p.dmitteu into the ciituch,' but John 
 never applied his baptism for that purpose; therelore, John's baptism 
 could not be continued on as tlie Christian baptism, tor it never had 
 been begun, nor used in that way. And it is absurd to talk of con- 
 tinuing it on, in a purpose for which it never begun. ^Vlie^efore^ 
 it is clear that circumcision and John's baptism, both ceased with 
 the Jewis!) dispensation; and the Christian baptism was an cniirtly 
 new institution of Christ, after his resurrtction, under the Christian 
 dispensation; and is neither a continuation, alteratuin, nor amend- 
 ment, of either Joim's, or any other of the old divets washings, or 
 baptisms, under the Jewish dispensation. 
 
 N. How is the water to be applied to tiic person, or subject of 
 baptism? 
 
 A. The water should be sprinkled on the subject. For sprink- 
 ling is the proper mode of baptism. 
 
 N. How many modes of baptism have been praciised ? 
 
 A. Many modes have been practised in the world, by difter- 
 e^nt sects, according to their diflereiit notions; some sects practise 
 sprinkling; some, pouring; some practise imaiersifin, by putting them 
 £^ll over in the water once, with their back down. Some put them into 
 the water three times, with their back down; and some, three times 
 with tlicir face down. Some sects will humor tiie person's notion, 
 and accommodate him v.'ith sprinkiing, pouring, or immersion. Some 
 will come to tlie edge of tlie Mater, and stand up, and have the water 
 sprinkled, or else poured on tuem ; and some choose to kneel down 
 at the edge of the water, and bave the water sprinkled, or poured 
 on. Some prefer going down into the edge of the water, and stand- 
 ing up; and some prefer kneeling down, while the water is either 
 sprinkled, or else poured on. Some think they must go iiov*n into 
 the water, ankle deep; and gome, half leg deep; and some, knee 
 deep, or deeper, and stand up, or else kneel down, and have i'l! 
 water either sprinkled, or else poured on them. 
 
 N. Would you be willing to accommodate atiy one, in that 
 way, about baptism ? 
 
 A. No, I woiild not . 
 
 N. Why so ^ The mere mode of baptism docs not «;efc"in to be 
 of much itnportance; and, if a person ouaht i;) be baptixeii, and has 
 Jiis mind set on some particular mode, diftVrti't Ircm yt»ur i.wsi, and 
 he thinkfe, honestly, that he ought to lollcw that particular mode^ 
 and ortir.M.tbe convincid otherwjfiej Y>ould jtiiot be right le atcont- 
 modate hiui ? 
 
 A. No. Just in propnruoii a^ \ think t! e ii'ere mode, in itsell 
 •consi^trci. n ul but little imporiancc,; so. inpioportion, 1 am uuwil 
 
2^1 
 
 Ung to accainmod.ite him in it. And, whereas, I think " the keep 
 in^; of the com-naiicirnHnts of God" is evorj thing 5 and the merie 
 moile of baplisin, in itself considered, is nothing; so I am not willing 
 to acconimodaf.e him in it, even one particle. 
 
 Fur, just in proportion as his head and heart are placed on the 
 mere mode, and he cannot be convinced otherwise; so, in proportion, 
 it is a"-reat niatfer, in his view. And so, in proportion, I think hirei 
 in ao-reat error, and I should.be confirming him in that great error;, 
 if r should a^ree witl\ biin, and accommodate him in it. This hate- 
 ful accommodating turn, is not the way to bring him to the know- 
 ledge of the truth on this subject, or any otlner. The right way is^ 
 to let him go to those people, who have their own head and heart set 
 the same way, on the same points. T tell you, friend N. , if you be- 
 ffin this kind of accoii^'^' dation, there is no end to it. ff von may 
 accomir.o:i •-;-.> imv, -.vhy not ail ? And, if in one thing, why not in 
 every thing.'' And, in this way, to go on and accommodate every 
 one, in every thing; in every whim and folly that ignorance can sug- 
 gest, as is often done; any thing in your Bible to the .contrarj^ ,fl-9v 
 withstanding* 
 
 H» What ^eitea the Bihle saj to> the coRtcary ? 
 
 A. W^ w-ti't see* MUT h Httle wliile, ia its proper place. 
 
 N, Urns, the Bi,bl» s;peak pankuJariij of any one mode of bap- 
 tism, more than another ? 
 
 A. Yes, it does. And, in my view, it does not say one jot or 
 tittle about any other. 
 
 N. Well, is not that one, immersion ? 
 
 A. No, it is not. If the Bible be faithfully, honestly and fully 
 examined, it will appear to say nothing about baptism, by immei- 
 sion. 
 
 N. Weil, friend A., you seem to have got into a hard plac:' 
 at lastj 1 expect I shall plague you before you get out. 
 
 A. Very well. But let not him boast that putteth on (Ik 
 harness, as he that patteth it oiF. 
 
 N. Did not John the Baptist baptize by immersion ? 
 
 A. No, he did not. Although 1 have shewn, before, that John's 
 baptism was not the Christian baptism; I will now assert that there 
 is no Bible evidence that Jonn ever immersed any one. The word 
 immersion, is not m the Old, or New Testament; neither does 
 the Bible, any where, signify that any one was baptized by putting 
 him under tiic v/ater, in any way, that is meant by the word im- 
 mersion. 
 
 N. But did not John baptize in Jordan ? Mattb. 3, G. And, 
 Jesus, when he was baptized, went up straightway out of the wa- 
 
232 
 
 ler. Mafth. S, lO, tuul Mark 1, 5, says, in tlie river Jordan, anu 
 the 9(h verse says — J*su6 was bapuzcil oi John in Juidan; and thti 
 lOih verse says, he c;nne up cut of the water. Does not lliis look 
 like as iTJohn ininicrsed (litm ? 
 
 A. Tht^re is tiD^ one word said about immersion, in any of tl.em 
 places ti'ir dos-a any ol' thoss places intimate the mode, orliuw ihey 
 w&re baptized. 
 
 It is ti-ufii such places as them, that some people think t^'^j 
 ought to 2,;) down into the water ankie deep, or uiore, and then liave 
 the water either sprin!;!o<l, or poured on thein. And I affirm that 
 there is as much proof for it, as there is for inimei-s.i{in. Yet, I j^ay 
 neither is hinted at, in either fjf tliose ;/iiKes. What would you 
 think, brotiicr N., of such places as these ? ISIark 1, 4, "John did 
 baptize iii the wihierne?s." John 1, 28. '--These things were done 
 in Bethabara, beyond Jordan, where John was baptizing." See, 
 also, John iOth, 4©: '"Jesus" — " wefit away sgain beyond Jordan, 
 into the place where John at first baptised ; and there he abode." 
 See, also, John 3, £3: '• And John fii^s> V.'as baptizing in Aenon, 
 ticar '^^a'Hil^ r^'T^'^.l^.^^ there was much watQV there." 
 
 Tiiere is not one particle said about luiUJcrBJoc, or iiny other 
 
 \^ .s »-■ •• » -* tii^c" "isir.pu. The " wildci'ijeggi" ijx 
 mofie C* oaptism, m^nyo. ....::^ , »u4v*wv>.pj *^. 
 
 which John cried, or preached, and baptized, lay between Jerusalem 
 and the river Jordan. There is no evidence that he immersed any 
 one in the wilderness of Judea; although "he did baptize in the wil- 
 derness." Bethabara was a town beyond Jordan, from Jerusalem, 
 nearly opposite Jericho, and the ncrthern parts of the wilderness, 
 in whicli John baptized. See Carpenter's Geography of the New 
 Testament: and Butler's Geography, and many others. This town, 
 Bethabara, where John was baptizing, must, in all likelihood, have 
 been the place into which Jesus went, and abodej for it is not likely 
 that he abode in a water, nor in a wilderness, at that time. Aennn 
 was atown on that side of Jordan on which Jerusalem stood. See 
 the Geographies referred to above. Jc'hin baptized also in this town 
 Aenon, because there was much water there; or many \Miter?, fi)r 
 it is in the [;k'ral nuniber, in tlic Greek Testament. It was a well 
 watered place lura t-awn, and convenient for larj;e assemblies ofpeo- 
 ple; for there were a nuii'iber of springs, or water?. 
 
 Nou' tiicre is no evidence th.r.t J;)hc immersed any one, in the 
 wilderness, nor in either of these tov/us, Aenon and Bcfluibara, one 
 on one side oi t!ie river Jordan, and the otlicr town, on ti;6 
 other side of the river. Neither i:i there any evidence liiat he 
 '.nmersed any one in tlh^. river Jordan, as was said before. ■ And 
 i^t is from all sucii scriptures, J'lat say soinelliing about baptizinir 
 
111 the water, and iu Jonlaii, ,biit say uothing about iuiaiersiu.i, uur 
 any otb.er mode of bapfism, tliat some people tliirik they must be im- 
 mersed; atui some others think they must only go down to the edge 
 of the water, or ankle deep, or halt leg deep, or knee deep, or deep- 
 er; and then either stand up, or else kneel down, and then have the 
 water either sprinkled, ur else poured on them; according to whate- 
 ver may happen to be their whim or notion; for none of them have 
 any proof for any part of it, from any such places, nor from any part 
 of the Bible. 
 
 Now, we have quoted all the Scripture statements about John 
 the Baptist's baptism, that have been particularly relied on, fo'r 
 [woof, tliat John practised immersion, 
 
 N. But are there no other places that have been relied on, foi- 
 the pruuf oi" immersion r 
 
 A. Yes; such as the case of Philip and tlie Eunuch, which 
 took place under the Christian dispensation; and which we will at- 
 tend to hereafter. 
 
 But I vvish you to remember, we have been, so far, particularly 
 examining John's baptism, to see if there be any proof that John ever 
 immersed any one at all. And now I assert that there is not one- 
 particle, oreven one shallow of a partick of evidence that Johq the 
 Baptist ever immersed any one whomsoever. 
 
 And suppose immersion to have been a high crime or a misdemea- 
 nor, puni-hablein a court of law and justice; and John to have been ac- 
 cused,, and a bill laid before a swurn and impartial Grand Jury; and 
 all the above passages of Scripture brought forward as the evidence 
 of his guilt; the Jury would have ignoramused, or ignored the bill ' 
 for the Jury would have had no evidence, and could not have found 
 a true bill. 
 
 But even if he had been committed to jail, or in some way bound 
 to court, on suspicion; an:! the case had been exatnined before the 
 court and traverse jury, and all this testimony carefully weighed, 
 and fully accredited; yet tiie jury would have returned their verdict 
 not guilty of immersion, accordmg to the manr!er and form laid in 
 the bill of indictment. Asid an action in law, would have lain, 
 ilgainstthe prosecutor for a malicious prosecution For h-e had no 
 probable cause of coujplaint. 
 
 And,. on the o.ther hand, if imme'-^ion had been some»^hing lio- 
 norable and meritorious, John would nave. gii-*.. d no credit by it- 
 for there was no evidence that he ever bad done it, in tlwse p;j'5«.a- 
 ges of Scripture. 
 
 N. But, a'^'hough there is no evidence, siven expressly, ti-jat 
 ever. John immersed any one; yet is it not implied in tue word jaj.- 
 T2 
 
1^34 
 
 .i/,e 1' !))<.;» not the vcrj word bapti/.c, siguii'v iiiiraersu)'.;. axA no.' 
 thing else ? 
 
 A. No, it does not. For the word baptize, bot!i in Greek and 
 Engliph, signiiies a< much as the word wash, signiiles; which is much 
 more than mere -iunner.sion. There might be as many different 
 modes of baptizing, as there are different modes of washing. Where- 
 fore, Paul speaks of divers washings, or baptisms, (baptismois.j 
 in the Greek Testament. See Heb. 9, 10. 
 
 And it is impossible to know which is the proper mode of bap- 
 tism, unless we learn it from somewhere else in the Bible. Bap- 
 tism is a sacred ceremonial washing: and the proper mode of Chris- 
 tian baptism, is the point wliich I hope to shew, before we quit the 
 subject. 
 
 N. Although l have several other questioas to propose, on 
 those passages of Scripture relating to John's baptism, before we 
 quit them; yet I wish now to inquire a little about what, you agree, 
 belongs to the Christian baptism. See Acts 8, S8, 39. " And they 
 went down both into the water, bo(h Philip and the Eunuch, and he 
 baptized him. And when they were coine up out of the water." 
 Now does it not seem as if Pliilip immersed the Eunuch .^ 
 
 A. It does not seem so to me, I assure you ; but it rather 
 seems strange to me, that any one should think he learned from that 
 place, that Philip immersed the Eunuch. That place says — "and 
 be baptized him." But it does not say he immersed him. It is ab- 
 solutely begging the question, to say he immersed him; but it is not 
 proving the fact ef immersion. The going down into the water, 
 was not the baptism; nor the coming up out of the water. But, after 
 they went down into the water, " he baptized him," and after 
 he was baptized, they come up out of the water. How did "he 
 baptize himr" The point is undecided; and one man has as much 
 fight to say, he sprinkled him, or he poured water on him; as another 
 has to say he immersed him. And, therefore, some people do con- 
 tend that the right way is, to go down into the water, and then have' 
 water sprinkled, or poured on them. But the place itself proves no- 
 thing about the mode of baptizing the Eunuch. 
 
 It should be held in remembrance, tiiat the Eunuch was a man 
 of great authority, under Candace, queen of the Ethiopians, in Afri-. 
 ca; and he had come up to Jersasalem to the Jewish worship; and 
 vithoot hearing of Christ, the Saviour, he was returning home, in his 
 carriage, to Africaj which was south from Jerusalem. And he took 
 iihe^yay which led from Jerusalem unto Gaza;, which is desert. Antl 
 
235 
 
 no was rca'liu'^ tlie Prophet Esaias. And the Apostle Pliillp* was 
 directed to ^^oaml join hunsolt to tiie carriage 5 and he was invited 
 to come up into tlie carriajre, with, which he complied. And. as they 
 rode tot^ether, Philip explained the Scripture to the Eunuch, and 
 preached unto him Jesus. 
 
 * I say I'hilip the Apostle. I know it has been s-iid by some, tiiat he 
 \va3 Philip the Deacon. I cannot agree, however, that he was Philip the Dea- 
 con, foi- the following reasons : 
 
 1st. There is no evidence that Philip the Deacon was ever commissioned;,, 
 or sent by proper authority, to preach or baptize. He was ordained a Dea. 
 con, expressly to manage the temporal concerns of the Chiirnh. Acts 6, 1—6. 
 Bat this gave him no authority as a preacher wliatever. 
 
 And to say that Philip the Evangelist, which was one of the seven— Acts 
 35^ 8— was Philip that baptized the Eunuch aad otliers, is begging the ques- 
 tion. 
 
 2d. Any person was an Ev.ingeHst'>hat carried good news, whether he 
 
 was authorized and sent, or not. 
 
 3d. Every Christian has a right to talk, and circulate the good news of thfe 
 Gospel, so far as he knows the truth; and so far as he does it, he is an Evange- 
 
 iist 
 
 4th. Also, every preacher is an Evangelist; but every "Evangelist is not a 
 preacher. 
 
 5th. A preacher acts under proper authority, as a herald, and detivecs 
 his message by authority; as Philip did — Acts 8, 5 — when he preached Christ : 
 ^ Greek, Ekerussen, preached. ) But he, ''also, in the 12th verse, preaching", 
 'Greek, Evangelizomeno, Evangelized.) 
 
 These two words are very different. Ekerussen, is a word used to signify, 
 thathe preached by autliority. And is not applied to the preaching cf a mere 
 Evangelist, who acts under no authority. Like the members oflthe church that 
 were first scattered abroad — See Acts 8, 1, and 4 — For "they that were scattered 
 abroad, went everywhere, preaching the word." — (Greek, Evangelizomenoi;) 
 ■pearly all, but the Apostles, weie scattered abroad, and they all circulated the 
 word . But no one of them had authority to preach, Kerussein, as Philip did. 
 
 6. PhiUp the Evangelist, (one of the seven Deacons,) in all likelihood 
 went at first with those who were scattered abroad, and left the Apostles, at 
 Jerusalem, to stand the storm of persecution. 
 
 7th. Then, sometime after they were scattered, Philip, one of the Apos» 
 lies, left the other Apostles at Jerusalem, and went down from Jerusalem to the 
 dity of Samaria, and preached Christ unto them — 5th v. 
 
 Then the Apostles that still remained at Jerusalem, sent down Peter and 
 John to the city of Samaria, to help Philip — 14 v. Then it seems that Peter, 
 John, and Philip, returned to Jerusalem^ — 25 v. Then Philip was directed to 
 leave Jerusalem, and go and attend the Eunuch — 26 v. — on liis way to Africa, 
 along the way through Gaza, which was on the opposite side of Jerusalem, 
 ^rom the city of Samaria, where he first went, and to where Peter and John had 
 fceea sent to help him. 
 
 And, it istrue, Philip, after ke l^aptized the Eanuich, went round again tf 
 
:iS€ 
 
 Ami, as they went on their way, fh'-y ca^ne to a certaiu walerV 
 aud he coinmandeJ the chariot to stand still. "And they went down 
 into the water, both Philip and the Eunuch, and he baotized liim. 
 And when they were come up out of the water," &c. See Acts 8, 
 26 — 39. Now it has been said, by some, that there was not a wateif || 
 of sufficient size and depth for the immersion of a man, in all that * 
 desert part of the country, along the way leading from Jerusalem 
 tmto Gaza; and, therefore, that Philip could not have immersed the 
 Eunuch, in that desert country. Bui, be that as it may, there U 
 nor the shadow of evidence that Philip did immerse the Eunuch. 
 They had not started out to hunt a suitalile place for immerson. 
 
 ♦Jsesaria, wliich was north from Jerusalem; and, some years uftcr tliis, Paul tar,- 
 i-iecl with Ph.iljp the Deacon, in the same CK3:u'ia. But thh is no proof tha't 
 ■Philip the Deacon,, called the Evang-elist, was the Philip that baptized the Eu« 
 •nuch. For his bein^ a mere Evang-elist, gave him no kind of anthoritj' to 
 •preach as a herald, and baptize. For, I say, any one that would, even of his own 
 accord, tell and circulate the good news of the woj'd correctly, so far as he un- 
 derstood it, was an Evangelist. 
 
 Stephen the Deacon done this — See Acts 6, 8 — 15, and chap. 7 — yet li'e 
 \vas not authorizetJ to preach or baptize, that we know of. It is generally al- 
 lovvcd, that, being made a Deacon, did not authorize Philip to preach and ba|5.- 
 lizc ; and that he must have been authorized in some other w*y, of which v/e havn 
 not been informed, and that lie did not baptize and preach as a Deacon merel}'. 
 But I thiuk that there is no evidence, that Pliilip the Deacon, preached in the 
 sense of an authorized preacher, or baptized at all, 
 
 I'aul directed Timothy to do the work of an Evangelist — 2 'I'ini. 4, 5-^ 
 IJut, in 2 Tim. 1, G, Paul says to him — Stir up the gift of God, which is in tliee^ 
 by the putting on of my hands. Thnothy was, therefore, an ordained preach 
 cr. And, Ephns. 4, 11. He gave some. Apostles ; and some. Prophets ; and 
 some, Evangelists ; and some, Pastors and Teachers, 
 
 It does notap])carto nie that an Evaiisrelist was a distinct oiTlcer, but that 
 any oite was an evangelist, who carried good news, whether he was commission- 
 ed and sent or not- Angelos, an angel, was one that cari'ied news, good or bad ; 
 whether be was sent or not. But, if he was sent, he was properly a messenger. 
 And, as a messenger sent, he was bound, as a messenger, to deliver the parti- 
 cular message; but no more. Whererore, as a mere messenger, he had no au- 
 thority to do more than to deliver the message. So, if he was even sent as a mere 
 Evangelist, that is, as^a mere carrier of good news, he had no authority to do more 
 than to deliver tlie particular nC-wswitli which lie was sent ; wherefore, as an 
 Evangelist, he had no authority to baptize. 
 
 Every ordained Preacher is »n Evangelist, as Timothy was ; but he might 
 have been an Evangelist before he Wislisensed, or ordained. His lisense con-- 
 stituted him a messenger, which was an authorized carrier of the Gosnel. Anfl 
 his ordination only extended th:)* riuthority farther, by allowing him to baptii^C; 
 &C, But he was an EvangeUstall the time. 
 
2^^7 
 
 ^'ut thoy were on a journey, ridins; in a carria^;'^, and tbrtunP-tclj 
 camt.^ to a water, whether mucii or iiitle, sijiFicii^nt for lj;ij)tizii)^ the 
 Jianach. P'or, rlie going doA-n, out of (.he carriaf^e, into the water, 
 vva^ )io part of the btoti-s n. iiat, ifter they went down into the' 
 water, then *' liebaptizi'.d hitn." But tiie question is undecided- 
 How did he baptize hiai ? This is the point we have yet to decide, 
 before we-quit the subject, fr.)!n somewhere else in the Bible. For, 
 taking all that is sai<l iib>»ut John's b.intism, and all tiiat is said 
 about Philip baptizing the Eunu.h togeiher, it appears to rae, that 
 one man has no more or better rig-it, or authority, id say, he uii- 
 mersed him; than another has, to saj' besprinkled him, or he pour- 
 ed water on him. 
 
 N. Well, does not these places prove, at least, that people 
 ought to go down into the wafer some distance, so as to wet their 
 feet, or ankle deep, or half-leg deep, or kaeedsep, or more, as some 
 people have practised? whether they are immersed, or sprinkled, or 
 water poured on them ? Because the placea do say, 'nn Jordanj" 
 " into the water," and '' up out of the water." 
 
 A. It should be carefully noticed, that these words — in Jor- 
 Uan ', into the water ; and out of tlie water, are not intended by the 
 writers; to represent any thin gabout the manneror mode ofbaptismj 
 but are rather intenJ^i by cne Sri^''"^^ enters of th? Or^ek B-stji- 
 ment, and by the translators, to represent the places where the bap- 
 tisms were performed. 
 
 For, Luke 3, 2 — 6, says, that the word of God came unto John, 
 the son of Zacbarias, in the wilderness. And he came into all the 
 country about Jordan, preaching the baptism of repentance for the 
 vemission of sins; as it is written in the book of the words of Esaias 
 the Prophet, saying. The; voice of one crying in the wilderness, pre- 
 pare ye the way of the Lord, make bis paths straight. Every valley 
 shall be filled, and ever^' mountain and hill shall be brought lowjand 
 the crooked shall be made straight, and the rough ways shall be 
 made smooth; and all flesh shall see the salvation of God. See, alsQj 
 >Iatti!. 3,3. Mark 1, 3— -9. Now, the writers of the New Tes- 
 tament intended to shew that this ancient prophecy of Esaias, con- 
 tained in his 40i,h chap. 3 — G v. was fuUViied in the case of John. 
 For he had preached, and baptized any where, and every v.here^ 
 and in every place, wherever he had an opportunity; in (lie wilder- 
 ness ; in the town Bethabara; in the town Aenon; about Jordan ; in 
 Jo.'xiaii; in the river Jordan; cr in, or at, or by, the river Jordan, as 
 the itmo word is ol'tcn translated. For he came into all the cnun- 
 try aljo.rt Jordan, preacliing the baptism of repentance. And he 
 ;ipp.;ar3 to have nroachovl and baptized in every place, v/herevertho 
 
circumsfancps of the case ndmitteJ, or requirecJ him to preach and to 
 baptize. But he was boun;l to da all exactly ;iccoi<!i!io;t() the Levi- 
 tical l,uv: {or he was to make strai<>;ht th.e way of the liord. 
 
 I think I have proved that Joh.n's baptism \va? not liis Christian 
 baptism ; butnctw [ will add, tliat the Jpw*, who came out from Je- 
 rusalem, and all Jtidea, and all the region round about Jordan, and 
 paitic'ilarly that generation of vipers, to be baptized by John, did 
 not understand that John's baptism, was the Christian baptism, or 
 they would not have came to be baptized ; neither did John say it 
 was. If he had, they would have rejected John and ids baptism, as 
 thev rejected Christ. But they understood that John v/as a Liviti- 
 cal Priest, and that hisbaptisoi was a Jewish baptism, and that they, 
 as Jews, had a right to it. But Jolui, as a Levitical Priest, was 
 bound to attend to their qualifications, as well as to the legal mode 
 of administering baptism to them. He. therefore, required them to 
 bring forth fruits meet for repentance, and then receive baptism ac- 
 cording to the legal mode. The Saviotir himself was to fulfil the 
 law, in every jot and tittle. But John was his forerunner, and was 
 to make straight the way of the Lord, by shewing the difter?nce b8» 
 txveen the law and the tradition of the E'derg, by whieh thi law had 
 been mudevoid. Wherpfore, John's mode of baptism, was exactly 
 what the law required^in thst jKjifit. or cUe he made a crooked place, 
 instead of a straight way. And this he attended to, by baptizing in 
 any and every place, wherever the circumstances of the case ad- 
 mitted, or required, according to the law ; and the Apostles did so.* 
 too, according to the GospeL 
 
 But the mode, or how they administered baptism, was another 
 thing. The words, in, into, and out of the v.ater, never were in- 
 tended, by the writers of the Testament, nor by the translators, 
 to prove, or shew any partof tlie mode or manner of baptizing, any 
 more than any part oftlieir mode or manner of preaching. And, 
 I have no doubt, they often baptized in the same places where they 
 preached. 
 
 The very sar.ie word (en) in the Greek Testament, as may be 
 seen by every Greek scholar, which is translated (in) — See Mark 
 1, 4 — in, in the wilderness^ ;-,nd vetse 5, in, in the river Jordan — 
 Matth. 3, 6 — in Jordan — John 1, 28 — in Bethabara — John 3, 23 — 
 in A Oiin. 
 
 That same word, I say, is a preposition, that governs the dative 
 case in Greek; and i.-s very variously translated into English, accord- 
 ing to the matter, or thing-) rL'ialed, so as to give the sense, and 
 read sn^.oothly in English. 
 
 Wheref.^ro, in Acis 8, 1, that same word is translated, at, twice 
 
_;._•>>; 
 
 r.) the aise verso : at, tliat tiiiu . ;,-.,:iem ; John 2, 2S : at, tin; 
 
 Piissover j John 1 I,- 24 ; at, tue !l.>.sid>ij' ; Luke 4, I ; it is trans- 
 lU'eii, bv, by tiie Spirit; Eph. 5, JG ; uj. tlie word ,• Luke 2, i4 ; 
 I. > ward, guoii will iDwavd men : EpU. \:. 5£ ; through, through the 
 •Spiri'^ John 10, iO ; ;i,in.>ui;, tin J • ,^. ; Acts 2.!, 19 ; among the 
 Geuuies: fJattn. 3, 9; Wii:). ■, •,;,,,:,, -ilves ; Matth. 3, 11 ; with, 
 v/it!i uwitiT ; uiid, With;, th.e si ■; y GiM>it, and witii, lire j John 1,26^; 
 v.'i'ji, I baptize, with, water ; vtnse .31 ; baptizing, v/ith, 'vvater,,^ 
 vcije 33 ; tu japtixe, With, wiitei _? with, the IIo!y Ghost. 
 
 it is the siiiiie word, i. all cU;-'oe phices, thai is so vari«us!> 
 traiiilatt'ii; aid a;))' one may see, thit it would iiuiiher have made 
 p j',)d seuse, iior have read rightly irj English, if it had been trans-' 
 'atedthus: Bathe shall baptize you, in, the llyiy Ghost, and, Its 
 ilie fire. 
 
 Now, if the question be asked.; Where did JoLn baptize? I 
 a;;iwer, in, at, or by, ail the phicos, where it was said he baptiz!.:d 
 Bit if t'ae question be ; How did John baptize? I answer, with 
 '.vat-r, asheoi'teu said hiraself. But iiot, in, the water ; for, then^ 
 it would follow, that Christ also should baptize you, in, the Hoi}' 
 Giiost, and, in, the fire ; which would be a perversion of the trutli, 
 antiofiiie Knglish language, by uiaking it communicate what the 
 Greek writers never rneadt. 
 
 We will, now, attend to another v.'ord eonnected with the pla- 
 ces where John baptized. It is tnc word Apo, translated, out of j 
 Matth. 3, 16; apo, out of, the v.ater:Mark 1. 10 ;apo, outof the water. 
 This word, apo, is a preposition, that governs the genitive case in 
 Greek; and is variously translated. Pvlatth. 3, 4, it is translated, of, 
 of cai.ueFs hair ; Matt'i. 3, 7 ; frora, from the wrath to come ; L.ike 
 •3, 7 ; from, tiie wrath to come ; verse II ; frora, Galilee : Matth, 
 .3, and Matth, £8, 2 ; fiotn. the door ; Acts 8, 33 ; (rem, the earth j- 
 Mark 1, 9 ; from, iN'azateth of Galilee ; Luke 4, 1 ; from, Joidan, 
 4.nd, Matth, 3, io, aad Mark l, 1(3 ; that- are^ translated, oat of 
 the water^ would hive been as wei'i translated, from ihf^ water, 
 
 \ad,aow\ve have been examining tlie. two words used in re, 
 ference to John's btptism ;; oae transhition, in, and the other, outofj 
 and both represent the places where hn baptized } and, althouglL. 
 one of those w(n-ds shews he i)aprized with water,* yet .neither of 
 then shews how the v/.»ter was put on. Neither does either of those 
 words intioiaie that either John, or either of his di-sciples, or 
 the Rede iiTier, did, or did not, get their feet wet, in any of his t)ap= 
 tjs'iis, in Jordan, in the wilderness, or in the towns, Aen(;n and 
 Bethabara. That was a uierecircu-nstani^al mater, not worth re- 
 lating, tor it waa no pan of his oaptism. And any one. wj^'^^ witli 
 
240 
 
 as ujucii wisiloju auu propriety, conten.ci that tiieir preacher uiust 
 have nis rat oetit o\ carnt'i's hair, and a leathern girdie about bis 
 loiiis, as Joii u kdd; as to conf^ad, froui the two words, for any par- 
 ticular mode o[bapu>i:ri ; or that they must be im.ncrsr^,d ; or that 
 t!ie)^ titust go down to ihe ed^e of tne water, or into tlic uater, so as 
 ti) wet their feet-. Which, perhaps', v\'iil appenr n^.-ire clear! j, when 
 vye examine ttie rv/o u'i-:(i3 ihut are U!«.t:d in the case of Fiiilip bap- 
 tizing trc Euiijci!, wnic'i are d:tft,:-.*nT w()rd.> fi-Diu tnose tv/;) ii-.ed 
 in the cas.e of Jtihn's oapli^irj, and v.hicii ne have just now cxa- 
 iiiincd. 
 
 Actrs 8, 38; the Greek word, eis. tr;)n7.!:itcd. into, into the wa- 
 ter, is a prepo-iition t'c-ti •^•ovcrns tne .:!i cu-'tivo ca^e in Ortek ; and 
 is va* fi»'J.slf translated. accordiniJ- to cireu^r.ttancc.s, Multii. 3, P.: 
 it is translatel, unto, unto repeiiiaiice ; Jo;*.! .2(.», !, unlo, unto the 
 sepulclire ; Mstiii. ^3. i, to^vard-.. to'.^ards i!iC :\r^\ <; - ■' ■'!;•" 
 we-k^ Acts --l-'u 15, tiv.v.ird. towarti (yud ; Joiui j I, -18, ob. ; ,• 
 
 Ai-ts 8, 40 ; at. at Az.:>:u-; j Joho il, i-2, at, it his feet ; Acts 1 I, 
 6, upon, upon tue /.i'lic'ri; Arts T. 5.3, by, by t'le disposifion of An- 
 gels;Ai ts il5, 8, ajramit, agiinst the law, aj^ainst t!ie tem[de, nor yet 
 a;;aifjst Ciesar ; John -30, 5, to, to the sepulchre; verse 4, to, fjrst> 
 to, the Sepulchre^ 5tli verse, yet went not in: Acts 8, ^25, to, to Je- 
 rusalem; Luke 3, 3, for, for the readssion of sins ,• John 11, 38, to 
 the grave. 
 
 Now, as in John 20, 3. 4, that word is translated, to the sepul- 
 chre, but the 5th verse says, went not in,; and, as in Acts 8, 25, the 
 same word is tr:mslated to, to Jerosaiem ; sq that same word, in 
 Acts 8, 38, might have been translated to, to the water, thus : And 
 they went down both to the water, both Philip and the Eunuch, and 
 he baptized him. And then there would have been no opinion of 
 any oae, nor apoeai ince to any one, that they went in ; and no one 
 would have thought he could learn anv thing about the mode of bap- 
 tism, from that place. Yet he cduM have learne<i as much about 
 the place where he was baptized, as he can from the present trans- 
 lation. The going down from the charriot to, or into the water, was 
 no part of the baptism, but it was a circumstance necessarily at- 
 tending t!ie case : for there appears to have bi^en no other way for 
 thein to get the water ,; for they were on a journey, and riding in 
 the charriot, and were obliged to go dnwn at least, to the water ; or 
 else nat baptize iiim at all. It is strange to me, fha* any one should 
 fix his eye on a mere circumstafice necessarily attending that peru, 
 liar case, and then, ail hisiifetime, contend that every one, tnaleand 
 fe'nale, in all circumstances, ought to go dov^n into the wa'er, ai:d 
 then be immersed all over in the water ; or contend that the}' must.. 
 
mi 
 
 at least, go down tollie 8(l<^eof tlie water, ov in the water, so fai' 
 as to wet their feet ; althougn, in fuct, th.it circnmstance is no part 
 of tlie baptism. Tliej might just as wisely a.a.-i rij^htly conterid. 
 that they and tlieir preacher must always come liding up to the batik 
 of the creek, in a chariot; for that was as muGh a part of the baptism-, 
 as going down to, or into the water, was. 
 
 The other Greek word, [ek,) A- ts 8, 39 ; transl.ited, out of, tUe 
 water; is a preposition that governs the genitive case in Greek. And. 
 it is variously translated. And in 1 Cor, 13, (2, that word, ek. is 
 translated, in, in part ; Matth. ;1, 9, it is trjni^iated. of, of these 
 stones J Romans 9, 32; by, not, by faith ,• Mat!). 3, irjlioiii, from 
 heaven ; John 20, I, from, from the sepulchc? ; fjob. 11, 19, from, 
 from the dead ; Jf»hn 10, ,>2, iVo;p., froni my iith^'r. 
 
 And, in Acts 8, 39, it would have beer, jii^t ;)s well trhnsiat^d, 
 if it had been translated from the water. 
 
 Now, I have prodiiced a few j:-!aces. <.i'!T of mfiny thp.t n'"-:^'' be 
 brought to view, to i>.hew how various. y thos!- lou' wuc-Ja have been 
 translated; on whicii words so inany people have depended, as evi- 
 dence of their notions of baptism being correct. As immersion; oc 
 else that they must go down into the water some distance, even if 
 the water is to be sprinkled, or poured on them. And aoy one, lean.-, 
 ingto either of those whiuis, thinks it very strange of all the 'cfthers 
 'ciriiij^ Tiinerr-ntiy From himself. 
 
 Whereas, l^n truths there are many connexions, in which those 
 words occur in the Greek Testament; and, in sonje of those con^ 
 nexions, if those words had been translated, in, into, and om of ; 
 tliey would have made tio sense at si'i, in the English language. 
 
 But, in, at, or by, Jordan; and, also, to, into, the water j and, 
 out of, the water, and from the water, all fnake equally good 
 and smooth English, and equally good sense, when it represents 
 the fact. But I shall shew, presently, that the Greek writers, did 
 iiot mean to represent or express, in the cases of Jo'in and Philip, 
 vyhat we mean in English, by the words, in, .into, and, out of. 
 
 But. as to the matter of fact, whether they haptized in Jocdijn, 
 or went into the water, as we mean in Enj^iish, it mi-de no more 
 difference than the fact that they baptized in the wilder.-.ess, or in 
 the town; or went into the house, like Ananias did, wh-nhe b..p- 
 tized brother Saul ; see Acts 9, 17? or any other place. For, even 
 if they had baptized in the middle of J.trdan, or ui the middle of 
 the water, it would no more shew what was the mode of baptism, 
 than if it had been done in the middle of the wilden.esy, or in the 
 middle of the floor of the house. 
 
 A,nd, therefore, instead of thinking we have learaedj that^ we 
 
'242 
 
 must always, in alt circnms<ances, go down to, or into, tlie watci:, 
 (o baptize, and that baptism cannot be rightly performed without; so 
 doingj we should learn that it is our di;ty to baptize in, or at any 
 place, wherever there is people to whoui we can preach, and that 
 ought to be baptized,: whether in the wilderness, or in the town, or 
 i,n the country, or at the camp-ground, or in the meeting house, or in 
 a dwelling house, or in a jail, at home, or from home, by t!ic 
 way-side, or at the river-side, or by the branch -side, or in the 
 \yater, if the circumstances of the case require it, even i( we should 
 get wet ; for we are not to neglect our duty for fear of getting wet, 
 or through fear of wetting others. But let us never contend, tb.at 
 baptism cannot be riglilly performed without going down to. or into 
 the water. Nor for any other of the mere circumstances attending 
 the case ; for this is really neglecting tho main matter, and con- 
 tending; for a nothing. 
 
 It would be just as wise and riglit to contend that baptism can- 
 not be performed rightly, usiless it bi' done in the wildernes?, or in 
 utown, even the town Bethabara, or in any other place, to ilie utter 
 exclusion of all other places ', as to contend tliat it must be dune at, 
 or in the water, to the exclusion of all other pl;iccs. 
 
 I shall now conclude thei-e remarks by observing, that no one 
 has any right to think, from these words, in Jordan, into the water, 
 and out of the water, that ever John the Baptist i/.-tnierscd &ny per- 
 ; on '^ all; or that Philip j?7imersec/ the Eunuch, or any other person; 
 Oi (;'nt it is ihe duty of any one to go down lo the water, or into the 
 >vater to baptize, or to b(f baptized j es<ept wiierc the circumstances 
 of Ihe case might happen to refjyire them to go tlown to, or into the 
 Waterj and that the baptism cannot be performed as conveniently, 
 VVithout going down to, or into the water. On these conditions, I 
 think, it would be right and proper to go down to, ( r even into the 
 ^ater ; otherwise, in my judgnnent, there would be neither right, 
 sjense, nor duty in it. 
 
 N. But, before we leave those little Greek word?, I wish you 
 to fulfil your projAiise, to shew that the Greek wriier«idid not mean 
 to represent, or express, in the cases of John and Plnlip, what we, in 
 English, mean by the words, in, into, and, out of. For, truly, it 
 \yould seem as if there was no certainty, where those little words 
 are used, when they really went iw, orwento?//, in any case whate- 
 ver j seeing they are so variously translated. As, in John 20, 3, 4, 
 ^here it is said. »• thev came, to, the !-e| ulchre ; and csiwe first, to 
 t)ie sepulchre :" and ttie 5th verse says, " yet went he not in," But 
 ^e 6th verse says " And went, into, the sepulchre." Now, how 
 
o4.r, 
 
 ai\i \vc i.0 kijtc.v certainly, when they came oiiiy lo it ', and wlieii 
 Ihey went really info it ? 
 
 A. Very well ; it is the very same Greek word (eis^) in thos'e 
 places, translated, to, and ulso, into. 
 
 But in that last place, and in all similar cases, when the Greek 
 Writers really meant to express, or shew that they went in, or went 
 out, as we mean by these English words, thev did it with as mucFi 
 precision and certainty, as we can do it in English. In the Greek 
 lan<^iiage, tliere is always something added, to give the certainty;^ 
 and, in all places where the Greek writers have not added sojne 
 thing to determine their moaning, you may translate these little 
 words, just as you please, so as to give the sense in English, a6*- 
 cording to the connection in which they stand, and the matter to 
 be communicated ^ observing, also, to make your English read 
 smoothly. 
 
 These little Greek words, are sometimes used in composition 
 with other words, and sometimes not; that is, sometimes they are h 
 part of other words, and sometimes they are no part of another word', 
 but they are words themselves. And, when they are joined to ano- 
 ther word, this joining to the other word, often determines the cer- 
 tainty ; and, if it be joined to another Word, and then also put after 
 that word, as a distinct word itself, this repeating the little word, 
 always determines the certainty. But, if it be used as an tndev 
 pendent word by itself, without repeating, and without being a pat^t 
 of another word, you may translate it as you please, so as to give 
 the sense, in good English, according to the case and connexion in 
 which it stands. 
 
 And now, for an example, take John 20, 4, " And came first 
 to the sepulchre." Greek, kai elthe protos eis to mneraeion. Herej 
 eis stands by itself as an independent word, and is rightly translat- 
 ed, to, 5th verse, " yet went not in." Greek, ou mentoi eiselthen'. 
 Here, eis, is a part of the word eiseltlien, which should have been 
 translated, went in, or into, it the word ou, not, had not been 
 there. 6th verse, "and went into the sepulchre." Greek, kai 
 else! then eis to mnemeion. Eiselthen eis ; here, eis, is repeated or 
 used tvvice; once, as apart of the word e.iseltlien ; and, again, as a 
 v.'ord itself. Which determines that Peter went into the SepuT- 
 chre. Another example, Acts 9, 17; Where Ananias went tt> 
 baptize Saul : " And entered into the house." Greek, kai eselthen 
 eis ten oikian — Eselthen eis. Here, it is repeated, which determines 
 that Ananias went into the house. And so, of all cases, when the 
 Greek writers did mean to express what we mean by those words. 
 Bat those four little words are Used, in all tlse places about John artd 
 
244 
 
 Philip's hajHJaiu, witiuii:^ iiny sadi I'otermination. And. therefore, 
 tJ!',- Greek writers did not intend to express wh.it we Riis^'ish mm 
 tne;:n by, in Junior., into the w.iter For, if they haii meant the 
 same thing, they woiihi iiave deteriniiied it. And, t'nerefore, its the 
 Ciises ot John and i^hiiip. those words ou^htto havebeeii translided, 
 auov by Jordan, and to the water, and from the water ; instead o.f 
 hi. and z'/i/o, and oul oJ\ the water, for the sake of a critically just 
 translation. 
 
 And, whoever will take the time and care to exdinine into 
 these points, will find tuli conviction ot the irath of it, except hi;3 
 iliind should be warped some (ttlier way, before he begins the exa- 
 mination. But those words, even if taken according to the prei^eni 
 translation of the Bible, have noiliing to do with the mode of bap- 
 tism ; but they only shew the places where they baptized, as has 
 been abeady said. 
 
 Is. You have said that sprinklino; is the proper mode of bap- 
 tism. How do you make it appear that sprinkling is the propei* 
 mode ? 
 
 A. In order to understand this matter satisfactorily, It ghoislL^ 
 ;be stated, that the church, under the Jewish dispviisation, has been 
 cniled t!ie good olive tree; and it is the same ciiurch, or dive tree, 
 under theChnstian dispeO'^i^fio'^J- "^^^^ '^f"'^ "P''*" called the natu- 
 ral bisnrl.ac i.f fhia ..'.j-.g ^j.^g^ becauSe the church was confined to 
 the Jewish nation, while the Jewish dispensation lasted. But, when 
 Che death ol Christ broke down the middle wall of partition between 
 Jcv.'s and Gentiles, the church was extended to the Gentiles as well 
 as tiie Jews, under the Christian dispensation, and the Gentiles 
 were called the wild olive branches. And, when tiie Jews crucified 
 and rejected Christ, aad were dispersed aiuong other nations, tiien 
 v/ere said to be broken oil' from the church, or olive tree ; and tiie 
 Gentiles, that believed in Christ, and to whom tiie Apostles turned 
 and preaclicci the Gospel, were said to be grafted into the ciiurch ov 
 olive tree: and it is saitt that the time is coming when the fullness of 
 the Gentiles shiili be come in; and so all Israel sliall be saved. Then 
 the Jews, the natural briiuches, uili be i^rafted into the c'lurch, ihoir 
 own olive tree ? (or God is able to graft them in again. See ivam. 
 1 1th chap, and Er.li. i?, i !— -19. 
 
 V\'hei clorc. wg aie to iinderst;;nd that the church is one and the 
 .•>aii)e church, undt'r b(;th the J i' wish and ihe Chris dan dispensations, 
 and that tiiei e is a v i!s! tiiiaigenient ot the Cliui ch under the Christian 
 dispensation; tor, then, it is extended loail nations, Jews and Gentiles. 
 Vnd that theie was tiien tube a great a!le\iation of the burden!' im- 
 posed (:M them, ti'.e ,!cwi-h church. i;!i'.i! (lie. time of reformation, or 
 
245 
 
 uiitil tlie dealli of Cliri*!, sv'nich ended the Jewish dispensaiiouj anj, 
 at wliich lime, the Ciiristian dispensation began. See lleb. 9, 10, 
 1 1. And, at thatsane time was ti* begin a very great enlargement of 
 its privileges and blessings, under the Chiistian dispensation. 
 
 Circumcision was one of the burdens from which the church was 
 relieved^ and baptism was one of the privileges b) which the church 
 was to be benefitted, under the Christian dispensation. And con- 
 sequently, both Jews and Gentiles are to receive baptism, as the 
 rite by which both are to be admitted into the Christian church. 
 For, except a man be born of water, baptized, and of the Spirit, he 
 cannot enter into the Kin'jdom of God, or Christian church. John 
 3, 5. And, whereas the church is one and the same church, under 
 both dispensations, there were many things in use under the Jewish 
 dispensation, which were types of things that were to be under the 
 Christian dispensation. And much infornution was given to the 
 church under the farmer, in reference to itself, under the latter 
 dispensation. 
 
 The paschal lamb was a type of Christ, and the sprinkling of 
 ihe blood of the paschal iamb on the doors, represented the sprink- 
 ling of the blood of Christ. See Ex. 12, 3—7. Hebrews 11, 28. 
 Ist Peter, 1, 2. Heb. 12, 24. And many others of their divers 
 s-prinklings of blood, repiesented the sprinkling of the blood of Je- 
 sus Ciirist. lleb. 9, 13, 14. '' For, if the blood of bulls and- 
 of goats, and the ashes of an heifer, sprinkling the unclean, sancti- 
 iieth to ihe purifying of the flesh ; how much more shall the blood 
 of Christ, who, through the eternal Spirit, offered himself, without 
 spot, to God — purge your conscience from dead works, to serve the 
 living God? — 18, 26. Wjiereupon, neither the first Testament 
 was dedicated without blood. For, when Moses had spoken every 
 precept to ail the people according to the law, he took tlie blood qf 
 ealves, and of goats, wiih water, and scarlet wool, and hyssop, and 
 sprinkled bot!i the book and all tiie people, saying, This is the blood 
 of the Testament which God hath enjoined unto. you. Moreover,, 
 he sprinkled likewise with blood, both the Tabernacle and all the 
 vessels of toe ministry. And almost all thin-iS .re, by the law, 
 purged with blood , and, without shedding of bh.hod, is no reniissiom 
 It was, tiierefore, necessary tiiat the patterns of the things in the hea- 
 vens should be purifieii wiih these; but the heavenly thing-sthemselvcSj 
 with better sacrifices than ihese. Fur Ciirist is not entered into 
 the holy places mide with hands, which are the figutes of the trne <; 
 but, into heaven it-.-elf, now to appear ia the preseuct; g\ God for us ; 
 nor yet that he shouiii offer himself oifen, as the Hii::h Priest enter^'th 
 Ftilo the holy place every vear v>ith blood of "ihers; ^for tiien rni>=l, 
 U2 ' ' 
 
-J4.-6 
 
 suiVcreii siace the foaiulauon of the world ;) but now^ 
 once in the etid of the world hath he '• apjieared to put away sin by 
 
 i.he sacrifice of hisnsclf." See, al-io, Ex. 24, 3 — 8. Levit. 8, 1 
 
 30. Levit. !4, 4— 27. • Num. 19,2—20. Thus, it is pUiin thai 
 •ihe Jewish sprinkling of i!ie ujiclean to the purifying of the fleshj 
 with blood, represented the sprinkling; of t'wa blood of Christ, 
 which purgeth the conscience from dead works, to serve the living 
 God. 
 
 ]\ut tlcre is a uifierence between (hose of Israel who were ce- 
 temoiiiaiiy cleansed and setapartfor some particular purpose; soch 
 iis the priests; Levit. 8, 2—14 ; and also the Levites ; Numbers 8, 
 7—18. And those ihat became unclean by some particular defile- 
 iiient, as in Num. 19. But even these were purified by the sprink- 
 ling of blood and the ashes of an heifer, or sanctified to the purify- 
 ing of the flesh: and the water rather represented them as being ce- 
 remonially clean ; although the water was sometimes used in purify- 
 ing them. 
 
 But there appears to have been alavv m fsrael, given by Moses. 
 Exod; 19. S — 8. and 24. ;n— 8, to which Paul moie particularly 
 refers, in Heb. 9. 19 : "Now, therefore, if ye will obey my voice 
 indeed, and keep my covenant, then \e shall be a peculiar trea- 
 sure unto me above all people; arid ye shall be unto me a kingdom 
 of priests, and an holy nation. And all the people answered toge- 
 ther and said, All that the Lord hath spoken we will do." And 
 "when Moses had spoken every precept to all the people, accord- 
 ing to. the law, he ro.ik the blood of calves and of goats, with water, 
 and scarlet wool, anil iiys-sop, and sprinkled bith the book and all 
 the people, saying, This is the blood of the ♦'C'jvenant or Testa- 
 ment, which God hath enjoini'd onto you," &:c. Heb. 9. 19. By 
 the sprinkling of the blood, which represented the sprinklirg of 
 the blood of Chrisr, they were purified or made clean ; and the 
 sprinkling; them with water, repre>ented the people as being clean, 
 according to the law. 
 
 And, now I wish to remark, that the Christian baptism is a sa- 
 cred ceremonial washing, witii water, lu the name of the Father, 
 ' and of th' Son, and of ti.e Koly Glu.sr. Matth. 28, 19. 
 
 And tliev wlio are baptized into Jesuv Clrist, are baptized into 
 his death. R mi. 6. 3. Th.e Christian baptism represents that the 
 person is, or has been, baptized with the Holy Ghost. Arts J. S. 
 Or it lepresentsthe washing; of regeneration, and the renewing of 
 the Holy Ghost. Tit. 3. 5. Arni, ala >, t^e spriiikl ng of -he 
 blood of Jesus Christ, whic!) nurgeth the c-.nscience from dead 
 \9iki) to serve the living God. I Peter I. 2. Heo. 9. 14, 
 
 i 
 
2A.7 
 
 Or it is not the putting away the filtli of the flesh; but tiie an- 
 swer of a g{>.>;l cttiscieilce t')^Vll•d -i.)}. Or it represents the p.T- 
 son as being a Christian, and pardoned on account of the atonemcut 
 oJ Christ-; and this is one thing meant by beiii^ baptized in'j) 
 his death. 
 
 Tiie Jewish public ceremonial wasliings with water, or ban 
 lisms, were performed by sprinkling the water on the subjects. The 
 Levites were sprinkled. Num. 8. 7. Aiid Moses sprinkled bot!i 
 the book and all tiie people witn water, as well as with blood- .Sec 
 Heo. 9. 19. And ihis was the law in I,rael m all cases when the 
 people were oaptizvd or washed by the priests. And no case ap. 
 pears to the contiary. unless we should except sons case of particu- 
 lar deftletnent oi'do-'hes or vessels. And, in cases of defilement, 
 the water was o-enerally sprinkled on the article whatever it rai"iit 
 be. Bat tiie people were always sprinkled. And, therefore, when 
 -Jo .a fhe Baptist, who was a Levitical priest, came baptizin;r with 
 water, hemu^t have sprinkled the people with the water ; otherwise 
 he would have transgressed the law, instead of making the v/ay 
 straight. 
 
 This Jewish ceremonial sprinkling with water, was a sign, or 
 public representation of ceremonial cleanness. And, as the sprink- 
 ling of blood, represented the sprinkling of the blood of Christ; so 
 the sprinkling of water, represeiited the Christian baptism, which 
 was to be performed by sprinkling ; and is the sign of moral 
 cleanness. 
 
 Therefore, when Christ instituted the Christian baptism, aftel> 
 his resurrection, and authorized the Apostles to go and baptize all 
 nations ; these Apostles, being Jews, well acquainted with the Jew- 
 ish Sprinkling, and not being ordeied to the c mtrary, wou'd vei'y 
 naturally and reasonably, and it was their duty to go, an ■ perforui 
 their baptisms by sprinkling; even if there had been no oV)er infor- 
 mation on the subject than tiie Jewish legal sprinkling. 
 
 But the \posfles were acquainted witii further evidence, which 
 had been given by the Prophets, who !>ad foretold that the Christian 
 baptism should be performed by sprinkling. 
 
 For, Isaiah 5-2. 13 — 15, foretold the cooing of Christ, and, 
 said, " Behold mv servanr s tall deal prudently ; he shall be exalt- 
 ed and ex:ol'ed, and be very high. As tnany were astonished at 
 thee; (his visage was so marred mor^^ than any man, and his fnrm 
 more than the sons of men ; ) so shall he sprinkle many n ition^." 
 
 This propliecy was piain enoug' ; and not beinxi told to he 
 copirary, the Apostles, who vyeie Jews, and sent by Christ to bap- 
 
ii48 
 
 tize all uattous, would naturally understaiul both Clirist and isai-' 
 all, that they were sent to baptize all nations, by sprinkling thc:a 
 with water. For they would reasonably understand Isaiah, that 
 Christ should sprinkle many nations both with water and wit'i the 
 blood of sprinkling, which spsaketh batter things than that of Abel. 
 Ileb. 1^2. 24. 
 
 And, whereas the Apostles knew tliat the Jews, that is, both 
 the house of Judah and the House of Israel, were to b^; gathered 
 from all countries into their own land, and be grafted into their own 
 olive tree, the church, under the Christian disp.ensation, they would 
 natarally understand Ezekiel, 36. 24, '2G, as meaning the same 
 thing with Isaiah, as it respected the two kingdoms of Judah and 
 Israel. '• For I will take you IVom among the headien, and gither 
 you out of all countries, and will bring you into your own land. 
 Then will I sprinkle clean water upon yo\i, and ye shall be clean : 
 from all your filtliiness, and froai all your idols, wijl I cleanse you. 
 A new heart also will I give you, and a new spirit will I put with- 
 in you, and I will take away the stoney iicartoutof your flesh, and 
 1 will give you an heart of ilesli." Now the Apostles could have no 
 doubt but this meant the same thing as being born of water and of 
 the Spirit; or beins; baptized with water and born of thoSpin'j and, 
 in this way, they were to be admitted into the Ciiristian Church, or 
 grafted into iheir own olive tree again, by being sprinkled with 
 clean water. 
 
 And Paul has reference to the same thing; Heb. 10. 22; when 
 he says to the Hebrews — " Let us draw near with a true heart, in 
 full assurance of faith, having our hearts spriukled from an evil 
 ctmiclence, and our bodies waslK'd with pure v/ater. " For baptism 
 is a sacred ceremonial washintj with water, which is to be performed 
 by sprinkling water on the boily, in distinction from the heart, 
 ^vhich is to be sprinkled from an evil conscience, by the blood of 
 sprinkling, which speaketh better things than that of Abel. He- 
 brews 12. 24. 
 
 Paul, who had been trained up at the feet of Gamaliel, knew ex- 
 actly wiiat was meant by the divers ceremonial washings of the He- 
 brews; (ur baptisms, in the Greek Testament, baptismois, Heb. 9, 
 10 ;) and, as he was writing to the Hebrews, he expected to make 
 them understand what he meant by having their bodies washed with 
 pure or clean water; for he allowed them to understand tliat he 
 meant the same that their own Prophets meant. That is, sprinkled 
 with clean water, lizekiel '36. 25. 
 
 We may fee! confident that this is the truthof the matter ; be- 
 cause the Prophet Fizekiel was speaking of the hou^e of Israel antl 
 
M3 
 
 L)f Judah botii, and he says thai they shall be rprinkiod with, clfaa 
 water; affer (hpv arp. brought back ialo thp'ir n>vn liivL Bit the 
 iiouse of Israel, or the fen tribes of Fsra'I that were carrifd avvay 
 by Shalmanezer, Kino; of As=!vria, b'^fitre the Pro!->he<- Ez'^k'el was 
 born, lias never vet returned unto their own lari'ianil h'tv" m;>'" vet 
 been sprinkled accordlns; to th !<■ nrno'iecv. \.t). althoijoi) the 
 house of Judah returned from the Bibvloni'^h cantivitv. vet they 
 have not been sprinkled accordinirto that nrooh'^cv : for thcv wpre 
 to besprinkled, at the s;ime time v/hen the HoiKe of Tsriol shaM be 
 sprinkled. Wherefore, both have to be s;atherpd vet inta their 
 own land, and g;rafted into their own olive free, the Christian Church, 
 bv being baptized with the Christian baptism, which is to be r>er- 
 fornied by sprinkling clean water upon thera, that they may be 
 clean. 
 
 And now I wish to t^ake a few observatiotis on Mark the Tih 
 o — 8. " For the Pharisees, and all the Jews, exf'f^nt they vi^ash theiii 
 hands oft, eat not. holding the tradition of the Elders. 
 
 4th. v« "And when they corae from the market, except they 
 wash, they eat not. And many other things there be which they 
 have received to hold, as the washing of eaps, and pots, and bra- 
 zen vessels, and tables, 
 
 " -^ths T))?" ^'^° Phi^Tiseos and Scribes asked him. Why v/alfi 
 ^lot thy discipies according io the tradition of the Elders, but c^i- 
 bread with unwashen hands ? 
 
 " Gth. Me answered and said unto them, Well hath 
 Esaias prophesied of you hypocrites, as it is written. This people 
 honoreth me with their lips, but their heart is far from me. 
 
 " rth. Howbeit, in vain do they worship me, teaching for 
 doctrines thecommandmcnts of men. 
 
 " 8th. For, laying aside the comniandments of God, ye hold 
 the tradition of men, as the washing of pots and cups ; and many 
 other such like things ye do," 
 
 Now, note. — The Jewish law required sprinkling ; except iu 
 some cases of pirticulav defilement. 
 
 And the Priests were commanded to v/ash their hands at the 
 brass laver. Exodus 30, IS, 19. But the Jews l\ad no such com- 
 nsand, except in cases of particular defilement, to wasii their hands 
 before they eat, or tlieir cups, pots, brazen vessels, or tables. 
 
 But liie Pharisees and ail the Jews, svithout any coaimand of 
 (sod, had become so religious m tlieir own way, as to make voi<l 
 fhe commaiids (if God. They ioiitated tiie Priests, but they applied 
 the water to wrong objects, their hands and household cups, pois, 
 &c. And, alao, they applied the water m a wrong mode j that is, 
 
250 
 
 ill their ct-Uimou ua> of wasliinK dirtj hands auu ctps ; •.>.!.(! not hf 
 spruiLUng, uliich was the lawful mode. ^, 
 
 For, '• excejit thpv wash their hands off." In the Gi-eek Tos- -1' 
 taioent. pugme nipsontai; from niptci, to wash. VV'liich is the vvird 
 Used tor their common washings; ami, sfJ far as [ have s°en, it is ni^'- 
 ver used to express ceremonial washing;-, except by pervrrsioii ; nsiiu 
 the case now before us. Pugnie nip-iuntai ; they wash oft. The 
 won] pua;me, translated, oft, is, in the La^n Testament, pua,in3tim, 
 stroHiily, or like a wrestler, or like a boxer. "Si non pnu;illatini 
 laveriiit manus." If they do not wash their hands strongly, mu<b, 
 or miijht^ly, or like a wrestler, or like a boxer. And this is t!u* true 
 meaning of the wor<] in the Greek Testanient. And yet those Jew 
 ish hypocrites pretended fo use their common mode of washing their 
 dirty hands, as a religious ceremonial washing. 
 
 For, in the next verse, " when they come from the market, ex- 
 cept they wash, they eat not;" (Baptisontai, baptize,) and, as the 
 washing; (Baptismous, baptisms;) " of cups and pots," &c. 
 
 And, verse 5, '< Why walk not thy disciples according to the 
 tradition of the Elders, but eat bread with unwashen hands?" (Anip- 
 tois; unwashen, from nipto.) 8th veise ; " Ye hold the tradition 
 of men, as the washing" (baptismous, baptisms) '♦ of pots and cups f 
 and many other such like things ye do." 
 
 It is plain, therefore, that the Pharisees and all the Jews per- 
 verted their mode of common washing, into a religious ceremonial 
 ^5'ashing. 
 
 Wherefore, Christ rebuked them severely ; 1st. For imitating 
 the Priests. 2nd. For applying ceremonial washing to improper 
 objects, their hands and household vessels, when they had not been 
 seremonially defiled ; and, iid. For perverting or changing the 
 made of ceremonial washing, from sprinkling, which was tlie lawful 
 mode, to their co.nmoa node of waT,hi!ig dirty h.mds and vessels : 
 which vvasstrongly, or like a wrestler, ic. And tlien he went on 
 and rebuked tlie.m about their corbau, and other tiungs. 
 
 And, now, frien.i N., as yMU urulerstaaJ Greek, I will call up 
 two or three other Greek words, from tiie Greek Testament. I have 
 said, that Nipto, to wash, is used to signify common washing of 
 hands, &C.5 and is not used tosignify cerc^m onial washing, except 
 by piMversiun, as in the cases above. But. luo, or abluo, signifies 
 to wash away, to exjuate, to purify, to rcmcSve, to blot out, either 
 by w. iter or pardon, or any oilier way. And it, is u>ed to signify 
 bolii common cleansing, a;id cere-nyirul or religious cleansing. 
 
 And, bapto, ur bapiid/.o, (o baptize, signifu'S to was!*, in any 
 mafiuer wnatever •: a-, to inlitige, , to immerse^ to nnse, to bathe. 
 
■25i 
 
 to spiiuklc. t(> pcur, to dip, even the tip of liis finger in water .| 
 Luke I'd. '24 ; or his iiand in the dish. Matth. 26. 23. But it is 
 most commonly used to signify ceremonial washing, or bapti'/.iiij^ ; 
 hut does not signify or express any particular mode of wasliinj^ or 
 I)aptiz,ii!g. But, when the particular mode of ceremonial washiu'^, 
 or of baptizing, is to be expressed, another Greek word is used, 
 which is rantid/,0. 
 
 Rantidzn, to sprinkle, is tlie word employed to express the 
 priiciilar mode of ceremonial washing. This is the word used in 
 ilie Greek Testament, in every place, where the word sprink'e oc- 
 - cjjrs in the English Testansent, whether it be of. the spiinkling oF 
 blood or of water ; as in [ieb. 9. 19. And, the Bible has been 
 siifiicionti}' careful to inform us that sprinkling was the Jewish mode, 
 under tin- Jewish tlispensation ; and that sprinkling should be the 
 mmle of baptism under tlie Christian dispensation. It was, there- 
 fore, a perversion of the mode of ceremonial washing, to apply 
 the water in any oth.er m.anner than sprinkling. And, for which 
 perversion cf tiic mode, the Jews received a rebuke from Christ ', for 
 th.cy had learned this perversion of the mode from thp tradition <>F 
 men, but r.ot from any command of God, in the Old Testament. 
 
 Now, John the Baptist was a Jewish or Levifjcal P.icst, and, 
 as a Priest, he had a right, and it was his duty, according to the la.v, 
 to apply thft '.rater by sprinkling, in all his ceremonial washings oi: 
 baptisms; and, if he baptiz-ed with water, in any other mode than 
 sprinkling, he transgressed the law of God, except he had received 
 from God a contrary order; v^hich order no where appears. But, no 
 mode of baptism could have transgressed the law, more than immer- 
 sion. Ijnmc-rsion surely would have been washing sirongly, or like 
 a wrestler, or like a boxer, sure enough ; for which he would have 
 deserved a rebuke, worse than that rebuke which Christ gave to the 
 Jews. For it would have been a misfeasance in his priestly office. 
 Immersion would liavebeen a transgression of the commandment of 
 God, or the Jewish law ; but 1 have already shewn that a Jury 
 could not have found John guilty : for there is no evidence that he 
 had ever committed immersion. 
 
 And, also, the Apostles, who were Jews, had no more right to 
 transgress the commandment of God, or Jewish law, under the 
 Christian dispensation, than under the Jewish, without or<iers; which 
 orders no where appear : and they would have deserved a rebuke 
 as severe as that given to ;he Jews. And, whereas no iDTimatioa 
 has been given to the contrary, we may feel certain that Christ 
 oneant, and the Apostles followed sprinkling, as the proper n.(i'e<;if 
 Ciiristian baptism; which mode had been so long in u-se as a J^i^/yisK 
 
■25& 
 
 ceretaaii;;ii uashing^ with water, and which Lad been so iong^iud '^o 
 ex|)re.ss!j toretoici by [saiah and Kzekicl, thtit Chrisi should sprint 
 k!e many naiious; and ti.at (he Jevstbalt be s^nriiikled with clean 
 M'dter, and be clean, which has yi't to be fuiniled. 
 
 it CiTirist had sent the AposfUs to immerse all nations, bg 
 vvoiJid have contr«ditted thosf Pii.phfts ; for they feiiid he would 
 iprinkle many na'ioris. K<im, if ail were tu bt* ininit'ised, no one 
 could be spnnkied witli clean water, aiui be clean. Rut, il be did 
 not sffid the.n to immerse al! iiafions ; he did not send them to iia. 
 ;nerse any one. 
 
 But, Christ did not intiTul to ro'itr;Hlict thp Prophetj, but he 
 •told tlie Apustlen, at his if'hi>rrectios,, •• 'f l,ji* ail ihings must be ful- 
 iilled whicii were wr itfen in the 'aw of M'ses, and in tiie Prophets^ 
 and in the Psalms, coiirerninp- nie. " Luki 24. S;?, 44. ''I'e'efore, 
 the Apo'ntles uere bound t\> perfiM n> thAr bapnsins bv sprinklinj; ; 
 ibi this was one thin{i wrirten concerning'- him. And it i-; a very 
 grc'it reproach to the charjiCter ot Ji>fn the Bapti't, t<> say he itn- 
 mirsed any one, !"or i' represents imn a» transg rn^m,^ th. ^ery law 
 wiiich he was boutid, by his office, to niauitain. And it i.* a great 
 icproach to phiup, to say, that he imnvr'sed the Eunuch ; and to all 
 the Apostles, to say that they immersed any one at all. For it ro 
 presents them as going contrary to the ProphetSj without any au* 
 Ihority. 
 
 Neither have wt- Gentiles any more riirht than the Jews, to 2:0 
 contrary to the Law and Prophets both, and follow the tradition ot 
 men, b\ practising any other mode of bapti^inj^ with water, than the 
 the nu)de ut sprinklinir ; and, if we are preachers, it would be a 
 inisftasance in our priestly office, and we sJiould deseive a severe 
 rebuke. 
 
 N. Let me, in this place, ask you, where should the water be 
 applied, seein* you will not allow the Jcwtita bap'i/.e their iianda? 
 A. The Jewish law waa particular, not only about sprinkling, 
 as the proper mode; but also, 8on>etimea at least, it pointed out iho 
 very spot ; as the horns ot the al'ar, the tip of rhe rijrht eai, the 
 thumb of the right hf^nd, the sreat M'eof (he niih.t foot, &c. And, 
 I think, it was the iniide of the ve8!*eU of the ministry i tor* if the 
 inside of the cup and platter was made clean, the outside would be 
 cledn in a ceremonial sense. 
 
 Ar?d, for the honor of John the Btptist, ! have shewn that he 
 would not have immersed anv one,: for, immersion would have heea 
 a franyjrre'j«ion cfthe Jewish la^^ ; a!td he woul-^ iherehv, luiveb^ eft 
 a p«u>r baud t© prepare^ the wa^ tl thts Lurd> aud make km jpatht 
 straight. 
 
253 
 
 Anfl ujv, I will point out the place where the water should 
 |»e applied ui Christian baptism ; for a Christian minister nuo;ht to 
 be a^ particuiar as a Jewish Priest, to foliovv the counsels of Gml.j 
 
 Ezeiuel was taken in the visions of Gorl, to ancient Jerusalem; 
 aiifl vas theie shewn all the abominations on account of which Je- 
 lAisilem was to bedestroyed, and the people to be slain, and scat- 
 tered abroad, as they afterwards were. See his 8th and 9th chap- 
 ters. But, in the 9. 4, one with an inkhorn, was directed to go 
 throu"-h the midst of the cit\', and set a mark on the Corelieads of the 
 men that si"-hed and cried on account of the abominations. And 
 ■in the 6th verse, none were to Ue sidin wiio had this mark. 
 
 A'm\, E'iekiel, from the 40th to the 48th chapter, and Revela- 
 tions, 21st and 22od chapters; there is another citj desciibed, 
 and called the New Jerusalem. This city is a rep.esenution of 
 what Jerusalem shall be liereafter, when it will be rest<ired m the 
 time of the xMillennium, when the Jews shall be bio jj^.it ini.o 'he 
 Christian Church, with the fullness of the Gentiles, And ihe mark set 
 on the f.H-elieads of the men that si;;'ied and cried on account of the 
 abominations, represents tlie marie or seal to be set upon the fore- 
 heads of the Christians, Jews and Gentiles; and they that have this 
 mark., or sea! of God in their forelieads, are not to be hurt. See 
 Rev. 9. 4. Rev. 7. 2—12.. " And I saw another Angel ascend- 
 in" from the East, having the seal of the living God;" &.c. This 
 seal of God, is different from the seven seals. Baptism is, now, the 
 seal and confirmation of the Covenant of Grace; and it is the seal 
 of God. And it is to be applied to the forehead. And he sealed 
 twelve thousand of each tribe of Israel ; besides an innumerable 
 niuUitude of all otlier nations. This seal of God, which is baptism^ 
 aiid Exekiel'"? mark, agree very well; for they that have the mark, 
 or seal, are not to be hurt or slain; and he that believeth, and is 
 baptized, shall be saved. Butth ey who have the mark of the Beast^ 
 a-re to be destroyed. Rev. 14. 9 — 11. 
 
 According to the foregoing, the water should be sprinkled ou 
 the forehead. 
 
 And this is a very great privilege and advantage to the Church. 
 For, in 'his way, baptism can be administered at many times, and 
 places, when aoH where immersion could not ; and, without danger 
 of death or sickness, when the other could not; as in the case of 
 Paul, or Saul, as he was calh^d at that time. Saul, afterwards called 
 Paul, was baptized in a house along the street called the Straight 
 Street, in the city of Damascus. See Acts 9. 6 — 18. 
 
 S'lrely, brother N. , you wil' not m:ikevoid the commandments 
 t>f God, through the traditions of men, by saying that Saal was im- 
 
254 
 
 mersed in that liousej or, that he was taken out of the house, to soiue 
 other place, and was immersed. For the^e is not one word intimat- 
 ed that he was taken out of the house ; and he could not have been 
 immersed in the house ; there being no preparation, nor time to 
 make preparation for immersion. *' For, immediately there fell 
 from his eyes as it had been scales j and lie received sight forth- 
 with, and rose, and was baptized." All the circum-tances of the 
 case shew, lliathe must liave been sprinkled, according to what has 
 been said in the foregoing pages. See, also, Acts 22. 10 — 16. 
 
 But Paul bapiized the jailor, and all his, straightway, in the 
 jail, from where they would not go out ; because it would have been 
 cantrary to the law, dishonorable to Paul and Silas, and dangerous 
 to the jailor, to have went out. This jail stood in Philippi, a city 
 ofMacedouia. See Acts l6. 12, 40. 
 
 Paul and Silas had been taken, as evil-doers, before the magis- 
 trates, and had beon beaten and committed to jail, and the jailor 
 was comiuaailed to keep them safely. The jailor, having received 
 this legal charge, thrust them into the inner prison, and made their 
 tcc't fast in t'le stocks. Niw, it was the duty of Paul and Silas to 
 stay in the prison, as well as the duty of the jailor to keep them 
 safely, ntil they were liberated by proper authority. For- they all 
 were bound to submit to the authorities for conscience sake. Rom. 
 13. S — 5. But the jailor's life was in danger, as well as his con- 
 science, il" he should let them go out of the prison : wherefore, when 
 he thoughtthey were gone, he drew his sword to kill himself, rather 
 tiian to fall into the hands of tlie magistrates. But Paul and Silas 
 would not go out of the inner prison, although their feet were loose 
 from the stocks, and thedooj-s of the prison open j but Paul called 
 to the jailor, and told him to do himself no harm, for all were here. 
 The jailor then c i Ued for a light, and sprarii^ in, and brought them 
 out, (oat of the inner prison into the outer prison,) or into his house, 
 (which was a part of the prison house,) and washed their stripes, and 
 'Cvas baptized the same hour of tiie night, midnight. Now, they 
 were in prison all this tiine, and would not go out of the prison 
 house; for their honor was at stake, their conscience was at stake, 
 the jailor's life was at stake, and the honour of the Gospel wa« at 
 stake, in a heathen land. And, iu proportion to the greatness of my 
 coiifidence in Paul and Silas, so I feel confident they wou'd not, 
 and did not, go out of the pris<.n- ic-use th;*t night. If they ha'j b' en 
 seen out of the prison-house, tsiat night, n might have been sa;i( that 
 they were trying to rtio awaN, and that the jailor was neipin^ liiem 
 oft", ivh'i; I w»uid nave been a great ro.prti.ich. from which it ought 
 have been difficult, or perhaps impossible to clear themselves. 
 
25^ 
 
 Wherefore, in the uorning, when they had leave to go, they would 
 not go; but Paul siid, they have beaten U3 openly, uncondemned, 
 being iloaians, and cast us into prisan ; and now do they thrust us 
 out piivily ? Nay, verily, let them come themselves and fetch us 
 out. And the magistrates came and besought them, and brought 
 them out of the prison, and desired them to depart out of the city. 
 Tbeo they went out of the jail and city with credit. 
 
 Now, I say there does not appear to have been any possible 
 way to immerse the jailor, in the jail, that nigiit ; nor even in the 
 city Philippi. And it is in my view, most vain to talk about a bap- 
 tistery in a heathen house, or in a heathen jail, or in a heathen city, 
 or even in a heathen land. And to suppose that Paul was taken out 
 of the house in Damascus, and immersed ; and that the jailor was 
 taken out of the jail in Phillippi, and immersed somewhere or other, 
 you cannot tell where: I say, by such a supposition, you beg the 
 question altogether. And you support your faith and practice by 
 a bare supposition; while the whole faitli and practice of immersion 
 is founded on bare suppositions, directly contrary to the Bible. 
 And, in fact, by such suppositions, you reproach the Apostles and 
 your own sense. 
 
 For, Paul mast have been baptized himself, and he must have 
 baptized the jailor by sprinkling, according to Isaiah and Ezekiel 3 
 forlie was well acquainted with the Jewish law and the Jewish Pro- 
 phets. 
 
 The truth is, that immersion and baptisteries are the itt- 
 ventions of men, and are held by the tradition of men, and not 
 from the commandment of God, and, so far as they pre- 
 vail in the world, they make void the commandment of God. And 
 the very circumstance of quoting the ancient fathers, or any mere 
 human writers, as proof or authority for either sprinkling or immer- 
 sion, is like "• walking according to the tradition of the Elders.^' 
 For any religious rite that cannot be satisfactorily established, from 
 the Bible itself, without any other help, ought not to be believed nop 
 practised at all, as a religious institution. For. in vain do you wor- 
 ship God, practising the. doctrines and institutions of men. 
 
 N. Then, what is meant, in Col. 2. 1-2 : •* buried with him in 
 baptisin r" 
 
 A. The same as in Rom. 6. S, 4. " Know ye not that So 
 many of us as were baptized into Jesus Christ, were baptized into 
 his death? T;\ereft're, we are auried with him by baptism into death." 
 N)t buried vvith him, by baptism, in the water- Baptism represents 
 that we die unto sin, and live unto righteousness ; or that we are 
 born of the Spirit, and sprinkled with the blood of Christ, that pQrg' 
 
256 
 
 eth the. conscience from dead works ; by wliich we have the answer 
 of a gcod conscience. 1 Pet. 3. 21. In sshort, baptism represents 
 that we have given up all hope from every other quarter, and that 
 we deoend entirt^ly upon the atonement of Christ, tor life and salva- 
 tion, as if we were buried in it. For it is the foundation on which 
 wo stand, and it is the cover over our heads, and it is the wall all 
 around us, for salvation. 
 
 This is infinitely more desirable than to be buried in the 
 water. 
 
 It is not the quantity of water that does any good, but the 
 keeping the commnndmpnts of God. Now, the Bible directs that 
 we should be sprinkled with clean water, and be clean ; but the 
 Bible never directed any one to be immersed, or put under the 
 water. Immersion, therefore, is not keeping the commandments of 
 €rod. And he who practises immersion, does it, because he is bet- 
 ter pleased with a quantity of water, than with the commandments 
 of Godj whether he knows it or not. But you might learn from 
 the Bible, that it is in vain to worship God, practising the institii- 
 tions of men. 
 
 N. How much is keeping the covenant, so as to secure the 
 blessings of the covenant to the children ? 
 
 A. Nothing short of perfect obedience of parents is required, 
 in order to secure to the children the blessings in a covenant way 
 with the parents, or on the parent's account. 
 
 But, if the believing parent does dedicate his child to GoJ, 
 n the true exercise of faith and prayer, believing that God* will 
 bless the child; then God will certainly bless the child on Christ's 
 account, even if the parent should die, and never do any more by 
 way of training itup. But if such a parent lives, he will go on to 
 train it up, in some good measure; and God will, on Christ's ac- 
 count, bless the child the more abundantly in proportion to ho-.v 
 well he trains it up in the nurture and admonition of the Lord. But 
 this is done on Christ's account, and not because the covenant 
 was kept strictly by the parent. But, if the covenant be kept 
 striclly as it ought, then tiie blessings would be given in a C'.vc- 
 nant way v.'lth the parents, or on the parent's account, as well as 
 on Christ's account. 
 
 N. Then, how e>:ceedingly important it is that parents slmuld 
 understand the covenant, and keep it ; for I perceive that all de- 
 pends on keeping the coinunindments of God, whether in big ihings 
 
 ■•Mfttib. 21. 2-2. John 16. 23, 24. 
 
or ia littU; things. And if i^areuts woaM Lraifi up tii'-ir chiidi-eu iij 
 ti-^ way in which "thej shoijld- ^o, God would certainly bless the 
 children and the parents*, and the Millennium would soon come on, 
 and tlie. knowledj^e of God wouhl soon fill the earth, as tlie watei's 
 cover the bottoni of the s;reat deep. 
 
 A. Yes, brother N. But h.o'.v iiisisynificaiit and contemptible 
 it does appear for any one to contend and stickle for a mere mode, 
 .ind that a false one. to the utter ignorance and neg-lect of almost all 
 the commandincnts of God, and the duties he has required in this 
 beautiful system, or covenant ofgracc, of wiriclv baptism is the seal 
 and confirmation. 
 
 M. But are there not several places in the Obi Testament, 
 which seem to represent that some of tlieir ceremonial wasiiin^s 
 were performed hy putlin;!; tlieir hands, or vessels, or clothes all 
 over in tl^e wafer r Such .-iS the priests washing their hands and 
 feet at the laver? Exod. 40. 31, 32, and P:xod. 39. 19—21. Lovit. 
 11. '2,5— 35, &c. 
 
 A. All tliese was!iin«;3 were a kind of ritual waslun^s enjoin- 
 ed on all individuals of the who'e twelve trihes of Isr-ael, according 
 to the c!rcura5tances of the case ; but thej were not ceremonial wash- 
 ings performed by the priests on!;y, in their priesdv office, when 
 performing their priestly lurjCtions. 
 
 The laver of brass v.ms set between the tabernacle of the con- 
 gregation and the altar, and water was put tlierein, fjr the priests 
 to wash their hands and feet thereat, when tiiey went into the ta- 
 bernacleof the congregation, or when they caine near tlie altar to 
 minister. But this was no part of the?T- public priestly ministration 5 
 it v.'as only a personal preparatiau of themselves for their priestly 
 ministrations, just as tiieir putting on- their prit'stly garments was; 
 after they had washed. And they vvere not to do this at any othel- 
 time than as above -stated. \ad this vvas'iin'^ of the hands 
 of the priests, see^ns to be the tiiing imitated by those hypo* 
 eriiical Pharisees and Jews who w.iuhl not eat except they washed 
 their hands oft, or strongly,' or like a wrestler, or like a b^jxer, &c-. 
 Mark 7,3—8. 
 
 But all the people of Israelvv»'re commiuded to wash them- 
 selves, or their clothes, or their ' ()U>i<'hi»ld vessels* or, if it was an 
 earthen vessel, to break, it, if tiiey became defiled by touching an 
 unclean animal, or a dead animtii, or any torbidden thing vvhatever. 
 And they were bound to obey everv such c<>ma)and. Bu% at letj^jthj 
 hypocritical Israel became -^j vasUy reUu;i>us.. it> tiieirown way, as 
 to extend those vvashio^s to thin-j;s that ha' n )f been df'filed, by 
 Nolic^iiltg any of those forbidden tning^s. And washed their house-' 
 V2- 
 
258 
 
 hold furiiituie, cups, pots, brazen vessels, an;l tabUs, in tiicif v;Brni ■ 
 mon Wiiy of washing, every lime they needeJ waV.iiin<^, as if all liui 
 been that ritual washing whici) had been commanded, whe:i those 
 vessels had touched any of those fiirbidtlen things. And, thus, as 
 hypocrites always do, they neglected the commandments of God, 
 and became vastly religious in their own way, in tilings not command- 
 ed, but in tbeir own traditions. Mark 7. 3 — S. Matth. 15. 2, 3. 
 And, I suspect, they neglected to break their earthen vessels that 
 became denied, as (hey were coninianded. 
 
 But, even if they had obeyed ihe comniandments of God, .ts 
 they ought to have done, in these maf.ters, yet these were only indi- 
 vidual personal observances, to be attended to by way ot prepara- 
 tion of themselves, as individuals, for attending on their public, ce- 
 •.remonial ordinances, in an acceptable manner ; as every Christian, 
 in these days, ought to attend to his own personal duties at home, 
 tiiat he maybe prepared to attend on the public ministration ©f tiio' 
 jordinances acceptably and profiiably. 
 
 These personal, private, rituul w;isrdngs, or baptisms, were ta :| 
 be performed, except in a few ca^es, in ai'.y way or moile most con-jw^ 
 venient for the person or thing to be waslieti. And, therefort", Paul 
 speaks of divers washings or baptisms. Heb. 9. 10. 
 
 Bat their public ceremonial washings, performed by the pries^^ J 
 in his public ministrations, were,performed by sprinkling. For Mo- 
 ses sprinkled both the book and all thi^ people. Heb. 9. 19. Levit. 
 14. 41—52. Num. 8. 7, and 19. 5—19. Heb. 9. 13. Or, if 
 any other clean person used the water of purification, he was bound 
 to sprinkle it oh the unclean person. 
 
 But, although the sin offering was said to be most holy ; Levit. 
 0. 25 ; yet, if any of the blood of it was sprinkled on any garment, 
 the priest was to wash the garment in the lioly place. But an J 
 earthen vessel, wherein t'as fle^h of it -was sodden, was to be brokeH'.-f| 
 And, if it be sodden in a brazen pot, it shall be both scoured and.| 
 rinsed in water. See Nuiu. 6.25—28. Taese garments i«ust have-' 
 belonged to the priests, and the vessels, ihose that Avere used about 
 the tabernacle. Aa I the priest was to wasa the gannsjnt in the 
 hi^ly place; this holy place was die tabernacle, in which tiie laver 
 stood. The pries;- always went into ihis tabernacle, accomplish 
 ing the service of God. Heb. 9. 6. And, it was in this tabernacle, 
 At the laver. t'.ie priest wisaed his hands aadfeei, as aforesaidj ■Aad^i 
 at t is laver, h--^ .ilso, washed the above ganneut, and scovred and 
 rinsed the brazen pot. But ihis was not a public ministratuxn in his, 
 pr- -^t'V o-'ftccr; lor t lese gu' nents and vessels had be^^n formeilyi 
 ^;V>s«wated to the service of tue sanctuary, a^ part of the garinent?^ 
 
 \ 
 
-259 
 
 and vresiieils of the miiii-stry; and ^aseS, at tint tiin<?, iiad SiX'lr.kleil 
 tlwm. Heb. 9. 19 — 21. Bat this was an incidental puritication 
 from the blood of the sin-oflering. 
 
 It appears to ine certain, that, ia all ca^es where tha priests 
 lised water, in their public ceremouial ministrations, they did it by 
 sprinkling the water. 
 
 When Moses went to consecrate Aaron a:id his sons to the 
 priesthood, and washed then with water, he must have done it by 
 sprink.rm<> the water on tlieni. For Moses brought Aaron and his 
 sons to the very door of the tabernacle of the congregation, and, i:; 
 the presence of the whole congregation that was gathered to see it 
 done, he waslied Aaron and his sons with water, or baptized them. 
 See Levit. 8 3—6 : also, Exod. 59. 4, and 40. 12. Vheve was no 
 chance to immerse them in water, right at the door of the taberna- 
 cle; they must, tlierefore, have been sprinkled with the water. Af- 
 ter they were washei!, or baptized with water, then tlieir priestly 
 gariuents w^re put on tii-^.m, and their girdle ; and, next, t!ie a- 
 nointing oil was put on tiseir neads. The Levites were sprink- 
 led. Num. 8. 7. 
 
 But Moses sprinkled both the book and all the people. Heb. 
 S. 19. 
 
 John the Baptist was the last regular Levitical priest of 
 whom we have certain information. 
 
 When Christ's death ended the Jewish dispensation, the Lev-t- 
 lical priesthood was no longer of Divine authority, not' regular, or 
 legal; and not to be regarded as a Divine institution. 
 
 Caiaphas seems to huve come into the office o-f High Priest that 
 year of Cnrist's deatl). John IS. 13, 24. Bat there was some kind of 
 irregularity about it. In Luke 3. 1,2, it is said that, in the (ifteenth 
 year of the reign of Tiberius Csesar, Pontius Pilate being GoveVnor 
 of Judea, that Annas and Cciiaphas were High Priests. This wasat 
 the time when John the B;4plist vvas first called in the wilderness 
 to preach 5 which was about seven years b- iore the death of Christ-- 
 And John iS. 12, 13, says, that the Jews took Jrsus, and led him 
 away to Annas first, for he was fitii;»r-in-lavv to Caiaplias, who was 
 the High Priest that same year. And, verse 24, sa^s, Now \nnas 
 had sent him bound unto Caiaphas the liiii^h PiiHsr. See, also, John 
 ll. 49. And, A.cts 4. 6, says, " And Annas tiie High Priest, auU 
 Caiaphas, and John, and Ali-.xaiider, and, as many as were of tne kia- 
 dred of tlie Hi <h Priesr. vve re gathered logetiser at Jerusalem." Tiis 
 was after the death of Christ, as may be seen from the lOth verse 
 af the same chapter. 
 
 Nowc it seems that Annas and Caiaphas both were High Priests,. 
 
264) 
 
 .'ibouf seven ycata befnrp the ticaih of Christ ; but, that yeai" of his 
 death. Cniiiphas was H'gh Priest? and, then, sometime after his deatlu 
 Annas was High Pric!"^ i'gain. 
 
 Now. the J«-vi«.h \\\v did not aiiniit of but one High Priest at a' 
 (i.n:-; and he !ield his oiTice during life, or at least until he was de- 
 jiosed, like A!)i,i''ncr. 1 Kin;2;s, 2. 2G, 27- And yet there were 
 twcnty-fonr (v'lief Prie-^ts, who were the heads of the twenty-four 
 courstjs, orordrri. into which the priests, the sons of Aaron, were 
 diviiied. Sei- 1 Cl>riin. 24« 7 — 18. Ti)e Greek word, tranolatoti 
 !Ii;;h Priest, is. a!s(5. tr.inslated Chief Priest, or. in the plural, 
 Chief Pric.t.-. : wf may, therefore, understand how it came to pass 
 thiit Annas and CaiajJiasboth are ctilled High Priests, in Lul.o S. 2.' 
 Tl!<' word initr*'* i«.ive lieeii translated Chief Priests, as well as 
 Ili^h Piiesis. But Annas was Hi2;h Priest really, and Caiaphas 
 i6i;i:i,ht liave bfcn one of theCirief Priests, and one that had more 
 weight and itifiuence.in the SanhedritTj, than either of the other Chief 
 j^riests: for he was a bold, daring, profane, intriguing politician, that 
 would stop at nothing, at no wickedness, to accomplish his ambi- 
 (iiius purposes; and Annas, the iiigh Priest, his father-in law, and 
 the majority of t'ne Sanliedriin, seem to have been corrupt enough to 
 Hivor him. And, it is said by some, that, by the favor oi Valerius 
 Oratus, the lloaian lii»vcrnor, he was made High Pi-iest. But this 
 was an irregulai ity; fur Annas ^till held the office of High Priest. 
 
 lluthow did it turn round that, seven years after the time spo- 
 ken of-in Luke 3. 2, Caiaphas was High Priest that year of Christ's 
 death, with more authority than Annas ; and, yet, shorily afteV 
 Christ's death, Annas was High Priest, while Caiaphas v/as still 
 alive, and held great aut!i')i-ity .^ yVcts 4. 6. There is sometiiing 
 very irregular in this niatter, and very inconsistent with the Jewish 
 law. 
 
 In order to unravel thi^ (bfilculty, tt has be;'n said, by some*, 
 tiiat, from the time of the M uxiib.vs, the Hii-h Fr'ost had exercised 
 a kind of regal authm-ity, and was the ('intd Ruler of the people, as 
 well as their High Priest. And thut A nas, who h^d been really 
 the High Priest, had been depo-vd fi-ou) his Higii PiiesthoiMJ bj 
 Pontius Pilate, tiie Roman Governor ; but that ho still held consi- 
 derable authority, as the ruler >d' the j)eojtle. And that Caiaphas^ 
 who had been only aCltief Priest, hrtd been apfMnited, by Pilate, a 
 High Priest, that year. Atid that this irregularity had arisen out of 
 the confusion of the times. 
 
 But it seems to 'ue, that Annas had not been deposed from his 
 ^ligh Priesthood; but ratlier fro n being the Ruler of the peoplcv 
 And that Caiaphas, who was reality a Chief Priest, and liad becfft 
 
26 L 
 
 ma*le Hi'i;h Priest, by the favor of Gratus, the lionari Grciveruor, 
 above seven years before, was not now raised to be a High Pnestb^y 
 I'ilate; but a Ruler of tise people. 
 
 And, in this, Pilate would think himself not intciTtM-iog with 
 heir religious mitters ; out only with their civil con<',erns, which, 
 he thoii,!j;ht, he had a right to do, as the Governor of jadea. 
 
 And, therefore, Caiaphas, being a Chief Priest re-tUy, and ac- 
 knowledged a High Priest, and invested wiHi the civil auihoritv, as 
 the Ruler of the people, under the Roman Governor, exercised al! 
 the Authority and power of the former High Priest. 
 
 Wherefore, the Jews, knowing the circumsfances of the qase:, 
 took Jesus to Annas fir?t, that the concurrence of the real High 
 Priest might be had 5 and, then Annas sent him bound to Caiaplias, 
 who exercised the civil authority as ruler of the people that year; 
 and was called the High Priest that year. But, again, we read of 
 Annas being High Priest shortly after this, or after Ghrist's death ? 
 Acts 4. 6 ; for he had been the real High Priest all the time. 
 
 Now, I would, remark, that, at the death of Christ, the Jewish 
 dispensation ended, and all Jewish Priesthood ended at thatsame tim$, 
 according to the Bible, aud ought to have ceased forever. 
 
 BuU nevertheless, Ar.-nas znd Caiaphas still held their places 
 for some time after the death of Christ. And we read that one Ana- 
 nias was High Priest and Ruler of the People, about thirty years af- 
 ter the death of Christ. Acts 23. 2, and 24. 1. ^ 
 
 There had began to be a considerable irregularity in their priest- 
 hood, b.'fore the death of Christ; but, after his death, this irregula- 
 rity grew worse and worse, until the destruction of Jerusalem, by Ti- 
 tus, the Roman General, about the year 70. Insomuch, that, by the 
 time this Ananias came into office, there was very great irregularity 
 and confusion in it.For_<anyonethat had ambition and intrigue enough 
 to gain it, became Chief Priest, or the High Priest. And, whiche- 
 ver had a sufficiency of intrigue, was appointed Ruler of the peo- 
 ple, and was made Presidentof the Sanhedrim, or Jewish Council. 
 This Ananias had become either a Chief Priest, or else tlie High 
 Priest; and was Ruler of the people. But the Apostle Paul, knoAv- 
 ing that the succession of tiic Lcvitical,<Prie3thood had come to the 
 time of its end at the death of Christ, and tliat it ought to have ceas- 
 ed at that time, <lid not acknowledge it, after his death, as of Divine 
 authority;^and, consequently, he paid no farther religious attention 
 OS' regard to it. 
 
 Paul knew that, for-.a longtime, it had been the case, that the 
 High Priest, soinetimes; and sometimes the Chiyf Priest," was the 
 Ruler of tlie people. But, from the time that Paul bocame a Chri*- 
 
262 
 
 tian, his aUeiUion liad been turned to other matters ,; and he had 
 paid so little attention of lute that he did not know or care Wfiethei- 
 the then present Ruler of the people was High Priest, or a Cidof 
 Priest. Pi<ul knew that he himself, as an Apustle, was tiien acting 
 uiirier regular Gospel authority,- and that Ananias was theii exercis- 
 ingall the power of his irregular and ill-gotten Priesthood, and, 
 also, his authority, as Ruler of the People, in (tpposition to Paul's 
 regular ministry. And Paul knew, also, (hat Ananias was so base 
 a hypocrite, that he would not stop at any thing, lawful or unlaw- 
 fuL that he could do, to accomplish his object. And, when he or- 
 dered Paul to be smitten, Paul told him of it. "God shall smite 
 thee, thou whited wall : for sittest thou to judge me after the law, 
 and commandest me to be smitten contrary to the law ?" And they 
 that stood by, said " Revilest thou God's High Priest.^" But "Paul 
 said, I wist not that he was the Hi^^h Priest : for (or but) it is writ- 
 ten, thou shalt not speak evil of the Ruler of thy people." Al- 
 though Paul did not know or care whether he was High Priest, or 
 Low Priest, or Chief Priest ; for be was not bound to pay any re- 
 ligious regard to his Priesthood at that time ; yet, he was bound td 
 submit to the civil Rulers, for conscience sake. And, as Ananias 
 was the Ruler of the people, Paul ought not to speak evil of 
 him. 
 
 Nevertheless, vyhat Paul said of hiin, was the truth. But, truth 
 or qo truth, there was no use for it ; and he had no right to use re- 
 proachful words about hira. '' God shall smite thee thou whited 
 wall." A whited wall, and a whited sepulchre, represented a fair 
 outside, with an inside full of all uncleannes?. A"^ this was the 
 case with Ananias; as a Priest, or professor of religion, he was a 
 vile hopocrite; and, as a ruler of the people, he was basely unjnst 
 and oppressive. Yet Paul had no right to take any other measures 
 to resist his injustice and oppression, but legal measures. But he 
 had a right to resist his injustice and oppression, by every legal 
 measure. 
 
 But this irregularity and corruption increased until the de- 
 stiuctiofi of Jerusalem. About wdicli time, there wer- three par- 
 ties contendiri^ for power, and were armed against each oiher and 
 agair st the Romans j and the commanders of these parti's '^ad oeen 
 Fobbers, or rhr ir.ccessivp h-'ads of bands of robbers. And these 
 Fobbfis took it on themselves to make High Priests, to their (twn 
 liking, out of the lowfst, most ignorant, and basest of the people, 
 such as they thought wov.ld most favor their own party. 
 
 But John tht; Baptist was a regular Levitical Priest, aiid greats 
 good man, and a ^Propuet^^aoa be was the messenger, or foreru-B 
 
:163 
 
 ner oi" Christ. Maith. II. 9 — 14. ''But what went ye out for to 
 see ? A Prophvn r Vea, I say unto you, and more than a Prophet. 
 For t!ns is h'> of wlioai it is written, Behold, I send my messenger 
 b?if':'re thy face, which shill prepare thy way before thee. Veriiy» 
 1 say unto you, amon;^ then that are born of w.-uien, there hath n^jt 
 ri-en a greater th.t;i John the Baptist : notwithstanding, he that is 
 least in tlii.' kiaudo n of ht-aven is greater than he. And, from the 
 days nf J.ihh the Baptist until now, the kingtiom of heaven suSeretli 
 Tioie'icf. i'tui tiie vi.tient take it by force. For all the Prophets and 
 the ia^ ,)rophesicd untiljonn. And, if ye will receive it, this )s 
 Eiia:? winch was fur tocoiiie. " 
 
 AtKi, Lus.e f. i26 — ^28. ''But what went ye out for to see ? A 
 Piophtt? Yva. I say unto y<iu, and much more than a Prophet. 
 Tins is hf) of wiu.in it is written, BriholJ, I send ray messenger be- 
 fore thy face, v. hich shall prepare thy v;ay before thee. For I say 
 unto y-'K Anvji.'.g t I )se that are born of women, there is not a 
 greater Prop ^et than J ihu the Bijiitist : but he that is least in the 
 kingdom of God, is greater than he." 
 
 In order to understand taese places well, we must keep in view 
 the question that was to be decided, which was this : whether Jesus 
 was really the San of God, that was to c«me into the world, accord- 
 ing to the Old Tt^stament Scriptures. And John the Baptist had 
 sent messengers to Jesus , saying, " Art thou he that was to come? 
 or look we for arjother r" And Jesus sent him back a satisfactory 
 answer. See Mattl^£w 11. 2 — 6, and Luke 7. 19 — 23. And, whea 
 the messengers wtre gone back to John, Jesus aslfed the people tiiat 
 were present, What went ye out into the wilderness for to see^ 
 Luke 7. 24. For, when John preached in the wdderness j then 
 went out unto him Jerusalem, and all Judea, and all the region 
 round about Jordan. Matih. 5. 3— '5. But, what went they out 
 for to see ? A Prophet ? Yes, and much more than a Prophet; for 
 of all the Jewish Prophets that had ever been before that time, there 
 had never been a greater Prophet than John the Baptist. Yet, the 
 least Prophet that was to be in the kingdom of heaven, or under the 
 Christian dispensation, such as the Apusties, would be a greater 
 Prophet thiAn he. 
 
 John was so much more thm a Prophet, than any f'>rmor Pro- 
 phet, that some of the former Prophets ; Isaiah 40 3 —5 ; Malachi 
 3. I, and 4. 5, 6 ; had prophesied of John, that he would come and 
 prepare the way of the Lord. And,fiom thf 'Jays ol John the Bap- 
 tist uutil now, (as HiivV, it should De traiisiated,; fhe kingJon of 
 heaven sutfereth violence, and the violent take it by force. Or the 
 
2&4. 
 
 kingdom of heaven is gotten by force, and they tbat thrust luen/take 
 'it uy force. 
 
 B'jfore Jolin's ti.v.c, the Jews had made %'oid tiie comraand- 
 "Hifnts of God, through the traditions of men ; and were going on as 
 smoothly as hjpocritfs might be expected to do, until John began a 
 refoimatjon among the people ; and multitudes of the very worst 
 Sort of the people, stic'i as publicans and harlots, joined the church 
 Uovler John ; or rather reforrjed and becnirae more Zfalous for toe 
 church than many others that had bee^l of better character. Matth. 
 2l. 31, 32. A'sd, as it is said in Luke 16. i6 . '• The Law and 
 the Prophets were until John : since that time, the kingdmn t.f God 
 is pieaclied, and every man preaseth into it. " 
 
 No'v. that versi" i:\ Luke, means the same as the?e in Maitii. 
 •i 1. liZ, 13 : '' 4nd. from the days oi' John (he Baptist uatil now, 
 (as no\v) tiie 1<i(igdotn of h?avef.! suftereth violence, (is gotten by 
 force.) and the violent take it by force, (fhey that thrust men, take it 
 by force.) Foi a'l the Prophets and the ]\^y p'ophesied until* Joiin," 
 (as Joh[i.) Now. if yc.u wish to know if I (Jei*us) am he that was to 
 come; or, if yon are to !'>ok for anothf^r, vou should p.iy good atten- 
 tion to all that John has saui and d.)>.l■.^ forliis words and deeds bare 
 testimony that I am h? tnat was to come. The Livv and the Pro- 
 phets were as John, or proph^s^ied as Jo'm h^d prophesied of me ; 
 and he has done as, you see u'ld l<n'»v, ne has done; for he has 
 preached the kingdom of heaven, 'vuJ many of all sorts of people 
 press into it. The same stir and reforfoation that vou see now go- 
 ingon, has been going on from tiietine .John first began to preuch. 
 And the Prophets had long ago foretold that John should come be- 
 fore me, to prepare the way before me, to make the high places low 
 and the crooked, straight: that he should cry or preach in the wil- 
 derness, as well as in other places : astd hesh.ill turn uianvof the 
 children of Israel to the Lord their God ; and all flesh sh.all see the 
 salvation of God. Isaiah 40. 1 — 5. Luke 1. 16 — 18. 76. 80 
 and 3. 3, 6. 
 
 "Until — The Greek wordeos, translated until; should have been translated, 
 as, in these places . Until now, as now ; until .lohn, as John. Fo--, in Greek;*. 
 OS, eos, and eios, are all the same word; only the Attics added ei, to os ; and 
 the poets contracted ei, to e. And, therefore, in Qree^' tiiere ai-e, os, eos, and 
 eios, all reallv the same word, and mean the same tt.ins- ; and ^ire variously- 
 translated, according to the n.iture of the case and comvxion in whxii they 
 stand. And their real first meaning- is the same with as, io Kniyiish ; and may- 
 be as variously used ; and oui?,ht to be translated, m Kng-hsii, so as to .cj-ivc the 
 truth and sense of t'.c fact rc-Iated. They are, tlierefore, translated thus : a6>. 
 like, so, until, hoAV that, as far as, to, unto, &c. 
 
265 
 
 And, when John said, the kingdom of heaven is .it haail, 
 Mattli. 3. 2, and Christ said, the least Prophet in it, is grcaler than 
 John, they both mean the Christian dispensation, which began atlhe 
 death of Christ ; spoken o{ in Daniel 2. 44, and 7, 13, 14, 18, 22, 
 2r, and in all places that intimate the restoring of the kingdom to 
 tsrael ; as in Acts 1. 6, &c. 
 
 No one should think that, from the days of Jolin the B;ipii.st 
 until the death of Christ, there \va^ a kind of hitermediate or haif.-. ay 
 place, between the Jewish and Christian dispensitions. For the 
 J^aw, and the Prophets, and John, all agreed ; and were all of a 
 piece, and belonged to one and the same dispensation until the death 
 of Christ. 
 
 But John the Baptist was a true Levitical Priest, ^.ni\ came ia- 
 to the office according to the law. Anr!, although he wi.re a gar- 
 ment of camel's hair, and a leathern girdle, which were vastly infe- 
 rior, in glory and beauty, to those of the Priest^?, the sons of Aaron 
 the High Priest. Exod. 28. 4^40. Or, perhaps, to that of Caia- 
 phas, who was a Chief Priest ; but had contrived to obtain the name 
 of High Priest. But John's raiment and girdle were consistent 
 with the spirit of tlie law. And ihey shewed John's humility, who 
 was as well qualified to prepare the way of the Lord, and make 
 his paths straight, as Caiaphas, the villain, was, to pronounce hh 
 sentence of death. 
 
 It is true that John was the forerunner or messenger sent be- 
 fore Christ, under the name of Elijah or Elias; Mai. 3. 1, and 4. 
 5, 6. Matth. U. 13, 14 ; because lie was to go before Christ, in the 
 spirit and power of Fjiijah, or Elias, and turn the hi^arts of the fa- 
 thers to the children, &c. Luke I. 17. And, as John and Elijah 
 were alike- in spirit and po'v\er ; so, also, they were alike in dress. 
 Far Elijah wore a mantle and a l;aihern gi/d!e about his loins. 2nd 
 Kings 1. 8, 2j Chron. 13. 14^ And, so, John havi his raiment of 
 camel's hair, which seems to have been a rough outwar!] garment, 
 or mantle, and a leathern girdle about his loins. Maish. 3. 4. Ne- 
 verthi'less, they both were truly great, and were the houe&t-he^srted 
 friends of him who was seen clothed with a garment down to the 
 fo^)r, and girt with a golden girdle. Rev. 1. 13. 
 
 El j h was of the tribe of Menasseh; for he was of the inhabi- 
 taots of Gil'.^ d; and Gilead had been given to th-? descen.lants of 
 Manasseh. I K-mgs, 17. 1. J ish'ia 17. 1. Numbers 32. 40. 
 John the Baptist was of the tribe of Levi, even one <if the descend- 
 ants of Aaron ; Luke 1. 5. His father waa a Priest ot the couise 
 of Abia ; Luke 1.5; or \hij;ih, which was the pighrh course 
 of the twe-ity-four. 1 Ctiroa. 24. 10. And John was aPnestof 
 
 \v 
 
1^66 
 
 the saaiii couise; lor that was the course to whicli he belonged, ac- 
 cording to the ancient clivisioii of coutses. Acts 13. ^.). 
 
 Bui Clu'ist was of the tribe of Judah, and of the house of Da- 
 vid. Matih.i. Luke 3. God, in liis wisdom had appointed John 
 the Baptiist, who was a ri-gular Levitical Priest, to be the forei uiiiicr 
 of Christ. John was a vvise and good man ; his humility was |)a!t!- 
 cularlj signalized by his raiment of camel's hair and leathern girdle. 
 For he was great iu the sight of the Lord, and filled with the Holy 
 Gnost from his birth. And he went before Christ, in the spirit and 
 power of Elias. Luke I. 15 — 17. And it was his duty to walk in 
 all the cornmandiients and ordit>ances of God blameless, according 
 to tiie la ^ 5 except he had been commamled otherwise, wiiich no> 
 where appears, and we have no rii'itto suppose he was commanded 
 othervvise. For CiKUt w„3 to i'uliil the law in every jot aad tittle 
 and, if John, \n-> lorcrunner, had altered or repealed any part of the^ 
 law ; then Christ could not have fulfilled it in that particular jot or* 
 little. 
 
 Asa Livitical Priest, John had tiie right to perform ceremonial j 
 washings, or to baptize according to law; aud it was his duty to^ 
 do it, as the Uw directed. 
 
 The Jews were bound to do, and keep all the words of the lawji 
 Exod. 19. 3—8, and 24. 3—8; Deut. 5. !Cr— 29 ; but they hadi 
 transgressed, and grieviou-ly departed, and made void the law,-' 
 through the traditions of the Elders. VV";ier(.'fore, John required his 
 disciples to rejjent, aad do their duty, and bring forth fruit meet for^ 
 i-epeafaace, a>id receive biptism according t>) the law ; which was! 
 d )!je by spriiiiiliag .vat er on ihe>a- See Ue^D. 9- 19. But Christ,;! 
 who lad never sifiaed. couid a )t i)e re-jnred to rep 'tit; but he hadi 
 a rig'U, and it '.v iS proper [:.»r lu-o to be baptized, ■ind fulfil the righ- 
 teousness of ihe law iu thai point, as he did ui all other points; and,1 
 this baptism was a public teslisnony that he was ceremonially cleanil 
 But, if he had been baptized in any other mode than as the law di- 
 rected, it would have been a failure, instead of fuitilling all the 
 righteousness of the law. Tiierefore, he was sprinklt^d with water. 
 For Moses sprinkled both the book and all the peoplt^ with blood 
 and witti water. H"b 9 19. Arid lie sprinkled tiie Levites with 
 water ; and he washe<I Aaroi and his so.-s wi'h wafer at thed.'>or o 
 the tabernacle of me con<ir^g:tiou; rind it is reasonable to believe he 
 Spriakled the:« as he did all the othf^r people. Ai-d it is certaiu 
 they could no- have l)een immersed at the door of the labtrna. 'j 
 unless preparation had been umde particularly for it ; o( winch \\e 
 have no account. 
 
 We have no evideuee that John the Baptist v\ as commanded, at 
 
267 
 
 any ♦ime, to deviate from the law, or that he did deviate from it, or 
 fr^un tiie Levitical regu'aiion-, at any time, in his public ministra- 
 tion? ; and, as i:n:)ii'rsion uouM have been a deviation from the 
 law, it is a reproach to Christ, wlio was to fulfil the law, and to 
 Ju'iii, that :;ie;vt aad j;i)i)d nun, vviio was to go before and prepare 
 the way fi>r Ciiiist, to s;iy that John practised immersion, or that 
 he baptized any person by putting thei.n all over into the water, at 
 any time, or in any plrtce. 
 
 And, it is a reproach to Philip, and all the Apostles, and to 
 Christ, to suppose they practised immersion, or allowed it to be 
 done until the end of the world ; and yet never intimated, that it 
 had been done, or that they allowed it to be done. 
 
 Bat, on the other hand, I think, baptism by sprioklins; has been 
 satisfactorily established, in the foregoing pages, froin the Bible its- 
 self, without any assistance from any other ancient writers. And, 
 yet, upon an impartial examination of ancient Christian writers, I 
 think, the weight of their testimony will be found in favor of sprink- 
 ling; a!th.):igli I abject to quoting any one of them as proof. For, 
 any tiiiog that caan.»t be established from the Bible, Avithout any 
 other help, ought not to be held as a religious creed, nor practised 
 as a religious institution. 
 
 N« You said, some where, that John's baptism of Christ, re- 
 presented him as being ceremonially clean ; and, that, God meant 
 it as a part of his coosecration to his High Priesthood, after the order 
 of Vit'lchisedec. Why might not John, also, have meant it for the 
 same ? 
 
 A. God had given a law, called the Levitical law ; and thtp 
 'aw made men Priests; and prescribed all their rights, liberties, pri- 
 vileges, qua ifications, duties, and duration of their priesthood; and 
 this CDUStiiuted a sort or ordor of priesthood, called the "order of 
 Aaron." This law chose out the tribe of L^vi ; toen, out of -his 
 tribe, it chose Aaron, and his male descendants, for priests. But, if 
 any of those had any blt^mish, he could not officiate in the Priest's 
 office. Levit.21. 17,^21,23. And, as these men had to die, they 
 could not hold their Priestho > 1 longer than their lifetime ; where- 
 fore, their Priesthood was changeable, and passed from one to ano- 
 ther, in a long succession of Priests. See Heb. 7. 23. And, there- 
 fore, they could not be Levitical Priests, except they could trace 
 their genealogy back to Aaron. 
 
 Now, John the Baptist was well acquainted with all these 
 things : and he, also, knew that Jesus " our Lord, sprang |out of Ju- 
 dah; of w^iich tribe Moses spake nothing concerning the Priest- 
 hood." W'herefore, .Tuhn could not have me«n^ the baptism of .Testis, 
 
268 
 
 as any part of' his con&ecm/ion to his priesthood ; fsuJohn was bound 
 to maintain the law exactly. 
 
 But Jesus was to be a Priest, after the order of Melthisedec, 
 and not be called after the order of Aaron. Hob. 7. 11. And he 
 was to begin his ministry under the Jewish dispensation, as a Jewish 
 minister, or minister of the circumcision; Ron). 15. 8; and he was 
 consecrated by the Holy Spirit to his priesthood, at tiiat time when 
 be was baptized by John; and God meant his baptism as a part (d" his 
 consecration to the High Priesthood, after the order of ^ielchi'- 
 Sedec. 
 
 N. What is the difierence between th.e order of Aaron and the 
 order of Melchisedec ? 
 
 A The two classes, or sorts^ or orders of p'-iesthood, are dif- 
 ferent, according to the ditterencc of the rights, liberties, privile- 
 gt^s, and duties, conferred and enjoined on the persons, and the du- 
 ration of their priesthood. And is according to the qualifications 
 of the persons sustaining the priesthood. I have shewn the order 
 of Aaron, which was conferred by law. 
 
 But the order of Melchisedec, was conferred by an oath : " The 
 Lord sware, and will not repent, Thou art a priest forever, after 
 t:ic order of Melchisedec." fleb. 7. 21. Psal. 110. 4. As the 
 taw took into view the qualifications of the persons, which had to 
 ba alike : so, the oath took into view the qualifications of the per- 
 sons, which had to be alike. Melchisedec wa's " made like unto 
 the Son ofGcd." Heb. 7. 3. Bcicause the Son of God ever liveth, 
 he was consecrated for evermore, and has an unchangeable priest- 
 Hood. Heb. T. 23 — 2S. But, also, the rights, liberties, privile- 
 ges, and business, of this order of Melchisedec, was infinitely high- 
 er than those of the order of Aaron, as well as of longer duration. 
 Aaron and his descendants orficiated in this world only, and in a 
 teuip'e and tabernacle made with hands ; but Christ is a minister 
 of the sanctuary, and uf the true tabernacle, wliich the Lcrd pitt hed, 
 and not man, and has entered into heaven itself, now to appear in 
 the presence of (iod, for us. Tleb. 8. 2, and 9. 21. - And Jie is able 
 to save to tlie ulf;'i'!n(>sr, all L!!iitcorMe unto God, iivhi'o, seeing he 
 ever liveth to lUiike iiitercessi;Mi (or them. Heb- 7- 2j. 
 N. Now, let me ask you. Who is Melchisedec ? 
 A. ! will first tell you vvlio ho is not, a:i(! thou try to tell vmu. 
 who he wiis. 
 
 ffe w:!s n-)t a man. JI -b. 7. 4, siy?!. '' Now consider how 
 '>reat this man was." But the word '• man," in that n'ice. is not 
 in til J Gicpk Testament. !t was supp'icd by the tran^lifors, a!- 
 ihotiirh you see it in Ivoman letter?, it should have beej' thus : NoM' 
 
569 
 
 cousidcir liow s;re.it i»e was. Tlie Jews never admittcfl that any 
 mer.^ man was wre'iter than Abraham; but they admitted that Mel- 
 cfiispilfc wa^ jrreater. Heb 7 . 7. 
 
 But he was n'>t a hanian being at all; for, he was without father, 
 or nv>lher, or birth, or death ; he had no descent or gc- 
 nedaa;v. A.nd, consequently, he conld not be a Levitical Priest ; 
 but the fact was, he lived and appeared to Abi-aliam, long before Levi 
 wa- born ; and, therefore, he could not be a Levitical Priest. 
 Wherefore, Paul must have been trying to shew, that he was not a 
 man at all ; for., no one that knew he had met Abraham^ could have 
 supposed that he was a Levitical Priest. See Heb. 7. I — o. Nei- 
 ther was he the Son of God, strictly speaking. The Son of God, 
 inthef^ill Bible sense, was the second Person of the Trinity, that 
 took inro connexion with himself a real human, and was born of the 
 Virgin; or, he was made of a woman, made unto the law. But Mel- 
 chisedec appeared to Abrahaio, eighteen or nineteen hundred years 
 before that. Genesis 14. 18. But, he was made like unto the 
 Son of God. Heb, 7. 3. There was a strong likeness, but a real 
 dirference. 
 
 He was the second Person of the Trinity, that took into con-^. 
 nection with hi nself fh^^ siipernatural appearance of a human, and 
 appeared to Abram, under the names Melchisedec, and Melchis^-- 
 lem, or King of Salem, Gen. 14. 18. Paul has well interpreted 
 (Iiese naoi^^s ; [Cmg of Righteousness, and King of Peace. Heb. 
 7. 2. Melchisedec, signifies King of Righteousness; and Melchi- 
 saiem, in the Hebrew language, signifies King of Peace. And these 
 names, or titles, well became the highly ex:ilted person who wore 
 them. But they would not have become any mere man. Meichi- 
 sedec was like unto the Son of G.)d. T le difference lay bet'.v.-^en 
 the supernatural appearatice of a nuin, and a real man. Paul had 
 in:i.ny things to say of this Me'iciiisedec, and hard to be uttered; see- 
 in^j the. H-^brews wore duil of liearing. Tib 5. 11. So, brother 
 N., I will be short, lest you should become dull of hearing. 
 
 N. Did Mi'lchisedec ever ufSciatf in iiis priestly office ? 
 
 A. Yes ; h-^ blessed Aoram, and received the tithes, as a 
 priest. Heb. 7. 6. Gen. 14. 13—9.0. 
 
 N. If he was the person you say he was. What did he want wii.li 
 the tithes } 
 
 A He wanted to make Abram do hi- duty, for one thing, and 
 set a patt'..'rn for others. And he had the same use for the tithes, 
 that i\e had for the cattii^ on a thousand hills. And !u eW ei give 
 them back to Abram, or else to some one thif needed tiiera worse ; 
 for he then was. and still is, always doing good. 
 W2 ' 
 
270 
 
 SACRAMKNT OF THE SUPPP:?.. 
 
 N. [ wouI'J iike to hear tl'.c Sacraiuent of the Supper explained 
 .1 little. 
 
 A. On that ever-meiiorable night before the death of Christ, 
 h'? in=^tit!ite(.l the Supper, cnmiuonly called the Lord's Sijpper. Ac- 
 cordin;» to the Jewisli reckoning of days, from sun-down to Biiu- 
 do'.vn, it was on tlic evening of the th.irteenth dav of the Jewish 
 month ."v.san: and, after midnight, this thirteenth day of Nisan, 
 agreed ■. ith the fifteenth day of x\pril, in the vear twenfy-nina of 
 Uie Cii iian era, until the sun-set frtllowiii^;-. But, tVoin midnight 
 unti^ t .-i s!in set preceeding, the time agreed with the latter part of 
 tlic fourteenth day of April; because we reckon days froai mid- 
 night to midnight. The deatli of Christ was on a Friday, which was 
 ths fifteenth day of April, in the year twenty nine of theChristiae 
 era. Consequently, the Supper was instituted on Thursday nighty, 
 before midnight, of the fourteenti) day of April, in the year 29 of the 
 Christian era. 
 
 Christ's death took place on a Friday, at the time of the coming oa 
 of aJevvi<?h passover. The passover nl'vays i)egin on the fourteenth 
 day of tlie Jewish month Nisan. But, at this passover, Saturday,. 
 which was the Jewish Sabbath, was the fourteenth day of their- 
 month, and tbie diy of the bi^ginning of the passover. Therefore, 
 tliat they mi$>-ht not have to mike preparation on their Sabbath day, 
 frhey made tiie day, before their Sabhatti, their preparation day. 
 This preparation day wasF'iday; and it was tlie fifteenth day of our 
 »no»!>''t April; i;i the year 29 of the Chr^^tian era. On this day, Fri-- 
 day, which was the day of preparation for the passover, they cruei- 
 fied Christ the Saviour. 
 
 But, on the night before Christ was crucified, He instituted tb,e 
 Sacremeut of the Supper. 
 
 For, on tiie day before He was crucified, "his disciples said un- 
 to him, Where wilt thou that we go and prepare, that thiju mayest 
 eat the passover,!^" This talk took place on the fourteenth day of our 
 April, whi'ii was the day before Ch'i'^t was crurified. And it was 
 on rlie twelfth (.lay of the Jewish month Kisan. which vvas the day 
 before the prop.M' day for killing the passover, at this time. The 
 lamb was to be kept up in com'uon cases, until the fourteenth dajr 
 of their month Nisan, and to be killed in the evening of the four- 
 ;''?:nth day ; that is, on the bi^inning of the fourteenth day, or after 
 
synseu See EsTod. liS. G'. But, at this i>assover, it was pro-.^er to 
 kill the passover after sunset, or ou t'le bjgitining of the thirteenth 
 (lay, which was their preparation day.* 
 
 Wherefore, on the twelfth day, Me ^ive directions (o liis dis- 
 ciples where to make the piiS5i)ver, u'liich was then to come <; > at,' 
 or after sunset. 
 
 " Thpn c:i'ne th;Mlay of unleavened bread, when the passi'sver 
 ;-nustbe killed. And He sent Peter and John, saying, Go nn I pre- 
 pare us t!.e passover, that wc avsy eat." See Luke £-2. T, 8 j 
 and, also, iiatth. 26. 17, and Mark 14. 12. 
 
 And they went into the city, and prepared the passovor, in a, 
 large upper room. And, when even was come, he sat down with 
 rise twelve. M^lth.GG. £0. 
 
 And, on this sarae evening, as they linished eating t!ie jia??:!) ■ 
 ver, Christ in-itifuted the Sacrament of the Supper, to be ob;^ervciij 
 by Christiana, to tiie end of the world, in the place of, or instead of, 
 the passover. 
 
 '* And, as they were eating, Jesus- took bread, and blessed it, 
 and brake it, and gave it to his disciples, and said, Take, eat : 
 this is my body. 
 
 " And he took the cup, and give thanks, and gave it to them, 
 saying, Drink ye all of it : For this is my b'ood of the l^ew Testa- 
 ment, which is slied for many for t!ie re-nission of sins." il'atth. 2G. 
 2-6—28. Mark 14, 17—24. Luke 22. 19, 20. 
 
 And Paul says — " For I have received of the Lord that w'nichj 
 also, I delivered unto you, That the Lord Jesus, the same night ia 
 which he was betrayed, took bread: And, vv^hen he had given 
 thanks, he brake it, and said, Take, eat ; this is my body, which is 
 broken for you : this do in remembrance ef tne. 
 
 "After the same manner, also, he took the cup, wlien he liad 
 sapped, saying. This cup is the New Testa, neot in my blood : Tliis 
 do ye, as often as ye drink it, in remembrance of me. For, as oftenas 
 ye eat this bread, and drink this cup, ye do shew the Lord's death 
 till he come. Wherefore, whosoever shall eat this bread, and driofc 
 this cup unworthily, shall be guilty of the body and blood of the 
 Lord. But let a man examine himself, and so let him eat of that 
 bread, and drink of that cup. For he that eateth and drinketh un- 
 Avorthily, eateth and drinketh damnation (judgment) to himself, not 
 discerning the Lord's body." I Cor. 11. 23 — 29. 
 
 ^ ee the calculation, hereafterj oq the deatji of Christ. 
 
272 
 
 The Jewi"-!"' pxT=:ov^r keo*^. them in remembrance of their rieli- 
 verance fram Egy^*;, airl, also, of a Heliverer that was to coioe ; ho, 
 the Sacrament of the Supper, is to ke«^!p us in rp;n<'jnbr;ince t*i.' :.m- 
 deliverer has come, and hss suft'ered and die-i, to lay t!ie f'>(iu !:itioQ 
 oi'our redeinpTioa ! '' For even Christ, our passover ss *iirii 'i-.-d 
 (or sluiii) for us." 1 Cor. 5. 7. Wherefore, we sho'sld keep the 
 foast ia ^\^ honesty of our heart. For, if we cat ;ind drinV: unwor- 
 thily, we eat and drink Judgmen! ro oui-selves. If we eat ;it,d 
 drink, we, th<-.''c")V, alIo=vor ackno<.viedi*;e the troth, propriety, and 
 Diviae institution of the ordinance ; and, doina;atl this unworlhily, 
 we coodcain oarselves in that which we allow or ackuovvled^e; or, 
 in' oth.er wordx, we pass judgment against ourselves. And, when 
 we ^ive judgment against ourselves, well may God, the Judue, ren- 
 der judgment against !!?. For God i-3 :;reater than'jr conscience 
 or heart. 
 
 N. VVh it is meant by being unworthy, or eating and dsinking 
 unworthily ? 
 
 A. If any one has not becoaie a Christian, and dt)es not love 
 the Saviour, he is not invited to the Supper ; and, not being invited, 
 he has no right to come to it ; bat he is an uuworthy intruder, if 
 he comes without the invitation, and after he Ikls been forbidden. 
 
 N. If he was as good as he ou:;l.t to 1)'', would he ni)t be fit or 
 worthy to come to the Supper, even if he had not been invited t 
 
 A. No; if he was as wise and good as !ie ought to be, he 
 would not attempt to come to the Sacrament of the Supper without 
 an invitation. The Angel Gibriel has not been invited, and he has 
 no riglit, and, t'lerefore, would be unworthy to come t.o the Supper, 
 Christ instituted the Supper for his fri.^uJs, fir Chrisiians J and 
 they only are ifivited ; bat they are aII invited, even the least Chris- 
 tian, nomitrer how ill deserving and unworthy, or usi'it iie feels 
 himself to be. is invitel ; and it is his duty and privilege to come 
 to the titbie, and shew his friend -hip to his Saviour* an;], with 
 grateful remembrance, acknowledge and shew forth his Saviour's 
 death. 
 
 His feeling himself to be ill deserving and unfit, is no reason 
 why he should stav away ; but it is some evidence that lie should 
 come forward to the table. Ii is such tiiat ar>' invited. If be feels 
 no Sense of ill-desert and unfitness, lie does nut feel as he ought, 
 and as he really is. 
 
 Th'^ Pnarisee, wiio thanked his Maker that he was not a sinner 
 like other men, felt hiius If, I suppose, very y^od, and would have 
 felt very ftt and vv{»rthy. But the i'tibliCAn who said, ''Lord be 
 merciful to me a sinner," went down justified rather than the otheV. 
 
273 
 
 No doubt that Publican felt himself very unworthy and unlit r 
 yet, I think, lie had the true Gospel fitness ; and I should never he- 
 sitate to admit such to the tabic ; because, I think, ail such have 
 some Christianity, and arc invited by the Saviour. 
 
 It is a fact that none are as good as they ought to be ; but all 
 ou^ht to becoviie better, by doing better, or by doin;^ their dury. But 
 the Devil often tries, and sometimes succeeds in keeping people that 
 have some Christianity, from doing their duty in coming to d\e ta- 
 ble, when they feel themselves not good enough and ill-deserving, 
 by suggesting to them that they are unworthy and unSt. And, in 
 this way, he prevents them from becomiagbetter, by doing their diS- 
 ty ; and, when duty is thus neglected, they feel the more guiify and 
 unworthy or unht ; and their case, as Christians, the more hopeless 
 and uncomfortable. And, in this way, the Devil often worries ma- 
 ny, whom he cannot devour. 
 
 Wherefore, let a man examine himself, and, if he finds t'lat he 
 has felt, and still feels honestly sorry for having sinned against 
 God, and true faith in, and love to, the Saviour, so let him eat of 
 this bread, and drink of this cup, notwithstanding his feelings of 
 ua'itness ; but, if his unfitness cirises fVom hii* want of those qjialifi- 
 cations, let him feel hitnaelf debarred from the ^abl*^, by the authority 
 of the Saviour ; otherwise, he will eat and drink judgment to him'- 
 self. \ 
 
 N. Are Baptism and the vSupper of any other use than to kee^ 
 Christians in remembrance of Christ's death, and of their duty ? 
 
 A. Bevide-.all tliat has been said before, on baptism, and no\y 
 on the Supper; tb>^re is another great use for both. 
 
 Baptism and the Suppin' are both strong, standing wifnessss', 
 before the world, in all generations, to the truth of Christianity; 
 " This is he that came by water and blood, even Jesus Christ ; not 
 by water only, but by water and blood." 1 John 5. 6. " And 
 there are three that bear witness in the earth, the Spirit and the 
 water, and and blood." 1 John 5. 8. 
 
 '■' The water and t!ve blood," mean Baptism and tha S::pper. 
 And t:"iey, tru'y. bear witness, m the earth to the trutiiof Ciuistiani- 
 ty. B-iptisai and the Suppir-r, are public, standing ordinances of 
 Christ, to be seen by all men, go.)d iO'lbad; .and, ab:)ut which, rione 
 could hi deceived at any time. They m.ist, thfr-refitre, have been in- 
 stituted exactly at the ti;ne, and m the very way, and by tiie very 
 person, as i-) stated of t'-iem in the Nev/ Testament ; for what 
 i^ said of thill ia the Ne,v Testawnent, could not have 
 bf-en bidieved in any generation, if it tiad been a trick attempted to 
 be played otrupoi I'vi people, in any generatif>n. Bat, if thoy were 
 
274 
 
 ifi'srifiifpil at the timo, and in the way, and by the person, as is said 
 of the?ii in the New rcs'ameiii; then, they are witnesses, before all 
 men, of die truth of Cnristianity. For, if Christ had not been what 
 he profe-sel to b% he couid not have known that these ordinances 
 W'.iM ii:;ve c^Mifin'iO:! o.i tiU ih- end of the world : but it is more 
 likely they won id have ceased before now. xVnd. if they should, at 
 any time, entirely cease, this would prove the whole systeai of 
 Ciinitanitv faUt:" ; for he s.iid tiiey should cooiioue until the end 
 of the world. Whertfore, whilever they ilo continue, they ai-e strong 
 wiuu-sM's of the tru'h of Christianity ; go strong that they cannot be 
 reasonably even doubted. 
 
 If tiiese two witnesses should fail, the whole church v/ouh! 
 fail, and the Old and New Testaments wouUi be proven fahe. iitp. 
 tisin carman the jilace of circumcision, and the Supper came in the 
 place of the Passover ; Baptism and the Supper, a-e, therefore, 
 public representatives of the Old and New Testaments, or of fhe 
 Churches of the Old and New Testaments ; and of the truth 
 of the Old and New Testaments. Wherefure, whilever these 
 two witnesses live, no one should doubt of the truth of the Old 
 and New Testaments. 
 
 These may be considerei! the tvvo witnessos, or the two candle* 
 sticks, or the two olive trees. Rev. U. o, 4. 
 
 The two candlesticks, fitly represent the churches of the Old 
 and New Testaments ; as in Rev. 1. 20. ''The candlesticks 
 which thou saweSr are the seven churches." And the olive trees re- 
 present the same; as in Rom. 11. 17. Tliese two witnes*;es will 
 stand and represent the churciies, whvlever the Bible and the 
 Cltiisiian Church stand. There is, therefore, no way to slay tiiesc 
 two witnesses, nor to discredit their testimony, but by slaying the 
 EiDio aiid the Christian Church. These two witnesses were to 
 "• prophesy, clothed in sackcloth," or in a mournful manner, twelve 
 hundred and sixty prophetic years'; or during the prosperity of tie 
 rti^n of the Beast. And, then, they vvere to be slain, and lie dead 
 three an;i a half days, (or prophetic years,) in a street of the great 
 city. Rev. 11. 3 — 9. 
 
 '• And wticn they shall have finished their tcslimony, the 
 Beast," &c. Greek, Kii otan telesosi ten martvjri-an auton, to the- 
 rio > &c. Telesosi, may be found in the Subjunctive Mood, first in- 
 defn itc t'-nj-e, and tliirn person plural; and the place should be irans- 
 latcd : And when (they are rtfiyw^ to fiiiisk) their testimony, the 
 Eciist that adcen.leth out »f t lebo'tomless pit shall make war against 
 tl.en!. and slioiild oveccome tliem, and kill them. S»n^ Rev. 
 U. r. In the time of the French RevoluVion, in the vcar 
 
275 
 
 seventeen huudreii aud ninety-two, the whole were slain, and they 
 by dead (ia France, which was a srreel*of the Great City) for about 
 liuoc years an.l a half ; and then they arose and ascended up into 
 lieaven, or into the church again. The Bible was burned aCier Athe- 
 is-.n w.iS establis'ied by law, and Christ was blasphemed, and profes- 
 sors oi" reli'^ on were butchered, their property cuuJistated, and their 
 hv>j.-.es uf wois'nip turned into paoUc qt^tre-hoast'S, biinacks, stabics, 
 and plcK'e^ of not, and abuse nf roiii;n»ii. Atid this is the oiily way 
 to^iay the iwo witaes.ies. [i' tiiey hid been nltm evru-y where, aad 
 had hiy de ul ev^^ry where for any lea;lh oi ti'.ne, it .vould have 
 proved t^.- Bible iai.-^e ; bof, ahi'cviT {'uty live, ihey are substan;,i.,l 
 Witii'esses in favor .)[ tiie truth of tnc B;o!e, and of Christianity. 
 
 N. 3onied:nes ijiptisin iitid WV;' Supprr are caUed Sealing Or- 
 dina-aees. Are they both sedis oi' toe Covenant v( Gi\.ce ? 
 
 A. Ni; ; Bu:)iis:ii is to;^ se'sl of the Covenant of Grace, as has 
 bejn sl'.Cvva {oriu ilj. b it \he Sapper is not a Seal of tliat Cove, 
 naat wiiich needed to be coalirined by only one seal. See Cove- 
 nant of Grace and Bapusni. 
 
 But a reati'ueiit is (he will of one pn-ty, the testator ; and it is in 
 the nature of a Covaa.;nt ; for vt is the '• p^o nise of an mlifrit- 
 ance," or ti^e gift of s xnethini^ to be posseSs.^d by toe donee, at 
 some future period after the testam.^nt is niadd. But, before the 
 inheritance co.rjes to the donee, tiie wd! of the testator may be 
 changed, and lie inight direct the inhprituoce in a different channel; 
 bat, after tiie deatii vd the testaior, his will is supposed to be un- 
 changeable, and. tiie heir has a chinn according to the testanient. 
 '"* Where a testament is, there must, also, of necessity be a death 
 of the testator. For a testaosent is of fo. ce affer men are dead; 
 otherwise, it is of no strength at ail while the testator liveth." lieb. 
 9. 16. 
 
 These two verses are pretty well translated. But, also; in the 
 foreguijvj; verse, the same w >rd is translated testament, when it 
 should have \}ee>\ transiate<! covenant. " For tnis cause, he is the 
 Mediator of tlieN 'w Testiueiit," &c. verse 15. It is the same 
 Graek vv^rd in ail these phiCr'S ; ao;i sonel:iaies this Greek v/ord 
 (Diatheke) is properly traa-.lated Covenant, and so'.netimes it is pro- 
 perly translated Testani^MU. 
 
 A Covenant is an agreement between two or more parties, to do 
 or nr^t to do soaiethiag, at so-ne future period, after making the 
 
 * Or, one of the ten horns of the Re«f5t. 
 
27G 
 
 agreement. See Covenant. Ami, in the lotii verse, the Greek 
 ■word, Diatheke, should have been Iraurilated Covenant. For this 
 cau^e, He is the Mediator ot the New Covenant. See Heb. ti. 6, 
 and 12.24. This Now Covenant, is the Covenant of Grace, wliii.li 
 13 an agreesnent between -wo parlies, God the Father and the IjcKiev- 
 er, Christ bein; the believer's surety in the Covenant, as we'll as the 
 "^.lediator of that Co\cnant. 
 
 i>ai; "a Mediator t;^ not a Mediator of one, but God i> 0!n\ " 
 Gal. 3. -Id. See, ali^o, I rial. 2. 5. Now, ihe mere prouase of 
 aiic to (/o soaietiuog. at some future period, is not a Covt.'uunt, but it 
 is in the naturtv.i a Covenant. So the wili or tcstaoient .■; a e-,!ator, 
 ijj tile promise of one ti>«!o sorneihiog for another, at so.ne tature pe- 
 riod, and is in the nature of a covenant. ^Viierefore, Christ is the 
 Mediator of the Ne^v Covenant ; out not of the Nf»',v Testament; 
 for a testiiuent is o^ one. A Covenant is binding on the parties ac- 
 cording to their agreeoient ; bur a mere Wdl or Tesiament, is not 
 binding- on the Testator wode iie lives, ""bat is of no force while the 
 Testator livet'i." Therefore, ifaaj one has a claim, according to a 
 Testanieiit. it i.s nec<'S:-iary that he should shew the Testator's death, 
 for tlien ''the Testament is of fojce." 
 
 Bat the trur^ bdiever h.is a lar!i;e clulio, according ^o the Cove- 
 nant of Grace, if he keeps that Covenant ; and. also, lie has a iargfe 
 claim, according to the SVdi, or Testament of Christ, the Testator. 
 Now, if the believer, bj failing to keep the Covenant as he ought, 
 should not obtain liis claim strictly accordingtoth.it Covenant*; yet 
 he shaii have the whole inheritance that was left him, by the wiil of 
 the restator, according t) the Pestatnent. But in order to obtain 
 his claim, according to tiie Testament, it is proper to shew forth 
 the death of the Testator. Now, Baptism is the seal and confirma- 
 tion of the Covenant of Grace. But the Sapper is designed to sig- 
 Kify and, seal, or confirm toe intention of the Testator, and the be- 
 liever's claim, according to the Will, or T«':stament of Christ, the 
 Testator, by shewing forth the Testator's death. 
 
 Also, in 1 Cor. 11. 25. tlie Gr^^ek word ( Diatheke) is properly 
 translated Testament. "This cop is the Nevv Te.-ta'oent in my 
 blood : This do ye, as oft as ye tiriok ri. in reoieinbrance of me. 
 For, as often as ye eat this biead, ant diink this cup, ye do shew 
 the Lord's death till he come." Th.'i* i*., the death of he IVstator. 
 N. Whereas, the same Greek word (diathekej means a Cove- 
 
 fSee Covenant of Grace and Baptism- 
 
277 
 
 nant, aivl also a Testaiiicnt ; how shall we know wheu to ifaiisialt' 
 ita Covea;u!t, and Avhen, a Testament ? 
 
 A. When it has reference to an a^rciMnpiit between two or 
 more parties, it is a Covena.it ; but, when it ha-; reference to one 
 party only, it id a Testament. By keepiii}; this in remembrance, 
 you might see a grcitt beauty in a nuiii!)er of |;laci\s in the Bibli?; and 
 y:)u mii^ht have j^-reat comfort atul srjristaction as a Chrisfiani w'-.eH 
 you would rcilcct oii the wisdoin and goodness of Gad, in estaDit^h- 
 ir!;>; file Covi^naiit of Grjice wit.h. believers : a-.d on the benevolence 
 of Christ, in Ids last Will and restassurit. And, al^o, you snii-dit 
 hive great satisfaction in reflecting; on the certadify of the sa'.vi^fir^n 
 <>f tru'i believers, if oof strictly accoruinis; to (lie Covenant, ve' «er- 
 taiidv, according to the last Wil! aiid TestaiDent oi Christ, U:C oe- 
 aevolent Testator. 
 
 N. Yes, truly; f;n- there is- a great (JifFerence between the 
 mutual promises of tu'o or aiora, whlc'n constitute a Covenant 
 and th'-i bare promise of one fiolj, which conititiitcs a VVii!, or 
 Testament: and this difference is in the nature of the case. 
 
 And now I see, more clearly than I did, the meaning of this 
 place; "But new hath he obiainiu! a mure excellent ministry, 
 by iiow much also he is t'ne mediator of a better covenanr, which was 
 • estdblishfid upon better promises." Heb. 8. 6. ''Which was es- 
 tablished upon better promises.'' Greek; Etis epi kriUosin ep- 
 ag^eliais nenomothetetai. Ncnooiothetetai si£;oifies establ.shed, 
 or sanctiniied by law. And the clause raijjht have been transiated 
 thus; Which was sanctioned by law on better promises. For a 
 Covenant is a legal agreement c«nsti(uted of mutual prondses made 
 by two or more pfivties. But a Testament is the legal declara- 
 tion of the will of one party only, the Testator. 
 
 A. Yes; and both the Covenant of Grace, and also the last 
 uill and Testament of Christ, are in consequ^'nce of his death. 
 Ami, as baptism is the Seal of the Covenant of Grace, made be- 
 tween God the Father and the bnliever, Christ being the believer's 
 Surety; so, the supper is the Seal of the last will and Testament 
 o/ Cluist only, fhe Testator. 
 
 N. How many Sacraments are there to be obsei*ved by Chris- 
 tians? ■ ' . 
 
 A. Only two. Baptism and the Supper. 
 
 N. What did Christ mean when he said, "Tf T then, yoar 
 Lord and Master, have washed your feet, ye also ought to wash 
 one another's feer.?" John 13, 14. 
 
 A. He meant to teach a lesson of humility and brr.therly 
 ffiendship, to be felt at all times, and to be exercised, en ail «c- 
 
 ■■" X 
 
'278 
 
 r.'?r*a.'v occaM.Hi^, iu ilio mutual discl.ar-e of friendly uince>, e-.cn to 
 the wasliiii- of ona another's feet. But he did not intend it fur a 
 leli^ioiis ordinance, to be attended to by the cimrch, at stated times, 
 even -when there was no need ior it. And this is evident, fiom 
 vvhat he said: '»For 1 have given you an example, that y,u should 
 do as I- have done to yuu-" Verse 15. Giving an exanij>le of hu- 
 mility was not instituting a religious ordinance in the church, to be 
 attendid to at stated times only. And by sotting it up as an ordi- 
 Ji;Hice of the cliurch, and attending to it at stated limes only, wc 
 liiigi.t pervert the whole example of Chiij.t to a different purpose 
 Irom what he intended; and. thereby, neglect and overlook our duty 
 asindiviilual Christians, and (ail of promoting all that good and hai*- 
 piness among Christian brethren, which that all'ectionate example 
 (rf Christ was intended to secure. 
 
 N. Mark 14. '■25. says: "1 will drink no mure of the fruit 
 of the vine, 'in'il ti;at day that I diinkit new in tiie Kingdom of 
 (:od." See also Matth. 26. 29. and Luke 22, 18. Did Christ drink 
 ;iny of the wine at the itistitution of the Suppei ? 
 
 A. Yes, he did; but he said ///<(/ should be tie last time he 
 Wiiuid drink of it, until after his death, or until the Kin'^doin of 
 (iod. or the Christian disp^ensation sliouid come. See Luke 22. Ij' 
 — !8. Foi- Paul s.'iys: '*A!ler the same manner also he took the 
 <i!p, when he had sKjjped, Saying, this cup is the new TestaUiCnt in 
 my blood." But, after he had supped that time, he would drink 
 no niorc of the fruit of tlie vine, nor eat another passover until af- 
 ter his death, until it be fulfilled in the Kingdom of God. Luke 
 22. 16. 
 
 And supper being ended (the Devil having now put it into the 
 heart of Judas Iscariot, Simon's Son, to betiay liiui) John 13. 2.,* 
 Christ went on to wash the disclple^' ieet, and to give all the in- 
 struction contained in John, froni the loth to the end of the 17tli 
 .Chapter. And in Luke 22. from the 2Ist to the 39th verse. 
 
 And, after supper vva'^ ended while they were still in the upper 
 room, he said to Peter — "when thou art converted, strengthen thy 
 brethren." Luke 22. 32. This dies rot meiin — when thou art 
 converted to Christianity; for Peter v. as a iiew man belore, and 
 Christ had prayed that Peter's Jcntfi should not lail. But he 
 nieant — when thou art convertei'. or iituii cd fion; the upper ro(»m, 
 where they then were, bar.k ro i)i^ busiriess as an Apostie, tiiat ho 
 ought to strengthen hisbiethren. 
 
 The Supper beinj; endu'. and all thing's fitiished that vNere to 
 bo (lone and said in the tlie ujij'fr rocu.. they ^ng an hvn:i:, and 
 v/ent forth, out ot the room, o^er the Brook tedron, to the^.^ount of 
 
279 
 
 Olives, which was about three quarters of a mile east irDia Jeni>a 
 lein,t() a a-arderi calleil Gethsoinaiie, and entered into the gar;! en. 
 See John IS. x!. and 18. 1. and Matth. 26. ;30. 36. anU Mark 
 14. oG_3£>, Luke 2:. 39. And, there, Christ repeated his 
 Coversation with Peter, which had taken place in the upper roiiir, : 
 and, after he had prayed, directly Judas and liis band came and 
 took liim, and brought him to Annas iirst, and then to Caiaphas, 
 and kept hiin under guard till morning, and then took him before 
 Pilate, where he was condemned in the morning, and crucified be- 
 tween 12and 3 o'clock that same day. Thus, the Supper was in- 
 stituted not more than about 21 hours before his (leath.' 
 
 Wherefore, as often as ye eat this bread, anfl drink this cup, 
 ye do shew forth the Lord's death till he come; t!>erefore, this do 
 ye, as oft as ye do it, in remembrance of him. 
 
 It is astonishing, brother N., that we, professors cf Christianity, 
 should be as careless, about these things, as we often arc. That 
 tremendous, and all-glorious transaction should never be forgotten, 
 or neglected. That was truly a time of the powers of darkness: 
 but it was also a time for unfolding the glory of God; and it was a 
 time for men to hold up their heads, for their rodempfiun wa? (];-a\v- 
 ingnigh: and now how shall we escape, if we neglect so great 
 Salvation. 
 
 God, in his infinite wisdom and goodness, has given to men 
 the Bible, containing all the information and necessary means, point- 
 ing to the Lamb of God that taketh away the sins of world. And 
 
 "Hard is that wretch that never feels 
 "One soft affection move." 
 
 ©D^TM^§^iDii^^w iEo 
 
 ON TrIE GENERAL JUDGMENT AND RESURRECTION. 
 
 N. Having had some conversations with you on the Divine 
 Government,, and its administration, according to certain fixed go- 
 vernmental principles, styled by the Apostle Paul, "The law of 
 works and the law of faith ;" and, having conversed about the cha- 
 racter of the subjects of this government; please give your views 
 on the General Judgment, or the Supreme Court of the Universe, 
 unto which all are hastening, to have their characters and conditions 
 decided for eternity. 
 
 A. It is certainly desirable that we understand the order, the 
 
2m 
 
 nalure,, aiid the f?f/»7e^u-);j of this Gfand Cou:' oftr.e Univarse, s^o \\\v 
 a-s iiisu |>.irucuiLif5 rt'speciing It. are ri-voulod m t.ie liolv Sctip- 
 
 t'tUcS. 
 
 N. Yes, truly ; bur, nir tiio fjr-.^seat, \\\\\ you please J^ive a 
 shoi I , at'.'meut of tne?e hi<^lilj mtercstiiig particulars i 
 
 A. Yes. It appears, from the prophecy of Daniel, that the 
 Session xf Ju.Jgment. will take piacej;/g^ a/ the- *' fill oi the Beast-;'* 
 Aiid Vu prepiiradon i'or i^wi Session, is Jl^3■f before his fall. 
 
 " A id i beheld, tdl the thrones were cast down, a'.Ki ihe A)i- 
 Qieiit of ii;ijs did sit, thous. ind thousind.s tninistcred unto hiiR, ;;ikd 
 ten fho'isand times ten thou-atui stood hefoif liiin _; the Ju;!g:iitnt 
 Was^^ei, .md the buoUs were opened." See Dan. 7. 9. 
 
 "1 beheld tiiem, heiause of the voice of the gi eat words which 
 the horo ^puke ; I beheld even till the Beasc was slain, and his b(5dy 
 destroyed, and mvea to die burning llaine." 
 
 The vast number^, here dcicnbed, as a^seinbliiig before the Aii- 
 cir-nt of days, shews this to be the GiMieral Judgment. And thene 
 passd'-es shew that the preparation for this Judgment, takes place 
 jast before the slayini^ of the Beast, which is his fall. 
 
 Again, in the Revtdation — •' And the seventh Angel sounded, 
 and there were gn^at voices in heaven, sayinu, The kingdoni? of 
 of t!iis world are become the kingdoms of our Lord and cl his Christ, 
 and he shall reign forever and ever. 
 
 " And the nations were angry, and thy wrath is come, acd the 
 (ime of t!ie dead that the}^ shall be judged, and tiiat thou shoudest 
 give reward unto thy servants the Prophets, and to the Saints, and 
 them (hat fear thy name, small and great; and shoiiUlest destroy them 
 that destroy the earth.-' See Uev. 11. 15, 18. 
 
 Tnissevenih truinpet begins to sound at the fall of tlis Beast. 
 And the transactions of the above {jaotistion, take place between his 
 fall and the beginning of the ^iillennium. And what is said of 
 judging of the Sainrs, accords i^recisely v.idi Daniel, just quoted. 
 " And i beheld, and the sarise horn ir.avie war '.vitii tlie Saints, and 
 prevailed a-ainst them, until the Ancient of ihy^^' came, atsd judg- 
 meiit was given to the Saints of the Mjsi llijih, and the time came 
 chat ttie Saints possessed the kingdvin." l)a;iiel 7. '2\- ~5, £16; 
 
 The horn orileast, making war and prevailini;; ti'l the. Ati.'iont 
 ot (.lays came, Jin<l judgme:it being ^iveu to the !iuiii:s, ladcr {<) the 
 surae event, and Ux it at the fal: of tiic Beast a!.-.o. '* He -Iiall 
 sp^ak^jreat words against the .Must Uigh, and Khali \v;;ir out the 
 Saints of the ?vlpsi High., atid think to ohang^i tintps and laws, and 
 thev shall be given unvo his hand isnlil a tune, and tiaie-, and the 
 dividins; of ti^ne. But the jadguient slwdl sit. a!!d \\H'y sludl take 
 
away his dominion, to consume and to destroy it unto tlie end." The 
 same time and circumstances are expressed by the Aposile. " Now 
 we beseech you, brethren, by the coming of the Lord Jesus Chiist, 
 and, by our gathering- togethei- unto !iim, th-it ye be not s.'.aken in 
 mind. For the mystery of iniquity doth alieady work, only he who 
 now letteth, will let until h.e be 'taken out of the way ; a;id then 
 shall that wick d be rcv.Mlad whom the i..ord sliall consume 
 with the spirit ofliis muuLh, and shall destroy with the brightne-ss of 
 his coming." £ Fhess. 2. 1 — 7. 
 
 When the Son of man comes a* judge, to take his seat upon I'ae 
 throne, the Beast shall then fall immediately ; for "then sliiill the 
 Lord consume with t'le spirit of his mouth, and destroy him with the 
 brightnt^ss of his comiiig." 
 
 This destruction of the '-Beast, or man of sin,'' is at the be- 
 ginning of Judg. neat, according to" Daniel. For, liie •• ci):;i ..;; pf 
 the Lord," in the above quotation, is to Judgment, at that puiiit of 
 time. " And I saw in the night virions, asid behold one like a Son 
 of man, came with the cluuds of heiiven, and came to tlie Ancient of 
 days, anJ tiiey bro:]ght him near before him." Dan. 7. 13, ami 
 S. 14« Tiiese passages shew that the Saviour comes to take fiis 
 Scat on the Throne of Judgmen-t, at the lime of tiie fall of th.e Beastj 
 for he destroys tlie Bea.st by the " brightiiehS of his oiiniing. " 
 
 The citations j'lst inade establish two puinis. First, tisat the 
 General Judgment sets at the time of the fall of the Beast. And, 
 second, that the coming of the Jud^e, to take his seat upon the 
 Throne of Judgment, is at the very same point of time. Now, fion» 
 this commencement of Judgment, it shall continue down throug!\ 
 what t!je Ptophet calls the '' cieansiiig of the Sanctuary," which is 
 seventy live years from the fall of tlie Beast ; Dan. i 3. 12, and 
 Ilev. 2U J until the commeccemeiit uf the .MiUc-iinium. And this 
 General Judgment shall continue on through t!>e Vletlennium, also, 
 which at least is one thoiisan.i years; and through •• that litt'e sea- 
 son," al'^o, in which Satan is to be loosed. Then shall it end, when 
 all shall have been judged. 
 
 " And I saw an Angel comedown from heaven. a;:d he laid 
 Iiold on the dragon, that old serpent, aad bn/nd him a thousand 
 years ; and, after that, he must be loosed a litne season. And I saw 
 thrones, and they sat upon them, and j-idg u-'or was given unto 
 them. And I saw a great vviiite throne, and mm that sat on it. x\nd 
 I saw the dead, Sioali and great, stand bef:»re God, and the books 
 were opened, and the dead were judged out of the books." 
 
 This shews that the General Juograent is not finished do'.vn t;' 
 the close of the *' little season. " 
 X2 
 
2m 
 
 St aiuch, ihen, for the bci^iniiin^, ::tul t'le duruflon of tiiis 
 Gram! Coirt of llie Universe. 
 
 N. Will you ivnv stale the order i.-f tliis Court, or Iliial Judg- 
 ment r 
 
 A. By order, I understsiid you to mean the i^cnoral arraniie- 
 m ut otits !jrocee<iings. According to this order, the Judgment be^ 
 gi.is uitli the Saints, first. 
 
 N. VVl)en s'lall the judginent of the Saint*, th.en, take placed? 
 
 A. It begins at the coinmencenieut of tlie Court, which v. as 
 shevvii to t)e at ihe fall of tlie- lieast. "■ Ten thuu!^and times ten 
 thousand stood before him, and tlie Judgment wasse?." Those are 
 r^'pr.-sented as being present attics Grand Court, when it begioSt 
 " The timo of the dead is coiie, tiuu. tliey should be judged,, and that 
 (liou should ^ive reward unto thy servants, sniull and "ireat, until 
 the Aucit Mt of days come; and judgment was given unto the Saints ti 
 the Musi High." 
 
 These are all of one character, because tht^y are represented as 
 the same people who stand before the Ancient of days, at the coin- 
 mencemenl of the Judgment. 
 
 Nf);r, all that die in Christ, from the creation down tiil the Mil- 
 enniam, are to have their resuirectiun and judgment during those 
 seventy-five years which intervene between the commencement uf' 
 the Court and ihe Millennium. And this is the " first resurrection.'' 
 " The Lord himself shall descetid froin heaven, with a shout, uiih 
 the voice of the Archangel, and with the trump of G; d; and the de.icl 
 la Chri.;t shall rise first. 1 The^s. 4. I G. Rev. 20.6.- Blessed 
 and holy is he that iiath part in the first resurrection, on sach the 
 second death hath no power" 
 
 N. But w'lcn shall this der-^cciiJiag oi the Lord take place?' 
 
 A. At ftie conaitieceiueut uf the judgai^ it; for this is the 
 game thing Dinielsaw, ''or.e like a son of man come with the clouds 
 ^f heaven," and this is that very coMiing too, whose ''brig'^tnes^ 
 is to <lpstroy the man of sin." or the houi. or tieast as elsewtere 
 called. An;' the otiier places oi Scripmre which speak td the serontl 
 comitigof the Lord, iieanx tliis «/ery coming at the commencement 
 of the Jud;;.Tient day, for tiijs is his "second coming." 
 
 N. W'^eii shall the><e de.id in Christ, uho are to rise first. 
 Nvhen IS it thev ri«e, and 'vhen ;ire the\ Judged.'' 
 
 A Their resurrection lakes place at his coming, and their 
 judgment goeso'iiti ii)-it period, net ween tlie fall ot the beast, anti 
 the beginning ot the Mitlei>niuiti. This is coiifirniod by the 
 Ajyosf". ^ee I Cor. 15 'Ji. Rev. -:;0. 6. 
 
 Sjjetiki.ig of the les-jtrecuoii of the body, St. Paul says, thus* 
 
'•Hvery luau in hHO.vn- oi-der, ('hiisi Ose first IViilts, alteru-aftlis 
 tlier tivit .K-e Ciiri.S''d at h>-< cv.r.in:;," or at his commencement of 
 the iu-i^r!ieiit' V'-^^^ s^v.ns thiiiu; is cltvirly taught also in otiicr 
 places. '• Tie ckvii in Christ siiall viSL- first, lilesseil and iioly.i.i 
 lie tii.ittvifh pariia V icdcst rosin-ictioa, 0:1 saob the soconil ileal!) 
 iKitii noy.iivar; '.),>t tiiey s'liUbe priests uf God, and of Christ, and 
 shall reij^n vvitjj lii n a '.hir.isjiid yeai'i." 
 
 ii^cQ t.)c GciiiiVil JuJ:;neri(; is fiirly repreSvinLed as com.jner.c 
 in"- bei-.iro ill!' MiilxiaMiuinj the saine which has been said of it bc- 
 fo!-e. Aa i tiVtt tie fneidj of Ciiris';, \\':\o wore dead, aiise, livi-, 
 are j .i'.i,^ed, and then rei^ii With luni a tlioirsand years, or lhrou(;h 
 the .viilieanunn. 
 
 N. '-Y i:.'-.- sh ii! t'le S.iiiitt, \v'-vj leave liic Nvorld durin:^ the 
 Milleaaiaai, bo jmiu;e'.!? 
 
 A. Durin;^ tne Millenniam, as t'ley leave the world, 'i'iiere 
 ai'C t-vo ways, iiuvvever, oi leaving it, iMid oi coiriing; (0 judg- 
 ment. 
 
 One is by dying and rising; again, and so coming. 
 
 The other is, by mdergoin^ ssrne icind of ciiange, fully cnuiva- 
 lent to- ate npoi-ai death atui reiurroction. For tiie Apostle states: 
 **We, which are aiive, anil reaiain unto tiie comuij of the Lord, (or 
 Day of Jud^aie.'it,) >-haii not prevent, or be ia tlie way of tiiem that 
 are asieep: (that is, who have died;) we shall not ali sleep or diej 
 but we shall all be ciianged in a niouvant, in tiie twiukiini^ of au 
 eye, at the last trunpet; for the trim p'n shall souiid, and tiie dead 
 shall be raised incorruptible, and we, (that is ilu^ cou ivijicraiics o 
 the Millennium,) slu'l be changed." See- riie.-.s. 4. 15, and 1 
 Cor. 15. 52. 
 
 .Observe, "We shill all be chan;^x-'d. '' This does not mean 
 that all sasrits, in t'le vluieaoiiiiO, -,'■), d\ rleri^o ■>•> -if particular 
 change distinct fro a death, but it > ujlies th.iC ail sOfil! oedivvpre- 
 pared fn- cornin^ to judira'^nt, eiriiT 07 tf no>''ai (h'ath, or l»y that 
 particuhr chaaj^e equi^ il'^nt to t le i.ie wiiich de.i'^h makp-i. "Theu 
 we, wliich are alive, aoij »i3;atin. soail be caught -ip tnofeiiier witji 
 them, in the clouds, to .icet fhe Lord in the air, and so siiall \vb 
 be ever with the Lord." 
 
 Hence, we see ihit they who are ti;u^ chaugf-'d. so directly to 
 jiidi^inent, stand thei'- tiia', ano pass iiito a;lory evftrlastinti:. No\y 
 this coming of the Lord, mentii>n* i in the cour<»xt. is the seif- 
 Sa'iie thins; wi'h that ojen- toned i.; OinieJ 7th. wliich is at the fall of 
 the beast; at wliicli ti ne t'le Oav uf the G^iieral {jiid^iaent bejiins.- 
 And the resarrecti-io lod S'llden ("Oanre liPie q'jofpd. ire '.^vi- 
 dejg^lj? after tiie comineaciueai of that great da|r, . The ciUtiou re-- 
 
284 
 
 fers to those living, even clown tliruugh the MilifMiiiiuni. Because, 
 even in tiie mitUt of the r-isurrecrivm and changing of some, and 
 goin2:fi) .n'"t the L)!d i:i fheair for juds;inen<", a nuinlji'r shall still 
 bealive, anri shall be reinaining upon the earih. ''But thej who 
 are iiiiv..', and v •.n.iin, shall ntit prevent, or be in the way of, tlieni 
 that sl-ep:" beca ise th::y, too, shall have their resurrection, and go 
 on to jtidgiisetit, uithout interruption froin those who are still alive, 
 and yet reaiainin;;^ (ui the earth. Nor,oh the other hand, sliail tliev 
 who are alive and re;n liniiig on earth, be interrupted either, by 
 tlie othMSCDntinually risingand going olF to judgmeni. 
 
 N'>r (do ue presume) shall they see the descending Judge, nor 
 hear die shout, nor the voice ol t!te Arch Angel, nor the trump cd 
 God. that awakes the dead; because "It is tisey -.vlio are in their 
 grav.-s, "LJiat sliall hear liis voice and come forth." So speaks 
 tiie Savinur." J'i'an5, 23- 'vM.irvel not at this. " 
 
 Thus, then, s'oall proceed, in one simultaneous tnovement, the 
 resirrection and changing ot ail the friends of Christ, and their 
 jadgoient; even i'v.yxi "Mis coming" at the downfall of the ••oKin 
 of sin,*' onward asid utiwurd, t'nrough tlic Miilennium, until the 
 last fi-ieod, in th* iiau^an fanul3', shall be judged, pronounced vic- 
 toriou-i, and receive a jiivful coronation. 
 
 N. This view explains to uio, in anew light, '-ihe first re- 
 surrection." 
 
 A. Strictly speaking, this i^i the lirst resurrection; and, fast 
 as saints are judged, they pass into blessedness, and {uUiies's of 
 enjoyment in (iod, and reign with hi:n forever. liut they who 
 rise, before the >1 illei'.nium, will reign witii Christ, the full thou- 
 sand veirs; cd' co:irse, tiiay wlio rise ilyriiig t!ie Ardiennium, shall 
 reigu on ihoa.rji its remainder; Isat tois does not imply an end to 
 their reign: it iujplies only, tiiat they have their resurrection, 
 judgment,- acquittal, and reward, ♦hat much sooner than the wicked 
 shall have their resurrection, judgment, sentence, and punish- 
 ment. 
 
 "The rest of the dead live not again till the tliousand years 
 were finished." 
 
 That is, the wicked, or 'hey who die out of Ciirist, do not 
 have their resurrection and judgroent tiil after the Mdienniuni. 
 
 This residue, living agaiu, expresses their resurrection and 
 coming to judgment towards the closing part of that great and nota- 
 ble day. "And 1 saw the dead, sotaM and great, stand before 
 God." And the books were op.'oed; and the dead were judged 
 out of those thing.> which were written in tiie books, according tor 
 their works. 
 
285 
 
 Am] the sea give up the dead wlijcli were in itj aiul death and 
 Ijell, (or h.tdes.) deUverci up tiie dead wnich were in then); :i;jd 
 th(^v were judgcfl every nian accorliii^ to I'leir work^- Aiuid.-atu 
 and hell (or hades) werecast into the Uk« of Hre. This is ihe sec<>f;d ■ 
 death. Aii(i whosoever was not fonnd wrirren in the bsMik of lile 
 was cast into the iake of fire. " See Rev. x-0. h2 — !5. 
 
 So much {or the order of the jud'^.nent, aisd of the resurrec- 
 tion of tlie dead, and their cotmng to judi'inent. 
 
 Now wiil be a proper time for'cil'.ins up so ne other p'5S'*age's 
 of Scripture 01) these snoJM:t?. "The hour i-i co'nia^; in vrhirh all 
 that are in the grave shaU hear his voi^'e, and siill come fortlt;; 
 they that have done good, unto the res-irrection of life; and they 
 that have done evil, unto ihe resurrection of damnation." See 
 Johns. 28—29. and Danl. 12. .1, 2. 
 
 The "resurrection of life." means th>' first, and the '-restirree- 
 tion to damnation," means the last resurrection, according to the 
 above order of the judgment. 
 
 " At that time, thy pt'ople sliall'be delivered, every one that 
 shall be found written in the book. And many of them that sleep 
 in the dust of the earth shall awake, some to everlasting life, and 
 soTne to shame and everlasting contempt." The clause "thy pea- 
 pie, and the rainy vvho shall awake to everlasiing life," refer dis- 
 tinctly enough to those who *• iiave pttrtin the first resurrection." 
 And ail the remainder are oi theglast resurrection. 
 
 •'» When the Son of man shall come in his glory, and all the 
 lioly Anjjels witii him, tlien shall he sit upon the Tlirone of h'.s Glo- 
 ry. And before him shall be gathered ail nations; and he slsali 
 separate them one from another, as a shepherd divideth !ns sheep 
 frovn the goats ; and he shall^set the sheep on his right hand, but 
 the goats on the Itift. Then shall the King say unto tliem on jiis 
 right hand, Cooie ye blessed, &c. And to them on the left hand, 
 Bcpart ye a:;corsed, &c. And these shall go awaj' into everlasting 
 puoishment ; but the righteous into life eternal-" Matth. 25. 
 3 ! ,. &c. 
 
 This passage. 1 couceive, does not intend to explain the ordei: 
 of the Judgment 'Day : nor other passages of Scrip! u re on this sub- 
 ject ; but it is a short stdte;!isrit of facts, truly, acrtuxling to the 
 order ju>t given, and expiaijjed by otiier passages of Scripture. For, 
 " lue gathering oi ail i:ati;;!is before tlie San of nian," bolii ^ood and 
 \k\!\, isoneiact: bin it does not intimate that this gathering shall 
 be smjuitanoous. JJecause, according to theo d>'-r exprciAseddb ive, 
 tlvc nations were gatiierijig all alonji' hrcugn 'the Great i);t}' oi Gen- 
 eral Ju igm-nt ; nor s'lail all 03 y;;r.hered to2,ether till ncs-r tlr6 
 
28(i 
 
 close of that (lay of wonders. All the good may be \herv first, ;it,ii 
 bt' ju<!oc'd IJrst. btTore ihe wicked apj,ear. 
 
 iNiext. l!u' "separation." This represents the placing ui tise 
 good on the one hand, as a mark of iionorj and the b.id on the other, 
 as a mark of hishoiuir. And when sentence is pronounced ; it is, 
 fir»t, on the righteous, according to their order ; and. lastly, on t'.ie 
 wicked, according to their order, also. And, m full accordance 
 with this order, "the righteous en^er into life eternal, and the 
 wicked depart into everlasting punishment." Thus, then, in This 
 passage, we have a general, neat, and concise statement of the order 
 just laid down. 
 
 N. Is there any evidence that Saints, in the first resurrection, 
 shall rise and come to Judgment, according to the order of time in 
 which they lived and died upon the earth ? 
 
 A. There is not only a general statement about the order ot 
 judging these two grand divisions of the human family, but the Scrip- 
 ture testimony descends even to the order of the individuals them- 
 selves. " Afterward, they that are Christ's, at his coming." This 
 clearly expresses the general order already explained. But these 
 words which follow, are adapted to this individual order. "■ For, 
 as in Adam all die, even so in Christ shall all be made alive ; but 
 every man in his own order." iCor. 15. 23. Dan. 7. Rev. II. 
 Dun. 12. 13 ; " Go thy way till the end be." And in the descrip- 
 tion of those " who stand before the Ancient of days," among the 
 thousands, in the first part of the day, there is a direct reference to 
 this individual order. *' That thou shouldest give reward to thy 
 servants the Prophets and Saints, and them that fear thy name, 
 both small and great." For this place refers to the very class which 
 Daniel saw before the Ancient of days, '• when the Judgme.-a was 
 set, and the Beast was slain.*' This individual order, is frequently 
 allutied to in the Sacred Volume. 
 
 " God shall jutige tlie righteous and the wicked ; for there is 
 a time there tor every purpose, and for every woi k j" ot course, for 
 every subject of this miuuie investigation. '4 say unto you that eve'" 
 r^ idle word that men shall speak, tiiey shall give account thereof 
 in tlie Day of Judgment. For there is nothing covered that shall 
 not be revealed." Eccles. 3. 17. Matth. 12. Sfi. Luke 12. 2. 
 Tiicse, and the like passages, forbid the conclusion tliat the Saints, at 
 first, or the sinners, at last, shall be judged by companies, either 
 large or small: but tiiey clearly suppcni ihe idea of an imlividual ad- 
 judication, according to the order of time in which they lived and 
 died, and stand on the docket. 
 
 N. Are there any other pas.^agfs which goto shew thai the 
 
287 
 
 (jreneralJu(l;;iiient shall begin even while the world stands, and mul- 
 titudes are on it ? 
 
 A. Yes, many. <' For as the days of Noah were, so shall, 
 also, the coming of the Son of man be ; they were eating and drink- 
 ing,- marrying, and given in inarriage j so shall the coming of the 
 Son of man be." 
 
 This coming of the Son of man, is his coming to Judgment, 
 ]\Iatth. 24. 37. And, even at this coming, the inhabitants of the 
 t^arth are occupied just as they were before the flood j of course, we 
 are ini'ormeti that, when the Judgment sits, multitudes are on the 
 ei'.rth ; else, if all have left it, there cannot be much like marrying 
 and given in marriage. 
 
 And the comparison of the state of the world, at th.e timeof Lot's 
 jiighi from Sodom, with its state "when the Son of man is revealed," 
 Luke 17. 28, shews the same. 
 
 Novy, if this conning of the Saviour, is to take place while men 
 are so occupied on the earth, thei e is no reason, in tlse nature of the 
 case, to forbid the conclusion, that tliis Day of Ju(igment may begin 
 as early as the fall of the Beast, ''that man of sin whom the Lord 
 shall consume with the Spirit of his mouth, and shall destroy with 
 the brightness of his coming " 
 
 And, from (he mere nature of the case, with as much propriety, 
 it might be concluded that the General Judgnient would then be^in, 
 as at any subsequent period ; for, begin when it may, it will find 
 men as busied aud occupied on the earth, as the deluge did the an- 
 tedeluvians. 
 
 Of course, it need not be surprising that a very few, on the 
 time of the Judgment Day's commencing, shall believe it is begun; 
 but nearly all shall be looking forvvard to. its commencement, at 
 some far-off period in futurity, even v;hen it ha? actually commenc- 
 ed. How few are there now on earth who believe tliat the cum- 
 mencement of that great day is at the fi-iU of the Beast, as has been 
 •shewn. And well did the Saviour remark, or raih.er ask the ques- 
 tion, in reference to tliis thing : •'• When the Stm of man corneth 
 ^hall he find faith on the earth V And I)ow frequently does he in- 
 timate, elsewhere, that his coming shall be asunlooked for "as that 
 of a thief in the night." Luke IS. 8. 
 
 Is it, therefore, strange tiiat many even of the wise and the 
 good, should fully believe that deatii must come, that many genera- 
 tionis of men must fill their room, and that their aslies must be scat- 
 tered on a thousand winds, and that Millennial ages must run their 
 course, before the trnrnpet of the Airhangel sound to Ji-djinient r" 
 
 No, it is not strange that a very different opinion should pre- 
 
:S88 
 
 vaJ. am! oqp, tfeu, wi.iih iTSta libt On a sir.gle p:iSsaj.'e of Holy W'lii 
 tilths basis. Ti)us, ^voiHieriullj, acc(inii!if>; to the Prophet Daniel, 
 '•have tiic wf>r(h," etcn about the lime oi the coniRienceir.ent oj" 
 tlie General Jiulgmont, " bt'.pn &hut iij>, and the book sealed, evt^n 
 linto the timo nf fhe envl. Then, when the end has come, and- the 
 Beast hss fallen, tT.sny shal! lun to auti fro, and knov, ledge shall be 
 increased.'' Danio! 1-!. 4. 
 
 And, ^'hen this knowl^d^e 5>i)aii be increased, the beginning, 
 the order, the nn/ure, aiul remit of this General (.^ouit of the Uii;- 
 ytrse, siisU be miich better Uiidtrs-toi d, aiuJ niore Cnnly believed. 
 Tlieieare other passso;es ot Scriptiue on this suiiject ; but they are 
 as^ ijpf>!iciibie to the geneial oidcrabo\e e:;j)!ai[jed, as any v.liich 
 have been coi)si<Jered. 
 
 N. What ih the nature and desi<in (if tliis Ger.eial, Grand- 
 and Final Cov.rt ^ 
 
 A. it is to isiiike a ciHirolere iuvestiji.aiiiin of individual cha" 
 Meter, and to dtci(Je \v!jO are ger.uinc Ijeiieveift, and wiio are not . 
 wiiich decision si. all be lotlowed bv a prompt ah<i spcetiy erdargenitnt 
 on the one hand, '' Csniie ye blesstnl of u)j ruther ;" and by an 
 dtjunlly prorapt and speedy imj.'.riHinn'.ent on the other [;and, »• i)e- 
 P'Urt ve accursed. An<l iJiese shall ^o away into everlasting pun- 
 isliment, but tl\e ri;d-. sei-uf-; into life eternal." 
 
 N. But, ^ouie iiiun \vill sny, '• llnw are the dead raised up, 
 and with what body do the> couu," in the resurrection ? Is it the 
 same body ; or is it not the same ? 
 
 A. The Bible no wheie s-iys, that the same body shall be 
 raised up in th,e resurrection. But it says, " and everv seed its 
 oi/^?T body." 1 Cor. 15. 38. Bui its oun body isonethini^ • aid 
 the same body, is another thinij. In the resurrection of the dend, 
 " it is sown in corruption, it is raised in incorruption : it is sown 
 in (fi>l'onor, ' isiaised in glory : it is sown in weakness, it is rai><ed 
 in power : it is sown a natural biuly, it is raised a spirifval body- 
 'Novv, this I say, brethren, that flesh and blood cannot inherit the 
 K.ingd( m of God." 1 Cor. lo. 42 — 50. It is a ver\ inconsistent 
 notion, to suppose that the smne flesh, and bh.od, and benes, shall 
 nse in the re^orrection ; and tl is, notion seen s to havr ;»|•i^erl fnuii 
 fnakiigthe valley of drv bones, in Ez»kiel 87. 1 — IC, i| r pattern of 
 tlie general resurrection of the dead. Alih(U<ih tfatvallty of dry 
 bone?*, in Kzckiel, is onl V H f:<.urn<ive reprosfiitiition of ihe ctrtnin 
 return of the whole house of Israel, frorntliir di^pcrsi'ri thiouKh- 
 out all countries, into their ow r bind: and it has no rtieience to the 
 generw! resiurec'ion of the dead at all. 
 
 It i« sown a natural body, but it is raised a spiritual bod/. As 
 
a grain of wiieat is sown, and God raises iij> out of it a stalk ot 
 wheat, which is its oion ; and not a stalk of r3'e or oats, wtiich would 
 not be lis own ; so a natural body dies ; and God raises up out ot 
 it a spiritual body, which is its own, as rearly as a stalk of 
 v.- heat is the grain's own body. But the spirihial body, that is to be 
 raised up, is no more the .same natural body that died, than tlie 
 stalk of wheat that conies up, is the same grain which \*as sownj and 
 yet tlie person, is the sume ,. rs n. 
 
 For personal identi'y, or tin-, identity of a person, is one thing: 
 and the identity of a natural body, is another thing ; and the identi- 
 ty of a spiritual body, is another thing. They are three different 
 things, each having an identity that completely distinguishes it from 
 the others. See Persoival i-dentity. And fhere is no necessit_y for 
 anyone to say, that the same bodi/ arises in the resurrection, in or- 
 der to maintain that the same person arises in the resurrection. For 
 fhe person is the same person^ wliether his own body be the same 
 aatural body or a spiritual body. . For every part and particle has 
 a sameness, or identity, that distinguishes it from every other \)Vi'i 
 and particle; and so personal identity, or sameness, disHnguishes 
 one person from another person, as the sameness of any one part or 
 particle, distinguishes it from any other part or particle. See Per- 
 sonal identity. " There is a natural body, and there is a spiritual 
 body." 1 Cor. 15. 44. But theremustbe a great diiVerence be- 
 tween the two. A spiritual body seems to be compared to the re- 
 surrection body of Chriit, i Cor. 15, 45 — 49. And, also, Phil. S. 
 20. 21. <'For our conversation isin heaven ; from whence, also, 
 syelook for the Saviour, the Lord Jesus Christ ; who shall change oar 
 vile b^dy, that it may be fashioned like unto his glorious bodyJ'^ 
 And, ** Beloved, now are we the sons of God; and it doth not yet 
 appear wiiaf we shall be ; but we know that, when he shall appear, 
 \?e shall be like him ; for we shall st-e hira as he is." 1 John 3. 2. 
 We cannot now know much aboat a spiritual body. But we 
 have been informed that it will be much more glorious than a natural 
 body ; and it must be different from a mind. Thinking and choos- 
 ing are essential to that modification of spiritual existence, called a 
 mind J but tlunkmg and choosing are nor essential to that modifica- 
 tion, of spiritual existence, called a spiritual body. 
 
 ¥. 
 
f9& 
 
 OMVER.SATION 22, 
 
 N. I should like very much, friend A., to have n. short and- 
 ahnple statement of your views of eternity ? 
 
 A. Eternity, or endless diiration, is as much without begin- 
 uiiig, as without ending. 
 
 It has been som.ilimes represented by a circle, v/hich, it is true, 
 has neither end nor beginning. Uut I apprehend that the coDcep- 
 Uoa of a line v/ithout beginning or ending, will better represent 
 eternity, for this reason ; in a circle, though you never arrive at a 
 beginning nor an ending, yet, if you. keep on round it, you will be 
 sure to coine ba.'c to t'le point of starting. Not so, on a straight 
 Une. For, along ou it forever, you will never come 
 
 tp the cad, » end. Neither can you, by keeping 
 
 on, ever get ■ !rig point. 
 
 Now, lei ■' u you step ou that line any v/here, you 
 
 snust be just in ii.o ..iiudle of It j for it is just as far to the end on 
 i>,ie way, as it is on the other : seeing there is no end in either di- 
 iecliou.. And, move forward or backward upon it, any given dis- 
 ' :nce, still you are on the middle point ; for there is no end either 
 ..:iy. Nowj suppose this first step, on that line, represents the first 
 act of.creation by the Divine Being : and you can see this first act 
 of creation, too, was just in the mlddje of eternity, seeing eternity 
 has no beginning nor ending. And the Almighty did live as long 
 before that first act, as he will after it ; for he, like the supposed 
 line, has no beginning nor ending. 
 
 N. But might not he, then, have created soraetliing, before 
 that first thing, even millions of years ? 
 
 A. Yes : and that, too, would have been just in the midst o 
 eiernlty- And, reach back as far as you please, in conception, still 
 you do dot step off the middle point of eternity. You are ever on it, 
 seeing you are as far from its beginning, on the one way, as you are 
 from its ending, on the other. 
 
 And the Divine being existed just as long before that, as he will 
 after it. 
 
 And now look iForward down to the last conceivable ac-t i'l ci'^- 
 ation ; that, loo, is just in the middle of cternify ; and 'hiuk 
 ot an act as far beyond that, and still you have n t stepped 
 off the middle point of eternity. And, if ever thfre cnie at 
 ]ast act of creation, the Divine being will live as long beyonU tnat, 
 a^ he has before it, seeing he has no beginning nor ending. All 
 
291 
 
 acts of creation are just in the middle of eternity : of course, we 
 both, were created just there ; and the creator lived as long before 
 he created us, as he will live after it. And, as we have lad a begin- 
 ning, so, if we shall ever have an end, the Deity will live as long 
 after that, as he lived before it. But, if we never shall have an end, 
 as it is certain we never shall, then we shall live as long as the Di- 
 vine Being lives ; and still no nigher the end than when we start- 
 ed into being. 
 
 N. Might not the same use of the interminable line be made, 
 
 ... 
 in contemplating the greatness of God, as in considering its du- 
 ration ? 
 
 A. Yes 5 and, in accordance with the above illustration, we 
 might be ever growing in knowledge and holiness rapidly, and yet 
 we never shall be coriiing any nearer to the fullness of his stature ; 
 for that jcvij-.vs no growth, no. bounds. 
 
 N. Is there any difference Setweeu the h^iQV highest sad. 
 whicii the Divine Being has in view, and the end of government ? 
 
 A. Yes, there is. The very highest or last end which the Di- 
 vine Being has always had in view, is the perpelitatioii of his own in- 
 finite happiness, v/hile it displays or makes known his. being and cha- 
 racter, to a created universe, in the best manner possible. The Di- 
 vine happiness cannot be increased, nor diminished, nevertheless, 
 it must be perpetuated. 
 
 For, though it is true, that the Divine happiness cannot be 
 increased^ nor diminished, nor even perpetuated, by any thing that 
 the created universe can possibly do for the Divhie Bemg ; yet his 
 happiness can be perpetuated by what the Divine Being can do for 
 the created Universe. For the very nature of goodness, is, to do 
 good. It is absurd, therefore, to suppose that any he'mg can be 
 good, and yet never do, nor even intend doing any good. But the 
 Divine Being is infinitely gooJ. This he could not be, if he had ne- 
 ver done, nor even intended doing any good. Now, He has always 
 intended to do all the good he has yet done, or ever shall do. And 
 he has always been ladnitely happy in view of the g^-.o'l he has 
 donCj and in view of tliat which he Intends yet to do. And, in this v/ay, 
 his happiness has been, and shall be, forever perpetuated. But this 
 great good could not be done, nor the Divine happiness be perpetuat- 
 ed, without making known his tmture and character to the rational 
 
1^92 
 
 created universt'. For, his doing good, helps to make him known ; 
 and, his being known, prepares those wiio know him, for receiving 
 tlie tjood communicated. All this is. meant to be included, when 
 >ye say tUat God's highest end, is t'le most perfect disphay of his 
 own character, by bringing out ilie hi;;iiest amount of holiness and 
 haopine'«s, in his created universe. To accomplish all this, the Di- 
 vine Being has established a most perfect government over his intel'- 
 l>;ent creatures, and administers the affairs of his government in the 
 n)ost exact and perfect manner. 
 
 Butthe end of government is only t\\i\t particular good and hap- 
 piness which is to be brought out under govprnment, air.ongst tho';fe 
 Over whom government. is established. Tnis, no dou!)t, is the high- 
 est happiaess ol which their natures will ever be susceptible. 
 
 C@Ntf BRSATION 24. 
 
 OPTIMISM. 
 
 N. It is not easy to take a_ full view of the complete systemoii 
 Oiviic Gv,Vi^rr..r.c.r.t2.1 P.-ir.ciplcsj and then avoid the beliet that th£ 
 ■•vvhole plan of the Divine operation 'is, upon the whole, the best and 
 tiie most perfect that could have been adopted. For, if it does ac- 
 tually display the Divine chaiacter to the very best advantage, by. 
 bringing out the very highest amount of holiness and happiness, of 
 which the intelligent creation is susceptible, might it not be said, a 
 better plan than this, even the Almighty could not have devised '^^ 
 V Now, for myself, I would not dare to say that the Infinite Wis- 
 dom, Power, and Goodness, could not have formed a system into 
 which as much happiness should have entered, as will ever be found 
 in our system; and, yet, that no moral evil should have entered with 
 it. I cannot tell what Infinite Wisdom, Power, and Goodnegs 
 on Id perform." 
 
 A. 1 presume, in the first place, you would feel a modest pro- 
 priety, friend N., in not venturing to say what the Aliiii;;!ity (ifput 
 to th stretch) either could, or could not perform. For modesty is 
 ascomelyon one side of this important question, as she can be, on 
 the other. Of course you will allow me to answer for myself. I 
 would not dare to say that Inlinite Wisdom, Power, and Gondntss, 
 cofiW iiave formed a system into which as much happiness should 
 have^entered, as will ever be fi>und in our system ; and yet that 
 !!.oral evil has entered with it. I, for one, would fee! uneasy while 
 -i;; 1. -state of sospense, and unable to deci'e for myself in sst hatisfac- 
 
 ii 
 
293 
 
 lorily, whether Goil Ijad taken, or had not exactly taken, the verv 
 best 'lossib'e plan ; although I, too, " do not pretend to tell v;hat 
 Infinite Wisdom, Po ver, and Goodness, could perform." 
 
 N. I will gladly hear your reasons, why you so conrideotlj 
 conclude that God has taken the very best possible plan. 
 
 A. Well, we understand that the Divine Being is infinitely 
 wise, good, and powerful. His infinite wisdom, with perfect ease 
 and readiness, sees what is the best of all possible plans. And infi- 
 nite goodness will ever continue dissatisfied with that plan whiclr 
 infinite wisdom all the while knows is not absolutely the very best. 
 And infinite power can execute the very best possible plan, with as 
 ease as the very worst, or any other between best and worst. 
 
 A^ain, Infinite Goodness, Wisdom, and Power, cA)\^\^\\i^ befJ.er, 
 displayed, by adopting the very best end, and the very best means of 
 accomplishing that end, and by carrying this plan into coiuplete ef 
 feet, than they could in adopting and executing an inferior plan. 
 
 Again, the Deity has given us no kind of evidence whatever' 
 that he has adopted a plan which is not the very best. Of course, he 
 has given us no reason for having done so^ But our own reason, 
 without further lielp, would conclude that he has taken the very best 
 plan? and we cannot invent any satisfactory reasons why he should 
 ■not have taken the best plan. Therefore, his character would even, 
 labor on this point, in ourview, justsofar as we suppose he has taken a 
 plannot absolutely best. For we may be continually at ihesedetracting 
 conclusions, either that there was a deficiency of wisdom, in not see- 
 ing the best possible plan, or a deficiency of goodness in not choos- 
 ing the best, or a lack of power to bring oat and accomplish the 
 best, although it might have been seen and chosen. 
 
 Now, although the Divine Being has not said, in so many 
 words, that he has ailopted the very best end, and the best means to 
 accomplish it ; yet, there has been so much said and done, as to 
 convince me as satisfactorily as if he had siid it expressly. 
 
 We have stated that the Divine Being proposes to display his 
 character to the highest and best advantage before an intelligent 
 Universe, by bringing out the highest amount of holiness and hap- 
 piness in that Universe. Now, a higher and nobler end than this, is 
 inconceivable. That system of means best adapted to this ende 
 must of course be the very best conceivable. It is evident, there- 
 fore, that the Divine Character itself, is ultimately implicated in this 
 matter. For, if it be important to display his character at all, it 
 should be doue, in its true light correctly — and, being perfect, it 
 cannot be colored, or seen under colorings to) brillinnt s but i* 
 wQuld be dishoBorable if it were not dispjayed in its Irm light. 
 
294. 
 
 Now the very best system oi means lh.it can be pro- 
 posed and adopted, is the very one which will display his character 
 most fairly in a true light ; and, if he have not adopted tl.e moit 
 perfect system, he has nor, and will not display his clsaractcr fairly- 
 and correctly. 
 
 Moreover, if the system be imperfect at all, it must be imper- 
 fect in whole, or in part. If the first, it will display his whole 
 general character unfairly ; anfi, if it be defective in part, it will 
 display those correspondent parts of his character, as defective also. 
 For example : suppose that the Divine Law is that defective part of 
 the system. 
 
 N. But is not the moral law uuderstoodand acknowledged to 
 be a transcript of the Divine character ? 
 
 A. Yes J but if this law be the imperfect part of the system, 
 •flad a fair transcript of the Divine character taj 5 then, it represents 
 an iraperlVxt character. But the Savi;)ur has done all that could be 
 done, to convince the universe that the law is a fair transcript ot 
 the Divine Character; and^ of course, that it is perfectly holy, just, 
 and good. And the same reasonings will apply to the Law of Faiih, 
 or whole Gospel plan ; and so we may say of every item in the great 
 system of means, as far as it does any thing, it directly or indirect- 
 ly goes to represent the Divine character, either fairly or unfairly. 
 And, if the least item tend to repiesent the character of Deity fairly, 
 it even is the very best in its place. Hence, not every part of the 
 great system of means merely, but every ite:n of every part, is the 
 very best possible, 
 
 N. Indeed, friend A., [cannot see how to get round your ar- 
 guments. " But does not this optimism plan, in some w'ay, limit 
 the Hwly One of Israel ?" 
 
 A. Yes, I own it does; just as much, and no more; and, in the 
 same sense, and no other, as that in which the Apostle Paul ventured 
 to limit the Holy one, when he even declared "that it was impossi- 
 ble for God to he." Which I, for one, consider is iiis higiiest honor, 
 instead of the least detraction. 
 
 N. Yes ; a limitation in that sense, is a hmitation to his in. 
 perishable honor. And I cordially .igree with you, my dear sir, 
 such a glorious limitation di-scloses untatliomabie depths in God'.*- 
 immensity, it is far, very far iio a laying the least ground for one 
 solitary detractuig conclusio-i, in any lionest miuti, re.specting the 
 plans and movemr'ots of tU.it great and ulessed Lieiug whose goodness 
 knows no sio-^ no turn, nobounds, but shall be pouring forth itself on 
 holy and adoring creatures, 'Mn one eternal, onward, onward, onward 
 title of joy, " .^fld, in tliat endearing and iiUerminable huine^ where 
 
29o 
 
 all, withor.c i\ccord, proclaim the praises of ineffable love and wis- 
 tiom, wliich laid that glorious plan ; how shall the " redecinetl ol 
 the Loid," brightened into the brilliancy orcherubim and seraphim, 
 lave in an ocean of delight, which both ©yervvhelms and snpportfj 
 ;.hem. 
 
 ©:DirT^IB^All^II 
 
 'sij^]JS<i''/^2ti'^':2>^X^Ll^U:ll ^|>;> 
 
 CHURCH GOVERNMENr. 
 
 K. Friead A., what is your opinion concerning Church G;r, ■ 
 erdnient ? Would it be riglit, or best for every congregation, and 
 each individual tnernber, to throw off and discard all ecclesiastical 
 law and discipline, except the Bible ; or would it be best, or right 
 for every denomination to adopt some form of government and dis- 
 cipline ? 
 
 A. The Bible certainly contains the very best form of cliurch 
 government and discipline that can be devised. x\nd yet mankind 
 differ v/idely, in their views and feelings, on that subject ; and 
 adopt very different forms of government and discipline ; or else no 
 discipline at all. We may conclude, therefore, that, if all would 
 throw off their present forms of government and discipline, and pro- 
 fess to adopt the Bible, still their views would be no less various 
 and discordant; and, being brought nearer in contact with one ano- 
 ther, a more complete discord, anarchy, and confusion would be in- 
 troduced into the church, than could exist while each denomination 
 adopts a fo'ra of governineat and discipline, by which that denomi- 
 nation quietly agrees to be governed. Any form of government is 
 better than none ; or is better than anarchy. Every family and 
 every denomination has a right to adopt tiie laws or rules by which 
 they are iviliiiigto be governed themselves, aad acccordiiig to which 
 they are willing to admit others into their family or society and com- 
 munion. And none have a rigiit to co.nplain or claim admittance 
 into that family or society, unless he be willing V.) submit to the laws 
 or rules of i hat family or society, wiuiever oe continues in it. And 
 whoever cianplains, shevv's, tliereby, a lawless disposition ;and only 
 wishes to enter into tliai tamdy or j()ciety,iodo!!Usclilef,to kill, to steal, 
 or to des(roy. It is best, tiieiefore, lor evrry denomination to adopt 
 some l()rin of churco j;>>vernuieijt anU discipline ; such as they think 
 comes nearest to t!ie ii^rie ; aud they sOuuld amend and imjirove it 
 as fast as they see lujprovements can be made, until it t-omt:.:' u"^) 
 
296 
 
 to the perfectioD of the BiWe standard ; and then all will have oue 
 heart, and one way, and one form of church government and disci^ 
 pline. 
 
 It is not friendship to God, nor fo the Church, nor to the Bible.j 
 but it is a lawless disposition that induces any one to wish all creeds 
 and church discipline thrown away, and the Bible only adopted in 
 (heir place. It is a hoax, and there is aliook in the bait. For, one 
 that is not willing to get, and be governed by a good creed and a 
 good law, will not be very careful about his practice. He will aim to 
 bp the head, and not the tail ; and, if he cannot succeed to his mind, 
 he is always ready to declare himself independent. If such a dis^ 
 position and feeling could succeed in putting away all creeds and 
 discipline, they would soon put away all improvement that has been 
 made, and the Bible also ; and would soon sink the world into the 
 blackness of the darkness of Popery or Pat^anism. 
 
 The real friends of God, of the Bible, and of the Church, in all 
 ages, have had to scuffle agaitjst that kind of a disposition in men^j 
 in whatever form it was shewn. And one use of creeds and Church 
 discipline, is, to detect and exclude all such lawless disturbers of the 
 peace, from the sooiety and communion of the church,; for experience 
 has proved that such men do more harm, when they are in the church., 
 than when they are out of it. Wherefore, whenever you hear aay^ 
 one find fault with creeds and church discipline, you should feel sti- * 
 mulated to see to it, that you have a good creed and a good discs- 
 pline. 
 
 N. What form of church government do you think is the best, 
 and most consistent with the Bible ? 
 
 A. I think an elective, republican form of church government, 
 is the best, and the one taught in the New Testament. And we^ 
 as Christians, have nothing to do with the Jewish hierarchy, which 
 ended with the Jewish dispensation. 
 
 The business of the church, was not the particular concern of 
 individuals, or of congregations ; but of the whole Church See 
 Acts 15. 2, 3, 22. And yet men were elected, or chosen, and sent 
 to attend to the business of the church. See Acts 6. 1 — 6, and 15. 
 2. 6. 22. It is, therefore, an elective, republican form of govern- 
 ment. 
 
 This form of government is ca'culatt-d to ctmibme the greatest 
 number, and call into action the most information and experience^ 
 and concentrate more well-directed energy and operation, for the 
 permanent spread of the Gsspcl, and increase and edihcation of the 
 church; and constitutes a more perioanf'nt wall around the church, 
 t^ keep out darkness, error, deiusion> heresy, and infidelity, than 
 
•29f! 
 
 afly other form ut church government utifki- the sLiii. It i=, therc- 
 fbre, the best form. 
 
 N. What objection have you to a congregatioiidl form ot 
 church government ? 
 
 ■A. First : Because it is not the Bible form. See the Scrip- 
 tures before cite(!. Second : Because if, in a great measure, lacks 
 every qualification mentioned as constituting the excellence of the 
 elective republican form. Any one congregation unconnected and 
 separate from all others, be its discipline what it iviay, will be few:n 
 number, destitute of the information and experience of otheis, have 
 no combined energy and operation for the spread of the Gospel, and 
 increase and edification of the church ', and constitutes but a feeble 
 v/all to secure the land against darkness, v/ickedness, error, de- 
 lusion, heresy, and infidelity. 
 
 N. Might not all the congregations associate together under 
 some appropriate regulations, that would combine all th<» advantages 
 of independence, with all the advantages of an extensive combina- 
 tion ? 
 
 A. This has been attempted^ t« remedy the evils of the coc- 
 gregational plan ; and, has, in some measure, answered t!;e pur- 
 pose. But it is impossible to form such an association betw^eea 
 piirts, independent of each other, and independent of the whole ^ 
 and yet tiiat the whole should be independent of any one part. It 
 will, therefore, be impossible for the parts to obtain ail the advan- 
 tages ot indepe?:dent parts, and, also, of an independent whole.- 
 
 Some of the advantages of the independent parts, must be given 
 up, for the sake of greater advantages derived from the associated 
 whole. This would represent the American States, under the coTt- 
 Pederation. 
 
 But this association is nut so complete and perfect as to consti- 
 tute one united independent whole, out of many constituent parts, 
 independent of each otlier, but not independent of the whole ; for, 
 as it respects the whole, all the parts arc members of one body. 
 K Pliu'ibus Unum. 
 
 • This represents the United States, under the Constitution | 
 which is an elective republican form of government. And, in pro- 
 portion as there is more-unity of all the parts, in one body, so there 
 is inure strength. 
 
 N. Vvh.y do you prefer an elective, republican form of church 
 ■/'n'ernment, to a more completely democratical form of govern- 
 ment ? 
 
 A. In order to the most extensive spread of the Gospel, and in- 
 crease of the church, in numbers, Gospel light, decency, holiness, 
 
298 
 
 good order, peace, happiness, and every good work and inipiovu- 
 mcnt 5 nnfi to keep out and banish datkness, ignorauco, stupidity, 
 fraud, backbilir.fvs, jars, cootentions, errors, heresies, infidelity, and 
 every hateful wickedness ; it is exceedino;ly necessary thai informa- 
 tion and experience should take the lead, in the o;overnment and dis- 
 cipline of the church. This advantage may be gained, where the 
 best qualified men are chosen, or elected, whose oflicial business it 
 is to manage the concerns of the church. 
 
 • But, in a more complete democracy, where it is equally the 
 l>usi!5ess of al!, old and young, male and female, black and white, 
 information and experience may be entirely overrun by ignorance 
 and inexperience. And every improvement whieh might have been 
 made, even in a. short time, may be kept back for ages. 
 
 And, as it is neither natural, reasonable, nor Scriptural, that 
 the children should be the teachers and rulers in a family: so young 
 professors of religion are admitted into the church as disciples or 
 learners ; but not as teachers or rulers. Wherefore, the concerns of 
 the church were committed to men approved and elected, or chosen 
 and set apart for that purpose. See Acts 6. 3 — 7, and 15. 2 — 27. 
 
 N. What objection have you to a hierarchy, or an episcopdl 
 form of church goverment .' 
 
 A. A hierarcliy, or episcopal form of church government, is 
 so much like a monarchy, or kingly form of government, that Kings 
 have always preferred an episcopal form of church government. Re- 
 member how Popery has stood among the Kings of the earth. And 
 how the High Church stands in England. And, also, the bloody 
 contentions between the King and the Cameronians of Scotland. 
 The King, wishing to establish the Episcopal form of church govern- 
 ment, and tl'.e Cauieronians wishing to establish the Presbyterian 
 form of government. 
 
 In an Episcopal government, the people have no vote, either by 
 thexhselves or by their representatives, for those uho are to rule over 
 them, or for those who are to be their preachers. They must put 
 up with whomsoever the clergy may please to place over them, whe- 
 ther they are pleased or not. Neither have they any vote for or 
 against those that are to be admitted as members of the church, 
 with whom they have to associate as Christian bretliren. Nor for 
 ihe appropriaiion of their money, nor in any of the concerns of the 
 church. 
 
 In this form of government, there is a broad ground laid for 
 ambitious clergymen to scufUe, scramble, and climb, to the diller- 
 cnt grades or oftices ; and the most cunning and ambitious, not the 
 most deserving, are apt, in a short time, to fill the highest places. 
 
299 
 
 For they can never be contcnfod with a becoming cqualitj with their 
 e({uiils. They will behead, vintl, as tiiey are the onty judges of 
 the qualifications of those who are to be clergymen, and have the 
 conferring the offices and places, they are nearly sure to confer the 
 offices and places on such men us they thinkwill best suit their own 
 ;i!tibitious views. 
 
 Wheietore, in- process of time, the church will be stocked wiiii 
 a succession of uui^ocHy clergymen, ignorant and careless of Diviat; 
 tilings ; bat cunain;i; and ambitious in things of the world. And 
 these clergy will, fur the sake \^S making a large party, fiii the church 
 with professors' that have no ioii-i.i;i, atjd fcecl ihe'.n on wind, error. 
 and Jalse'nood. VVitte-? Por)eiy, atiil the Church of England, and 
 Episcopacy, so far as it Uis gained, a tooting in Scotland and Ameri- 
 ca. The whole system of ^*--|>iscopacy has its loandadonin h.iiman am- 
 bition aad cunning ^ : ;, but ii; is not authorized by the 
 ilible, 
 
 N. Does t!ie Bible make no distinction between Bishops and 
 other Preachers ? 
 
 A. The PreaciiOrs tliat were oriauied to preacii the Gospel 5 
 were all called Bi-ilmps. ij.ioiuse theyjmdtiie oversight of the church, 
 and there was no distinction betvveen them in point of ofiice. li 
 should be remembered that any uuthonty one bad more than ano- 
 ther, was derived (vo^v, l;is iii^pirauu;;, uad vvas not conferred with 
 his Office. All the ordained preachers, as they had t!ie oversight of 
 the church, were called Bishops, and v*'ere precisely equal in point 
 of oUice and grade in the church. All the different degrees of of- 
 fice and place in t.iie church, were the invention of ambitious men, 
 in after ages ; and will be advocated by ambitious men, v/hilever 
 there is a'prospect of holding them. 
 
 N.- Was there any duTerence between a Bishop and aU 
 Eider r 
 
 A. Every Bishop of Preacher was an Elder; but every Elder was 
 not a Bishop or Preacher. See 1 Tim. 5. IT. " Let the Elders 
 that rule well be counted worthy of double honor, especially they 
 \yho la'ooi- la word and doctrine." Here appears to have been some 
 Elders w'.io wae preachers, who ruled well; and, also, some Elders 
 that were not Preachers, who ruled well, notwithstanding all that 
 has been said to the contrary. 
 
 " And when they had ordaioed them Elders in every church." 
 Acts 14. :23. These Elders could not have been Preachers. For 
 ■Paul and Barnabas had. been, not very long before, sepiraied and 
 sent to the Gentiles. See Acts 13th and I4th chapters. 
 
 They started from Antioch, in Syria, and went to Seluoia, and 
 
3bi) 
 
 thence they saiied to the Island Ciprus, a»d pi-eacheu at Sataniis. 
 and went through the isle to Paphos ; from tlience tliey saileii iu 
 Peiga. in Pamphylia, and (mm Perga they catne to Antioch, in Pisi- 
 dia, wliich is a province of Asia Minor. Being illy treated at this 
 place, they tiinjcd directly to the Gentdes-. See x\cts 13. 46. And 
 they came next to Iconiatn ; and from thence they fled to Lystra 
 aiid Derbe, cities of Lycaunia, and unto the region that lyeih round 
 about. From Derbe they returned ihrougli Lystra, Iconium, and 
 Aniioch, in Pibidia j and, when they had ordained them Elders in 
 every church, they passed on throughout Piy:idia, and came to Pam 
 .phylia, from thence to Perga, thence to A.ttalia, and from thence 
 tliey took slapping and saiied back to Antioch, in Syria, from 
 Vyhence they starred. 
 
 Now, if tht^e Eiders were Preachers, Paul tnust have laid hig 
 ijands, very suddenly, on a set of novices, which would have beers 
 practicing duecti) contriry to his own dir ctions. See 1 i in>, 
 3» 6, and 5. 2r2. For the wliole journey vva?-. co'nparatively short. 
 V\ h-etiier these men weie Jews or Gentiles, they were but badly 
 qualified ior ruling Elders ; and they were far less qualified fur 
 Bisbops or Preachers. 
 
 They must have been-rnling Elders, thatdid not labor in word 
 and doctrine. Set 1 Tun. 5. 17. And, moreover, it is a reproach 
 to those men, to say ibal they were Preachers, that did not labor iu 
 word and doctrine. The Apostles would not have suffered* the 
 churches to have been polluted will) such a set of lazy, sleepy drones. 
 We may know this to be true. For, John Mark started cut on 
 this same journey with Paul and Barnabas ; and barely because John 
 left thein at Perga, in Pamph^luis and returned to Jerusalem, in 
 stead of going on with them to the work, a sharp contention arose 
 between Paul and Barnabas ; See Acts 13. 13, and 15. 36 — 40 ; 
 insomuch that Paul and Barnabas parted j and Paul would have 
 John Mark with him no lonjier- 
 
 Neither does the Bible intimate that ever God made, or meant 
 to make, a set of preachers, and give theni suc^ a, kind of graduated 
 rule over one another, and over all the world besides, as nas been, 
 and is yet, exercised in Episcopal governments ; tlie Jewishhiei- 
 archy not excepted. 
 
 But I am convinced that God hasestablished a church that shaU 
 spread over and occupy the whole world, and every member in that 
 church ougiu to feel an equal mterest and concern for its prosperity. 
 Its form of governiueni is an elective repub'ican form of ecclesiasti 
 cal government, which G«d ha-* intimateil, in ttie Bible, as the verj- 
 best form, it being well calceilatefll to cuialiiie the wiioie worW. 
 
Jews iiud Gentiles, in one church, under the Christian dispcuaalioiij 
 and conslitatingamore permanent v/all around the whole, combin- 
 ing all its parts, fitly joined together, in one compact body, and 
 which will secure the greatest advantages to the church, with the few- 
 est inconveniences. Eph. 3. 10 — 22. Col. 2. 19. 
 
 The officers, named in the Bibli, arc Preachers, rulii^g Elders, 
 and Deacons: And the congregations have a right to choose (heir 
 Preacher, who is to preach statedly to them, and elect or choose 
 their Elders and Deacons out of those men that are approved for 
 their information, experience, and Godly conduct and conversation 
 "in the world. 
 
 N. How man'y ecclesiastical courts do you think are necessa- 
 ry for the we'1-managing the concerns of the church ? 
 
 A. If there were but one congregation, perhaps one churrh 
 session would do. But when there area number of congregations, 
 each should have a session, and all might be united under one Pres- 
 bytery. But, if tlie number be further extended, it may be neces- 
 sary to unite a number of Presbyteries under one Synod. And, by 
 a further extension, it may be necessary to unite a number of 
 Synods under one General Assenibly. Bat I do not see that there 
 would be need for more than one General Assembly, even if tl)e 
 church occupied the whole world. 
 
 N. If the ciiurch occupied the whole world, where would be 
 the most eligible placa for the General Assembly? 
 
 A. I think, at Jerusalem^ And it may ba that "Mount 
 Zion, or Sion," may yet become literally the seat of the "General 
 Assembly, of the Church of the First Born." Heb. 12. 22, 2^^. 
 For, " beautiful for ■iuuation, the joy of the whole earth is Mount 
 Zion," P>al. 48. 2. " Audit siiall come to pass in the last days, 
 thai- the mountain (if the Lord's H')use shall be e,-«tabiished in the 
 topof the mountains, ani shall be exil'td above il)e hills ; and all 
 nations shall flow unto it ,• af.d many people shall go and say, C me 
 yf>, and let us go up to tiie mou'ifaio oCtiie L.)r-i, to t'-'e house ot vhe 
 God of Jacob ; aad he wi'lt'^ach us of -is ways, and we will wa'k in 
 his paths ; for out of Z'on snail go fordi th^^ law, and the word of 
 the Lord from Jerusalem." Isaiah 2. 2, 3. Mica') 4. I, 2 
 
 N. Why might not A'nerica retain her Church General As- 
 sembly; and the General As-^einbly of the Church of Scotland, ex- 
 tend over Europe ; and Asia and Africa eacli eslabllsh one. 
 Would it not be more convenient for the four quarters of the 
 world ? 
 
 A. No; the time may come, and I hope it will come, when is 
 will be more convenient for the world, and each quarter ot it, to 
 
 z 
 
302 
 
 hfive but one General Assembly, than toliave more than one. Tliero 
 QUg'it not to be four separate independent churches, differing 
 iri their laws and discipline, as perhaps thej would. 
 
 Tiiere ought to be but one church, with all its parts firlj joined 
 together in one compact body, under one law and disaipline, with 
 all its parts proportionate!}' represented in one last resort, or Gene- 
 ral Assembly, which should constitute the bond o- centre of union, 
 peace, correspondence, and mutual confidence, among all the dif- 
 ferent parts of the church, over the whole world. And, I say, let 
 '* the General Assembly of the Pre-^byteriiin Church in the United 
 States of America," beany where on either side of tlie Monntain?%- 
 ratiiCr than to divide it. See 1 Kings S. 26. 
 
 Every other plan seems to me only a mere time-serving expe- 
 dient, adopted in these divided, distracted, and distorted ages of 
 the world. 
 
 Now, if you make the whole world the circumference, Jerusa- 
 iem will be the mast appropriate centre to which the representatives 
 PI ay go up from the different quarters of the world, and from the 
 ! Vuids of the ocean. And from which centre, living waters may gu 
 ■. iji of the former sea, and to the hinder sea, until they shall make 
 J.id the whole ecclesiastical city. 
 
 N. This would be very desirable truly. 
 
 A. Yes, it is. And, therefore, you and I ought to take great 
 care to umlerstand the difference between tiic different plans of 
 cjiurch government, that we may know and adopt the best ; that we 
 may help to prostiote that great and desirable object of church gov- 
 ernment, instead of throwing every obstacle in the way, by adopt- 
 ing and promoting the end of some form of government, which is 
 far from being calculated to ever bring out that great and desirable 
 object. 
 
 I would recommend to your careful attention the form of gov- 
 ernment and discipline of the Pre^bytfriftn Church in the Unifed 
 States of America. I have heard a numbpr of gontlomen of law 
 knowledge, express thfir high admiration of it. as bein? \]\p most 
 .complete and perfect system of law that could be contained in so 
 Short n compass. 
 
 Every bad. short-ssijjhted. ambitious. pa' fv-«piri<ed. tiipc-serving 
 form of jroverntoent, will, sooner or biter, conif to an end. Butthe 
 very best will rontinue down throu!?,''. all sucepding- !»9:e?, to th? end 
 of the world. We should retnemher tl>at tie jyoverrtnitrt is a com- 
 pact between pro«ent, past, and future jreneratinns. And that eve- 
 ry present generation Is entitled to all the advamages and impiove- 
 Wiel?t6 of the past ; and is bound to hand down all those advantages;,. 
 
3€)3 
 
 wilu so:ue l-.npruvi'iuent, to the next generation succeeaing, while 
 the u'ui-lil stands. 
 
 Kvi'i-y bid fdi-.a uf church government, will move on for a 
 while like a babble floating down a stream, and becoming by de- 
 gices weaker, until the wind, or. waves, or something breaks the 
 bubble, and it id lost in the running stream. While the very best 
 farm of government will move on like a rolling ball, or a running 
 stream, continuaiiy increasing and gaining strength, until the end 
 nf time. 
 
 But, under such a government, calculated to proaiote and se- 
 cuic every advantage and improvement, v/ho can now cor- 
 ceive the vastincrease of light and truth that will be when the moon 
 shall be as the sun, and the sun seven-fold, even near the beginningr 
 and siill increasing 5 or who can describe the increase of peace, 
 righteousness, good order, and happiness, that shall be throughout 
 all their habitations, when there shall be uotbins to hurt, or destroy, 
 in all th-C iit4.j mountain for many ages. 
 
 For, behold God will yet create Jerusalem a rejoicing, and l-er 
 people a joy. Wherefore, for Zion's sake, we should not hold our 
 peace, and for Jerusalem's sake, we should not rest, until tlicright- 
 eou-iness th.ereof go forfh as bri^jhtnesa, and t'le salvation the'-i.mf. as 
 a lamp that burneth. For, behold the Lord hath proclaimed untb 
 the end of the world. Say ye to the daughter of Zion, behold thy 
 salvation cometh. And the Redeemer sh?Jl come to Zion, and unto 
 them that turn fi-om transgression in Jacob, saith the Lord. There- 
 lore, arise, shine, for thy light is come, and the glory of t!ie I^nrd 
 is risen upon thee. For, although darkness hath covered the earth, 
 and gross darkness the people ; yet the Lord shall arise upon thee, 
 and his glory shall be seen upon thee. And the Gentiles shall 
 come to thy light, and Kings to the brightness of thy rising. And they 
 shall call thee the City of the Lord ; the Zion of the Holy One of 
 Israel. And, v/hereas thou has been forsaken and hated, so that no 
 man went through thee, I will ,make thee an eternal excellency; a 
 joy of many generations. For brass, I will bring goldj and for iron, I 
 will bring silver; and for wood, brass; and for stones, iron. I wili^j 
 also, make thine officers, peace: and thine enactors, righteousness-. 
 Violence shall no more be Iicard in thy land, wasting nor destruc- 
 tion within thy borders; but thou shalt call thy walls salvation, and 
 thy gates praise. Therefore, o!i Jerusalem, arise, shine; for thy 
 light is come, and the glory of the Sun of righteousness is risen upon 
 thee, with healing in his wings, and thy people, also, shall be all 
 righteous. And the sun shall be no more thy light by day ; neither 
 for brightness, shall the moon jrive her light unto thee ; but t!fo 
 
304 
 
 'Lorii bintU ije ur.tu thee an everlasting ligliU aucl th}' Uoii, tiij, glif- 
 ry. I the Lord will hasten it, in its time. Therefore, awake, awake, 
 stand up, Jerusalem, which has drunk, at the hand of the Lord, 
 the cup of4iis fury : Thou hast drunken the dregs of the cupof trciii- 
 blii^g, and wrung them out. But the Lord shall comfort Zion : 
 lie will comfort all her waste places ; and he will make her wilticr- 
 ness like Eden, and her desert like the garden of the Lord. Where- 
 !ore, av.'ake, awake: put on thy strength, Zion ; put on thy beau- 
 tiful garments, O Jerusalem, the Holy City : For, henceforth, there 
 i^hail no n^.ore come into thee, the uncircumcised and the unclean, 
 flow beautifiil, upon the mountains, are the feet of him thatbringelh 
 i^ood tiding^-,, that publisheth peace and salvation : that saith unto 
 Zion, thy God reigueth. Thy watchmen shall lift up the voice ; 
 •-viili the voice together shall they sisig :'forthey slial! have one heart. 
 and one way, and shall ser eye to eye, (in doctrine, governmerit. 
 
 •'■- .:..i:..„ \ when the Lord shall bring again Zion. Break forth 
 anuuiao.p.."-,; •■ " ' -'-^"^ ? for the Lord 
 
 into joy, sing together, ye waste places oi jerasui^... , _. 
 hatli comforted Lis people, he hath redeemed Jerusalem ? and all the 
 earth shall see the salvation of God. 
 
 \dmitting these Scriptures may have a reference to the whole 
 clu!rch;yet itlippears that Jerusalem may be the centre, to which 
 the tribes, or representatives may go up, from the whole world, to th. 
 General Assembly of the Church of the First Born. 
 
 ©(DMTUBS'^i^i'lI©^ 
 
 Sv^O 
 
 ON ELECTION AND PERSEVERANCE. 
 
 N. Friend A., what do you think of the Bible doctrine o.( 
 Election, and the perseverance of the Saints ? 
 
 A. I am highly pleascii with what the Bible says on those subjects; 
 and I am sorr)' that (he Bible has been so badly perverted on these- 
 
 points. 
 
 When t!je Bible sp?aks, is always means something : and we 
 should try honestly to ascen-tain its true meaning, and believe and 
 practice what it says ; let others do as they may. In my view, the 
 B;l>le, in these doctrines, sets forth the iofinite wisdom, goodness, 
 power, and perfections of God, in a most delightfal maimer. And 
 veU sometimos these doctrines haveb^MMi handled so as to make eve- 
 ry thrngjook frightful and terrible ,• and, on_ the other iiand. some- 
 times They have been handled so as to nvike every thing look ffs 
 
305 
 
 gloomy as the valley anJ shadow of death. But, when these doc- 
 (rines are rightly understood, according to the Bible, they are terri- 
 ble to an impenitent sinner only, who ought to feel terror iu view 
 of the Majesty and perfections of God . 
 
 The Bible represents a sinner as being so wicked, that he nevci- 
 will become a Christian, if he was left to himself; and that, there- 
 fore, all sinners would live and die sinners, and go to endless dc 
 struction, if the Divine Spirit did not convince them of sin, and 
 work in them to repentof sin, and turn to God. " For, every ima- 
 gination of the thoughts of his heart was only evil continually.*' 
 Gen. G. 3. And, therefore, "ye will not come unto me tliat ye 
 miffht have life." John 5. 40. And the same is mennt in the fol- 
 lowing verse : " No man can come unto me, except the Father, 
 which sent me, draw him." John 6. 44.* 
 
 And this is the reason Vv'hy a sinner must be born of the ?pirt, 
 or born again, " I say unto thee, except a man be born again, he 
 cannot see the kingdom of God." John S. 3. To be born tii 
 the Spirit, is to have their hearts set right by the Divine Spirit,- 
 And this making hearts right, is called the workmanship of God. 
 "For we are his workmanship, created in Christ Jesus unto good 
 works, which God hath before ordained that we should walk iu 
 them." Eph. 3. 10. A.nd, know ye not '• that the goodness of God 
 leadeth thee to repentance." Bom. -2. "4. 
 
 Now,, God is infinitely wise, and always was so ; " his under- 
 standing is infinite." Psal. 147. 5. He is unchangeable. Jame» 
 1. 17. Wherefore, he understands his own work ', and, when he 
 makes new hearts, he does it with an intention to do it. And, as he 
 is unchangeable, he is always in the same mind, and never take's 
 any new notions. Wherefore, any work he does, he alv/ays intend- 
 ed to doitj for he takes no new notions. If he makes hearts new at 
 any time, he always intended to do it ; for he takes no new notions. 
 Bu^ if making wicked hearts right, is a wise and good work, tlien 
 God was always wise and good, for he always intended to do it.. 
 And, now, when he does the work of making new hearts, he begins 
 the work with an intention to carry it on, and completely keep the 
 new man living a life of true faith, as a. Christian, and bring him to 
 heaven and eternal salvation ; or el.se he begins that work with an 
 intention to quit it, and let the man go to ruin. 
 
 But the Bible says — " He which hath begun a good work in you 
 will perform it until the day of Jesus Christ." Phil. 1. 6. An;], in 
 this way, "work out your own sal. ation with fear and trembling: 
 
 *3ee Moral Ability. 
 
106 
 
 i"i>r it is Gi'J u'r.icii \voi';cth In van bolh to will and to do, of Idsgood 
 Ijleiisuio." Phil. 2. 12. 23. Atid, so, they are— --Kopt by the 
 j);)V.'cr nC God il!r(tijgh faith onto salvation." J Pet. 1.5. There- 
 iorc. God says — "Atid I \vi!i make an everlasting covenant with them, 
 that I will not turn away from them, to do them good; but 1 will 
 put my fear i:} tiieir hearts, that they shall not d^'part from me.*' Jere- 
 miali 32. 40. See Covenant of Grace. And, that night in which 
 Christ i'l^tituted the Sacrement of th.e Supper, and before he left the 
 tipper room, he made known part of his last will and Testament — 
 •fiirhe said — '* Faliier, 1 will ti:at they also whom thou hast given 
 me b.^ with me where I am; tliat thcj" may behold my glory, Vv'hich 
 tl'.o'j hast given me." Jolm \7. 24. And this is the Father's will, 
 which hatii sent me, that ofall which he hath given me I should 
 lose nothin,:;. but should raise it up again at tiie last day. x\nd this 
 is ih.e will ( I'liiin that sent me, that everyone which seeth the Son, 
 and be'!ie\'-;h on him, may have everlasting life: and I will rai^c hia) 
 up at tl-.cl;:,t day." John 6. 39, 40. 
 
 Now, if it be the will of God the Father, S(m, and Holy Spirit, 
 to keep them, after they are renewed, through faith unto salvation, 
 it certainly will be dune. 'Wherefore, Christ says — "Verily, 
 \erily, I say unto you — He that believeth on me hath everlasting 
 life. John 5. 47. See, also, 3. 36, and. 5. 24. " And this is life 
 et'jrna!, that they might know thee, the only trr.e ,God, and Jesus 
 Christ, whoin thou hast sent." Joh.n 17. 3. Truesaving failh is 
 Christianity, and true Christianity, is spiritual life. Therefore, he 
 th.at belie.veth, hath spiritual life. But this life is said to be eternal, 
 and everlasting: Therefore, there is a life begun, in the believer, 
 that will never end: otherwise, it is not everlasting life. 
 
 The Savi;)ur says — " My Sheep hear my voice, and I know 
 them, and they follow me : and I give unto them eternal life ; and 
 xhcy shall never peri ,h, neither sliall any pluck them out of my 
 hand. My Father, which gave them me, is greater than all; and 
 none is able to pluck them out of my Father's hand." John 10. 27 
 ■ — 29. Thus, "their life is hid with Christ in God" (for safekeeping.): 
 
 And when Christ, who is their life, shall appear, then shall they 
 also appear with him in glory. Col. 3. 3.4. Therefore, if you 
 be Christians — " All things are yours ; whether Paul or Apollos, 
 or Cephas, or the world, or life, or death, or things present, or 
 thino-s to come, all are yours, and ye are Christ's, and Christ is 
 God's." 1 Cor. 3. 21—23. "Nay, inall these things we are more 
 t'lan conquerors, through lum thai loved us. For I am persuaded, 
 hit neither dcat!), nor life, nor angels, nor principalities, nor pow- 
 ers, njr things present, nor things to come, norheightj nor depth, 
 
307 
 
 noriiriV other cre'.itu re, shall be able to separate Us IVoui tlie love 
 of Gotl, which is in Cnrist Jesus our Lord." Iloin. 8. S7 — 39 
 
 • N. B'lt let me ask — Migiil not the believer separate lihnself 
 from the love of God? 
 
 A. The believer's love to God is one thing, and God's love to tiic 
 believer is another thing. T'le believer i.cver can seperate hiui'-ctt 
 further, from his own love tq Gud, norfrun) God's love fo him, than 
 he was, before he had any love to Go.d, at all. Bat God so loved 
 ihe world, while thcj were yet sinners, tiiat he sent his Son. and the 
 Holy Spirit, to turn sinners to love God. See John 3. 16. 17 Rom. 
 5, 7. 8. 1 John 4. 9. 10, Jl. John l6. 7—14 Jeremiah 31. 18. 
 Wherefore, .the believer cannot s-^parate himself from God's love 
 to him. And this is what the Apostle was talking ab:ut. Therefore, 
 we are more than conquerors, through him tliat /ot'ei us. Iloin. 8, 
 ?)T. We should never talk about our love to God,' as the ground 
 and certainty of our being kept from falling and being lost ; butit 
 is God's love to us, that influences God to keep us from falling. 
 "Ye have not chosen me, but I have chosen you, and ordained you, 
 that ye should go and bring forth fruit, and that your fruit should 
 remain." John 15. l6. 
 
 Now, I have stated to yoa the Bible doctrine of Election, and 
 of the Perseverance of the Saints, both ; neither of which can be 
 disputed, without disputing the truth of the Bible. And, " We 
 are bound to give thanks alway to God for you, breiliren, beloved 
 of the Lord, bacsuse God hath, from the beginning, chosen you to 
 ialvatian, through the sanctification of the Spirit, and belief of the 
 truth." 2 Thess. 2. 13. And it is easy to understand Peter, when 
 he says — " Elect, according to the foreknowledge ot God the Fa- 
 ther, through the sanctification of the Spirit, unto obedience and 
 sprinkling of the blood of Jesus Christ." 1 Pet. 1. 2. And it is 
 equally as easy to understand Paul, when he says — " For whom he 
 did foreknow, he also did predestinate to be conformed to the image 
 of his Son, that he might be the first-bi)rn am .ng many brethren. 
 Moreover, whom he did predestinate, them he also called; and whom 
 he called, them he also justified ; and whom he justified, them he 
 also glorified. What shall we, then, say to these things ? If God 
 be fi:r us, who can be against us ?" Rom. 8. 29 — 31. '• And we 
 know that all things work together for good to them that love God, 
 to them who are the called according to his purpose." Rom. 8. 28. 
 There are many other places in the Bible of the same purport; but, 
 if these do not satisfy you, brother N. , neiMier would you be satis- 
 fied with it, even if one should rise from the dead, and try to satis- 
 fy you on these poiiits. 
 
308 
 
 "N. But ai-e they, not clccleJ to salvatibti, after they becor.ie 
 believers ? 
 
 A. They are ejected to obedience, or to be believers, as well 
 r.s to salvation, after they arc believers. 
 
 N. Do you believe, that whosoever is to be saved, v/ill be saveify 
 let him do as he will: and, that, whosoever is to be lost, will be lost^ 
 l-et him do as ho can? 
 
 A. No. That is a falsehood that has been raised through dislike 
 lo the true Bible doctrines on these points. I know ot no one that 
 ever believed any such a thing ; although it has been often said, that 
 some people bcleivcd it. I believe that they are elected, or, from 
 the beginning, chosen of God, to salvation, througli sanctification 0|t 
 <'he Spirit, and belief of the truth. 2 Thess. 2. 13. 
 
 N. But does not the sinner become willing first ? 
 
 A. No. It is not of iiim that willeth, nor of him that runneth. 
 Horn. 9 16 "A willing mind should be accepted." 2 Cor. 8. 
 • 2. It is because he is unwilling, tiiat he must be born agnin, or 
 made willing Uy tlu' Divine Spirit. And, in this way, a great mul- 
 titude, so great that no man can number them, shall be renewed by 
 the Divine Spirii, and kept by the power of God through faith unto 
 salvation; all of whom would, otherwise, have gone to ruin. And 
 this plan shews the unbounded wisdom and goodness of God, "who 
 worketh all thingi^; after tiie counsel of his own will." Eph. 1; 11. 
 
 N. But are there not a number of places in the Bible, to the cou- 
 irary of you statement ? 
 
 A. No. There are a number, that may appear so to thos|rf 
 ^yho do not take sufficient care to understarni what the Bible i^ 
 sneaking about, in those places, 
 
 N. Wiiat is meant in Ezekiel 3« 20 — " Whca a righteou 
 man doth turn from his righteousness, and commit iniquity, and I 
 lay a stumbling-biock before, him, he shall die r'' See, also, 18th 
 chapter 24, and 33d chapter, 13th verse, all to the same purport. 
 
 A. '' Moses describeth the righteousness which is of the layXg 
 That the man which doeth those things snail live by them." Uom, 
 iO. 5, Bat the righteousness of/ai7/» in Christ is a diftcrent mat- 
 ter. See Rom. 10. 6, 
 
 Now, all such places as that in Ezekiel, is speaking of the 
 righteousness of the law ; but not the rigtiteousness of faith, which 
 is Christianity. This is evident from what is said of the stumbling- 
 block being laid before them, wliich stumblioir-b'iock is C hrist. 
 Paul has reference to the same tiling, when he says — "• But Israel, 
 which followed after the law of righteousness, hath not attained to 
 .'l^!?Jaw of righteousness. Wherefore ? Because tliey sought it, not 
 
S09- 
 
 Uy iaiii), but, ;vs it were, by the works oF the l>iw : i'or they stura- 
 b!ecl at tlie stu'.nbling-stone : As it is written, Behold, I lay in Sion a 
 stumbling-stone, and rock ot olVeiice : and whosoever believetl\ o» 
 1)11)1 siiall not be ashamed. " Rum. 9.31—33. " But we preach 
 Christ cruciiied, unto the Jews a stumbling- block." See 1 Cor: 
 1. 23. Now, ever since the fall of Adam, mankind ail, a=. well as 
 the Jews, have sinned and turned from the righteousness of the law, 
 and have committed iniquity ; and God, in the Gospel, has thrown 
 the stumbling-block, Christ, before a guilty and fallen world ; and, 
 if they turn from t!ie righteousness of the law, and blunder over the 
 stumbling-stone, Christ, they shall surely die. But this does not 
 mean that a Christian ever lo^es his Christianity. 
 
 N. If a person professes to be a Christian, and, after a while, 
 ^uits it, and turns out worse than ever ; do you suppose that he still 
 l)as some Christianity, and that he shall be saved ? 
 
 A. No : I should think he had noue at first. And, if he 
 should live and die that way, I shc^uld be surp he had none ; for, if 
 
 HBuaa, ne should have been kepi uy inc j^C-',^!'"^ ""^'' ^^'"''- ' 
 unto salvation* But all such go out from us, that it may be made, 
 tnanifest that they were not of us. 1 John 2. 19. 
 
 N. Had not Saul, the Kin:^ of Israel a new heart? ■ . 
 
 A. No. The L')rd gav.- Siul -.no^he: h^art, bu! not a new 
 heart; I Saml. 10. 9. it was a heart to prophesy. See 1 SamI:' 
 10. 10. 
 
 N. But did not Judas Iscariot fall from grace.'' 
 
 A. No- He fell from his ministry and apostleship, but 
 not from grace, for he had none. "Ye which have fuliowed me in 
 the regenerjition, when the Son of man shall sir in the Throne of his 
 Glory, ye also shall sit upon twelve thrones, judging the twelve tribes 
 of Israel. • Matlh. 19. 28, To follow in the regeneration, is the 
 very b'.'gi lining to be a Christian. Now, if Judas followed in the 
 regeneration, or began to be a Christian, he sits upon one of the 
 twelve thcones. and is saved ; but, if iie be not saved, it is because 
 he did nut follow in the regeneration, and, consequently, never be- 
 gan to be a Christian. Bit Judas ^eeins not to have obtained one 
 of the Twelve thrones ; fjr Ma'thias was chosen to take pirt n{ tiie 
 ministry and apojtlesiiip from whic!) Judas, by transgression fell, 
 l4jat he might go to his own place. Acts 1. 25. And " JesuS 
 knew fi-om the beginning who they were that believed not, and who 
 sh;!uld betriv hu;-.'' John 6. 64. "Jesus answered theat, Have I 
 and chosen yov, twelve, and one of you is a devil ? H<' spake of Ju- 
 das Iscariot." J.)hn 6. 70,. 71. Judas was a thief, and had the Dag, 
 or purse. Jsh:il2. 6. He was unclean. Joim 13. H- After be- 
 
■iitiy 
 
 Li-ajiiig his master, he Irang himself, Matih. ^2r. 5, Xov» Judai 
 I appears ru hive been a bad man all the time he lived, even from the 
 ; begir.uiijg ; for Jesus seems to have known that i;e beilcved not, from 
 (he begi.ining-. He seeias to have been a hypocrit'ical spy all the 
 time, in the family of Ciirist. I eannot acknowledge him for a 
 Christian, in any part o[ his life. 
 
 N. But Judas was an Apostle, and' was in company wlicn de- 
 vils were cast out, and, perhap.^, he c;ist out some himsi'lr. Now, 
 is it likely tb.at lie shQuld be mide an Apostle while i-.e -.vas a bad 
 man j or, that he should cast oat devils, and him a bad man ? 
 
 A. There was as much wisdom and propriety in sending him 
 as an Apostle at first, when he was a bad man, as there was in con- 
 tinuing him in office when he was a bad man. But, althougii Christ 
 knew that he was a devil, yet he did not break him of his office 5 and 
 he a<.tcd with wisdom and propriety in so doing. For lie dealt 
 wi;li Judas on the same governmental principles that he did with 
 all other people. 
 
 Ciiii^t had eBtftblished a Taw, "that in the moutli of two (Jt 
 three witnet^.ses, every word may be established." Matth, 18. 
 16, Now Christ had told Judas, as he did oiher people, to repent 
 and go and do hisdutv.. And Judas professed thyt he had repent- 
 ed, and would do his duty, like other professors. And Christ treat- 
 ed him accordiTig to his public profession, although he knew that Ja-- 
 das was not what he professed to be j for he knew the hearts oi all 
 men. And, if Christ had treated Judas otherwise,, he would 
 have violated the very Iav7 whicii he had established over Jii- 
 das, and all other professors : Which law required two or (hree wit- 
 nesses ; whereas there was no leirai witness that could.come against 
 Judas. The knowledge Christ had of the secrets of the heart of 
 Judas was not the kind of knowledge the law required ; and, if it 
 had been, still Christ would h^ive been but one witness : where- 
 foroj Jijdas could not have been broke of his office, e.ccording to the 
 law. And, therefore, vv'lien Christ said, one of the twelve should 
 betray him: and thiiy all said, is it U he would not tcH which it was. 
 For, according to the law., it would have been like slandering the 
 brother, if he had told which, without being prepared with two or 
 three v^itnesses, to establish the fact according to the law. 
 
 Wherelcre, as Christ had not come to Judge the world at that time, 
 but to save the world ; he said, I ji^idge no man ,; John 8. 15 ; he 
 would not Judge the secrets of the heart of Judas. But, he said, 
 let the tares and wheat boils grow together, until {h-:i- pioper liuie to 
 gaihcr them out; Ma^.h. 13. 28 — CA) ; and thi;i will be a proper 
 time when there are tv/» or three witnesses. Thus, he set a paltcrri 
 
. SIX 
 
 olwUdom aud pcopiicny, which oii^ht (o be. imitated ou all propc: 
 occasions. 
 
 And, as to Judas casting oat devils, tiiere is no evidence that 
 he ever done it 5 biU, if he did, that would not prove him a good 
 )U.in. For, if I .have all faith, so. that I could remove moisntaias, 
 and have not charity or love, 1 am noth'i..;^^. 1 Cor. 13. .2. And 
 '• many wili say to me in that day, Lord, Lord, have we not pro- 
 phesied in thy name ? and in thy name have cast out devils ? and 
 '\ii thy hauie dine many v/onderfa! works? And then will I profess 
 rfnto (hem, I never knew you : *' depart from me, ye that work 
 .iiiiquiry." SLrlh. 7. 25, 23. 
 
 I knnw It h^,3 b-'en thuught that th^se pecpfe teti a falsehood. 
 Ij'jt, tliey nv'iihf Teil, so hr, the truth, and yet Christ might, with 
 j!r<!pjic!y, t'-'.i iheiii •'.;at ho !i.;ver hx^pw fiiem as Christians, accord- 
 ing to P 'ulV opnion. See 1 Cor. 13. 1—3. 
 
 N. B'.if i^ it fioi like the- unpardonable sin, to say that Judas, 
 while lu> w n if bad ;uin, cast out. devils ? 
 
 A. SV'iefiK'r Jnias !)ea good or had man, it vv'oiild be like the 
 unpardoruibie si 5 ro ascribe to hiio, what ou^ht tobe ascribed to the 
 Sj^ii'ir ofO ;.!. It was the vSpirii of God that cast out the devils, no 
 mi-'rr w'h.'} spake th.^ v ord-, whether Pe'er, Paul, or Judas. There 
 is !iu Bible .-vidi'r.ce tlia' Judas was ever a good man ; but all the 
 evidence there, is against him. 
 
 N. But dues not thci Bible say of siome people — " Ye are fallen 
 from grace ?" Gal. 5. 4. 
 
 A. It says — "• Whosoever of you are justified by the lawj ye 
 are fallen tVoin grace." Gal. 5. 4. That is, if you gotoheaven, being 
 justified by 'the law, you are cut ofi' or excluded from the grace of 
 the Gospel. But this would be falling' from grace to heaven, not to 
 ruin. 
 
 N. What do you think of the sow that was washed, turning to 
 her wallowing in the mire. 2 Pet. 2. 22. 
 
 A. I think she was a washed hog all the time ; but, if she had 
 been washed, by the washing of regeiieratiou and renev.ing of the 
 Holy Ghost J Titus 3. 5 : so as to turn her from a hoo; into a sheep, 
 she would not have turned again into the mire. Christians are called 
 sheep, not hoKS. 
 
 N. i5ut are they not sometimes called chickens ? Matthew 
 23. 37". 
 
 A. No, they are not. "How often would I have gathered 
 thy children together, as a hen gaihereth her chickens under her 
 \yin<r^, biUy? would not." This is not calling them chickens. 
 
 N. What do you think of the waclean Spirit going out of a 
 n!an, &c. ? Matth. 12.43-- 45. 
 
312 
 
 A. I think the u iiule case leierred to that wicked geiierailoi?. 
 aud not to Clu'istiatis .it a!!. '' So shall i^ be ;-,Uo unlo this wicked 
 gi'iicritiou." Verse 45. 
 
 And I think every ether place in the Bible, that has been 
 thought to prove that Cliristians \nny hjose tlieir diristianity and be 
 lost, is equal! J as easy shewn to mean no such thing, as the ones that 
 luvc b.-en culled up. 
 
 But, 0!» t;-e other hand, it is ;i delightful consideration that the 
 jntinite vviMdou, g<i0i!t\Pss, piiW-r and piM'iections of God shall be 
 displ.iyed. inccrtai;.lv reneuisio; atid keeping througli faith unto salva- 
 tion a KTiiiiludc 5f great. that no mm can nu^cbi-r tiiem: While, other- 
 wise, ill! vvould !iave cenainly garte fo endless ruin No objection call 
 possibly be raised against it, but what intght equally be nsade against 
 God, for knowing and doif g the \Qvy best in ail tilings ; for it is 
 pan of his pl.m f:)r doi;ig the very best. We may, therefore, join 
 v/irh the Apostle Paul, and say — " blessed be the Gud and Fadier 
 of our Lord Jesui Christ, who hath bles'^ed us with all spiritual bless- 
 ings in heavenly places in Curist, according as he hath chosen us in 
 him before the fnuridation of the world, that we should be holy and 
 without blame before him in love; having pi edestinated us unto the 
 adoDtion of children by Jesus Christ to himself, according to the 
 S^ood pleasure of liis will, to the praise of the glory of his grace, 
 therein he hath made us accepted in the beloved." Eph, !. S — 6. 
 
r> 1 I 
 
 A DISSERTATION OIV THE PROPHECIES. 
 
 JX REFERE^'CE TO THE 
 
 RISE AND FALL OF THE RKAST, THE CLEANSING OF THE SANC 
 
 TUARY, THE BEGINNING AND DURATION OF THE AHL- 
 
 LENNIUM, AND THE LITTLE SEASON ; 
 
 TOGETHEIl WITtt 
 
 4 CalculatioJi shelving the exact time 
 
 ANH, ALSO, 
 
 Calculations' shewing the precise time of 
 THE RISE AND FALL OF THE BEAST, 
 
 X'SJI THE 
 
 BEGINJ^mG OF THE Mt'LI.EN:PfIUM, &c. 
 
 BIT ABIS. FISARSON, 
 
 MINISTER OF THE GOSPEL. 
 
 ATHENS, TjjNN. 
 PUBLISHED BY THOMAS A. ANDERSON, A. M. M. D. 
 
 Jowjlthas PHUiips, Pfiiitef. 
 1853, 
 
315 
 
 A DISi^ERTATION 0¥ THE PROPHECIES. 
 
 "Theri T heard one Saint speaking, and another Saint said unto 
 that certiin Siint which spake, H >w lon^ shall he the vision con- 
 cern! n;^ the liily; sicriftce, and the transgression of desolation, t6 
 give both the sanctuary a'ld the host to be trodden under foot ? And 
 he Slid unto me, Un'^o tsvo thousand and three hundred days ; then 
 shall the saactuary b^ cleansed," Dm 8. 13. 14. 
 
 "But thou, O S) miel, shut up the words, and seal the book, eveli 
 to' the tine of t!ie end : many shall run to and fro, and knowledge 
 shall be increased. 
 
 ♦» And I heard the man clothed in linen, which was upon the 
 waters of the river, when he held his right hand and his left hand 
 lilt.) heaven, and swire by hi n thaf liveth forever, that it shall be. 
 for a time, times, and an hilf ; and wii>Mi he shall have accomplish- 
 ed, to scatter th-e po.ver of liie holy peoo'e, aU tuese things shail be 
 finished. And he said, Got'iy \vay, Dtiiiel : for the words are 
 closed up and sealed till the time of the end." Dan. 13. 4.7.9. 
 
 The Prophecies, ^eoerallj, toreteliisig events, m which marf- 
 kind are deeply co icersie.!, such a.s tiie coauug ot a Saviour mid 
 the Wijrld ^ the rising and faliuig of kui^doois j and the prosperity 
 and adversity of gDvernmeriis, are exceedingly iaterestiiig. And 
 many men, jn'the ditf^M-ent M.gcs of the svorld, since tliuse prophe- 
 cies were.uelivered, have lelt ^,reat anxiety aad interest mthe study 
 ol the:n. But nom have excifed more anxiety and attention thari 
 tiie Prophecies, of Daniel and the ilevelations of John. BoLh of 
 th^-se Propliets, although oiie lived a long time before the other, pr0- 
 phe, led about many of the aame events, , and foretold some great 
 aod vyjijderful changes, batii adverse and prosperous, that are yet to 
 t.tke p;ace m tne A'jrid. (Joannes greater th.in hive over yet taken 
 place 10 tlie world. And eacii ot these Propheis has given us certain 
 numjers, and have informed us thai tnose great events are to take 
 paceatthe end of the nutHbers. But the great difficulty amon* 
 nv-n, has Deea to ascertain when those numbers began, and wlien 
 they would end. If cheir Uegmniog could have been deteriiKned, 
 there would nave been nogrea?. diiHculty in ascertaining their end. 
 
O 10 
 
 Wherefore, uKiny writers, by re-Oi-tlng to aixiein i.iston', have tiicu 
 to shew that the rise of the Beast of the Ileveiaiiim:), was in ihi» ^-ear 
 606 ot the Christian era ; aud that the Beast w.juld iall at the end 
 ot 1260 years I'rom that year 606. 
 
 Itismy ititention, now, to lay before the reader a calculation from 
 the Prophecies themselves j which calculation was made by the writer iu 
 the years 1811 and I8li3; and has been lying by from that lime to 
 this j t.jgeliier with some historical sketches ui corroborating events, 
 taat have taken place since that una:, Tl\is is mentioned, becaufo 
 the .writer has felt great anxiety on this subject, from that time to 
 this ; and has paid cohsi^ierable attention to the evt^Us that iiave 
 taken place, i'l the world, from that timelo tins. ."And, by a'i these 
 events and ciicau-itauce^, in their ord.^-, as they have taken place, 
 the writer has felt more and more coaiiriued, until now, as to the 
 justness and accuracy of thecaiculatioijs ; which induces him now 
 to lay them before the reader. And, if events that are yet future, 
 shall, hereafter, pr)ve these calculations to be not well founded, or 
 i ^correct, no man can feei worse disappointed than the writer ; but, 
 if future events shall still cuniirm them, no man can be better 
 
 In making the calculatiuiis from the Prophecies of Daniel and 
 John, it will be seen that the death of Chnst, is tlie great turning, 
 point, or at the foundation of the whole calculations. It is, there- 
 fore, necessary to give a calculation, which will prove, v.ith matiiC' 
 matical exactness and certainty, the year, month, and day, of his 
 death. As this calculation is the foiunia'ion of the wh.ole, it shall 
 b given first. And, in making this calculation, there are occasions 
 for naming the great Julian period. And, fur the sake of those who 
 may not .be v.ell acquainted with the nature and use of it, it may be 
 necessary to make a lew observations rcspecluig it, in order tliat 
 they oiay the more laii.-factorily understand the calculatron?. 
 
 The great Julian jicrlod consists of 79B0 of our civil or com- 
 mon years. And it has its beginning 709 years beffre the creati!>n 
 of tiie »i'or!d. ^Vherefore, the first yea.- of the existence of the 
 world, is the rJO:h ;, ear of the Julian perio'l. And th.e' 4000t1> 
 year t)f tiia world, is tlie -JroOtii year of the Julian i;eriod ; alsi>, 
 the40Q4th year of ihe world, is ihe 4ri3th year of tlie Julian pe- 
 riod. And ilic Chri-Jian'era was joined to tl:e 4ri3lh year r.f tl.e 
 Julian period : v.'hicli js the 4GU-5ih year of the world. Wh-erefviie, 
 tlie firsi ycoir of the Christian era, was t!ie 47 14th year of the Ju- 
 lian period : but it w;?s the 40;'5ih. year of the world. 
 
 '*The vulvar rera of Christ's bii-lh was tie\cr setiled till 
 the year 5 27, when Dionysius Estguu?, a Roman Abbot, fixed it to 
 
31V 
 
 ih'i o.-i(J ol the year 4713 or the Julian period, which was four years 
 ton late. For our Savi jur was born before the death of Mi^rod, who 
 suu'^ht to kill hitn as soon a? he lioard of his birth. And, acco'ding 
 to the testimony of ,T.)Sephus, (B. irt'o, chup. 6th, see. 4.) there 
 was an eclipse of ihe moon at the time of Herod's lust illness: which 
 e-clipse appears,' bv nur astronomical tables, to have been in the 
 year of flie Julijin period 4710, March I3th, atthree hours p:ist mid- 
 ni;';iit., ar Jerusalem. Now, as our Saviour mast have been born 
 some mo:iths before Herod's death, since, in the interval he 
 Was carried info Egypt, the latest time in which we can Ox the true 
 asre of his birth is about tlie end of the4r09th year af the Julian pe* 
 riod." See Ferj^uson's Astronomy, pages 386 — 7. 
 
 This 4r09thyearorthe Julian period, in theend of whic'i ourSa- 
 Viour was born, was tiie 400uih year of the world. ' Duttl^.e Christian 
 era goes back only to the end of the 471 3th year of the Julian pe- 
 riod, which is the 4004th year of the world. Wherefore, it is very 
 -Certain that t'ne Christian era was four years too late j or does not 
 go back to his real birth, by four years. In this I agree with Mr. 
 Ferguson. But it is his deith, not iiis birth, that is the main turn- 
 ing point, v/hich h;is yet to be decided. 
 
 Christ's daach is said, by Mr. Ferguson, to have been on the 
 year of the Julian period 4746, wliich was the 33d year of the Chris!- 
 tian era. In wiiicli I cannot agree. But Christ's death was in th'§ 
 yearol the Julian period 4742, which is the year 29 of ihe Chris- 
 tian era. 
 
 "There is a remarkable prophecy delivered to us in the nintfi' 
 chapter ol the book of Daniel," from the 24th to the 27th verse;, 
 which infi)r;ns us that seventy Vtreeks were determined on the Jew- 
 ish St^ite, fruiii the going forth of the comraandaient to restore and tO 
 build Jerusalem, until the death of Christ. These 70 weeks ar"B 
 490 years. And Mi-. Ferguson, and the learned Dr. Prideaus 
 think this commandment was given to Ezra, by Artaxerxes Longi- 
 manus, in the seventii year of that Kind's reign, (Ezra 7. 11 — 26.) 
 Now, say they, " both by tiie undoubted canon of Ptolemy, and 
 the lamous era of Nar)onas.ser, the begioaing ot ti'.e seventii yearQ^ 
 the reign of Artaxerxes Lon-iuianus, Kinj^of Ptrsia, (wno is called 
 Ahasuerus in t!ie book of Either,) is pinned nown to tlie 4256th yea^c 
 of the Julian period, in wriicb year he gave Ezra the above men- 
 tioned ampl*^ coramissioii ; froai which, count 490 years to the deatl^ 
 of Christ, and it will carry the same .q the 4r46tli year of ihe Jwlia^ 
 period." 
 
 But the seventy weeks appear to lae to have begun on the 
 4^p9lh year, and to have envied on the 4742-iri yesr «f the<|u}^in.^e- 
 
$18 . 
 
 iiixi. Til ?e 7'. v.-:^cV.- !:( i)a!iiiil, are 490 prapVietic years, equ.ii \o 
 4S3 civi y >i!S. Or rath t 48;^ years, are IJ days itiore than 4!)9'.ii 
 peoplietic years. And, if we ad'I 4BS to 4259, it \\n\\ bring us dowii' 
 to the ve:ir nf the Julian pcrio;! 4742, which is the 29tii year of \\\e 
 Giinslian era, ainitlie year in which Christ was crucified, as will be' 
 proved licreafrer. 
 
 This 7C\\ year (of the reign of Arfaxerses Longimanus, if it be 
 truly tlse year in wliich the coraniaTKliiient went forth, agrees witb;.^ 
 the 4259th year of t!ie Jiiiian psriod, as was said before, "■ the un- 
 tlouDied car.on of Piolemy. and the famous era ol" Nabonassor," to 
 the contra-y mtwithstandini. From the end of the year oT the Ju- 
 lian Tperiod 4256, there was 457 years more to the beginning of-^the 
 Christian era. And, from the end of the Julian period 4259, there 
 wsve 454 years more, to the beginning of the Christian era. Now, 
 some M'riters say, that the seventh year of the reign of Artaxerxes, 
 was about t'!r;''45fth year before the beginning of the Cjiristian era j 
 and this air^es with the '* canon oi Ptolemy, and the famous era of 
 Nab')nas3;i;," as above. Aiui some writers s;ty, that 7iii. year of 
 Anaxerjres, agrees with the 455t!iyear ; and some, the 45Gth year 
 before tlie beginning o[ the Christian era. 
 
 But all tliese dates are too early ; for the conunaiidnient must 
 have been given in the year 454 before the Christian era. 
 
 And I think that this is the truth of the matter. For, as the Sa- 
 viour was craci.ied in the year 29 of the Christian era, add that 29 
 to 454, and if will make 43.i years, equal to 490 prophetic years, i 
 and then add 483 to 4259, and it will make the 4742nd of the Julian 
 period, agreeing with the year 29 of the Christian era, on wbicli 
 year Christ was crucified, as will appear more clearly by the calcu- 
 lation, when we come to it. 
 
 I will now remark, that other writers say, that Darius, the soo 
 of Hystaspes, was AhasuerHs, spoken of in EstOer ; and that lie' 
 was K.ing before Xerxes, the father of Artaxerxes. 
 
 Now, 1 will shew that respectable writers diifer widely about 
 t^ese date«. Mr. liorne, in his chronological index, says, that the 
 71'^ year of the reign of Artaxerxes, in which he sent Ezra to Jerusa- 
 i 11, was the year of thj world S5oT ; and tlie 467th year before 
 t - Christian era. This 35 -i7rh year of the world, is the 4246th year 
 O. the Julian period , and is lO years earlier than the date given 
 above tiy Mr. Ferguson. 
 
 Mr. tiornt', aUu, says, that Nehemiah obtained leave of Arta- 
 xerxes, to visic Jerusalem, and to rebuild its gates and walls, in the 
 year of the world 3550, and ihe 45-ltbyear oefore the Christian era. 
 Tki» year ef tHe world 3550^ is tlie 4259lh year of the Julian period* 
 
^19 
 
 frosa v.'liicii therais exactly 454 yeara morp fo the bp.grlnninff of t'le 
 CiirUtiari era. x\n<! this 3.55(Jfh ve;ir of the wor'd, wliich is the 
 4259'ii year of the Julian periorl, is the exficr yenr in which I am 
 trvin!>;io shew that the coiri'o uidanMit w?n\ farth to rebuild Jerus.i- 
 ledi; and, fro;n \yhich year, the 70 weeks of Danit-l are t.) be 
 counted. 
 
 This commission was give a to Nehemiah, in (he 20\h yr.ir of 
 the reigo of. Artaxerxes ; >e.» N^h. 2. 1. _; vvhicii was 1 .5 y-aiv^ ai!er 
 that given to i<>A!-a, Sec Ezra T. 7. And as ilii:, xva*; the iist com- 
 vnandment that \va '.riven ; and Jerasale-n ^vas biuit and *inishc'ii 
 under this com nandmeor ; it is reasonable to c.msider . //(.'.s' as t'le 
 one meant in Daniel, and all oihi--r cnm.nandnients of tlie pane kind, 
 from Cyi'us down to this, as included in this, and all constituting 
 one " coiTiinandment to restore and b'lild Jei usalen!.*' 
 
 But, as uninspired writers dilfer so widely about the date, none 
 of them can be s-uisf' crori.y relied on abnijt it. Wherefore, it is 
 my object to she\v that the 70 weeks (f Druiicl, are -190 projjlietic 
 ^'ears, equal to 483 civil years ; and that tliey ended at the dea^h 
 of Christ, wliich was in the 29!h year of (he Chnsiian era, arid 
 474i2nd year of the Julian period ; and <hat (he 483 years go buck to 
 the 4259th year of the Julian period ; and, therefore, that year must 
 be the true date of the commandment ; all of which will appear 
 more clearly hereafter. The Jews had civil years as well as eccle- 
 siastical years. 
 
 Tisri was the fir^t month of their civil year ; and it began about 
 the loth day cd'our September 5 and Ni^an was the seventh month of 
 their civil year, and agreed with our March and April. But Nisan 
 was the "first month of their ecclesiastical year, and Tisri was the 
 seventh monrh. Veadar was their thirteenth month, and, by adding 
 fhis month, at least every third year, they kept their year so regu- 
 lated that the full moon, in the month Nisan, was always the first 
 full moon after the vernal equinox. 
 
 The Jews counted the rei";n of their Kings according; to their 
 civil year, which began with Tisri, about the 15th day of our Sep- 
 te nber.. But our civil, or Julian year, always begins the fiisst day 
 of January. Wherefore, the Julian year contained jj^rt of two of their 
 years. Therefore, the 4:259th year of the Julian period cout<i!ned 
 part of the 6th and 7th, or else of 7th and 8th years of the reign of 
 Artaxerxes; or eUe part of the 19th and iiUth, or 20th and 21nt 
 years of his re gn. I take the 20th year or his reigu to be me ilate 
 for the going forth of the commandment. 
 
 Tiiis command meut was given to JNehemiah, in the 3(;th year of 
 ArtaKerxes, and in the month Nisan. See Neh. 2. 1. And, ua that 
 
520 
 
 Uioatli Nisan Had to be so rcgulaled as that its full moon shouiij he 
 the first full moon after tlie vernal equtiiDX, that month ISiran 
 might have agreed so well witli the month April, that the cnuinia-.d- 
 nient might have been given on any day ol April. 
 
 But Christ was crucilied in the month Ni3i(i,anu on the 15th 
 oi' Aprii, in the year 29 of the Christian era, as wiil be seen trum 
 the calculation. And, from the 15th day ot April, ill the 4£59.h 
 ye.ir of the Julian period, when ihe commandfisent was given, to the 
 jotli diiy of April, in tlieyear G'Jof the Ciu-i?ti;in era. and tUe \t:ar 
 ol the Julian period 4r42nd, wiien Christ was crucified, w.is 4o3 iuil 
 3'earj. But, be'cause 483 Jidian years, arc 15 d3\s more than 490 
 pro|jhetic.yeais ; therefore, from the 30!h day of ApriU so (lie Vv/ar 
 of the Julian period 4259, to the 15th day of April, in tiio yeai- 29 
 of the Christian era, oi- the year 4742rid uf the Julim jti-rsod, i^^ just 
 490 prophetic years ; or the 70 weeks of Daniel. 1 will now aicn- 
 tion again, that the 4£59th year of the Julian peri )d, is the .355(»ib 
 ve^jr of tiie v/orid : Wiierefore the 70 weeks of Daniel niust hav be^ 
 ^an on the oO'h day of April, in the S55(Jih ytar (d'ihe world ; and 
 the o350th year of t'tic woild, was 45 4 years before the beginnm;^ of 
 tlie Ch.ristian era. 
 
 Christ vi'as about 33 civil years of age, (and not 37, as Mr. 
 Fergason says.) For, add S3 years to 4709, the year of the Juiiiin 
 period on which he was born, and it will make the year of tluit pe- 
 viod 4743, the year of his deuth. These 33 civil years are very 
 near 33'1 prophetic year?. 
 
 i^Ji'. Fergiison thinks that C'liist svas cmcified in the year of 
 tUi^'- J ali:in period 474G, for the following reasons: He says, ''our 
 Saturday is t'lc Jewisl) Sabbath : And it is plain, from St. Mark, 
 chap. 15, se,se4:2. and S'- Likf, ohap. £3. verse 54, that Christ 
 was ciucihedon a Friday, .seeing the crucifision was on th.e day 
 ©ext before the Jewish Sabbath. And, according to St. John, cl\. 
 IB, verse '■2y, on the day that tiie passover was to be eaten, at ieasrt 
 by many of the Jews. 
 
 " 'I'lie Jews reckoned their months by the Moon, and their 
 years by the apparent revolution of the Sun ; and they ate 
 the Passover on the 14th day of the month Nisan, which was 
 the first mondi of titeii year, reckoning from the first appearance of 
 the new Moon, winch, at that tune of the year, might be on the 
 evening 4 the day next after the ciiaoge, it toe sky was clear. So 
 that t!)eir 14th day of the njoiith aiiwers to our I5th day of the 
 Moon, on wlucii she is lull. Consequently, the. Passover was al- 
 NVoys ept on the day ot full Moon. 
 
 " Auti the ftiil >io»iiat which it was kept, '.vas that one whicli'^ 
 
321 
 
 happeiieu next ufier the vcrr.a! equinox. For jo»ep'.us esj/ressly 
 says (Aiituj. B. lit. Chap. 10.) ' Tiie p.issuver was Lept on the- 
 14ih day of the moath of Nisan, according to tha Moon, wuet] the Sun 
 was in Aries.' And the Sun aiwiiys enters Aries at tlie tiisi;iut t;f 
 the vernal eqijinox ; which, in our Savioar's tinic, tell on the ^i2nd 
 day of March. 
 
 •' Tile dispute among ciironologers about the year of Christ's 
 deatl), is limited to four or fr/c years iit most. But, as we have 
 shewn that he was crucilied on tlie d.ty of a Farca! fa!! Moon, and 
 on a Friday, aii that we liave to du, in order to ascei-iaia thi- yoai ol 
 his death, is only to conipuie in which nf ihoi^e years there was a 
 Passover full Moon on a Friday. For, the full Moons anticipate ele- 
 ven days every year, (12 Icinjr months -bein2; so much siiort of. a 
 solar year,) and, therefore, once in every thr-e years at learit, the 
 Jews were obliged to set their Pa-isovei a whole month forwarder 
 than it fell by the course of the Moon, ua the year next before, in or- 
 der to keep it at the full Moon next after the vernal erpiuux | 
 therefore, there coald not be two Passovers on the same nominal clay 
 of the week within the compass of a few neighboring years. A ;J I 
 find, by calculation, the only Passover full Moon that fell on a I'ri- 
 day, fi»r several years before or after the disputed year of the cruci- 
 fixion, was on the Sd day of April, in the 4r46th year of the Julian 
 period, which was the 49Uth year alter Ezra received the above- 
 mentioned commission from Artaxerxes Longiminus, according to 
 Ptolemy's canon, and the year in which tlie Messiah was to be cut 
 oif, according to the prophecy, reckoning from the going forth of 
 that commission or commandment : and this 490th year was the 33d 
 year of our Saviour's age, reckoning from the vul.gar era of his 
 birth ; but the 37th, reckoning froai the true era thereof." See 
 Asirou-. 389, 90. 
 
 Now, the crucifixion appears to tr.Q to have been, not on the 
 year 4746, but on the year 4742 of the Julian period, wiiich is 4 
 years earlier j for the foUowiug reasons : 
 
 Thi're couid be no diiterence, with tlie Jews, between theii- 
 15(h day of ihe month, and 15th day of the Moon; because tiie}' 
 Galcui.iM'd ilieir months by the Moon, as Mr. F. allows. There- 
 foi'e, tiiou- 15ih day of the mouth, and our 15tii day of the Moon, 
 Were the sanie thing; on. which day the Moon is always full, as Mr. 
 F. s:iys. \Vh8ref(jre, the Moon v/as fulJ on their loth day ; and 
 not the I4th, asMr. F. said. Tiieir pissover, tlierefoi-e, was kept 
 on thereat I4t.h day td'tiie month, according to their law, which >day 
 was theda) beiore fuls moon ; and not tiie I5th day, which aas the 
 day oi full mooj. Auil it would have l>een just as easy for them to 
 
3-22 
 
 hiiv>' kept it on a Cv-rlain right daj. as on a certain wronj; day. But 
 tlie loiii (!.;,-, or any other but the real 14:1) d ly, would have been 
 wro uT: d'.id contrary to their eccle>i:istica! law. "SVherelbre, they 
 ^vei\: exceedingly. particular about it. And, as it was just as easy 
 for riiem to know which was the day before full moon, as to know 
 whu:ii wj^> the day of full m-^on, we may feel conlident that tiiey did 
 know and keep their pa^sover on the true 14th day, according to 
 their law. 
 
 In ancient times, they were so particular as to keep men ap- 
 poioied to vv^tch on the tops of the mountains for the first appear- 
 ance t>l the moon, afier the clja;i.;<^j :in\, ai so)n as they saw it, 
 thf'v informed ihe S.inhedrim. B t their montlis consisted of 3® 
 aod 30 days alternately ; and. as they ksvr-w tiiey had no month 
 Ioniser than 30 days, they were sure that their month would begin 
 by the time 30 days were our; even if they could not have seen the 
 moon for a month. Mr. Home, and .ill otlxeis that 1 have seen on 
 this subject, agree with what has now been said. 
 
 But, aflertlie Jews returned from tlie Babj-ionivh captivity jand 
 parricularly at the time of the crucifixion of Christ, 'hey were not so 
 ignorantas lo be at a loss to know the ctrtain 14th day of their 
 month, or the day before full moon, as well as t!ie day of full 
 moon. 
 
 Surely such n^.en as Jolm the Baptist, Gamaliel, and Saul of 
 Tarsus, knew wiien tlie moon ciianged. 
 
 Tnere is no evidence iha! tlie Jews kept their passovcr on the 
 day. of full moon, which vva-^ die rtal lotn day of th^ir month, and 
 noi the I4tii,.whicli th.-ir law rC([uireJ. Mr. Ferguson only sup- 
 posed it ; .ind.l liave ueen the more particular on this point, because 
 it is the fouiulation of bus error. 
 
 I do not dispute that the iiiooa vvas full on tiie day he s-peaks 
 of, or that it was ii passover full moon ; but i say ii was t.ie i jii\ tay 
 ofliie Jewish aiontii ISisan, uud not tiie I4ih, and ic i-.as (ou. jears 
 alter too crucis.xum of Clii ssi. 
 
 But the 14ui day of ine inu.Uh Ni«an, v\hich was the ciav before 
 th-^ full m'(p;i, was tlie first day of tiie feast i tiie pas.'Over, which 
 was io last seven day^. Sfec Exodus 1-2. lb. L Miicos 23- 
 5, t), 7. Niimutrs i.*. IG — !«. »• hi tiie loui ti-ei-tii tij_\ of 
 tlie iiist uiouui ai even is in- jLord's passover. Am), oo live 
 fiJiA^'iit:! lia^ of liie same oio.itli is tiie fti.ist of unkavencd l)read 
 uuio the iiorU .; stvemJayis ye .nust eat uuhMveyed bread, in ttie 
 nrsi (iaj- ye siull have an auly cuiiVocation ; ye shilii do no sMvtie 
 \yoi k tneiCci." .si.-aiivvts lue iiist mnoiu ui. tocir ccclesiaslital 
 year and Alar was the i'ito. v^ee K-tuer 3. 7. 
 
323 
 
 Ti^e fensf- w?iS ta h.i:z'n in the evening of the 14th day. The 
 Jews )g:a ilieir days at ■^nn^et, which is evident from a num- 
 ber of piis-^ages of scripture. Sec Jolui 5. 16. 
 
 VV!ien the Ri^deetner he-ded the sick on the Subbath Day, 
 the Jews -ough^ to slay him for doing; such work on the Sabbath 
 Bat, when (he Sun was set, the J ws brought their sick to him, 
 tliat he mia;ht hea! them, because th.oirvSabbath was ended at sunset. 
 S':-^ L'lke 4. 31— 40. Murk l,21~S'-3. Which proves that their 
 days be^an mv:\ ended atsiinsv't, S:e Scott's Com. and Doddridge, 
 Theiefore. the evenin.2; was the lir-t part of tficir day, according to 
 what is said of the evening and inoruing, in the first chapter of Gen- 
 esis. 
 
 And the feast b^f^an in the evening;, when the day began at sun- 
 set. And (ui the firs' day they were to have an "holy convocation^ 
 and to do nos'rvile work th'rein." Therefore, they could not have 
 tr;ed, condemn^'d, and crucified the Saviour, on the first day of their 
 least. 
 
 But when their 14th day of the -nonth, which was the first daJ 
 gf the feast, happened io be tlieir S.i'.)bath (hiy, thoy made the day 
 before the Sabbath, or loth (iay of the nionth, their preparation dayj 
 iji order that they might not have to kill and prepare t^he passover 
 on their Sabbath day. See Mark 15. 42. «•' And now, when even 
 was come, (because ir was the preparation, that is, the day before 
 tjie Sabbath.") See, aiso, Luke 23. 54. ' '* And that day was the 
 preparation*, and the Sabbath drew on." On this preparation da", 
 they crucified the Saviour Christ. Mark 14. 1, 2, says ; " After 
 two days was (he feast of the passover, and of unleavened bread : 
 and the Chief Priests and Scribes sought how they might take !um 
 by craft ancl put him to death. But they said, not on the feast day, 
 lest there be an uproar of the peojde." See, also, M itth. 26. 1 — 5. 
 This appears to have been on the day before the preparation day, 
 and, consequently, was the second day before the proper feast-day 5 
 for the preparation day was one day befu-e the proper feast-day j 
 and , of course, the day before that, would b" the second day be- 
 Ibre the teast. Yet they did not accomplish their purpose until (m the 
 fireparation day, which was only one day before the feast. But, be- 
 fore they took him, he ate the passover with his Disciples, and in- 
 stituted the Sacrament of the Supper, on the evening, or fiisi p/«rt 
 oftbe day, which was tiie preparation day, and wKich began at 
 sunset. 
 
 Matth. 26. 6, 7, and Mark 14. 3, say—" And being in Br^tha- 
 ny, or when he wa« in Bethany, in the house ot Simon, he was 
 ^jittiated vyith eiIltmenl^" Jahn says this was six days belore the 
 
324 
 
 passover. See 12. 1. Ami Use next day, (which was five days be 
 fore the passover,) Jesus carae up to Jeruf^aieni, riding on ?an ass. 
 Seeverses 12 — 14. jMatth. 2). 1 — 13. And Luke says, that, in 
 the day-time he was teaching in the feraple : and at night he went 
 out, and abode in t!ie mount, that is called the Mount of Olives. See 
 Luke 21. Sr. ■ Luke 22. 7, says — '^ then came the day of unlea- 
 vened bread, when the passover must be killed.'' Arid this is the 
 same thing meant in Mattii.2(). 17, and Mark 14.12. And the 
 Disciples were sent time enough to prepare, and nave ready the pa^^s- 
 over for supper ; and when the hour was come, he sat doivn. ond 
 the twelve Apnsiles with him. Luke 22. 14 M.iUh. 26. 20. 
 Mark 14- 17. This evening, when the Redeemer ate the passovcr 
 with his disciples, and instituted the Sacrament, was the beginning 
 of the preparation day, sp(>ken of in Mark 15. 42. and Liike 23. 54, 
 and John 19. 42, on which preparation day. Christ was crucified. 
 
 For, on tlmt same niglit, after he had eaten the pa«;sover, ai^d 
 instituted the Sacrament of the Supper, he was betrayed and taken,: 
 and guarded until morning ; and, early in tlie morning, he was ta- 
 ken before Pilate ; and afterwards lie was put to death ; all on the 
 same day, which beganat sunset and ended at- sunset, an<! was the 
 day before the first real feast day came on. So that the Jews did ac- 
 complish their purpose, in putting him to death, before the real 
 feast day came on : for that did not come on until the sun sat, that 
 evening after he was put to death. And, as th.ey were commanded 
 to do no servile work on their feast day ; they- pretended ,to obst-rve 
 this rule so strictly, that, although he was tried by Pilate early in the 
 day before their real feast day came on, the Jews would not go into 
 the Judgment Hall, lest they might be defiled, and thereby prevented 
 from eating the passnver, when it should come on at sunset. See 
 John 18. 28. All that has now been said, agrees with John 13. 1, 2, 
 
 This preparation day, was not a preparation for the Sabbath 
 only, but, also, a preparation for the passover before the Sdbbath, 
 which passover began on their Sabbath. Fur, Mark 15. 42, and 
 Luke 23. 54, say, it was a preparation before the Sabbath ; and 
 John 19. 14, expressly says — It was a preparation of the pissover. 
 I understand, therefore, that thf first day of the passo*«r was their 
 Sabbath ; and, because the passover began on the Sabbath, they 
 made the dav before tlie Sabr>aTh, the day of preparation for the 
 passover. And this agrees with .lohn l'.>. 31, which Wys — "The 
 Jews, therefore, because it was the preparation, that the bodieg 
 should not remain upon the cross on the S»bbatl» Hay, for thai Sab- 
 bath Day was an high day, &c. For rea^ofiS given f(Miner!y, the 
 passover seldom began on a Sabbath : therefore, this Sabbath was a» 
 
325' 
 
 *' hi^ii day," even an uncommon Sabbath ; and because the Savioui 
 w<i!i crncilied on tlie d^y uf preparation tor the p<issuver, and day be- 
 fore Mie 8.ii)baih, tiiey Inid Jpsiis in a s-epnlchre that was nigh at 
 h:!nd, ill order that the body niig'nt not temain on the cioss on the 
 S:ib.):iih that was roniing, because it was a liigher day than common 
 Sibbsths. See John 19. 31.4!. 4± But, notwithstanding the un- 
 coMvnon greatness, the Chief Priests and Pliarisees, on this same 
 SabbaMi Dny, toid; great care to make the sepulchre sure, sealing 
 th!^ stone, and set^.:!g• a watch. See M.itih. 27. 62—67. Well 
 might thp T?eileemer call th<Mn hypiu-i iti'^. 
 
 All ihe^e t ''jig-; being i oiisnitred, it appears to me certain, that 
 (Sl'.rist was crucified on a Friday, which was the 13th day of the 
 month Ni'san, and the il.iy ot pivpavation for the passover j the next 
 day beins: Sarurdny, which wari tlie Jeviish Sabbath, and the 14th 
 day ot the riionvii Niiran, whitJi was the firsrt day of the passover; 
 the next day being Sunday, th • Christian Sabbath, the 1 5th day of 
 the month Nisan, assd day oi t ill moon, which was the first full 
 moiui after the vcrnul eqainos, una wa^, therefore, a passover full 
 moon. 
 
 Now, it orJy remiiins toenquire on which of those yearsa pass- 
 over f.jll moon {'ell on a Sunday. And I find, by calculation, that 
 the only j)'iss((' er Till moon that fell on a Sunday, or that could fall on a 
 Sunday, (for the same rearon-? that Mr. Ferguson gives for one not 
 falling a second time on a Frida^'o) for several years before or after 
 the disputed year uf the crucifixion, was on the ifth day of April, 
 in the 29th year of the vul<jar era, and 4742nd year ot the Julian pe- 
 riod ; which was the 3od civil year of Christ's age, reckoning from 
 the true era of his birth. Luke must be understood strictly, when 
 he says — Christ w'a<< about 50 y^ars of age when he was baptized. 
 See Luke 3. 23. For, after he was baptized, he preiched about 3^- 
 years ; and, if what has b(»en said above, about his birth, be duly 
 considered, it will appear that he was not much over 33 civil years 
 ol age ; and 33 civil years are nearly SSj prophetic years. 
 
 The 13th day of the Jewish month Nisan, on which day Christ 
 \yas crucified, was the loth day of our month April j and the I5ih 
 day of their month Nisan, was the day of fu'l moon, and it was the 
 17th day of our month April, on which tite moon was full. 
 
 Wherefi)re, the moon wa^* so near th^ full on the day Chrst 
 was cruc ified, tliat it could not possibly eclipse the Sun on that day; 
 for the Sun can be ec'ipsed only in the time of new Moon. Tl-ere- 
 fore, the darkness, which was from the 6th to the 9th hour, on fhe 
 day of the rrucitixion, was alto»ethtr ^upern«iural, because ihe Sum 
 ct»tild not have been eclipsed, at that time, in a natural way, 
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Tills irtliflayof Vpril, \.. i). '29, was Sabbath, or our Sun- 
 (iav, and tlie diiv of Chr'n^t's rttsurrection ; and his death was on the 
 Fri laybe.rore, which wa^ tiie 15th day of .\pril. Clirist's death and 
 resutrectlon took place at Jeraaalern; wherefore, the calculation was 
 made for that place. 
 
 Tliis irth div of \nril, was the 15th day of the Jewish month 
 Ni^;iTi, w'lich u-as thediyof full uxion ; and this was the first full 
 raoi)n afte thevern-tl or Siu-iajy eqiiinox, in that year. For, the pre- 
 ce iins; fijll moon had fallen on the 19th day of March, which vvas 
 3 divs hiifore the v-»rri.i! equinox | the eq'iiujx being, at that time, 
 on the -2-2il day of Misrch. 
 
 Fluving no'-v iscertiiniid, witli a s;rftat dea;ree of certainty, that 
 the death of Ci'.rist wns on thp I5rh day of April, in the year 29 of 
 the Christian era 5 and that tie 70 weeks of Daniel ended at bis 
 deith ,• I wii! next proceed to shew that the 70 weeks, and 2300 
 dajs ot Daniel, begin toi^ether, 490 vears before the death of Christ. 
 
 Daniel B. 14, lias ii vision of 2S00 days, or years. And. in 
 Daniel 9. 3-1. iie 'las a vision of 70 weeks, or 490 davs. or vears ,: 
 an '' ! •V'!' '>.T"i''rr- • .-'1 -.-.v +''\;]t -i'' "(ip'ip nq nh^.-a h'p nro-'vhetic years, 
 each year having 360 days. But, for the present, I wish to shew 
 that the 70 *veeks atni ihe 'l-lh) iiys bi';^iu o;j;et ■. r. 
 
 An-l. for ihis purpose, t would observe, that Daniel; tjie 8tli 
 ohapter and 9th ver-^e, sp^-.iks of the lUtie horn of the hegoat, which 
 waxed excee ling great, towards the South, and tovyard the Enst, »nd 
 toward the pleasant land. lOth verse. And it waxed great, even 
 til tiie h )St oI'Metven. hr ;!;i;iinst the irniies of t!ie church ;) and it 
 cast down sonieof tiv ^o?t ind of the stars to the ground, (or of 
 the army of the clviiC'i vu] ifs rasnister-i,) and stamped upon them. 
 Versp n. Ye.i, he oirroihed hi nself even to the Prince of the 
 host, and by him the diiiy sacrifice was taken away, (or he magni- 
 fied hiiosel'' a^riiiist the n'-ince of the anny, and fro n him the -flail}'' 
 sacrifice wis tikei ri'Viy.) a id the pl.iCi ot his vSanctuary was cist 
 dovvo. Vf.fse 12. Villi host .vas given him ai^ainst the daily 
 ■sa; ri!i.-e by '.■■•\-c.n .■.'' tn •,>>; e-^si )ii, (or the army was given over for 
 the «rans';^ress'on ".:/;ai.i:st t'le d.iily s.iCi-iiice,) and it cast down the 
 truth to fhe g;r<);jo(K .-.n 1 it p'-acti^ed and prospered. 13th verse. 
 Then I he;ird (toe Saint spe )!:<;irii. ujd another Saint said unto 
 iiiat certain Saint which spake, How long shall be the vision 
 concerning the daily s;icri(ice and the transgression of desola- 
 tion, to ^ive b M.h I'le Smctau-y a id the host to be trodden un- 
 der foot ? (or, Toen I heard one Saint speakin<j, aiid anotl-er 
 Saint Slid nnto iliat wonderful nuniberer, How long shall 
 ba the vision concerning tlic transgression, making desolate the dai- 
 
32ii 
 
 iy sacriiice, and giving both tiie Sancicary und liie Aiinj i.» be 
 troiitleii uii'itr f'o(»t ?) 14rh ver^e. And he said unto inp, Unto two 
 thousand and ih.ee hundred days; then shall the Saiaiuary be 
 cleansed. Then Daniel sought tor the meanitig of the vision, and 
 Was intoriued that it was t.tr tnauy days. 
 
 But IJaniel, in his 9tii chapter, says — In the lirst year of Da- 
 rius. th<* son of AhaMierus, ''I Dafiiel uhder.>tuod, by books, the 
 nu'iiber of the yejr-:, wheroof the word of the Ltjrd canie tu Jere- 
 miah fhe Prophet, that he would accomj)iL->h seventy years in the 
 desolations ot Jerusalem." 
 
 INn.v, tho.se seveoiy years were the term of the captivity of the 
 kingdom of Judali, by Nebuchadnexxtr ; but tiu- kingdom 0} Israel 
 had been taken captive some more thaii one hundred and thirty 
 years before that, by Shaiinanezer, King of Assyria, and scattered 
 abroad, and have never yet returned to their oun land. 
 
 But Daniel had some hope that all would be ga"htred home at 
 the end of lie seventy years. Wheiefore, Daniel set his face to 
 pray for ttie return of both Judah and Israel, and for the up-building 
 of Jerusalem. For ail were included in his vision of 23U0 days, or 
 years. Because the desolations cou'd not be ended and the Sanctua- 
 ry cleansed, until all are brought home to their own land. And this 
 Js confirmed by a number of Froph.ecies that shall be noticed here- 
 after. But the vision of iioOO days, or years, was truly for many 
 days ; and were not to end with the seventy years of Jeremiah ; but 
 were rather to begin not far from the end ol that seventy years. 
 And, although the vision was to be sealed up until the time of the 
 end j yei Gabriel, whom Daniel had seen in the vision at the begin- 
 ning, came to give Dxiuiel skill and understanding of the vision, !)y 
 that kind of an explanation that would answer for unsealing the vision, 
 at tiie time of the end of it. And he told Duniel to understand the 
 matter, and consider the vision. Seventy weeks are delormined 
 upon thy people and upon thy holy city ; that is, seve;:!y weeks of 
 the vision are determined upon thy jieople and u|)t\n ihy Holy City. 
 For Gabriel came to give Daniel skill and undcrbtitiiih.g about tlie 
 vision, and this was Daniel's concern, and ubiiut which i.c had been 
 praying ; and we have no right to hUj>pose that the .-eventy wftks 
 are soiiieihiiig lOrt-ign to the sisionaiiil foreign to tie pnint abwut 
 which Daniel had ijt'oii prayiiig. But, if the seven!y weeks ;:re a 
 part of the Virion ol -23t)() days, (»i-years, then they fitted the Cdse ex- 
 actly about v.'rdcii Dardel was pr.iying, aud fur which Gabiiei profts?- 
 ed to come, thtat wasiu iniorm l)a;j!el about tiie vision. B;!t, \i we 
 take theTO vvetks a^'u pait 01 tiie visioii, then Gabriel tlid ready give 
 Daniel skill and understandnvi; about it : lor he iiiformed Daniel' 
 
32i9 
 
 that the seventy years of Jeremiah, were entirely a difterent thing j 
 and that the '2300 years were to begin 490 years before ihe deatb 
 of Clirist, and then tliere were to be dreadful troubles, and that his 
 people; were not to be gathered home for a long time. And, als'», he 
 gave Daniel the key for unlocking the vision, at the time of the 
 end. For, if the 70 weeks are a part of the 2300, and an expla> 
 nation of the vision, tliaa they must begin together, 490 years 
 before the death of Christ. But, if the 70 w^eks do not begin to- 
 gether with the HSOO, then the 70 weeks cannot be an explanation 
 of that vision of -I.jOO ; for they have no perceivable reference 
 to the 2300, exc«;pt they shew that the 2300 begin with the 70 weeks, 
 490 years before tlie detitii of Christ. But we have before shewed 
 that the ro weeks are a part of the explanation of the vision of 2300 
 days, or years ; it is, therefore, certain, that the 70 weeks, and the 
 2300 days or years, begin together; because the 70 weeks have no 
 reference to the vision of 2300 years, in any other perceivable way. 
 
 Diiniel 9th 23. 21, says — ''Therefore, understand the matter 
 and consider ihe vi-ion. Seventy weeks are determined upon thy 
 people and upon thv H;.ly City," &c. That is. 70 weeks, or 490 
 years of :the vision of 2300 days, or years, are determined upon thy 
 people, as the length of the Jewish dispensation, from the going 
 forth of the commandment to rebuild Jerusalem unto the death of 
 Christ. 
 
 He then goes on to tell what should be done in the run of that 
 time. That, after seven weeks, the street shall be built again, and 
 the wall, even in troublous times. And, after 62 weeks more, Mes- 
 siah shall appear, aiul confirai the Covenant with many for one 
 week, and, in the end of rhis one weak, he shall be cut off. Butj 
 for half of this one week, he shall cause the sacrifice and oblatioa 
 to cease, by being cut off", or offering himself up. at the end of this 
 last half of the vveek, a sacrifice, as being the last to be offered under 
 the Jewish dispensation, and which was to end tne Jewish dispensa* 
 tion. ScH Dial. 9. 23 — 27. 
 
 Dr. Pruie.iux sa.)'s — The word, in the 27th verse, translated 
 midst, should have been translated half, "for , ^if of the week," 
 Qr, " in the cutting off of rhe week." It was at the end of this 
 last liaif of the week, tliat Ctiris*^ was 'Cut off; because he was to 
 confirm (lie Covenant with many, for the whole of this one week ; 
 th.-refore, he could not be cut nff until the end of the last half of 
 the week. Tltaswe see that G.fbrifl explained the vision of 2300 
 days, '-»r years, by giving the key to the date of the vision ; and, at 
 the same time, answered Daniel's prayer, with regard to his peoplf, 
 
 n^2 
 
530 
 
 iirinl. 7. 25.' 
 Danl. 12. 7. 
 
 R<n'el. 12. 14. Speak of fhree and a half times, or year?, \viiiclt 
 Do. 12. 6, S. i? 42 iDonfhs, or 1260 c!ay«, or prophetic 
 Do. II. 3, vears, which end with the 2300. 
 Do. 11. 2, 
 Do. 13. 5,^ 
 Mnrp will l)e said about the«e numbers in another place. 
 I will now shew th.Ttthe 1 2G0 days, or prophetic years of Bfic- 
 lel and John, end with the 2300. Daniel 8. 14, says — When the 
 2300 are out, '• ihen sh.\\\ the Sanctuary be cleansed." But Danidl 
 7* 25 — 27, says—*' And they shall be given into his hand, until a 
 time, times, and thedividing; of time." This is 1260 days, or pro- 
 phetic years. When these are out, then the kingdom shall be given 
 to the Saint:?. Cleansing the Saictuary, and giving the kingdom to 
 the Saints, imply the same things, that are to be done at the same 
 time, which is at the end of the 2300 year?. The 1260 years, are 
 a part of t!ie 2300 years, and must end with them; because, in all pla- 
 G€S where the end of these numbers is spoken of in the Bible, we 
 find something intimated, or else said plainly, about cleansing the 
 Sanctuary, and making preparation for the Millennium; But there 
 is no inti'oation of cle:m>!ing the Sanctuary, before both these num- 
 bers are end<!d ; they must, theretoro, end together : because the 
 Sanie things are said to take place at the end of each of these num- 
 bers. 
 
 When these numbers are out, then the Beast was to fall * but 
 ihe Beast was to practise and ])r()sper, until these numbers are out : 
 •* Then ht'r plagues shall cotne in one day. death, and mourning, and 
 fomine, and she shiU be utterly burned with fire."— See Rev. 18. 8". 
 Now. the 70 %veeks, or 490 years, and the 2300 years, begin to- 
 gether ; and the 70 weeks ^nd at the death of Christ. Therefore, 
 teke the 70 weeks, or 490 years from the 2300 years, and IBlQ 
 years will be left, from tiie death of Ciirist to the end of the 2300 
 years. And, whfj::«ap 'he 1260 years and 2300 years end together $ 
 it follows that.^^^!9(>0 \ears, .ire a part of the 18H; years that re- 
 main Vom Christ's j!e<ih. Ti'erefore. take 1260, from 1810. and 
 550 s eut ndl be left, from Christ's death to the rise of the Boast, 
 or to the beginning of the 1260 yeavs. And, when the 126u year^ 
 are out, tlien the Beast falls in one ypar tnore. Rev. 18. 8^' 
 CALCULATION. 
 Thus — From 2300 years 
 Take 490 years 
 
 Rem. 
 
 I8l» years from the death of Christ ♦» the 
 end of roga. of tiic iieatjt. 
 
3S4 
 
 UvQ\\\ 1810 years 
 'Vak.^ 1360 veais 
 
 "Reui. 550 years from tac deitli of Christ to the 
 
 rise of tlie Beast. 
 
 So far, this ralcuiation appenrs to me to be very plain and easy 
 10 be understood. And it s'^ews that the iJeast's reign of 1260 
 years, beiari 550 years after the detth of Christ, and ended 1810 
 ye^iir!! after his deit!> ; and it shews that the 2300 years of Oaaiel, 
 end a^- t'le same tirne. 
 
 Buf these are prophetic years, each year having 360 days., 
 which is 5 di.ys find 6 hours -shorter th;7,n our coainon civil year, 
 v.-'-ifh has .S65 d,is'*an.d 6 h;"*urs. Wic/refore, ihe difference must 
 be taken, \n orier to ih'v.v on which year of the Christian era the 
 18 10 prupb.etic years ^ill be out. 
 
 CALCUL.4.TI0N. 
 
 -Multiply 1810 years Mul. 1819 pro. years 
 
 by 365—6 days ia civil jvs. by 360 days. 
 
 9030 108609 
 10860 5430 
 5430 
 
 660650 
 Add f 45-2—12 houre 
 
 651600 days. 
 
 From 661102—12 days in 1810 civil years, 
 
 Take 651600 days in 1810 prophetic year*. 
 
 Rpm.ds. 9502—12 hours. 
 
 Mul. by 4 quarters of a diiy. 
 
 Div. 1461) 38010 (quarters — 26 civil years and 6 days. 
 2922 
 
 8790 
 8766 
 
 (Quarter 4) 24 (6 d.jys. 
 
 Thus, in 1810 ypars, thpre is 2fi civ?' v^ars aod 6 fliys differ- 
 eiiqebetween ciyil and prophetic years. And Christ's death was ea 
 
332 
 
 the 15th day of April, in the year 29 : equal to i28 years 3 month 
 and 15 days. Therefore — 
 
 Y. M. Days 
 
 To 1810 
 
 Add i28 3 15 Tinieof Christian era before death of Christ 
 
 Total 1838 3 15 
 
 Take 26 6 The difference betw. civii and proph. years 
 
 Rem- 1812 3 9 Civil years. 
 
 This 1812 vears 3 months and 9 days, is the Dt'.J day of April, 
 1813, Old Style, or the SOlh day. New Style. 
 
 On this 20th day of April, 1813, the Beast's reign of prosperity 
 was out. And, in one prophetic year more, tlie Beast was to fall. 
 This prophetic year was out on the ]5th day of Aj)ril, 1814. This 
 15th day of April, 1814, was the last day of the one year in v/iiich 
 the plagues of the Beast were to come. 
 
 As astronomers begin and end their astronomical days at 12 
 o'clock; so, these propht^tic year*, or the days since Christ's death, 
 may begin and cim] a^ 12 o'clock. For, on the day he was crucified, 
 the darkness was ovi-r the earth from the 6th to the 9th hour; 
 which was from I 2 to 3 o'clock in the afternoon. It has been noticed 
 already, that t!ie Jews be^an and ended their days at sunset. Where- 
 fore, midnig'i.t was their 6 o'clock, and ahout sunrise, was their 12j 
 and mid-day was their 6 o'clock, and .'bout sunset, was their 12. 
 
 From the 20(h duy of April, 1813, New Style, the Sanctuary 
 begins to hr- cieat?sed ; and this one year, in which -the plagues came 
 and oviM turned the Beast, in the first year of cleansing the Sanctua- 
 ry. But the Sanctuary will be cleaiised but slowly during the first 
 30 prophetic years, froai the 20th of April, 1813, but every year 
 more than the precfdio* yeir. For '^ many shall be .purified, 
 and mriile white, and tried." during 'his 30 years. "But the wick- 
 ed shall {lo wickedly : and none of the wicked shall understand; 
 but the wi-e shall understand." Diiniel 12. 10. 
 
 Th( 1290 yeurs of Dmiel 12. 11. begin with the 1260, and end 
 ■with the 30 years after them. These 30 propheiic years will be out 
 a little before tl.e 19lh day ot November, in the year 1842. 
 
 But, in 45 prophetic years more, the Millennium begins. For 
 the 1335 years of Daniel 12. 12, begin with the 1260, and end 45 
 years .<» ft er the 12V'0, and 75 years after the 1260, which ends the 
 Beast's reign. 
 
 These 1335 prophetic years will be out a little before the27tlk 
 
d:sj of Maicli. in he ye\;r 1' ST ; which v»i!I be 75 prophetic yc;\is 
 fruM) the 2()'ii (if V;*ii!, 18 i3, nd 4j proplietic years iVoiii i.ie l9tii 
 of N:)ven)ber, 1842. 
 
 The 12G0 years, the hy;)0, an! the 1335 vc-ars, a'l begin toge- 
 ther, 550 prop!ietic year.s after the death of Ciirisr. Ami the 550 
 pn.plietic years^frum the dt-ath of Christ, were out near about the 1st 
 day of June, in the year 571 of the Chris'ian era. 
 
 Ni>\v, the 12G0 years were out on the 20fh diy of April, 18IS. 
 The 1290 years will be out 30 years after that, which will be about 
 th:* IDthof November, 1842. And the 1335 years will b;- oiu 48 
 prophetic years after that, which will be about the 27t.h of March, 
 1 837. 
 
 The Meliennium is to begin at the end of the 1335 years of 
 Daniel 12. 12, which will be about the 27th day of March, 1887," 
 and this will be 75 prophetic years from the 20th of April, 1813, du- 
 ria;); which period the Sanctuary must be cleansed ; slowly, for the 
 first 30 years, or until ^bout the 19th of November, 1842. And 
 much faster for the next 45 prophetic years, or until about the 27di 
 of March, 1887, This 75 years, during which the Sanctuary is to 
 be cleansed, is that curious day thatshall be neither clear nor dark. 
 Zich. 14. 6—9. It wil! be a kind «;f twilight between the darkness 
 of the Beast's r?ii!:n and the light of the Millennium; becoming, 
 snore and mare ligiit, as it comes nearer to the Millennium. 
 
 Now, reader, these calculations appear to the writer to be well 
 founded and sufficiently accaratc. And, if they really are founded 
 Tn truth, they represent a beautiful and desirable arrangement of 
 God, with regard to the liuinan family. But, if they are not founded 
 in truth, then, wlu-itever may be the truth, on this subject, will ap- 
 pear more beautiful and desirable scill, when we come to see it. 
 Wherefore, if we shcuid be disappointed in tliese calculations, let us 
 not be satisfied with any tiiing in their place, that does not appear 
 more beaulifiil and desirable. 
 
 And, t'.'.iv.-, ad I su^jpect you are wishing to hear some of tlie 
 reasi^ns wiiy [ ivivt; siid the propiietic year contains 360 day-!, ir,-- 
 s- e-ad ot an e:*.ict rtvisli! tiiya of 'he Sun, or any ollitT number of d.iysj 
 I will take up that point, before i go any further. 
 
 We ought nut to look into any other nation but the Jewish, or. 
 isito ;uiv other book but the Bible, tur tiie prophetic year. Toe J ws 
 h.id ;i civil and an ecclesiastical year- And t!ie month Abib. ov 
 Xi'.in, wiiich hid fonne-ely been the 7th month of tiie Jewish civil 
 y.'ar, and which continued to be the 7th montli of ineir civil yeai 
 by which tliey d^ted !h->-:r civd transactions, was at the ivifctitutiin 
 of choir paasovcr, coastituted tire iirst :Uonth of tiiese eccleaiasucttl 
 
354 
 
 year, and was fo continue fbe first month of their ectiesiasiicsi 
 jrai- e\er alter : And tlif-ir [easts were regulated by tiiis date. See 
 Exod. 12. 2, and 13. 4. srd 23. 15, and a4. 18. Levi!. 23. 5. 
 Deur. iG. 1 : icsmpared wiih Esther 3. 7. 13, and 8. 9 — 12. Nuvr. 
 2S. l6. A ;:'.r was thi; I2<!i month of their ecciesiastici^l yei-.r. See 
 EsihfM- .". -. 13, and 8. 12. and 9. 1. 17. 21. 
 
 'i ipse 12 !i!(»",ths lii^(!. each 30 days in one, and £9 da_\s in 
 another, altcrnfitei y. So that 6 months had 180 (hiys.and theotl er 
 6 months had only 174 n^ivs. The uhole number of days in the 
 12 months beiniircnlv 354 days and 8 hours; because they measur- 
 ed (heir months by the Moon, after they came out of E^ypt : al- 
 ways beginning the month with the new moon. And the moon was 
 always full on the 15th. day ofthe month, or moon. Butthe Pass- 
 over alwavs began on the 14th day of the mon'h Nisan, which w<is 
 the day before full moon. This month Nisan commonly agreed wiih 
 part of March atul part of April. At^<l the full raaon of this month, 
 which was always a passover full moon, was always the first full 
 moon after the vernal eq-iinox. But, whereas, lunur months never 
 can be reduced to solar months exactly, and the 12 lunar months, 
 containing only 354 days 8 hours some minutes and seronds ; the 
 Jewish ypar was nearly 11 days shorter tl>an a Roman or civil year, 
 which has 365 days 6 hours. Wherefore, in order to keep up the 
 Passover to the rime of the first full «Mon after the vernal equinox,, 
 every year, the Jews were obMged, at least every three years, and 
 sometimes in two years, to add another mouth, of 30 days, called 
 Veadar, or second Adar. And this year had 384 days. Where- 
 fore, these years vvere nor.of >qaal lengths. 
 
 I' is therefore, to me. satisfactorily certain, tliat Daniel and 
 Jo!'n 'liti liur jj-ive thcii num >ers accordir.g to eillii-r the civil or 
 ecclei-i.'.stieal year in use with the Jews, after (hey cai.ie out of 
 E^yj>t ; but accoiding to tiie yt^ar whicii had been in use bi^fore they 
 weot into !''y:vpt, »'■■ at tMv ti'ii- at f;? V: ><).] ; ao'i wlii.h year tlie 
 Egvptians still ii;ul in use, '^vith a very li tie alter.itnjn, while the 
 Israel'rG- w.M-r in E'^vpt. Si-e Gen. 7. 1 I . From tlie ! 7th day of 
 the Si Ci-uil av ,i'i !<> the ITOa dav of tr.e S'-vcotli snorrh ; set- 8. 4 ; 
 was l.'O cl;;.ys. S^e 7. 24, and 8. 3. Which 150 days, were 5 
 months exactly, each ntunlh havjfjg 30 days : and I2 such m tilths 
 ha've 3C0da\s. Aij:i tlii^ is unlike the Jeuish civil and eccli>iaslical 
 years, and tlieir months; for they had 30 days and 29 day, alter- 
 nately, i.fc thiv came out of Egypt. 
 
 Eu( the K.jiyptians had 30 days to eacit month, and tlieir 12 
 moot)!- niadt' 3G0 day, an«) then they added 5 days more, in all, 
 makin'5 3Gj cny^s. Rut this was 5 huurs 48 minutes 57 eccond-'s 
 
■335 
 
 shorter than a complete revolution of the Sun. Neither iloes it 
 aj5"t'e with the munijeis of l).;nii'l and J(>h?i. 
 
 PiUt tiie^e Prop'iets ;i|)peai- to h.jve given tlieir numbers cruictly 
 according to the Year >n u^eat 'die tune of rh. Fi-'Otijeach month havino- 
 >;0(lavs, ^ini! 1;2 such ausnjlis hnving 360 chiys. For Daniel 7. 25, ;ind 
 IC. r. -in,! J >\v^ iti Ix.-v.:l. [-2. 14, speak of tiie Bc-.ist's reign a:^ be- 
 ;:;n- 'Mora !i:ne, tim?^, an;! a half." A'.id Rev. 11. 2, and 13. 5, 
 •<\iiiik of this 'iiime p,eriii'.l oi fi ■'% anil call it. 42 months. And Rev. 
 i-2, 6, Miul il. o, f.pe.;iki;jg wf :ne same pir-riud of time, call it 1260 
 t'.;'-s. Nuw, if a ti:n(% lim -s, and a half, be three years aiid a half, 
 ti.ea -.i •' o.-.r.-. are i-xicll;/ 4-2 months 5 and 42 months, of 30 {lays t:) 
 \: ;i;:,h!,;uo exu'.tly L:^60 drtys j and 12 such months arc exactly 
 
 15 V -ry ;!:it-i::!l in (he a.fly age;, of the v.'or!d, as at the 
 e ::-:': ■- .it ;• di- ye:i:-^ and ;a:int'is, by days, as they 
 . ;• !- ■ . .;■:;,. ua;i> rr;;,':.;;;':ti (if days. Fur 12 months, 
 -■,:,':': . , -di 2,'j-j d.iy^, udi.ho!U any fraction; which 
 ., .J; - i: i' ■■ ^!i;r rt 'i .:/ bot'.Vi'cn the Jewish civil und 
 ;.:f ; • ;! -, ■.\\\.\l ■ a.l o;dy .,j4 days 8 -hours, and the Ro- 
 ■ ,...:;^2 G^da}". G h^.i;;--,. But, we nii^ht say, the 
 ■ ■.:!:■ i\.^ ,y..C: -1 ; s; : uud the Jewish leap-year, which 
 !. ,-, id o'r.i ;:.->. A )di iiiis made their years uas-.ven, 
 ; i.c ;■ .1 .-■■t'''S. A cl, even then, 3 Jewisii years lacked 3i 
 da-,,-^ -■ b-:^':^ co-mI tu 3 il^aian years. 
 
 L" ...j--e -r id;':.,l inouth^ were i;iver.tedin ordertoniake the years, 
 as n;>a;- a^ ;:,: / c ■ dd, e([i!;il io a coaiplete riividution of the tfua^ 
 w!;:cii dii-y !>. vtr c-.uld iiiL fxactiy. 
 
 Li-.tsiivaca a> the Pas-;over, aad, otr.er fe.ists of the Jev/s, v/erc 
 uot ad ,,..":-d tts tnesc' ai i-.t:--; af 30 days, and years of 360 -i;i\s.a !j 
 llieseji-j-rb had aimusi. gr-.uvii o'ut of use. A-vJ yet they vvei-'- id- 
 Uiirably well adapted to proph.e' ic pL.fp;)S"s, both on accouit 
 cf their es-tctnes?, and, aisu, because rhe dates of the evpr-its 
 were not to be Known untd tiie tiaie of the end. For, 11 diose years 
 had been in coininon usi.% tho.Te dates w "jid liavi; ijren more likely 
 to have been aicertmnCvi b.dVsre the tinn; ol the e^.d. 
 
 But it IS certain daat Danic-l aud John aid piophvsy according 
 to those ancient yecus of 3dO 1 ays. 
 
 For a time, in a year. T:ie7 times, f'at pasSr-d ovr N^^buchad- 
 ue/.zar, are 7 v-ars. For N bu vivid k-z/, ,r v/;^ fui-.jcd out 7 years, 
 acconliriM to tht best hCi.ouui- uSich i i;. ■ e s ■• ii. A tine, TivneS, 
 and a half, aie 3| yeais. ^ 1 --: uv ..i;; t'l • ytur, >m- 42 ni;»n!!is. 
 
 A' d. 42 uioriiii? ai e V^'. (j i_i -vb, mt oO •ay- toamo,:di. A d -y, 
 •in iliese proplifcciesj n;u&L mean a year; tor no eveuis Lave ever 
 
 .- ■: 
 
 ^U ^'a 
 
 
 if 
 
 I!' 
 di 
 
 U' •'•■ 
 d .„. 
 
 ea 
 
 ra ';. 
 
 31 
 
 .0 ..,._ 
 
 e. 
 
 a ; 
 
 R 
 
 [ -^ 
 
 
 as 
 
 wed 
 
taken place to justify a diifercnt meaning. The TO weeks, at 7 ^s\\y% 
 to ;i v/{ok, arc 490 <ti\VS, or years. And -^90 days are \Q~ nu.nths, 
 at 30 days to a month. The 550 clays, froiii the (loath of Christ to 
 the rise of the :iea?r, are 18| months. The whole 2300 days are 
 76 "J-Sfis mr.ntlis. The 1260 days are 42 even months. The 1290 
 «!a)saie 43 even monlh.s : An;! the 1335 days are 44^ months. 
 
 T! us, the prophi^ic _\ear of 3t)0 days measares the pniphetic 
 time, wit! an exactitude v hich could not liave been equalled by anv 
 oth'. I ye;;r thiit cvt-r was in u^e amoi g the Jew?. 
 
 The Julian year never had been in use amnng the Jews, nor 
 even kn':un "o them, at tlic tiroc Daniel hved. And, although John 
 was* ,j'.qu;;irit!(l w^tl> it, yet he did not o,s(> it, in his pr^.-phecies ; but 
 lie u:-,ed the same yf as ». end numbers, wiiich Daniel had used before 
 liim. 
 
 And tlicse ujontii«;. and years of Daniel .ind John, are so unlike 
 tlu- tivit (;r oc(;lesi.'i«{i< al nsontii and year ot ti»e J<ws ; or any other 
 0! fi'^e ancient natii-.r,s; or any other niosjth, or year, tlnit totiM be 
 iri\en'ed, to measure an exact revolution of the San, that we may 
 fec! rure tliat tlse Pn»phe;sdid not mean toexpteSfi an exact or full 
 revo'Uij.);! ofilic Su:'. : or any oti^er yeir, bat the year of .360 days; 
 for it woui! lia\e iiien saying o;ie way, and meaning another in 
 circumstances which would have required anew inspiration to have 
 setield the true meaning. 
 
 It i^ very desirable that the rei<j-n of darkness should be thort,. 
 and that the Millennium should come soon ; yet this does not alter 
 the tiinh of the matter. [lowever, the year of 360 days, being nearly 
 5 days 6 hours shorter than a full revolution oftheSun, wouiil shor. 
 ten the reign of darkness, by 20 odd years; and biing on the lilil- 
 lennium so much the sooner. But we are sure, from the facts and 
 circumstances of the world, that a year of fewer days than 360, 
 Gou'd not be the prophetic year. But the year of 360 days, seems to 
 agree well with events that have taken place, and that inny be regard- 
 ed as the fall of the Beast and the beginning of the cleansingo! the sanc- 
 tuary. But the Unman year will not agree with those events, 
 by 20 odd years. For, acording to the calculation by prophetic 
 years, of 360 days, the B'^ast fell in April. I8l4, at the reVidutioii 
 of the French Government. But, if the Jewish civil, cir ecclisiusti- 
 cal year of 354 days, had been the true pn>phetic year, the lall of 
 the Beast would have been nearly 30 ;)eais* sooner j but no evei.ts 
 to ik place at that time, like the fall of liie Beasi. And, if the Ju- 
 lian year of 365 days 6 liOiirs, be the true prophetic year, it wouUl 
 overshoot the tall of tl)e French Government, in 1 8 14, by 26 
 years ; and, consequtuily, it would overshoot aU the Gospel 
 
iiijp.ir-o :io:!t ui it iLitf l)v'";i nnde biricc that time. Or, if .V(^ iup- 
 t)()s.,» thi; :i-'.io jjr)o'ic'[c veir ti» bo oiie ex.-ict rev >lLiti.«ii ■•■! • Sr^n, 
 wiiic'i H s:rKl to b.! 3i)J ilajs j liour^^ 4y iniiuirei ^37 •.ecincl-) ; t'ii-, 
 baifi:^ 1 1 iniiiutcs ^ S'r'C.Mids shorter tl'.an a Juiia;i year ofo65 dins G 
 ii turs, wiiutd have niicL' tlij iail of tlie Bea:^t only abo;'.i: 14 days 
 somcrtlMii tiiC Julian or co shiihj y\!!-. A:,i! 3 Jewisii yeai'-, afil 
 one of t'iic.n a leap-yeir aavin;; [3 m iiulv-. b;ji!;\ 3 -l ly- ii;! .7ih- <•.! a 
 <liy shorter tban 3 Jul! \n yeain, the J.^vl^h )■<■ n;. woul ! huvo brau^i^it 
 the fall of the Baa.st, suisiething m-\v\' than G jears sooner thun the 
 Jiilian years. 
 
 The Julian year comes acirer 1 1 'i co npls-o rev:)!:; tin a nf t'le 
 Siiii than any other year th:it h:is ov^r boen v; use i;! aiy 'iition : 
 hut this was estab'ishyii lOHi:; af^cr D-Ksiers time. liat the iMra 
 bers of Daniel and Joliii d-; rrit app -ar to have any r^-ference (o an 
 exact revolution of the San, or to !he change of the sc-asuns of thcyea'-. 
 Bat those numbers fire so ■. xaot ■,\nd certain, tliat O.wy w-mc iitt-.d 
 to the proph 'lie purposes wilii more exactnes.-. than any oth^r divi- 
 sion of liaie, bem^ aieas'^red by an ex u^t diui-na! revoUition .of the 
 S'jn, without any fractions of davs or of lime. 
 
 Wherefijrc. 1 see no !ei.->o!i o- evidence for :sny other year beinc; 
 liie prophetic ve^ir; bat all th;,^ reas-.Mis and evidence v.itii which T 
 aui aeq-j iiisted., ar. in favor of t 
 W:is in use at i'>o tim? of t?!;; Mi •: 
 ed in E;»;ypt, bemj^KUki (rn- pr,']:, 
 
 Fro-n t^ie f ir-z'^.;"!,'; ■ :■: a ..i: lis ■ ^, :':; i;;, ':;;•-: ^;;,,* :'■ • :■ ose 
 
 about the iir-tdtv of.iir.v-. -n ihc y:.-r,r 57 1 if xi- L - ; - ■•■■:>,■- 
 w'lica was :y3'J ;iro;>^''!ic v.^rs .if;:s' v e (U^;i''. - {^n,^::. Ars,: -iidt 
 th;: tiaie lit r,)-' ■ir.5-j)i'riiy w.is oat )•• tiie ::';'ii • -'■-,'•■'■', S\ } ^■^;■J 
 in ):!•- prop'-e;!c vi^ar nusre, which \v:;si :;i!i : t;ie l5i'-: ut Airiii, 
 18!4, he was to faii. Now, .who was tiu IJ r ? 
 
 Daniel, 7t\\ chapter. i;i ;re Si-.t ji-a; •■^ H 
 ]5ibyi'»n, Danif-1 saw f^jr j;re;i^ iiea-.ts ccinv^ ■■, 
 verse one frum ,i!! >ther. 
 
 The tirsr. was like .• ''mn ; the second, iiive 
 like a leopard ; and -'a foni-; ■ B^ast, dieaiifu 
 -stron:' excee.iir.'^' V ; audit hati -;> if 'wri. ■• p-! 
 brake in pieces, and stamped the res-due vviiJ! !he [c^-i t:t it ; at''! it 
 was diverse from all the Beasrs that v, < re befor-- it ; ird it rai* ea 
 hora.»." "I considered t'le horo'^. arw! 'r • ol;',, rhere v:'Me up 
 amifOj; them atiother lirtle hor:*, befote whom ther^' were thr'-e of die 
 first iiorns plucked i:p by fie 'oo*'b> : and, b. holv;, ii! his horn 
 were eyes like the eyes of a man, ai-d a' mouth speiiUiio- grt-at 
 tlHi.gs." The interpretation given to Paniel, was this: '• Tlje*'^ 
 
 cc 
 
 ancient ve;!r 'jf 3 
 
 ;'f; 
 
 da;.. 
 
 ii 
 
 :\'\'\ >v!iit;h -vos Sr 
 
 r i '■. i 
 
 n^lvim 
 
 ita^ 
 
 ;c verir of Danic! 
 
 iX-y 
 
 i John. 
 
 
 .!K:---^r, Kir 
 
 1- of 
 
 : >: 1 the btd 
 
 rui- 
 
 ^ 
 
 
 bear ; the '\ 
 
 liird. 
 
 an<l t-^i riU't . 
 
 .ind 
 
 : !■ .'■i'\.,r^'-^^|[ 
 
 a.d 
 
n .-1 o 
 
 ;^!vit h< r;Ms. v.!;ith arc four, are four King=, wirun s;..all aii:-;o ant 
 oi'lhi' ca, th." 
 
 E tt Daiiic! was snore particulai- to !. ;i(i\v ila' ''it:!!!! of tic {'ovirlh 
 Kcast v.lii^l! \'.;iSMiiv( i-e fVotn::!! tite oiluMs.i'Xcecciiiig (iicadiu!, wlsuse 
 i.crili wero ( ! iron i'di! liis n.i;is ol In ass, which <!e\our({I, brake in 
 )>itces. aau suioipt'd ihe residue witii his feet ; and of the ten hotns 
 that v\0!c iu I'.is hv;td, aiid of tiie other which came up, and before 
 \\hoiii three fell ; even of that horn that !iad eye?, and a nioutli that 
 ^paUe very grvat thin<i;s, whose look was more stout tl'.an his leilows-. 
 i btiiield, aru! the same horn made war with the Saints, and pre- 
 vai'ci? ;.'gairist. them : until the Ancient of Dl-ys came, and Jiuig- 
 i:ient was,iven oftiie Saints of the Most liigl., r.nd the time came 
 that (he Saints possessed the Kirgoc«i!. 
 
 " Tlius lie said. The fourth Beast sh.'il be the fuuitii kingdom 
 ripoii carlhi, which shall be diverse froniall kingdoms, and shall de- 
 vour the uliole earih, and shall tread it down, aud break it in pieces. 
 A!h! \);l- ten luiins out of this k!i)a,;io!;i :•.:(> trn kirtgs that shhll 
 ;!>i,-e : r.v.{\ auoiher shall rise after them ; and he shall b*' diverse 
 i'ioni the i'lrst. and iic shall subdue three kings. And he shall speak 
 :-;!e;;t words against the Most High, and siiall wear out tlie Saints 
 ' ! li'e Most Higli. and think to change li-nes and laws : and tliey 
 - ;.i;! be given into his hand until a time, and times, and the di- 
 \ . i'-i!g ol tirne. 
 
 •' ;; ;t the Judgment shall sit, and they shall take away his do- 
 Mi.Kior,, 1.0 covisuuie and to destroy it unto the end. And the king- 
 ilon» and iioiidnion, and the greatness of the kingdom under tiic 
 ihe whole heaven, shall be given to the people ot the Saints of the 
 Most High, whose kingdom is an everlasting kingilom, and all do- 
 minions shall serve and obey him." 
 
 To the same purpose, see Rev I3. I — 1£. " And I stood upon 
 t'lc sand of the sea, and I saw a Beast rise up cut of the sea, hav- 
 ing seven heads aud ten horns, and upon his horns ten crowns, and 
 upon his hea Is the name of blasphemy. And I saw one of his 
 heads as it were wounded unto death ; and his deadly wound was 
 healed ; and all the world wondered after the Beast. 
 
 " And 1 beheld atiother Beast coming up out of the earth, and 
 he had two horns like a lamb, and he spake as a dragon. And he 
 exercised all the power of the first Beast belore liim," (or, he exer- 
 cised all the authority of the first Beast, in his sight or in his pre- 
 sence.) See Rev. 17.1 — 18. "So he cai ried me away in the Spi- 
 rit in the wilderness; and 1 saw a woman sit upon a scarlet-co- 
 lored beast, lull of nauies of blasphemy, having seven heads and ten 
 iiorn^. A.nd the woman was arrayed in purple and scarlet colcr. 
 
 ■■■■s^ 
 
 1 
 
o3y 
 
 MUil (k'ckoti will: ;!;o!t!, and pncioas slono?, and i)e;u!s, hitving a 
 j;i)l(k'ii cu|) in her !i;i;u!, i'^iil ('.raboaVuiutioii^ and iillhincss of lier (or- 
 nication .- And uprm her forehead was a name vvritlen, ivlYSTERY, 
 BABYLON THE Gai^AP, THE MO TH^.R OF HARLOTS, 
 AND ABOMINATIONS OF THE EARTii. And I saw the 
 wo'.uan dfuiiken with the blood of the Saints, and with ihe blmxl ot 
 the martyr-sof .lesus : and, when I saw hei., I wondered with gteut 
 admiration. And the angel said unto tne, Whercd'ore didst thou 
 marvel r I will tell the mystery of the woman, and of the beast 
 tliat caitieih her, which huth the seven lieads and tea horns. Tiie 
 beast thou sawest, was, and is not ; and sliall ascend out of the 
 bottomless pit, and go into perdition : and they that dwell on the 
 earth shall uuniler (whose naoncs were not written in the book of life 
 from the foundation of the world,) v/hen they buhuld llie Beast 
 that was, and is nol, and yet is. And here is the mind which hatii 
 wisdom. The seven heads are seven mountains, on which the Wo- 
 man sitteth. And there are seven kings : ftve are fallen, and cue 
 is, and the other is not yet come j and when he cometh, he w.wt 
 continue a short space. And the Beast that was, and is not, c\-. :: 
 is the oi!j;!it!), and i~ of jho ^e^■cn, and ;:;oifh int:) y-r )■■]'■■■ , 
 
 no kingdom as yet ', but receive power as kings one hour with the 
 Beast. These have one mind, and shall give their power & strength unto 
 the Beast. These shall make war with the Lamb, and the Lamb shall 
 overcome them : for he is Lord of Lords and King of Kings ; and 
 they that are with him are called, and chosen, and fuitld'u!. And 'iC 
 saith unto me, The waters which thou sawest, where tiie whore sii- 
 teth, are peoples, and multitudes, and nations, and tongues. And 
 the ten horns which thou sawest upon the Beast, these shall hate 
 the whore, and shall make her desolate and naked, and shall eat her 
 flesh, and burn her v/ith lire. For God hath put in their hearts to 
 fulfil his will, and to agree, and give tiieir kingdom unto the Beast, 
 until the words of God shall be fuiliiled. And the woman which 
 thou sawest, is that greut city, which reigneth over the kings oTthe 
 earth." 
 
 This seven headed, ten-horned Beast of Daniel and John, was 
 the civil Government (d'the Rom.ms. 
 
 The Roman Government was the fourth i'rom the one in which 
 Daniel lived, which was the Biibylonish Govcrnnienr. Tlve second, 
 v.ra3 the MedoPersian Government. The third, was llic Grecian, 
 and the fourth, was the Roman Government. 
 
 At! that was said by Daniel and John, about the sevon-heaJed. 
 ten-horned B'.fast, fits the cnil Government of Rome to admiration. 
 
54i 
 
 ;Uie sx'Vi a ajuunt.iiu?, or iiCiuls, were sLVt'iMliUeiCfit lurnib oi' Gdv- 
 (.'(HineMt, uriijer wliich the Roman Goveriinu-iii was adiirinisicrcd. 
 
 Arcoiding to the best writers on tl;e su!i_^ocf. the seven hea.'s 
 ;ire : — 1st. Kings : 2iid. Consuls; 5d. Dictators,: 4th. Decem- 
 y'wiy ; ofh. Military TribirK's : 6th. Eoipciors; 7th. Patricians': 
 T:U ariil 8th, juiiuMi together, C.i!li'»vi!!2;!an Patricio lv.nper*:rs. 
 
 Tlie first iive of t:o.-o heads ha(i fiiUen when John wiuie ihe 
 u';(ivr description ; and one was then in being, wh.ich was the Env' 
 [;e;ur8 ; buf the rest had not come. 0;ie of fuesc hea'is was wound- 
 e^i unto death, a» it were, but his deadly wound wan healed, as will 
 be s!ieun hrreafter. 
 
 A civil G'jverninent was called a Beast, not because it was a 
 Civil Government, but because it was an idolatrous Govern;jient. 
 Ancienj Paj^an R-;nne was idolatrous, and is the •' Beast that was;'' 
 but, lii'terwards, under Constantino the Empi^ror. Rome became a 
 {> ristian Government, and ceased to be idolatrous, and, then, sivC 
 is tlie "Beast that is not :" but, after this, when she became idol- 
 atrous i.gn\n (Luder Popery, then she w-as the *' Beast that yet is." 
 
 The ten horns, or kings, haci received no kingdom in Jolm's 
 i f.'.e : br.t, afterwards, the Ro»r) ui Empire was divided info fen 
 k'Mudoni?. The historian Maciiiavel, and the clu-iuKdouer Bp. 
 Liovij. ill Faber, reckon up the ten kinndomg. into wliich the Roshau 
 E r,pire was divided thus : " 1st. Tue Iluns, about ti^e year 356 j 
 2ni\. The O^u-oroihs, 377 ; Sd. The Vi.ijjoths, S78 : 4th. The 
 Franks- 40"; 5th. The Vandals, 407; 6th. The Sweves and .\lansv 
 40" ; 7th. The Buriiundians, 407 ; 8th. Th.e Heruli and Rugii, 
 476; 9tli. The S«xons, 476 : lOlh. The Longobards, or Lombards^ 
 in t-;eNnrth orGfrtnanv. ir. 4"o, and in Hungary. 526." All lh(^e 
 u !e> ort' bv-!ure the year Sr"! ;' in- which year the Beast aioj;e, ac- 
 cording io th.e foregoing cuKuli'.tions. 
 
 ^'ore will be said about these things, in anoiJier [dace. I must 
 n ).v say sometiiing abotjt the little horn, whic!\ came up aniongtiio 
 te:^ h' rri;,. and b?^'';r-..' whom three of the f^irm^r liorns fell. 
 
 After iiic r.evet! headed, ten-horned Beast, Joiiis saw another 
 Di ;ist caiiiK opoutuftiie earth: tsnd he had two horns like a iamb, 
 , !!.! ■ ■■ spake as a <lfaQ;on'. Tiiis Bt>-ist, atid th.e liule ho; n of (he 
 s'^voi! hi-aded, !en-hor;ieu B-ast o( Daniel, are tirC same ihing. 
 
 For, from the time .]ohn saw the seven hea-ied ten horned 
 15 -iist coioe up out of tite sea, tiiere was given iiini a •• nsDulh 
 si,>e ikiu!;; gr^'at thiiigs, aad b!a-phemies; and po-.ver was ^iven unto 
 hhr, t(i continue'' (nr, to make s^ar) " fortytwu rr.oniLs." Sec 
 |?-jv. i.>, 1 — 5, But Ihe B.'itst with " two h{^riw ii've a lamb, 
 »i;ii.;;i.' .i--ia dragon, and cxetci^cd all tiie pLiwer ol tiie iirst Beasf, 
 
before hi in;" (or in his siglit.) See Rev. 13. 1 i,'l^.f WinMt-ior. , lliis 
 two-horned Beistmu^t continue forty-tvvo months h(!f'oi<', or in ihv 
 siiiht; of the first !>east, in or'ler to exercise a!i his pov.cr. From 
 the time the seven-hea(]ed, ten-horned Beast rose up out o\ f!ie sea, 
 he was the Beast '• tiiat yet is," and continues so the forly-twu 
 months ', and the two horned Beast was to continue with. Iiins. And 
 these forty-two mon;hs are the same with thelime, times-, and the di- 
 viding of time, during which the Saints, were to be delivered into 
 the hand of the little horn. And this is the 1260 years of the Beast's 
 reign. And, also, the woman that sitteth upon the seven-headed, 
 ten-horned Beast, is the same as this little horn of Daniel, and ti'.e 
 two-horned Beast of J.)hn. For riding, governing, and diioctiii'',' 
 the Beast, is really exercising all the po'.vers of the Beast. A;:d 
 this she did during the 1260 years. Wherpfore, 1 i.iciuda ;'" t-i ,•.!! 
 under the term Beast, when I :-^ay the Beast rose or fei! at a cei- 
 tain time. This little horn, and two horned Beast, and woman, aU 
 being the same thing, represent Popery, or what is called t^e V» esc- 
 ern Apostacy. 
 
 It will, perhaps, be proper, now, to shew some of the diirerenca 
 between the little horn of the seven-headed, ten-horned B^ast, ;ind 
 ihe little horn of the he goat. 
 
 Daniel, 8th chapter, 3d verse, say^^ — *' Tiien I !i(';ef! up inine 
 eyes, and saw, and. behold, there stood before the river a ram wiiich 
 had two horns: and the two horns were high ; but one was higher 
 thao the other, and the higher came up la-.t 
 
 " 4. 1 saw the ram pusliing westward, and northward, and 
 southward ; so that- no Eeast might stand before iiiin, neitlier was 
 there any that could deliver out oi liis hand ; but he did accordiur.- 
 to his will, and becaiv.e great. 
 
 "5. And, as I was considering, behold, an he-goat came 
 Irom the west on the face of the whole earth, and touehed not tiie 
 ground :' and the goat had a notable horn between his eve>. 
 
 '' 6. And he came to the ram that had two horns, which I h::d 
 seen standing before the river, and ran uuto him in the fury of his 
 power. 
 
 "7. And I saw him come close unto the ram, and he was 
 moved with choler against him, and suiofe the ram and brake hi:s 
 two horns ; and there was no power in the raui to st.ind before him, 
 but he cast him down to the ground, and stamped upon him : un;'- 
 there was none that could deliver the ram out of his h;ind. 
 
 " S. rherefore, the he-goat waxed vt ry great : and when hp 
 was strong, the great horn was broken ,• and, for it, carae up kr^v 
 n.Mable ones toward the four winds of heaven. 
 
342 
 
 '.' Ami t)!it oi one of tlje.n came forth a little horn, wliicn waxed 
 pxcpf'dinijKrfaf, fovraril the Sou'li, and toward the Kust, and to- 
 vvard '!u' ple.isarit land." 
 
 The explanation given to Daniel, runs thus : see verse 20 : — 
 "The r;jrn which thou sawest having two horns are the kings of 
 Mei'ia and Persia. 
 
 '" And the nHi;;>h goat is the king of Grecia : and the great horn 
 that is betui^f'H hi-> eyes, is the first king. 
 
 " 22- Now, that being broken, whereas four stood up for it,> 
 four kinj^dorns shall stand up out of fhe nation, but not in his 
 power. 
 
 " 23. And in the latter time of the'r kingdom vvlien the trans- 
 gressors are come to the full, a king of fierce countenance, and un- 
 ticrstunfiino; rlark sentences, shall stand up. 
 
 •• 2-J. And his power shall be mighty, but not by his own pow- 
 tr : and i>e shall destroy wonderfully, and shall prosper, and prac- 
 tise, and -'.all destroy the mighty and the holy people." 
 
 The r;uii represented the Medo-Persian Government, which 
 was next after the Babylonian. Media and Persia, before Daniel's 
 Jeath, joined together, and conqaered the Babylonians, and formed 
 one government. It is said by some, that the Medo-Persians adopt- 
 ed a liato for their National Emblem, as the Americ;r«g have adopt- 
 i'.u an f'itgle. This Government became very strong and prosper- 
 ous fir some years, and spread out westward, southward, and 
 northward ; so that no other Government could stand before it, 
 iuitil it met with the he-goat, which was about 342 years before the 
 Christian era. 
 
 The he goat represented the Grecian or Macedonian Empire j 
 and the great horn represented the Macedonian Empire, under 
 Alexander the Grejt, who conquered the Persians, and put an end 
 to the Medo-Per.sian Empire. It is said by some good authorities., 
 ihatlhehe goat was the National Emblem of the Macedonians. So 
 Ihat this national conflict was prophetically represented by a battle 
 between the ram and goat, which were the emblems of the two na- 
 lioos. Macedonia lies west from Media and Persia. Wherefore, 
 the he goat was seen coming up from the west. Alexander came up 
 from t!ie west, and overturned the Medc-Persian empire, and truly 
 uune vvas abie to stand b<'fore him. And, when his empirt- had be- 
 ,-came large and strong, Alexander died, or, the great horn was 
 broken. And, for it, came up four notable ones. 
 
 Joseohus says — " Now, when Alexander, King of Macedon, 
 ba<l put an end to the dominion of the Persians, and had settled 
 tlte affairs ia Jadea after the furementioned manDcr, he ended his life. 
 
343 
 
 A'.Ki, as 1)1* govern nut tVii among maay, Anfi^onu.s obtaitieH 
 Asia, Scleuciis, Btbjlon; an'l of the o'lier nations whicii were (he)-e, 
 Lvsinnclius governe;! the Hellespont, anil Gassantler po^s^^sec! 
 Macedonia, astiid Ptolniy 'Ho son of Lagus seize upon Eoypt." 
 
 But Anti^;onus does not appear to nave ever become settled in 
 liis division ; and, thprcfore, his division never was a notable horn. 
 There were only four nctable horns. 
 
 For, after Alexander's death, Cassander had Macedonia anil 
 Greece. Lysiinac.hu«; hijd Thr see, (afterwards called Uornania,) and 
 the countries borderina; on the HellespOdt and Bosphoru^. Seleu- 
 cus had Chaldea, Persia, and the East countries. And Ptolemy 
 had Esypt, Lybia, Arabia, Palestine, and Syria. Now Thrace, of-. 
 Romania, belonged tUe division of Ly-«iiniachus. And in Thrace, 
 stood the ancient city Byz^intiam. And this division of Lysiraachus 
 appears to be the one out of which the little horn of the be goat 
 arose, which wased exceedini; great toward the southland toward 
 the east, and tovv'ard the pleasant land. For. after the Romans had 
 conquered the Grecians, and trampled the Macedonian dominions 
 under their feet, and extended their amies nearly over the world., 
 Constantine, the Roman Emperor, bail* Constantinople, at or near 
 Byzantium, and made it the Seat of the Roman Empire. About the 
 year 3-20 of the Christian era, Constantine became the sole master of 
 the Roman Empire. And, having built Constantinople, and moved 
 the seat of Government from Rome to that city, he died in about 
 file year 336. But Constantinople continued to be the Seat of the 
 whole Government' until about the year 364 of the Christian era. 
 At which time a division of the Roman Empire took plare, and 
 Home was made the seat of the Western, or Roman Emperors, 
 until the year 476, when Odoacer deposed Momyilus, or Augus-^ 
 tulus, and put an end to the Western Empire. 
 
 But Canstantiople continued to be the seat of the Eastern, or Greek 
 Empire, as it was then called, until about the year 1204, at which 
 time it v/as transferred to another Government. 
 
 But Constantinople was the seat of that power which was reore- 
 sfented by the little horn of the he goat, and wiiich was to rise up, 
 in " the latter time of their kingdom, when the transgressors ar6 
 come to the full." This "little horn" of the he goat, or '-Ising of lierce 
 countenance^" was the Eastern Apostacy, which spread all over the 
 Ehist, andSotith, and wherever the Greek church extended its arras. 
 Or branches and influence. 
 
 The Patriarch, or Bishop of Constantinopip, camp to bf> acknow- 
 iediied head overall the Eastern Church, as the Bishop of R .me came 
 to, he acknowledged head or Pope, overaUtlie Western Church, And 
 
344 
 
 there docs not appear to me. any reason more iti favor of the West- 
 ern Apostacy taking place in Romt*, than there is for -the Eastern 
 Apostacy taking plate in Constantinople. All the stupidity and 
 i-riiorance of ti^.e truth otlfie Gospel, and aH the warm and endless 
 dis])ute5 and bickerinp;^, about the most trifling, silly, and absurd 
 phamtoms of fhcir own imagination, ecjiially distracted the East 
 aud the West. And all the pride, ambition, and fraud; and the 
 same design, arts, intrigue, duplicity, and corruption, \Tas felt and 
 manifested by both, to gain and hold the supremacy, one over the 
 •ther, as perpetual rival bishops. Power was the gre.itest object of 
 botli bishops, and that continually from aoe to age, by whatever 
 means it could be obtained; and every 'ither consideration liad to 
 give way when it stood in compelitiou v.iih that a!l-iinporfent object, 
 power. Tlicrchad been a great falling away from the trutli and Spirit 
 of Christianity before the time of Consfanline the Greit. But after 
 he p!■ofe^sed Christianity, and turned the lav.s of the Empire in 
 fa\or ()f ii, and made a law gi' injj the Ijishons a kind of civil juiis- 
 diction, and making the decisions of the, Bisliops final, from which 
 there was no appeal, and cornueilirig the Magistrate to execute the 
 sentence of the Bishop, be it right or wrong; allowing an appeal 
 from any oth.er court to theirs, bu' not from theu- court to any other'j 
 then began thei: Episcopal jurisdicrion, with all the forms of civil 
 courts. And then began, in their courts. aU the frauds. ' intrigue, 
 falsehood, and inju.-dice, tiiat are to be seen aljout other civil courts^ 
 until the Spirit of Christianity left Iheii' courts a.s completely as it 
 has ioft thecivil courts of our own tisnes, or any other age of the 
 world. 
 
 It is tr'ie that this power of the Bisl'.ops, was sometimes cur- 
 tailed by 'aws of the Government, made after the reign ot Constan- 
 tine. But, also, their powers and privil^-ges were sometioies in- 
 creased to an enormous degree, and were often as badly abused, and 
 perverted to the most wicked, corrupt, and base purposes, with a 
 view to aagrjnilize themselves, and increase and establish their 
 power :;nd authority. 
 
 And, if the Greek Church, at Constantinaple. never rose to 
 such a frighvfu! height as the Roman Cl^urch did, at Rome, it was 
 certainly not from the want of ihe same disposition. Bur it was 
 owing to the Eastern Emperors, who continued to hold the ci\il 
 power in Constantino))!e, for many years, and who ind'.dg. d. or in- 
 creased, or curtailed the power of the Bishops of Constan-inople, as 
 seemed to best suit their own policy. And, on the same princi- 
 ples, they somerimes favored the Roman Church. And this was 
 the case uith the abominable Phocas. the Eastern Emperor, in ihe 
 year 6f)6. which will hp n!»mofl hoiouftc 
 
 1 
 
1 iiiH aware tiiat iM;i!»oin«tism has been sonieilnu's spoken of 
 as being the littli; liorn of the. lie goat, and king of fierce counte- 
 nance, ant! as con^^titQliiii; the Kastern Apostacy. But, in my view, 
 Mah'.nnotisin is on!y a part, not the vvh;ile of t!ie E.istem x\pi)sta- 
 cy. It is frue ihit Malio:jiet was an Arabian : and Arabia was a 
 part of the (lomiaions of Alexander; and, after\var<ls, Arabia fell 
 to Pcoleniy, as a part of his domi;;ions. And, co.nsequenfly, Mc^ 
 hometism arose out of one of the horns of (lie hi' guat. But I ex- 
 pact to s!ie-vv th.iL the E'tstera Apostacy liad begun before or about 
 the tirna Mahoinet was boi'n, and had spread S'j far East and South 
 from Constanrmople, as that it readied to Ma'iomet : and that IVla- 
 hoiuet fell in withi it, aod tiiat- Mahometism, as a part of the East- 
 ern Apostacy, spread over the East and South, and at length took 
 its seat in Coos^antaiople. it is agreed, on all bands, that Mahaniet 
 made up his system, part ofthe Eastern Paganish superstition, avA 
 and p.i.rt of Judaism, and a larger part of corrupt Christianity ; audj 
 same writers ?ay, that the corrupt Christianity was furnislied by 
 Sergius, a Monk of the Eastern Church, who had left the s':v;(!ing 
 he once had in the Eastern Church, and fell in with, and ie'ped 
 Mahomet. Mr. Faber calls this Sergius, the Fallen Star ofthe Re- 
 ve'a'i.in. 
 
 Whrr.^f<H-c. tiiere is tnore propiiety in dating the rise of t!)e 
 Eastern Apost^ey at Constantinople, than at the cave of Hera, in 
 Arabia. Mahomet was born in May, of the year 571 of the Chris- 
 tian era ; whicii is the very year in which I am trying to prove that 
 the Beast arose, both in Rome and Constantinople. And some writ- 
 ers say, that Mahomet went into his cave of Hera, to form his Ko- 
 ran, in tiie year G09, a! thou:.rh Mr. Faber an • tlicr.^ say, 606. All 
 this time, whic!) was abssut 38 years, from 571 t.> 609, the Eastern 
 Oiiurch was much m<)re confused and divi'led in opini m, tlum at 
 any former period, as will be se<'n more cleai-!y hernat'ter. Aiid 
 MaiOinethad been in fh:i habit of tradi'ig to E2;ypt, Paiesnnp, and 
 Syria, and hn;l bec! ne well acquaintfd witli Jews and Cliristians of 
 th'' E t-it, a';d iiotirei! the lisvibittn^and aniinositio-. t!):jt ra;,VuM! -imoug 
 t'le C:!ri:,i!.<{i-<, \\\ me Esst. at th t; tune. A:i;i, thei-f/ivrt.-, ironi his 
 (i\4'n knuwleilge, and fi-nm ih - heip . r o'-ic/s, (i!;ir>i ;n^ i^is plan, in 
 hi- rave, f-r iib..ii!t two yeirs,. iio f!;» !-!,t hsujs- if prepare-' t;f i.::o- 
 fe-s iijiosit a Prophet, and i):^u,in Si) |;!ii)iish his pro;.i::'Ci*^s ; w;dc!i 
 w.i> in S'^e 4')Mi ye^rof his ag^-, a id the Gi I th '.t-ar v'i liu^ C ris'inn 
 er.j. \:i !, irt.-.-wMd-, Mn;> u!t .td.ied newarticles. av occas-.m >--h^ r- 
 ed to retjU're. un'i; a' ieir<!,tii e t'osr-pieted IdsKirai. Aa ■ >!ns 
 K. i":,:i ;ri, tj ■ 'I ; .' . ■, . b'i:ii Ml ' ri^ '1 a iii ye;;^l:)us iu .V ,.; ';:o '^\.-,'\•^■s>- 
 eiauis, and, as they co.'j&idcrit of i). vine authority, tliey cannot re- 
 
»46 
 
 iieal it. ihu, in fact, it is not mticli bollLT nor averse tluui tiu' ba 
 Uii'-e ; i ilie coiTupti-!fis orih'/ Eastern Cuurch. T'^J.ihuniet ftdiuifted 
 the iJiviiic authority of thoOUl and New Teslamenta, and the Di- 
 vine mission of" Moses and of Jes^us Christ. And he charged Uie 
 Jews and Chi istians vviih r;sri-uptiiior the sacred wri'iiigs ; and pio- 
 tt'P^en tJKit lie was ^eut to purge thera from the erroi-.s fisat had crept 
 into fhe-ri. And. as Miihometism starfed from the Eastern Church, 
 w'lose head was in Gunstantinnple ; so, it made wonderful progress 
 tlirougluiut the Eastern countries, and, at length, in the year 1453, 
 settled down in Constantinople, when that city was taken by the 
 Turk*, and then it became the head of the Eastern Apf)stacy, from 
 which it had, at first, began, and continues to hold that place until 
 now. 
 
 I hope it will appear, now, clear enough that Mahometism is 
 only a prominent part of the Eastern Apostacy, which took place at 
 Constantinople ; and that this Eastern Apostacy, including Ma- 
 hometism, is the little horn of the Macedonian he-goat, and 
 king of fierce countenance, that was to rise and stand up in the 
 latter time of their kingdom, when tlie transgressors should be come 
 +0 their full ; and which was to practise and prosper 1260 yeai?. 
 A'-.d, whereas the Western Aoostacy at Rome, and the Eastern 
 Apostacy at Coiistantint>ple, were to begin at the same time, and 
 both to continue prosperous for 12G() years, and the same 1260 years 
 of both, end at the same time, I shall include the beginning and end 
 ol" the 1260 years of both these Apostacies, when I speak of the rise 
 or fall of the Beast. Although the Beast of the Revelations more 
 particularly represents the Western or Roman Apostacy. 
 
 I iiow wish to make a few observations on the rise of the Beast. 
 
 According to the fiiregoing calculations, the Beast arose 550 
 prophetic years after the death of Chii-^t; and these 550 prophetic 
 years were out about the first day of June, in the year 571 of the 
 Ciiristian era; and this is my date for the rise of the Beast, or for 
 the beginning of the l-Z'60 years of the Beast's prosperous reign. 
 
 I am aware that Mr. Faber, and other respectable writers, 
 thin!; that the Beast arose in the year 606 of the Clinstian era. 
 liyvvever, their rea?;i;;)!:; f.n- it do oota.jpear to me satisfactory. Their 
 opinion for the Bv^ist arising in th? year 60G, is maioly founded on 
 the assf^rtion of Anaitasius and Paul D -actni, tliat, on that year G05, 
 Boniface the 3<1 obtained t!;e name. LFnivi'rsai iVishop, from P;)ocas, 
 the Eastern Kmperor; as is reiatttd by fVironius. Abhoug:t Baro- 
 liius i'.imsflf sivs — ilr.it l*:iocas, by a'l [iopenal Fi<iict, oniy con- 
 Hrmed tins title, lluiv.-i'sa'i, whicii k c 13 >iaan Bia'i'pin^d before, <ind 
 wlmii hi I b,-vM a:i;i.a.)vlt!dged by M-iiirauii : and t!uit Pnocas only 
 
347 
 
 [t is t'liiticiiU, now, t.) tell whicii i^ most c;ii-i-ect. Bii <• ippjse 
 the pfob.i'>iruv' h.', thit B )ait'.ice obtiirvcd the naiiie. JJnivc!-:s;ii, from 
 PIi:)Cn-5 tin Enipot'Dr, in t!\^ ye.sr 606, I'lat o;ily Ijclps Id prove '• i'u.t 
 tUe ab:) i)i;iari:!n i!i;it iniki'i'u dc-ul.r.e," sijoke;i uf In P;!nitl i;2. 11, 
 sniij'it have br-iju set up berofe vJias time, and wiiiTh un^lu iiave l-et-i), 
 even, fro n ;he time t!ic Bi^iiop of Constantinople w.i-, acknov/ledged 
 bv Ills C'lircli, to have ^i^re-iter authoi-iiy-, than the Il'S'ir.p of Ronie. 
 F>'' T'luii'^l \v:is not spadkin.v^ tvith rnui'e rel'ereiice tn ih-^? We-'Cn 
 An)st,;vv, tiun !.o tSic Eastern, wi-iich \v,vs ;i ctiniiiJcrubie 'iine bet^^re 
 l!;e y-Mu GOG. 
 
 Mo-^liie?nc siys. tiiat the Kasteni Birii-.ap daclared iiiinse'i' 
 Univ./rsiil Bi^hup, hi di.'. year 5SS. But the Mo. nan Bishop did .■■■)l, 
 ac'iiiowledge iiis chu.n, but !>j;posed it. Xnd, lil -o i!i;Ii !'!■.-:• ;. ; an 
 Bisnnp did not •■n:\ke sa hi;;h ,i ciasm .it t'sni ti qe: yat, tiVis ' c had 
 been ofr" icd t.» <:he Ron m Bi^iiop. even s » f:irba.;:k as the Council of 
 Cu-iicedoM, winch rjn in the yetir 45i. Not with the same degree 
 of pavver he afterwards acquired. i'.)i- lie arose by degrees. And so, 
 the EasternEinperors cotnplnnenicd their Bi^'iijp vvicii tiie s,i;uc ti<le, 
 a consii'crable while befjro he deciared hiinseU' Universal Bisliup, 
 ill the yeor 533. And, aUh.ongl), neither of liie Bisho])? publictv 
 chiimed liie name, UniversHi. previous to tl'.e year .5Sy, yet they 
 both had c.>!itended for t'ae superioriiy for a considerable while be- 
 fore that lime. And each Uhurch srerns to have ac'cnowledged the 
 superiorii V of her o'.vn Bishop, in sone measure, but, perhaps, not 
 fully, until about the oe'^inning, or in tiie year ;)7l. And when v,"e 
 reflect that, "he tiiatletteth," or letted, or hindered the appearance 
 of the "man of sin," was compietly put out of the vvay, on tiie year 
 571 ; we s!ia!l see nothing to prevent "tiie abomination that maketh 
 desolate," from being set up, as early as that year 571: at which 
 time it appear ■» to nie, to tiave been set up in the East and West both. 
 The Roman Enipire was divided into its ten horns, as has been 
 already shown; and two. out of (he three horns, which were to fall 
 be'ore the little horn, had fallen befoie the year 571. 
 
 Three, out of the ten horns — *' the Kingdom of the lieruli ■ 
 the Kingdom of the Ostrogoths ; and the Kingdom of the Lomba , 
 we.e ri'iccessively eradicated before the Papal little horn." o 
 
 of thesn before the year 571; and one, after it, in the ye , r4, 
 which is a long tiioe after Mr. Faber's date, tiOS. 
 
 1 iiave already said, that the Roman Empire was divided in the 
 Vhar oo4; and fh.e Emperors of the Western Division iield Rco •. a^ 
 their seat of Government. But the Eastern Emperors held Constan 
 tinvople as their seat of Government. 
 
 But, in the year 476, Odoacer, King of the Heruli, pnt an end 
 
34-8 
 
 to tiic YVs'Stern Ei>i|tiie,ho huvin-^ dcpo^ei! Mi/inyllus or A;ij>;;i>liilu«, 
 the LCiiiperor,. causvvj :u:nself to b.,^. uroclaiui.^u Kn-.s; oi I ,i'\ , \ ..', 
 ill the your 493, tiii>. kirigi!i;ai ol tl:e M-.-ra'i \v?- , v 
 
 'I'hfodoric, lv:ng of the O.-a-ngoflis. Am!, in tl;e Near ■)•.. t.^js 
 lv!nii;do!"ii of the Oitroi^olh.-i was eradicated bv rSars.es, ihe Lii;'i!f(-ti- 
 tUil ofjustinian, the E:i.»tern Estiperer. Ni;'.v. two, oiit of ll-.^' three 
 liorn?, li.ul fallen botoie ttu- liule luiin. 
 
 Narses was CMgigeti in Mic ^fnli-ment (>(' Iia'y under ti 'Jtiv- 
 ei'iinicnt o! the Cnnstantinopsiiitan ErnperorR, from tlie v( ■ ,354 [jo 
 the yearSoS. AU this tiim^. wiucli was ;ib mf 14 yi-ar-, Ji <){ lutfy 
 >vas a pv.orincc of t'le C:);»Gtan;in(!po!ita;i Etupire, ihhI wu- •. •. ■•!-:ct! 
 ed L«y an imperial officer, who bore the title of Esjiixh oS ii .v. )r?!a. 
 B.iT, nn the year 5()r, Alboiri, king of t!:e L^);nt):;r(!s, be^-.-n to lue- ' 
 dii.iie tt'.e conquest of Italy ; rtrul, ou the nexf >\'i.r, 5(38, '.v-'lu.utja 
 battle or a sieg<>, he became laasttu- of Italy, frr-m ilie TrfiUiiie 
 H>ils to the gates of Riivenna and Ro.ne. Atid, after a &i. oo of 5 
 years fr'itn the year 5^8, Pavia al-o surrciKJored in A'bo n. ar.d was 
 made the Capitol of his Kingdom, whicn was in the year 571. Tbe 
 Exaic'wite '.d [l;.\e!!na itself, stdl fetbly -ub-^ s*::"l nn!!ri,,f. E:!^t- 
 ein Emperors, and was gj)veitH!d by an intpcriiil fil, e.. gg i^. trtir 
 tinned obove ; and Rome it.«elf continued a po sr Dui-^lom. tributa- 
 ry to the E\'.rch (d' Raveiina ; while the Lf^mbards liad the balance 
 of Italy, until they!ar752- vvh.'n Ai'-fulphns, the then King (;f the 
 Lndjards. siibducd Raveiina. and flien Rome,* consequeiitly, with 
 Ravenna, fell to the Lombards. This Lonbardic barn was the last 
 of the three horns, wh.icb were to fail before tiie lii'le horn ; but it 
 did not full before the litrteborn, until in the ye;; 774 This horn 
 of Lombardy stood in the wav of (h? Be^*,st coming ro !ii- ^i'e....p<:^t 
 b(M<rht, but not in tlie way of his first app*;ar';nce. Ir was only the 
 ancient Roman j-C.npl re tha' letted, or hinderi-d the apnearanci: of 
 the manofsin:anJ it h:ul not been '"omo'e' i v put out of riie w -v, 
 Until 'he y^ar 571, and, in that year, it was fo!ly put out of the way. 
 Rut he ;ad been removins out of the wav by dejirees, til the 
 time fiout theyeiir476. when Odoacrr, the Ki'^g oi fli*- Ili-ruli. de- 
 posed Momvlius, or Au'just'dus. the hist Em .: . or ';f Rouj' ¥<:i\ 
 althoush the line of the Italiijn Ccsars wa> ended in the tlf:vv!:f:!!: of 
 A"o;n-tulus,, ye' the St-natf* and C.nsuls continued, which ^u^ some 
 let, or hindrance to ♦he nan of sim. 
 
 But, in the year 566, the whoh' form (»f theai'cient Government 
 was *^ubverted in tbe West, and liaiv came completely unt'-i's he 
 imperin! officer mentioned above, v ho ha<' jro^e-t.t^fi Italy irum The 
 year 554, when Narses fust conquered the Ostrogoths, until llie 
 
 ^ .^, ♦ Or at laast thej laid siege to Rome at Miat tjme.. 
 
349 
 
 ■ 1 5G8, w'lan Nurses left Italy. So that, iVoivi tlie year 5G6 to 
 tiie year 568, only two. years, all Italy was uikUt tKe Exarch of Ra- 
 venna completely ; when Aih 'in, Kin'^ of tiie Lo ubards, who had 
 U')dpr akeu the co.u|aest in the year 567, mad^ himself master of 
 Italy, from the Trentine Hills to the gales of Rivenna and Rome, 
 in t!ift year 563 ; leav>i)g ni the Exarch of Rivenna the balance of 
 Italy for 3 years lot)o;er, ufitil hs subdued Pavia, and made it the 
 C.ipito.l'of his Ivin.u;dom, in the year 571, from which time the balar.ce 
 of Italy, under the name of Ravenna and Rome, was left to the Ex- 
 arcii, until the y^ar 752, at which tiir.e Aistolphus, the then 
 King of the Lombards, subdued .both Ravenna aiid Rome, and ad- 
 ded both to tlie Looibiirdic dominions. 
 
 Justinian liie Eastern Eihpi-rur, iiied in the year 563 or 566, 
 which Ava^. a year or iwobef'^re Alboin began t)is subjugation of Ita- 
 ly; which rendered Albnin's cfinquest of Italy ,%o nau ii the easier ; 
 and all the ot;ier Easiern Emperors that reigned after Justinian, were 
 always either too much engagoi! oth»M wi?.e. or else too weak to re- 
 take Ita.iy from the Lombards, until at k-ngth the Lombdrds took 
 Ro!ne and Ravenna f.'om them. 
 
 But, while the horn of Lombardy stood in the way of the little 
 lu)ra"com!ng to its greatest htdght, on one side, it was, on the other 
 side, an advantage, ratiser than a disailvantage, ihat Romeand Ra- 
 venna continued i'eebiy to subsist under ihe Eastern Emperors as 
 long as they did. For, if the Pope had not been indnlgod by the 
 Eastern Emperors, he would !i;;ve added Ravenna and Rome to the 
 Lombards'; and, if he he had not been indulged by tl^.e Lombards, 
 he would have leagued more firmly with the Eastern Emperors, in 
 order tn wrest the balance of Italy from the Lombards. And this 
 will appear the inore reasonable, when we reflect that, within a f^Vv' 
 years after Ravenna and Rome had been .added to the king- 
 dom of the Lombards, in the year TSU, the Pope applied to Pe- 
 pin, King of France, and afterwards to Charlemagne, the successor 
 of Pepin, and by t!)em the horn of Lombardy was completely eradi- 
 cated in the year 774, and chiefly bestowed on the Pope himsell, ia 
 about 2-2 years after Rome and Ravenna had been added to the 
 Looibards, u"nder Aistulphus, in the year 752. 
 
 Although I huve said above that Rome and Ravenna were added t© 
 the L imbards, under Aistulj)(uis, in the year 752, yet I do no meaa 
 that the Looibanis ever held Rome. The Lombards laid sieg* to 
 Rome after they had taken Ravenna, and they dispossess^^d the Es' 
 arch of Ravenna, the imperial offi er spoken of above, who had gov 
 erned Ravenna, and to whom K.oniv' had been tributary ; for, vvhea 
 the Exarch lust Ravenna, he lost Rome aUn. But the Leiubards 
 Di> 
 
S50 
 
 ucver ubiainetl the real dominion over Rome. For, after ll:cExmcli 
 was (iisposstsseJ, tliePupe ot R(,nie, when he could obtain no relief 
 (Voiii the Kastern Einpe.uis, applied to Pepiu, King of France, and, 
 afterwards, to Charlemagnf, wliO ended the Kingdoai (if the Loin- 
 bards, and conferred Ravenna and Rome on the Pope hiinselT. But 
 I must state, that Stephen, who was Pope at the time Aistulphus 
 l.;id si";j,e to Rome, applied in vain to Copronymus, the Eastern Em- 
 peror, for assistance. But, instead of granting assistance hini>eif, 
 the Emperor employed Stephen to tr^at with Aistulphus, if he could j 
 bu'.if he could ru)t, to address himself to Pepin, King of France. 
 It would seem that Pope Steplien thought tlie Enipt-ror Copronymus 
 h;;(!, Ill some mt^asure, renounced his right to Ravenna and Rotne 
 both. Siepiien, therefore, seems to have laid claim to Rome for 
 himself, as she was not fully subdued by Aistulphus. Bu;, being 
 unable to hold it himself, Stephen went to France, and created Pe- 
 i.in and his sons Patricians ol Rttme, in order that he niijiht hold 
 il;mie under theUi, and also obtain tlieir help to wrest Ravenna and 
 i^eiitapolis froni the Lombard?. In ail of which he succeeded, and 
 Pe[)in coiiferred all upon the Pope, about the year 755. And, in 
 the year 774, Charlemagne subdued the horn of Lombardy, and con- 
 lirraod what Pepin had before done w ith regard to the Pope. 1 his 
 will account for ilie Pope having the Governn;ent of Rome at that 
 t^me, 774. 
 
 Now, according to the calculation, the Beast was to rise in the 
 vear 571i. And, according to history, every let and hiucirance 
 were put out of the way ; and t\ery ihiog ia\ourabie to his rise, 
 both in the east, and in the west, iiad takei> place, against that time. 
 TiiC churches at Rom.e and Constantinople were, then, the only 
 rival Churches. And they had, for some time, been split, and each 
 loaded with hnnou^r, wealth, and power j and were comendiisg for 
 pre-eminence; the Bishop of each ciiurch taking the lead, and being 
 supported by his party, in every measure, no matter how bas^-, that 
 vvas tiiought calculated to pr* mote their grai:d oljt^ci, power. And^ 
 what most particularly pievemed the Ristnan Bishop, was put out 
 af the way, when tht' ulxoh; form of the anciet-t Rouian govertiinent 
 was ovrrturned, and the "^enaie and Consuls uere removeo, m the 
 vear 566- It was a favourable circumsiance for the R^inan Bishop, 
 that Alboin took Pavia. and made it lie Cdj,ital ot his Kii goom 
 in the yeir 571. For, th.en, Popeiy begaii to take the ascendency 
 over the Kings of the earth. P.* fore this time, tli; se Bis^hops were 
 loo ed U|';in, and favoured, .-i^ necessary susjeets; buf, ii<v\, ihe 
 Kings of he earth btgaii ti ] ok tip to the Popes, as .alvantageous 
 (rieiuls. oi- dangerous enemies. Ai;d, in this iense, thev continued 
 
351 
 
 (arise, until the Bishops of Rome exercised ati uncontrolled doiui- 
 nalidu overall ;he west, for m;iny centuries. It was in this view of 
 the subj'^'Ct, that the bloody Phocas, Emperor of the Constantinopo- 
 l.itan Empire, conferred the name, Universal, on the Bishop of Rome, 
 He expected to strengthen himself in his usurped dominions, by 
 that piece of policy, and not because he thought the Roman Bishop 
 had a better right to it than the Bishop of Constantinople. !n those 
 times of endless tumult, revolution and blood, Phocas i.'eeded .a 
 frientl, and dreaded an enemy; and he kn^w thf^re was no way to 
 gain the friendship or favor of (he Roman PontifFso easily as to flat- 
 ter and fan Ins pride and ambition. 
 
 Mahomet was born in May^of the year oTI . in Mecca, a city oi:' 
 Arabia; Chosroes theFir.s^ being; King of Persici, and Justinian ^he 
 Second being then Emperor of Constantinople. Learning had sunk 
 lO a low degree every where, and ignorance and superstition had in- 
 creased in proportion ; the Spirit of Christianity had almost entire- 
 ly left both the Eastern and Western Churches ; while pri^'e, am- 
 bition, and an insatiable thirst for wealth and power, were the pre- 
 dominan.t passions ,• and the v^orld was like a troubled ocean cost 
 ing up iuire and (iir<, and had no peace. And. out of thi-> IrniliSeil 
 sea, arose the ten horns that have been named above j aiuK when '.l>*'. 
 transgressors had come to the full, the two little horns arose in the 
 year 571. 
 
 It is certainly true that light was decreasing and nightwas cod- 
 ing on rapidly for some length of tinu- before; but, froni the year 
 571, darkness covered the earth, and gross darkness, the people, 
 for many centuries. Aii intelligent writer says — "To trace the 
 his^;>ry of those times, is like making a progress through chaos, 
 amidst upper, nether, and surrounding darkness." Constantinople 
 was more fortunate than Rome. The extent of the Constantinopofi- 
 tan Empiie \v;is variable. Sometimes it was very extensive ; at 
 otiier limes it was limiied to almost nothing but the city itself. But 
 tlie city stood untaken and unimpaired throu^jh all the wars afsd re- 
 voluliijusof the (hirk .iges, until it was first taken from the Eastern 
 or Gr-ek Empeiors, by the French and Venetians, in the year 1203; 
 but it was afterwards re-taken by tiie Greeks in the year 12.(4, and 
 reujained the seat of the Greek Empire, until it was taken by Maho- 
 met the Second, oa Whit Sunday, in theyear 1453, and it has been 
 the sear of the Turki.-,!i Empire ever since. As I have said already, 
 M'diMU.'i the 'Prophet, was born in the ven.r 57\ : and, about the 
 40tn year of his ;ig^\ he professed lyimself to be the Prophet of God. 
 And Ins prjphecics were well adiipted to the ignorance and corrup- 
 tions uf the age in which he lived. But he v/as a mUch sveattv \var 
 
352 
 
 j-'iour iliiit! a Prophft. And lie sod Iiis successors \v: re wonderfullj ,. 
 &U' e sfis] in ^ :ir : iind, whfrever tlieir arms coDquered, Maiiomet- 
 is n was iiiaultd. And, in a very sliort time, ail the Western parts 
 o' \-ia, the -NtH'tiVifrn parts of Alrica. and the Southern parts ot 
 En pe. v/cre ovfriuii by them ; and their wars were even more hor- 
 rible and bicody, in these c<iuntr!e.-., than the wars of t!ie G-jthsaiid 
 Viiiul.jis d'oMW Rome and in the Western Empire. 
 
 Bsi it i\-<aid, that a -top v;as put lo the progress of the Maho- 
 v.) 'ta s in s'iuropi.', fui- a longtime, by Charles Martel, who exercis- 
 ed h' snpieiK- a^ithorify in Fraace, iii t'le year '734, Th.ese Ma- 
 li ;ne tan -^ u'?rp called Saracens; a'lsl Mahometism still r.sged in 
 A-' ! and Africa I5uf, v.) the l;?t'i century, the Tuikish power 
 arose sod made lu-ad ui A>ia. and ternfied all F.urope; and these Turks 
 are Muhonietaiis. I'liese 'rui ks soon extci'idefi their conqtis^ts in A-*ia 
 and Africa, as fur as ihe cnnquL^sts (d tlie Rcm-aiss had been in triose 
 quartersof the worid. Bat Imurath, the Turkis'i commander, with 
 a larg army, crossed the Helle-pont, and invi-^ded Europe; and,, 
 u ;er he had made several conquests, he fixed his seat of Govern- 
 ment ;:t Adiianoplc. 
 
 Biijazet, the successor of Amuratii, was a gr<'at General, and 
 commanded a large army ; he had determined (;n the c(.-tiquest uf 
 the Greek Empire and tlie capture of Constantinople. And, Iheic is 
 no doubt he would have succeedcil, if he had not b-en prevented by 
 the great Tamerlane. Bajazet, the haughty Tuik, had beseigod 
 Constantinople, and the Emperor of that city sent aiu! obtained the 
 aid of Tamerlane, that mighty Tartar- Bijazt^t and Tamerlane 
 fought a dreadful and memorable battle, on v/oich the fate of Eu- 
 jBope depended. Bajazet was defeated, and tlie fateof Constantino- 
 ple was prolonged for nearly a hundred years more. When tliat city 
 was taken by Maiiometthe Second, i;i the year 14,53, as has been 
 already said. Aiul, from that time to tliir, Constaijtinople has been 
 the seat of the Turkish Government. 
 
 The civil Government ot Constantinople, under the Grecian 
 Emperors, althouiih professedly a Ch.ristian Goveinnir/.t, wrs al- 
 ways as hosii'o in o-lit-r Christian Onvernmenis, as it '.vas to P,igiin 
 Powers, an;', [perhaps, more yo. And, ir; this re-peci, Consuntino- 
 ple has not been muoli wois:>, il an)', sir.ce it has been the soato!' the 
 Tuikish Goveri'.oient, than it was beline. 
 
 After havinjr SLtid >-o:nethi!ix about tlie civil GovernuuMil ui 
 Gonstaniino'ple, 1 ui;l nowiiuiice a few more observations abcut li-e 
 Greek Cimrc'i. 
 
 Without going biri; t( an oarl'er pfM'iod, Iwi'l state that (he 
 Council of C-Jialcedon, whi.h -• >.< 1m>N! va t':e war -55!, nirrscd th.a'. 
 
the See of Constantinople sliou Id be next in ccclcsiiijiical hr.^ors antl 
 privileges to the See of Rome. 
 
 BiU the Bishop, not being contented- wilh thi«. nor (:'VP'i with 
 ari cqaalitv, conteride;! for the supremacy : and, in the year 588, 
 declared himself Universal Ij:shop. ; aod was ackntuvledged so I)y 
 his own party, including the Eastern Emperors ; a separation having 
 previously taken place between the Greek and Roman Churches, 
 \vh;ch has continued even until now. A'ld they have continued ir- 
 reconcileable enemies to each other ever since, being more friendly 
 to Pigans and Mahometans than to each other. And tiie Greelc 
 Church has done as mueh mischief in the East, as the Roman Cl'.urcji 
 has done in tlie West. The Greek- Church is of v^ist extent, taking 
 in every sect in the Ea^^t. But I will only name the Patriarchs of 
 Alexandria, Antioch, and Jerusalem, all thee? h^infi; within the 
 bounds of the Constantinopolitan Empire, and tiie Patriarc'.) vA' {\\:\\. 
 city being acknowledged firstin point of dignity. 
 
 Now, it tnightbe made a question, how did this Church. gain 
 and continue to hold such a mighty standing and influence in tlie 
 world, when it never was possessed of civil power, as the Roman 
 Church was ? I would answer — "by ilatf pries.'' Among an ig- 
 norant, wicked, priud. hau;^hl:v,and anibitio'is people, ilittery has an 
 all-conquiri.-,o; liiilaene;'. Sf;^ Dan. 11. ^21. 
 
 The little horn of the he g')it, or '"king of derce countenance.'' 
 which was to stand up, '*was to undei'stand dark sentences. And 
 his power was to be mighty, but not by his own power." Me wo^' 
 not to pas>^f^ss the civil power. Bar •' throu.gh policy, was to ca.use 
 eraft to prosper in his hand;" and he was to niagnify hiuiseif in liTs. 
 heart, and bv peace (or prosnerity) he was to destroy many." No- 
 thing coul'' tit betti'r !h\n this fits the Greek Church. Mr. Camp^- 
 beU, D. D., in his lectures on ecclesiastical history, speaking of 
 the Greek Church, says — " Hence sprang up tl-.e manv flattering ti- 
 tles they gave to their S.iints ;i!id Cier2;y. " "^The same mode .,f 
 adulation they introduced u^fo their public v/urship ; for, 'though no 
 terms can exceed, or i^v^n eqiial, the majesty and perfections of tlio 
 Supre ne Bdng, the pra.-tice of l/rading their addresses with sucK 
 epithefs, b^-trayed but too evidently their tendency to think God 
 sucii a one as thein'.elves. to b: gained bv fair '^pet'ches and pom- 
 pous ritles ; for it is a common and just observation, that they arc 
 the greatest flatterers w!io love most to he ilatteree.'" Psy this craff 
 and iiartery, the Greek Church constantly secured the pov/rT auiA 
 protectiot! of the civil G.ivernuv.Mit, and countenanced and influeuG- 
 ed the civil Government, in all it-s politics, no matter how wicked, 
 atid.in all its wir?^, no matter how iMMiist, so that their r.hiQii be ac- 
 DD 2 . " i . 
 
'334 
 
 c'otuplisheti. And. in tiii.s wa}', its power brcamcmiglify to llo nns 
 ohicf, and it misxnified itself in its heart, and cast tlie trutii down it 
 the <:r.)u:iil. .ind hardiMjed its front in terror, idolatry, and every abo- 
 mination, and stood up agaiiist the Prince of Princes, and practiset! 
 and pr(t>ppred n^ efiectualiy tssthe Churcli of Rome did. Be it ic- 
 memb-'red. that, undi^r tlie Greek Ciiurch, I include the whole East- 
 ern Ap'.stacy, with Mrtliometism as a part of it. 
 
 Some further ob'-ervations will now be made on the Church of 
 Rome. I have siid that Auj>ustuliis was the last Roman Emperor, 
 and thai lie was deposed by Odoacer, Kiiigof the Meruli, in (lie year 
 476, and that the Senate and Consuls were removed, and the whole 
 form of the ancient Government overturned in the year 566, io 
 Rone and Italy. And that Pope Stephen obtained the civil author- 
 ity over Rome, Rivenna, and some otlier places from Pepin. King of 
 France, in the year 755; and had it confirmed, in the year 774, by 
 Charlemaiir;: . Now the Pope continued to hold these places for 
 many ages, u;ider tlse name of Saint Peter's Patrimony. But Ste- 
 phen had cr^ a'ed Pepin and his sons Patricians of Rwmc, in order 
 that he niigl." hold his government under their protection. 
 
 This Patriciate of Pepin was the seventh head of the seven- 
 lieaded, ten-horned Beast; and this seveati) head was then joined 
 with the horn of France, which was one of the ten, called the 
 Franks. When Augustulus, the Emperor of Rome, was deposed by 
 Odoacer, one of the beads was then wounded unto death. Bat, in 
 Ihe case of Pepin, tne deidly wound was healed by the seventh 
 head, which was to continue but a siiort space. 
 
 " And the Beast that was, and is not, even he is the eighttr, 
 and is of the seven, and goeth into perdition." 
 
 In the ye.ir 800. the Pope crinvned Charlemagne Emperor of 
 the Romans, uttd tue/i the Priiiarchate merged into the Emperor- 
 ship, and the two coiisiitued -me iiead. wiiich was thi; eighth, and 
 oftr.e seventh, and is con. nonij called the Sept'ino-Octave head : 
 and, nn«'er tliis li. ad, the Bfasr was to go ino perdition. 
 
 It has som.'iimes !)refi suggested that tSie seven heads are the 
 seven hills or m >!intuii)>, in which the ancient ciiy of R-mie was 
 bu it. But I ag<L",\ wi'h others, ngiit to the contrary. The seven 
 hills or mountains, raiher reprtse .te*! the seven heads or forms ol 
 G'.ve iim-nt. For live iia«l fallen, in John's ti tu-, and one was 
 then existiti'i, and iim.tier w.is uo' then citme, T is could not have, 
 been suid of <iu' seven hiils on wiiicn tne an/ient city was said to 
 have b: . b !ili. 
 
 This last head of the Beasr, eontinu^^d from the tio»e ot Charle- 
 n3agn< . Koioeviuie** idi one urn of tl;e Beast, and, SDinetiic -. witik 
 anoiher, unul the year l&l4,oi which I shall say more hereafter 
 
'35-5- 
 
 Rut it is truly wonderful how Popery look the as.-eivleucy ovci- 
 the Kings of the eatth, the Popes iiaving bath ,i temporiil and spi 
 ritual dmiiinioii ; and the Kings of the earth giviai; their pO'.ver to 
 the sujiprirt of Popery, while the Bishop^ of Rome took every p'an 
 they conUl to incc.t'a^e their power, until they exercised an uncon- 
 trolled domina'ion over the Vv'e^t, for many centui-ie-;, while the 
 pcopU' v/ere sunk into the deepest ignorance, superstition, and idola- 
 try, and fit tools f;ir every ahouiination. Thus, Popery is represent- 
 ed as a rider, or woaian riding the seven-head-^ 1, ten-lHirned Beast. 
 This -ame Beast is n^presen^ed in Rev. ii2. 3, by ''agrfat red 
 drao-(.K», havinjr seven herjds and ten horn5, and seven crowns upon 
 his heads." And true Cluisiianity, or the true Church, is represented 
 by a woman about t(t be diVlivert-d of a man c'n.iid. but the dragon. 
 Vi'Hi'inu to (i('Vi)ur tlio ciiild as soon as it should be burn, the man 
 child, "who was ioruie all nalioiis with a rod or iron, was caught up 
 to God, and to his throne ; while the wonaan tied into the wild.^r- 
 ne:is, for i2'j(J davs or years. This is a most wonderful and friglit-' 
 ful I eoresentation of the opposition of the powers of darkness against 
 true Cliristianity. 
 
 Heroti the Great held his crown under the authority of this 
 seven-headed teti-horned Deast, at the time when he' sent out to 
 sliiy all the nidle children wh.'n he heard of the birth of Christ. 
 And, when Christ was crucified, Pilate was an (sfiicer under this 
 same sevpti headed, ten-horned Beast.- And it was this same seven- 
 headed, ten-horned dr-agon, that cast the water out of his mouth as 
 a flood, to carry away the woman, or church ; but he did not suc- 
 ceed in drowning her. For, she will yet come up from the wilder- 
 ness, looking forth as the morning, fair as the Mn:)n, clear as the 
 Sun. and terrible as an army with banners. B'lt Iruly she was to 
 -Jiave a dark and lonesome abofle in ihe wilderness for i2G:)y!^ars. 
 
 The opening of the seven seals — Rev. 5. 1, 2 — rep^es^-n''". tlie 
 making known the purpos-s of Go! in the world, pa'-Mciilarly fr^ru 
 tlu' rise of the Beast, u itil theeoii d' the world. In the first vt^-se 
 of the foregoing chapter, a voi e sii'l to J I'ln, "Co'oe up .hither, 
 and I will shew thee things which mu-it be hereafter " S.'x of the seals- 
 contained the events that were to take plac^- by the time the 1-260 
 years were ended: and theseve .<h S'^al contained fvcnts Irotn that 
 time to the end of the world. T' '• silence in heaven tor the space 
 of half an hour," that took pl^ce at the opening of (h^ se e th Si-a!, 
 represents that the even's f 'he *,"Vf-nth s^-al were not to b r"lat(*di 
 or written for a short time, but ;ha' thi-y shou'<l bf madi- koown af- 
 ter a little while, or 111 t-^.f^jr if)r')"ef place. Foi- ih<^-e was r.w^.r<^ '© 
 %,said yet about the calamities which were to take place in tael269 
 
years, befare the events of tln^ sovonlh sph) '■liould be related. 
 Wherefore, the sevt'.n tru-npets — ilev. 8. 2 — -■(>t!n•■^ an alann to the 
 nations of the earth, an(I gives nonre that thostevems were Qdming 
 in their proper //me and j9/«ce. For sur of the tiinn|ieis, th-^ (iine 
 uas ! 360 years; and tiie places, were the Etulern B.ni\ IVesiern 
 .^postacies ', snd, at the end of the 1260 years, ihe seventh irnmr^^ 
 beg-ins to sound. 
 
 Perhaps I ought, here, to state, that heaven, very frequently 
 means the church ; and earth, frequently, in the Revelations, meani 
 tlie civil governmtnf. And, in Rev. 8 5. v-here it ^ays — " The arf- 
 gel took the censer, an^! filled it with fire, uf the altar, and cast it into 
 the eartii; and there were voices, and thuiiderinujs, and lightnings, 
 and an earthquake;" it mean*, that Ciui-tianily had left its pro- 
 per place in tlie church, and fell into (he civi' ao'cernnient. and had 
 become tlie instrument of pany spirit asui party politics, in their 
 contentions, intrigues, wars, and revolutions. Wh.erefore, the se- 
 ven angels prepared themselves to sound the alarm. Tlie first si* 
 s.'ii tided for the East ard IVesI both, to the end ol the 1260 year^ 
 and John recoided Uie events of tiie Eastern Apostacy first. dowQ 
 !o the end of tlie 1260 years, in Ri'veiafions. 8. 7, to the last of the 
 'X\\ chapter. 
 
 But, in the lOth c';apier, John saw another inighfy angel, having 
 in his hand a little book open; and, when the angel cried with a loud 
 voice, seveti thunders iiMered'their voices. And, when the seveQ 
 thun<!ers liad uttered their voices, John was about to write, and to 
 continue on the history of evee.ts. But the angel h.eld up his hand 
 to j'.eaven, and sware. " that there should be time no longer." (or,, 
 that the fi:i^e is not yet; this i- the stric'ly correct transLition of 
 l!;e (i ei'k.) The angel declared (hat tlii-; w.is not the proper time 
 to v.ri e what ihe seveti tl.ur.ders ut teied : but the events uttered 
 by the seven thunders, belong to the time of the seventh trumpet ?" 
 and, w'len the se\enth trumpet begins to sound, then the history is 
 to be con»inued on. Biit J'hn had, ther^, to go back and write the 
 contents of the little bodk ; the writing of which wouhl be short, aisd 
 sweet like lumey. but the events themselves would be bitter. Fur 
 the little book contained the events of the Western Apostacy, to the 
 end of the 1260 years, which John iiad then to write, and. which i« 
 contained in Rev, I nh chapter, from the 1st to the l4ih verse. 
 
 And now, when both Apostacies were brought up to the end of 
 the 1260 years, then the seventh angel sounded; see Revelations 11. 
 15 : and inforn^s u, ti:at the time was come for tin kingd<»ms of this 
 world be given to. (u b<'Come the kingdoms of our Lord and of 
 his Christ, and that lie shuuld reign for ever and ever j tor now the 
 
357 
 
 Saiiciuary was to be cleansed, oi wl.icli I will sr;j itnire hi its pro- 
 per jtlace. 
 
 Then Jolm went on to enUttiie upon and explain the short Insto- 
 ry of the little book, in hi= 12th and 1 oth chapters ; which chi'.ptets [ 
 liave ia s.)tne nu-asure noticed befon'. But, in his 14th chapter, and 
 part of the 15th. Jolm goes on to spi^ak of ovesits that were to take 
 place in cleansing the Sanctuary, aitt-r the 1260 years are ended. 
 
 But, in'part of the loth chapter, and in the 1 6th c!)apte.r, to the- 
 I6lh verse, Jolui relates events that were to take place in the East 
 and H'esi both, during the ]2G0 years. For, at.cording to the 8th 
 verse of the 1 5!h ci-.apter. the Temple or Sanctuapy would not be 
 cleansed until all these things were fulfilled. Six of the via's of 
 wrath were to be poured out on the E'antcrn and IVestera divisions 
 orEinpires, named above, during the 1260 years : But the seventh, 
 afterwards. 
 
 I will now n^ake a few remarks on the fifth and sixth vials 
 only. " Tlie fiffh vial was poured out upon the seat of the Beast ; 
 and his kingdom was full of darkness ; and Ihey gaawed t'.i--di- 
 tongUL's for pain : And blasphemed the God of heaven becau-i. u? 
 their pains and their sores, and repented not of their (leeds." Tiie- 
 se'it of the BeaJrt takes in Ro'iic, fogedior wi^h tlie balance of the 
 
 '' The t-ixih aiig'l poured out his vial upon the great river Eu- 
 pliratcs ; and the water thereof \vas\lricd up, that the way of the 
 Ki'jgs of the East niigiitbc prepared." Euphrates is in the bounds of 
 i'dM Eastern Empire. These two vials seem to have been po.ured out 
 ab.)ut the same time ; and, as they are the fifth and sixth, they must 
 have been poured out near the end of the \-ZQi) years. The one in 
 the East, was designed to prepare the way of the Kings of the East, 
 ofwliic!) I intend to speak more particularly, hereafter. But ucr- 
 haps it had some helping inHaence with the other Vi^hiciv was p )ured 
 out on the seat of the Beast in the tTcs!, of which I will say some- 
 thing nmieinthis place. 
 
 If! con-requence of these two vials being poured out,Jo!in "saw 
 three unclean spirits, like frogs, com^ out oithe mouth of tlie dra- 
 gon, and out of the moj(h of the I'Msi:, and out 0=" the inoutii of the 
 false Prophet." The dr.»g')n inust be the siiveii-iseaded, ten-horned 
 B "US', or the civil Goveriiinent. Tiie Bi.-ast, must be Uie Beast with 
 two iiorns like a lanh, but -poke a.^ n diT.g )•), or Popery. The fii-.c 
 Pr );>het. mu^t be Mahomelism, oi- the Eisi^^r-i Aposr.icy. 'Ti'.r^e 
 Pi);rits w. re the " ^^,pl^its of devds, working oiiracles, wiivh. go 
 fi>rth unto tie Vi'<np of the earth, and o^ tne whole Vvori* to ■xdnii'r 
 them to the battle oftlva;: grcatd-iy of ojd Aimighly. AuJ ije si- 
 
35ii 
 
 Uiered them together into a place calletl iti the Hebrew tongue Ar- 
 magfddon. 
 
 Thf infidelity and athei^;in which spread over Europe in the 
 IStli cenldrv. Mid arlengtii took the name of lUutniriism and Jacob- 
 mir.m, it'l arosiMiut of the Ecif fern and It'esttrn Apnstacies ; and 
 \v:!s liHv represeiitod hv UMclean spirits like frogs, going forth 
 to th" Kings of the earth and of the uhu'e world, to stir them up to 
 battle. Nothing could appear more like the spirit of devils. Any 
 h(»ne>t man th^it ha«, or will bpconit^ acquainted with the history of' 
 Jacobiriij:in, must feel convinced that it is the spiiitof the bottom- 
 less pit. And it spread far and wide ; and, in the year 1789, it 
 broke out in the Fiench Revolution, whif^h. 1 conceive, was the 
 beginni'.gof the battle of Armageddon. I consider this battle of 
 Armageddon, as the last battle of the Beast ; for the Beast can- 
 not be supposed to fight any moi e after he was slain. 
 
 But this Arntajieddon battle, includes all the bloodshed 
 and abominations that took place in Europe, from the beginning o\ 
 th.o French Revidution, in 17H9. until the fall of Bonaparte, in the 
 year IS14. Althougli the 1260 years of the Beast's prosperity was 
 out in 1813. 
 
 I will now make a distinction between Anti-Christ and the Beast. 
 Anti-Christ is one that denies the Father and the Son both. But 
 Popery never piofessed to deny either the Father or the Son, and, 
 therefore, it is not correct to call Popery, Anti-Christ. 
 
 But, Daniel 1 1. 30 — 45, says— " And the (or, a) King b*iall 
 doaccording to his will, and he shall exalt himself, and magnify 
 himself above '.'Very God, and shall speak marvdlou.-* things against 
 the God t God^, and shall prosper till the indignation be accom- 
 I'lisht (I ; for that that is determined shall be dot. e,"&c. This wick- 
 ed or wilful king represents a nation professing Atheism, and one 
 which was to prosper until the indignation should be accomplished, 
 
 Revoiutionarv. afheistic France, fills this desciiptioii of D iniel 
 woiidi rliiliy. L''ra:.ce was a horn <if the seven h.eaded, ten hoiricd 
 B'U-J I and was to fall when that Beast vvoisld fall. 
 
 Revoliitionarv France estahli.Micd A'h«-ism l)y law. on the 26th 
 of August, 17U:- ; and, on the 2rtii of '!ie same inotith, it was iXt- 
 iiid^:i\ that tht* ConvvMiiKm should be a C 'mmitlce of Insurrection 
 again-tali tii. Kings in the U .iver«e ; ll'e Kio;; of !I<-aven not ex- 
 cepted. And, on riie I'^vhofH '•"u-)-''-. -if • iie samt^ ve «.-, m idier 
 decree w.i^. jf'ss. (I fit ■ x fi'iing di. F'en !• syst^'Oi par fui aUpit 
 r?f'/'''* (bv ineans lawful of un-a \f'il) t't d. couuii-i'-; occupied l)y 
 tliet!- armies. \.;i,l OM (r.e V7'-'\ d ly of 0<t'b r, ITD.), all external 
 •si:in;; of rtlijiion \V\'ro ab'Jiiilsed : and it was enacted that an in- 
 
 1 
 
359 
 
 scrintl.)n should be set up in llie pub'icbiu'ying j^roimdi, pUfp;)rUng 
 that *' D^atii IS biilj ail eternal sleep/' Now, altliough t^opery 
 !uay not be exiled Aiiti-Ciirist ; yet AiUi-Cht-ist may be culled the 
 Beasf, because Fiance 'Vas a hi»rn ot lb'5 Bi'ast. 
 
 Aad, auy tjiiag lone jy a .i.u-n of the Beast, was douf by 
 the B^ast. Aul t'nis jjeast n „s t) si.sy ihe two .virn ■ss.-s, " whea 
 ihey sha'.i have liahhod their tesiimouy," (or, ^v'mn lu<-y sh.dl ije 
 about t;):ini^:i t'aeir tcsTiaiOjiy. ) Rt^v 11.7. lh;ese two witness- 
 es, are i>apti ■ a and the ."supper, o- \-\^ L) li ind Ne^v reitamenis, 
 or tl>e Churches of tiie Oi.l xiul N'W i\'SL.Mienrs. For the two 
 '.vitnesse-j <irc called •' thi two jiive tiiMis, -md tUe two can.;le_ 
 stiCvs'^ st-inl n.^ j:f (10 • iC -i ! 1 of. 1 1 • e u-rh. .\\ii fiie Ciiiicoii i* 
 ■cUiied the Oiive Tree ; see li /n. il. IT ; aiid a -. >, ihe can^ie- 
 ^;i:;ck!s. ji;;v, !. ':iO.' in dejc^-n )/r, '.7di, mc r.vo .vitnesses '-.tTe 
 sliin ; i".)r. fV) ;i xhil ti ue, no ucri i; us ¥ .hi e dared to m ''on 
 tic nam ofiio.i, or ■.ifOitrint, ;)ut w.'-i ii r-^Sjject an.! t>i iitiij..* ; or, 
 if they did, they w.-re p-st to the -.n -> ;Ueadfui dev ,. The C ;< ^y 
 Vi^eri^ put to li'iith, aii w'l lev t .jrjfes-is'd Cui-.'S'iafiity or reii,-!,-)o^ 
 was put to t;e -n !s; \ireulfu; deat:\ : un:il T'ii-, iiid burciu-red tvvo 
 luillion-i of (Ju'ir la'iabita.its, aa-le- t!\.!- ■ .\ ii 'i:?Uo Iiw^, ai^iiiust 
 s.cn^ Uui'i in Pslarcu, 179:3 ; w uch -.yas aooul Si years i'v !:n th ■ hit- 
 ter eu i .)f S-or-iub/r, 179-'-. In tue run of wIikJi tnii.i, they !nd 
 burnt ali the BUjies tucy coul 1 ti i i, arid baibtrously Outclier a all 
 vh .t prufes-;e] reliiio.i in Fcancii, who did nit br-l ing; to th;.- Jac .biQ 
 C )a.ie.N:ijn, (i-m- siui ufthd Ja-oj!:i^, professed to he Catiio.'ic^ 
 that they mi g tt d.i tiie m.^re iniscai'd to vvhat they c lied Cin-isjiaiu- 
 ?y.) or -Jiat did notf.scjpe to other rountries. Ami, a- it seems, 
 after they thmght tiiey !iad rnui-.lered ad th it or d'ess.'d re!;t>,i()n, 
 and all that tljeythaught wo'jid make such a pr d'-^sion, t.;c A heist- 
 ic rulers pisxed a Saw giving toleration to all kinds of religion, in 
 March, 1796, wh'ch prevented any furfiier rjutchery of .i:iy other 
 thataiioht. thereafter, profess religioi,' while Atheisn wasas < e;illy 
 promoted odicrwise as it ever had been. So that thv; wi'nesjcs lay 
 dead in a street of the Great City three d.-.ys and a lia'f. or three 
 years and a half ; f >r Franco w.is then a horn of the Be.ist. or a 
 street of the Great City. Bu' di se witnes-.es were U'>' MiUfered to 
 be buried; but, at the enil of the S3; years diey sio'id up again and 
 pr;>spered m ire than ever. Bu , tjr t'l it three year- ai I a half, the 
 French r-'j deed over the n. as tiiotigh t ^ey had accouiplisiied th:dr 
 purpose tofiieirgi eat sadsfaction ; yd th pe ipe of other ;ations, 
 wh » saw then) li- if» the street, wiutd no? suJler ttiern to be laid in 
 p-raves, or to be iorgoitcn ; hut Mir )ui';'-i tMcir inf! ;e!:Ge. the Iiw -ajs 
 ■passed ^riMtiiig tiie tu'r-: t »ft tiaoied above, uua then they be-an 
 ■to stand on their feet as^aiu, • 
 
560 
 
 ■ After tl/is, when Bonapiirtc came into authority, Ke tonk the 
 Pv>;);'.'s troops, and incorp;)i\it-o(l theai with iiis o'.vn tr) .';»>, Ifavitig* 
 the Popj of R.inieonly his Spiritual authority ; yet B'snap trie m-itle 
 a iiawio with the P.)pe, in wiiic'i Bonaparte agicefl to s^upnort t'je 
 Pojju's ^"pfiitu^il authority by his temporal authority _: uiid the Pope 
 ;)',';rceil to s')pp«)rt Bjnaparto's temporal authority, by iils spiritu^il 
 auiivnrity. And they continued in" this league until tne \'d\\ of Bo- 
 naparte. 
 
 {t lias been. stated before, that in the year 800, CharleiTiagne 
 was made Emperor of Rjtn?, and i!ie Patricifitc merged into ttie 
 K'nnerorship, and the two c',>n5';itu!.ed one head, called the Septimo- 
 0' tave head, under which t i-.^ I'^east «'as t;) >t;o inti) perdition. Anil 
 \hu France \va>« a horn uf the B> ast, and then the hist head was' 
 iiiini (1 wdii one of- the hoi'U'j. i'nis head, afterwards, passed to 
 Germany, and continui'd, with one h-rn tn antcher, everai'ter, 
 U!iti!, intheve-.r 18 S, "Nipoleon Bjitaparie took ir from the Em- 
 peror of AuTitiia; aid, ihen. this last head vvasjiiiied witii the horn 
 of Fi.iH' e again ; and continued so, until the fall of Bonaparte, in 
 the Year 1814. 
 
 It has i)e-'ori-;hf satisficiorily shewn, by some good and able 
 writt^r-., tiiit France was t^'.e only I'enrtining horn of t'le ten ,• and, 
 conseque^'tly, the only roin-iiniiig tenth pari yf the Great City, that 
 vva'< to fall ; the other nine horns iiavingbeen previously broken oft'. 
 But, even if there had b./e;i uoie than oie horn still standing, yet it' 
 IS p'am, that, vvnen the last head of the Beast falls, all the horns 
 there are yet on th:* Beast, falls with it. 
 
 Now, after shewing h.ow tiie last head of the B 'a-;t was joined 
 with the horn r.f France, and how Popery was supportetl, at the 
 tiuie, by the civil power under Booa parte, [ ■■vdl (uention th'^ par- 
 ties, on b)th sides, that figtit tin.-, tri'uiendou? battle. This Arma- 
 geddon b.iitle, is called tlie " Battle of tlie Great Day of G;tv! At- 
 oiighty. " Oil one side,* is Lhe Kino- of Kings and Lord of Lords. 
 And the armies which are in heaven followed hun upon white horses, 
 clotned in fine linen, white atid clean. Rev, 19. 14 — 16. 
 
 On the other side, were the Beast and the false Prophet, Rev. 
 19. 20. This ttlse Proph:-t, that wrought mirudes bidore tiie B-l^t, 
 is Popery ; and i'S the same with the Beast thai had two horns like 
 a lam.*), but spake as a diagon. Rev. lo. It — 18. Although the 
 false Proptiet of thi- Eastern Apostacy. had some hand in sending 
 out the unclean spirits tike frogs, yet he was not ro hive any parli- 
 ticular liaod in fighting this battle. Th- Eastern .\postacy was t© 
 "be broken wi hout liands." Danl. 8. 25. 
 
 In Rev. 12. 7, 8, the parties in this battle are thus represent- 
 
•361 
 
 lid : '•■ And there was. war in heaven ; Micliacl and his angels 
 fought against the dragon ; and the dragon fought and his angeij;,dnd 
 prevailed not; neither was their place found any more in heaven*" 
 And, in Rev. 19. 20 — ■' The Beast was taken, and with him the 
 false I'ropiiet that wrought miracles before him, witu winch he de- 
 ceived thetn that had received the mark of the Beasr, a »d them that 
 worshipped his image. These both were cast alive into a lake of fire, 
 burning with brimstone." These two being icagued together on 
 one side, were to fall together. This exactly fits the circumstances 
 ot the cuse under Bonaparte. The last head of the seven-headed, 
 ten-horued Beast, was joined with the horn of France ; and Bona- 
 parte and. the Pope leagued together, and the civil power of the 
 French Government and Popery,ple(lged to support eac!i other. Con- 
 sequently, when the civil power of tlie Fiencli Government, under 
 Ndpoleon Bonaparte, was overturned in the year, 1814, Popery, 
 having lost its governmental support, fell with it. And, so !ar, was 
 fulfilled the prophecy of Daniel, 7. 11 : '* I beheld then because of 
 the voice of the great words which the horn spake: I beheld even 
 iill th.e Beast was slain, and liis body destroyed and give;) to the' 
 btirning flame." And, also, the prophecy of John ; llev. 17. l6, 
 17 ; '" And ihe ten horns whicii tliou sawest upon the Beast, these 
 shall hate the whore, arid shall make her desolate and naked, and 
 shall eat her flesh, and burn her with fire. For God hath put in 
 their-hearts to fuliil his will, aird <o agree, and give their kingdom 
 unto the Beast, until the words of God shall be fultilled." 
 
 The seven-headed, ten-horned Btast, represented the civil 
 Government of Rotue. And, from the time John saw it come up 
 out of the sea, chap. 13, verse 1, it was to continue 1260 prophetic 
 years under its last head, which was the Cic.rluviniLian, or Septimo- 
 Octave head, and it was a wicked Got'ernment, having "upon its 
 heads the name of blaspherav." 
 
 But the other ''Beast, which came up out of the earth, having 
 two horns like a lamb, and spake as a' dr>!P(,r;, rt-pr'->,er>ted Popery. 
 And it exercised all the power of the firtt Beast, or civil Govtrn- 
 ment. And it deceived them that dweu on the earth, or in the 
 bounds of the civil- government, by mtaos of the miracles (or siyns) 
 which it had power tu do (or which v, e-e given to it to do) in the sijrhr of 
 the Beast, or civil Government ; saying to then, that dwell or the 
 earth, (or, in the bounds of the civil Government,) that they should 
 make an image to the Beast which had \' ^ v.oimd by a sword, and 
 did live, (or the civil Government.) Aisd he had power (cr i: was 
 given to him) to give life (or spirit] unto the m age of the Beast, that 
 the image of the Beast she u!c both m s i i . , i - i\ ^ 
 
362 
 
 as -.viulil tioi worship the imageof the Beast should be killed. And he 
 caused all, bo;h small and great, rich and poor, free and bond, to re- 
 ceive a mark in their right hand, or in their foreheads : and that no 
 man might buy or sell, save he that had tiie mark, or the name of 
 (he Beist, or tiie number of his name. Here is wisdom. Let him 
 ihathath undiMstaudiug count the number of the Beast : tor it is 
 tlie nuinber of a man ; and his number issix hundred three score and 
 six." Sco Rev. 13th chapter. 
 
 Tiie Roman Catholic ecclesiastical Government, was the iii:a2;e 
 of the Btast, or of the Roman civil Government. The Popish Ili r- 
 archy was modelled after the form of the Imperial Governmert ot Rcme 
 from t!»e P.ipe down through all the different degrees of Priesti:.t>d, 
 iiTiitating the Eioperor and all the subordinate officers ; andc'iaimed 
 it ail as (if Divine authority; and the civil powers gave to, or allow- 
 ed, the Popish authorities to cause all, of all ranks and degrees of 
 t;\e peoph', to worship the image, or to acknowledge tlie Divine au- 
 t ■, ;: ity o! Popery, or else be put to death. 
 
 Neither could they buy or sell, unless they bad a mark, or the 
 ha n ; of the Beast, or the number of his name. 
 
 riio sign of the Cross is thought to be the mark. 
 
 The name is thought to be Lateinos, which is said to be the an- 
 cient Greek orthography ot the word or name of Latinos, from whom 
 the people of Italy took the name of Latins : as, afterwards, lUey 
 took the name of Ro;nans, from Romulus. And it is a striking cir- 
 c«i£:stance, that the name Lateinos, contains the numbej- 6^6. 
 Tiius — • 
 
 f 
 
 L stands for 50 
 
 A 
 
 r 
 
 E 
 
 I 
 
 LATEINOS ^ N 
 
 
 S 
 
 1 
 
 300 
 
 5 
 
 10 
 
 50 ^LATEINO.S. 
 70 
 200 
 
 666 
 
 This has been sh(;wn by a numbei of writers. 
 
 A question, here, might be proposed : Tiie ten horns were 
 to hate the whoif, and it was because of the voice of the 
 ore It words which !;•> horn spake, that the Be;-st was to be slain , 
 anO. from the purtie-' -ngaged in the battle, it would seem tnat the 
 wiv sbaukl have b-H'-i waged and carried on aiicai'isi Po. ery itself. 
 P,u! the w:u-in which Bonaparte fell, and the French Governmeot 
 
was overturned, in 1814, was carried on agiiii-ist the civil Govitn- 
 ment of Frtiijce. and notasuinst Popei-y directly. But it appeared 
 to b.-* one civil Government, or power, against another ; and did 
 not :ippear to be. a conflict bet veen Christianity and the powers of 
 darkness. How, then, could the overthrow of the French Govern- 
 ment, in 1814, be the fall of tlie Beast ? 
 
 I answer, the Armageddon battle is a di'iTcreut thing from one, 
 single c(»nflict between armies, called a btittle. The Armageddon 
 battle, takes in all the wars, and conflicts, and I'evolutions, and abo- 
 minations, and calamities, in all Europe, or particularly wiihin the 
 bounds of the heads and horns of the Beast, from the beginning of 
 the French Revolution, in 1789, until the fall of Bonaparte, in 
 1814. ■ . 
 
 Now, during this period, there was the most astonishing mora' con- 
 flict between truth and felsehood, between Christianity and the powers 
 of darkness, that the wurld ever knew. But in the end, Christian- 
 ity come out tiiumphant. What means the Atheism and Atheisti-C 
 laws of Revolutionary France ^ and'what laeans the two uiiilirrv, 
 of in'iabitants butcr.ered under those laws? What means tlie sl'.y 
 n g of the f^vo vvitnC'^ses, and tlieir resurrection and ascension iuso 
 heaven ? But the Divine Commander, in his iniinite wisdoui atnl 
 justice, intended to scourge and overturn the p^owers of darkness; 
 wherefore, he sent one wicked nation against another for a scourge 
 to one another ; and, in the end, to €o'tnbine sufficiently &tiong to 
 overturn the Beast, or the civil power that supported Popcrj, and 
 the:: Popery was certain to fall also. And, in this %\ ay, t!ie v( rj 
 kingdoms that once supported Popery, and were still supptirtiisg her, 
 altliough they now hated her, were made tlie instruments, in the Di- 
 vine hand, fur her most certain overthrow. Alihough, at that time, 
 perhaps, they did not know it, and, perhaps, they do nol utidec- 
 stand yet how much they really had done. This battle was to be 
 the last battle of (he Beasr, and in which the Beast was to be slain. 
 The Bt-ast w;is to practise and prosper 12G0 years ; and, then, with- 
 in one year more, he was to be slain. To slay ihf Beast, is to take 
 avvay his governmental power to be beastly. The fall of Popery 
 consisted iu its loss of tha^ g'iver.nmentai power which it derivi^d 
 fro^n tlie seven-heath-d, ten. Iiomed lleastj and the fill of the seven- 
 headed, teri-horned Beast, consisted in its loss of th;it government- 
 al power by which it aas enab'ed to support Popery ia a govcrn- 
 metital mannei. When the L^'reuth G' vernment was oveitumed 
 in 1814, '■' libt-rty <if conscience was guarantied" by the new Con- 
 stitution. Afier that, neithr' Popery, nor the sevendieaded, ten- 
 hornei B ast, cou'd fij;ht any longer, or do any more mischief in a 
 governmental way.. And yet both the Pope and the people conti- 
 
S64 
 
 wued as wicked aa ever, " and repented not of theif deeds ;" bu^^ 
 after this fall ot iJabylon, they became " a liabitation of devils, and 
 the ho e of every foul spirit, and a cage o! every unclean and hate- 
 ful bird." 
 
 Armagediion, signifies the mountain of Megiddo, or the moun- 
 tain of Him that declares, or the mountain of the Gospel, or the 
 mountain of fruits, or of spoils. It was in the bounds of the ten- 
 horned Beast. The moral conflict was vastly greater, and the vic- 
 tory of truth much more signal, than the conflict and victory at the 
 waters of Megiddo. See Judges 5. 19. But yet there was great 
 need for cleansing the Sanctuary, which subject shall be noticed 
 hereafter. 
 
 Now the second woe was past. The first woe was felt by the 
 Eastern Apostacy, and the second, woe was felt by the Western 
 Aposticy ; and it belonged to the period of the Armageddon battle, 
 and was past when the Beast fell. 
 
 iVat the seventh seal, the seventh trumpet, the seventh vial, and 
 the third woe, all take place after the fall of the Beast, and will be 
 i:u'l'. ed hereafter. 
 
 'VU-i Beast's reign was to be prosperous for 1260 years, and 
 then, in one year more, the Beast was to be overthrown. Accord- 
 ing to ihe calculation, the 1£60 years were ended on the 20ti. 
 day of Aprd.in t1ie»year 1813; and the one prophetic year more, was 
 out on the 15th dayof Apiil, 1814. 
 
 la the years iSil and 1812, the writer made the calculation, 
 and applied it to the French Government at that time. Let us now 
 see how facts that have taken place since, agree with the calcula- 
 tion. 
 
 Robitisnn's History sayi=— " On the 24th of June, 1812, Napo- 
 leon, with his f;)!-ai'iduble ;irmy of 400.000 eflective men, passed the 
 Nieoien, Ji'id esitered tiie Rus>ian territory." And Gritushaw says, 
 •'• On the J9thoi October,18l2, Napoleon left Moscow, tliat scene 
 ofdegaSatiuri." Aid. in the middle of April, 1813, he departed for 
 his army or ;?50.000, to meet the Allied armies coming against 
 France, as if France had not felt the R.issian disaster. And on the 
 iGth of October, 1815, he (ought the battle of Leipzic, uiid was de- 
 lea led. 
 
 '• Oil llie 14th of January, 1814, Napoleon, bofure the Con- 
 servative Senate, remarked, ' All Europe was with us a year agu : 
 ;i.li Europe is now against us.' We should have every living to 
 dread, but fur theeuergy and power of the nation. Po-fcrity wi.l 
 i-ay, ihat, if great and crilical circumstances presented then.^clves, 
 they were not superior to France anil me.''* 
 
 *'See V.'elplej's Comp. 
 
 i 
 
365 
 
 At t'ii:i time, Griinshaw says, that, '• 300.000 consci-ipfs wer-j 
 riiiso;!, and, on the 25th of the saai<^ J.inuai-y, 1814, Riinanarte lel'L 
 Pa:is forhis army ; which still siifFerel a reveise of firtuao cor.ii- 
 nuallj. 
 
 ''' And, on the 1st of April, 1814, a French Senate assesnbled 
 and declared. Napoleon bad forfeited his crown. And, on the 4tli 
 of the said April, 1814, he abdicated his crown. .And, on the ! lili 
 ftf the said April, 1814, a treaty was signed at Paris, by Ncv and 
 Caulaincourt, on the part of Bonaparte, and Commissioners ap- 
 pointed on the part of the Allied Powers." 
 
 Also, ui-isett's ilistory of George the Third, say^ — '* On the 
 4th of \])ril, (1814.) Bonapai'tc abdicated, for h.iir.self nud heirs., 
 the thron.es of France and Italy." '• And that a treaty was &ig;;ie!:i 
 of fh> lltji, t)Y Vm Milliters of flassia, Prussij, Au-.tri;!, an;l by 
 N-?y'and Caulaincourt.*' 
 
 And Griinshaw snys, that, "on the 13th of May, 1814, a gene- 
 ral peace was signed bj all the Allied Powers. And, oo the 20tij 
 of May, Bo.iapartc took shipping, and started for the liland of 
 Elba." 
 
 Nov,', I would reniarkj that, accGrdin;; to the calculations, tiio 
 B.MSt's rtign of prospei ity was out on the £0!h of April, 1813. And, 
 'within one pr;>phetic year more, her plagues were to co:ne. Thi>; 
 p:ophetic year was out on tiie iStl. of April, 1814. 
 
 Within this one year, a'! the plaqjues came, and tiie Krerich 
 Government was revolutionized. For the Powers of Europe i afl 
 just combined aud v/cre coming against France, and Napideon Bo- 
 naparte, in the middle of April, 1813, dcpartfd for his arrny 
 of three hundred and iifry th<i!iS5nd meri, to meet (he Allied 
 arniies coming .igiinst him. And on the llfh of Apii', 1SI4. 
 the tre^ity was sij^ned. On the fourteenth of January, 1814, 
 only three months b.'fore the yeir was out. Bonaparte said — '» All 
 E'jrope was with us a year ago : all E iropei is now against us." 
 
 This must have been a year of " confused noise, and g;irm"i!^s 
 lollcJ in b'.ooii." For, many battles were fought, after th.- 'iOfh ci 
 April, with doubtful success, in the course of the Sunim /r. pr. v-,, us ■ 
 to rhe great battle of Leipzic, which decided the fate of Na;jo!vo;;„ 
 of France, and of Kurope. And here, in this siup.^ndoijs iiiil!!.:rv 
 scene, v/ere exliibited the binners of contending nation.^, froai th--^; 
 Atlantic Ocean to the Caspim S-'a. Aad here were the 'uiih' v e i- 
 ergies of nearly 500,000 co-.noatants, displayed i;i tremen-lMU^ cH'or^.. 
 The contest was despf^rate, and ti.e carnage dreadful. Biilthis dwl 
 nor end the plagues of tins year. For, after this battle of L^'ipzu- . 
 Naoo.eo!), witli the shattered reiiiiins ef hts army., made a nr •'• 'jV 
 EE2 
 
la;.' letrc.ii int.;- 1m an. -0. And, un the l-itii of January, 181-1, sai.^ 
 t;! the S^iuilc — >» All Europi* \v\!.< \\\{U us a year sga : a'l Sv!i-<(j»e is 
 Ji r,v a;i;iiKf '■iS.". At ihnr t:;iie, 3;;0,'}()() lu'eii were i-&i?('cl . for the 
 u eicnt e. of tiio ti.itiou ; asn!, o!i the S5th of the same mouth, Bor.o,- 
 j):jrte It'ft P.iii.i ior this a, ir.v. F.vt-ry plan \v;h formed tiiar great 
 iiiiiitiiry uik-ntd couM ilevise. ami evsii-y flVort was put fort!i that he-* 
 rc.isin could (.-xert, to pre.vetit the progress oft'iie iillie;! armies, and 
 to preserve tiiC Goveninient .: liut it uas all to no purpisse. For th.e 
 Allied Sovereigns li-id met at Frankfurt, and had ii^^ued a declara- 
 tloii, thiit iiiey would liever uiV 'A.nwn their arms until' (h.e political 
 state)!' til irip:; s';i;)'jid <)*, re-e.stabliahed. And, in this resolu- 
 tion, llu'y persevered with so inucli firmness, ptnvcr, ^hiil, luui 
 ijiavny, that, nolwithstandiny; the coritesl was, fur some time, ex- 
 treii;eiy doubtful, yet finally, all Bonaparte's deep laid plar.s anvl 
 i;iiii;hty uiilif.iry etfort", proved ahtirtive. For, before tiie end of 
 tu'bioaiy, t:,e Allied armies arrived ia sight of Paris. Arul, on the 
 SOt!i ol >,1. .;'.';, Juseph BonapartP, a^.si?i!sd by Marshals Marmont 
 and Morti'.i, took a position on the h;'ights near the city, in a long 
 line, tlie eea re of which wa^ protected by several redoubts and 150 
 pieces of Cannon. The attack b- iMK co'.nmenced by the two Princes 
 of Wurterohuig, the French, alte;' an obstinate resisiancc, wc/e <ie- 
 fVa-ed. Paris theu capitulated-; and, on the following day. tlie last 
 d^Y *jf March, she was entered by tiie Allied Si>veieigns and t'leii' 
 Guard,-. \jy this 'time, the Beast was nearly overwhelmed with her 
 jjli^juc*^ death, and mourning, and famine. For, on the mxt diy, 
 ilia 1st of April, th.e Senate declared that Napoleon had foifiled hii 
 v'r>>wn. And, on the 4tiij he abdica!ed l.is crov^-n. Atid. on the 
 llth, ihc treaty was .signed. '• And tlius he ca ac to his end, and 
 there was none to help idm " And, on tlie !5th, the ycli- ended > 
 So that the whole took p'ace vviihin the one year. 
 
 Friivo ;!i-i time B >naparte left Mvtscow, on the lOth of Ocrober, 
 1812, until the middle of Ap'iU 1813, wljen hedeparied for his ar- 
 my, to meet ihi Allied armies, was nearly sixmoniiis. Duiing this 
 ti.'c. uii.nt'ii;, Bauapaite suHered great mislortunes ; s:> gre;;t that 
 li.ey " would have broke h s hearr," as In- s:iid to thr- French Sen- 
 ate, '» it lie hid bee I suscepubli-. of any ot-icr impression than the 
 future good andgiory of hi.i people." For, by cold, liuoger, faiigur, 
 u::d freff'ient attacks of the Llissians, who furioiii'ly pursued him, 
 Ills reirc.itirg areoy, undergoing ihe most unparallelled suft' i i;tg.<, 
 v/as neeriy cue olf. S > that but a small remnant of thai mighty ar- 
 my I. ver returned to the French territory ; whde the spoil ol the 
 \vljoiearmy fed to th.e llu->ians. 
 
 X'jw, in. tUcaC diiiblroui circumstances, ii)e nations gf Euioje 
 
JO J 
 
 t:);\t ha'! been orap.s'-.^-l io sub'v/it (•.• riie ii- v.s (li Fr,irici% siifz 'i 
 lhi;5 opjjjrtuaity to tiii-o'w o'Vtiie Krone!) yoke, aivl j')iiu»'i (he 'lua- 
 slans^ agiinst the FriMich. The armie.- o*' t'v-e ci nb'med P.);Voj?i of 
 Europ!', were c.y.ninj; a':;ain--t Frunct'. Aiv:L in t:>' nrKi lie n! '\p;'M, 
 1813, B.)n,ip.5!'te si;ir:e:l ti) -iieet fi) -n. Hi'-r^i^re ^^';!s ;'()li;t;!c 
 fbuL^lit betweea Bonapat-re .laM r vs,-' c.!:n'; ii.-l Pu-v i>. i)yi-..v \']C 
 29»h of April, !Sl.j ; .in) t'l' i ri ■I'lm:: bin -kiiMisvi ■ ^ ; .^' : :': 
 
 be ctinriit'ei't'!.] a^; actin;^ ,iu,iii;s' •ht- uou ):;ic ! P.r.v:.T . (i! l^iro;;;! : 
 ai!:l he seems to huve e^cpected succe*^ ; not '!■:.;!. iiig his U:ue v;.\y, 
 so short. 
 
 Ba!, on ih.^ i:0:.h ■' -j mT il;- ^:i.n>' uvinti;. ih? Uoi.) ve:irs of ihe 
 Deabl-':; pi'usptjifv vvii i:at. And, afrtrtiie iOth (!:;y (;f A;)ril, uviiiy 
 b;i(t!es u^re l'ou;-:it. ihi'ii^b llis^ cour-<e of rJio Sin.iior, witii doubt- 
 ;";;[ sijcces-, picvuiu.-* to the j;r' it bat ie of Leipzic. 
 
 So thai, in truth, all !i>e i;!^::^^^^ tiiat overt-n-neJ (he French Ga- 
 veniniea!:, caitie upoii liei- b-i wcpy ;hi-! 20ih ii;;v of Api'il, 1813, aiiJ 
 ihe laih liay ofApi'l', IS 4: wiic'i i-j just one pr.)p!iotio ) ear. 
 
 The phtgue:-; were .ii-a'i), a;ii! fa'iuiie, aiiij mouriiin.^^. The fa- 
 ;,il::e,. was a i'aniine of giiveivimental io^^ourccs. Every plasj was 
 formed that great 'rilit.ii-y talents ci^ub! (!evi:-,e, a;u] every < [I'-rt was 
 p.ut forth that heroism could fXi^rt 5 but a!! i#v3in. T'le desith '.vas 
 ihe downfall of tiie Giverriip.ent, of which I have been trealing, -ind 
 ilic uiouruingis deicribed-in the '.8'h chapler of Re^elatiifU;. 
 
 There i-* a wniiderful and exact couicidence offsets and circuni- 
 •■^Jatices tiiai ivje^if \n the Fier.ch. Guvcrnruent, aud vi it- fall under 
 . iio!i;iparle, in 1814 ; which fict:^ and circa'.nstances appear to ful- 
 fil and verify fh.e piojihecii'S of Daniel and Joiin, even to an asfOr 
 nibhment. Kvery event has taken place, whicli those Prophets s.sid 
 wo:dd take place, against the time of the fall of tlie Beast. . 
 
 Add, a:^ i'd as lelates lu the fall of die Beasts and all the '.vay up to 
 the fill, the^e pr; phecies appear 'o.be perpectiv ui!ul!ed at thtMi >wn!uii 
 of Bonaparte, i;i they^ar 1814. Bat, acco;dlii^ to ihe ktiowri situ- 
 ation and circuiii ances of th.e kingdoms of the v.-urld, tho?e pi"ji!ie- 
 des could lioti ave baen fulfilled, so completely, in .any o;hir Uov- 
 eruaient, or at any odier tia'ie, before that. And. according to the 
 known ^ii'aution and circuaistances of all other Gavcrnm^-nt?, and 
 of t'le fci'ieach G-.vern',nent, tiiOse prophecies never can, heieafter, be 
 ro completely fa'iilled as tl-.ey were at that iin»e. Or, so far as [ 
 can see, liiey could !)ot be fu filled at all-, after the yeai- 18 14. I 
 ipcaU of tbcevents up to the fall ol tlie Beast. But, after tlii' (all of 
 the Baa-, t, th.'i Sanctuary has to be cleansed, and preparitioii made 
 fiSr liic Miiieniiiilaj; 
 
BAMYJAm IS FAI.I^E:^r, IS FAI^J.S^". 
 
 Tlie fiill of B.'ibjloii, or of the Beast, was j-eprese:iic(i as a •.nat- 
 ter (;f ij;reat monrtiiiig aiul lamentation to the fiiemls cf the Heast. 
 And inanj that are now living can rfcnllect vaonxr'thiii;^; of the 
 various •sensations of mourning and weeping, lamentation and 'Aail- 
 inii, =i'"l gnashing; of tceih, that was manifested among ail the ranks 
 cfintideiuj and friends (jf the Beast, of every description^ at the \,x\\ 
 of Bonap.irte. The unclean sp'irits like frogs, had gone out of the 
 moutli of the Dragon, and out of the mouth of the Beast, and out 
 of (he mouth of tlie False Prophet, to all the Governments of tlic 
 ■V'.'orUI, and had, more or Ic^s, stirred them up to tako one side or 
 theothtr. But the unclean spirits like fro2;s, croalied on the side 
 of the Beast, as ifthey felt convinced that the Beast w.is oiitirelv 
 triumphant, and t!ut infidelity would f akc tl^j world. Vviule tmth, 
 a':d peace, ami righteousness, if they had not given badi, had'at least 
 come to a deathlike stand, and felt that none but God coisUi pre- 
 serve them. But, in these frightful and awful circuoiStHuces, that 
 tried men's iu-art:', the' fall of Bonapaite 'was like as if a mighty" 
 nr.gfl had taken up a great stone, like a mighty niill-slone, and catt 
 it into a sea of croaking unclean frogs, that would cease their croak- 
 ing as soon as liie stone would strike the water. So did infiilelityj 
 for a time, erase its publk croaking, a;id vented its feelings of dis- 
 appointment i-n fruifle-s l«inc'itations and Vv'ailings, all over the 
 world, i ou;>,ht, also, to state, that many good men in the world? 
 who hid been influenci-ri to expect Bonaparte, would do a great 
 quantity of good in she world, fcit a -rreat disappointment at his la!!, 
 a-id were mucH niortilied ;it their disttppointinent. 
 
 \Vii>.!c. v;i the other hand, it was in fact otiiy tlie downrul! of 
 the kii>iv-',;);>i (if <!arkr>es3. Atnl the time had come to cleanse the 
 Sanciuaiy, and to give all the kingdoms of this world ui be the king- 
 doms of our L(nd and of his CMrist. And the friends of God and 
 of truih were mailed upon to rejoice and be glad. '"Rejoice over 
 her, thou heaven, and ye holy ApOvStles and Prophete ; for God hath 
 aveoi^edyou on her." Rev. 18. 20. Daniel, in his 7ih chapier, 
 and I3ih and l-it'i ver>e«*, directly after " the Beast was slain, and 
 his body destroyed, an;! oiven to the burning tlame," says — he saw 
 one like uuto the Son ol Man, come to the Ancient ot Days ; '* and 
 there \va8<);\v('n him dominion, and glory, and a kingdom, that all 
 people, nations, anil languages, should serve him; his dominion is 
 an everlasting dosninion, which shall not pass away, and his king- 
 dom ti.at, which .^hdl not be d. jtroved.'^ And. after intormi;'g us, 
 in tlie 25th verse, ti at the S.ints shall be given up 'o be worn ■ ut 
 by the Beast, tor a time, and limes, and tlie dividing of time, or lor 
 
369 
 
 ]5o0 years, lie gop.s on, in the 26t!i and 2r(.h verses, and says — 
 " Bat the Judgment shall sit, and tliey shall take away his do'ni- 
 nion, to consume and to destroy it unto the end.- And the kingdom 
 and dominion, and the greatness of the kingdom under the whole 
 heaven, shall be given to the people of the Saints of the Most High, 
 whose king'.lom is an everlasting kingdom, and all dominions shall 
 serve and obey him." And, with this, agrees Daniel's explanation 
 of the " stone cut out without hands, that became agreat nmuntaii;, 
 and fdled tlie eai'th." See Danl. 2. But I have said that the se- 
 venth seal, the seventh trumpet, the seventh vial, arid the third woCj 
 all tike place after the fall of the Beast. 
 
 The sixth seal, being opened, informs us that " the great day 
 of his wrath is come." See Rev. 6. 17. 
 
 This great day of his wrath, agrees with the fall of the Beast ; 
 as, ill DanL 7. 9, 10, 11, where he desctibes the sitting of the 
 Judgment, and slaying the Beast. 
 
 Then John goes on, m his 7th chapter, to inform us that no- 
 thing must be hurt; until t1ie servants of God were sealed in titoir 
 foreheads, and gives a very pleasing account of the times of tiie 
 Millennium. 
 
 Then he mentions the opening of the seventh seal, and says, 
 th.erc was silence in heaven for th^ spiice of half an hour. By this 
 silence, ite notiiies us ihat the events of Uie seventh seal were not to 
 be published for a little while ; and, in the time of the silence, he 
 givL'S us six of the truinpets sounding an alarm over the two Aposta- 
 cies ; then he tells us that two of the woes were past, which was a*t 
 the end of the 12G0 years, or at the fall of the Beast. But the third 
 woe was to come quickly. Then, in 11 and 15, he says, the se- 
 venth angel sounded- Now, the silence was broken, and the time 
 had coiiie to write the evenis wliich had been uftered by the seven 
 thunders, in tiie 10th chajvter, and which John was about to write iii 
 the l!)th chaiUer ; but he was informed that was not the tifue to 
 write It. But that iie sh )U;c- write it when the seventh angel would 
 be^in V) s.)!j;).i. AlrLT. he hid written a little of what was contained 
 iath.eseventnse.il, under the seventh trumpet ; that all the king- 
 drms of this vvorid are become the kingdoms of our Lord and of his 
 C irist, and tiiut ne should reign uir ever and ever, atul nad .ilniiU- 
 ed tile uatio'is i>y iuforunng them that the wrath of God had co'oe ^ 
 wirn ;» it tiic Sdioe tiling as the great d,iy ofiiis wrat'i, before spokeu 
 of: he .v.n liittMi-irpted again, until he should descmie tlie poarmg 
 out >is. ;'.t tne vials of wrato, w:iicii six were iinished, noiv, when 
 the great (lay of iiis wrath liad come, and tne Boast was slain. Tlien 
 lie.vvas i-^:ii[Y io reiume ill? sjbiect, in tie l6t:i civtpter, !7 — '2i.and 
 
37(^ 
 
 stiM going on with, his seventh trumpet, he «ounde<l the alarm of the 
 thi;-ii vie, in pvuirinir out the sevpptli vial ; all of which are contain- 
 ed uiiler the seventh sea!: an-.i all took place after the tall of the 
 Beast. 
 
 Wti;-;- 'fore, T'lis seventh trumpet notifies the world that the 
 clean-i'i^ of (he S.inctu.irv, and prcij.iring the world for the Miilen- 
 niu II, uiil- be attendefl with adrendfiil woe. 
 
 " The sevt'tnh anojel poured out his vial into the air, and 
 there came a great voice out of the temple of heaven, frotn the 
 tJsroni', sayino; it is t]')nii. And there were voices, and thundorings, 
 an] lip;htnini;s, and ih.'M-e was a great earrhquake, such as was not 
 since men were upon t!ie earth, so mighty an earthquake and so 
 great," &c. This seventh vial does not appear to have been poured 
 out on any one particular spot or Government ; but into the air ge- 
 nerally : which appears to represent the civil and religious opi- 
 nions of individuals, and civil and religious politics of nations gene- 
 rally. And there will be a dreadful conflict of opinions, both civil 
 and rfdigiou-:, among the people of each Government, and, also, be- 
 tween ilie different Governments of the world : but particularly 
 within ihe limits of the two Apostacies. 
 
 David, in the xlnd Ps^Im, prophesied with reference to these 
 latter times, and said — '• Ask of me, and I shall give -thee the 
 heajhen for thine inheritance, and the uttermost parts of the earth 
 for thy possession. Thou shalt break thpm with a rod of iron ; thou 
 shalt dash them in pieces like a potter's vessel." There is not a 
 kingdom or nation under the Sun but must undergo a vastly great 
 purging and reformation in some way or other. Some will be dash- 
 ed against each other in war, and will be broke in pieces. But eve- 
 ry civil and religious constitution will be scrutinized, in every vvay, 
 by its own people, botli gooil and bad ; and it will make no difi'er- 
 ence bow sacred it may have been held heretofore ; every point 
 t'lat will not beir the li<jht of eternal truth, will be overturned. 
 And, in this Wav, many wi'I be entirelv rev;\'utioni/,ed, while others 
 will be amend -d ; until t!ie wlinle world will "see, eye to eye, and 
 have oni'. form ot Government, in Church iuVd State, and have one 
 system of civil policy, and one s\stpm of religit)n. But al! this can 
 take piice, or.ly in proportion as I'ght and tiutli increases and 
 spre.ids in the world ; for ignorance n^ver investigated any thing. 
 
 But, in proportion as light and truth increa'^es and spreads over 
 the world, so will goodness on om' sid;-, and wickedness on the 
 otiier side, b;.' manifesied for a wnile yet. For, although rigliteous- 
 ne?is slu;l yet cove r#(e einth. still the wickci will do wickedly for a 
 period of liaie yel+o come. This peiiod of time, I understand t»> 
 
37i 
 
 be 30 years from the fall of the. Beast. During this 30 pro- 
 phetic yt'ivs after the fail of the Beast, the wicked vvill increase in 
 (lui'.i^ wickedly. Bat, ai:^o, lig'itaiKl trul' will increase, duringthis 
 SO years after the fall of the Beast ; but, durin;^ tlie next 45 years, 
 the inci-Caseui li ght and truth will be much greater. 
 
 Th.n-e re to be 75 pruj)itetic years spent, i\-'.i',v. the fa!! of tlie 
 .Be^.-t, in cleansing tie Sanctuary, and pieparing the world for the 
 Mi!'<"-nniuin. This 75 year*, is that curious day, that slioui-d be nei- 
 ther c'ear nor dark, bat, in the evening, it hhali. be light. Zach. 14. 
 G — D, !i will be a !vind of iwiiight between the daikness of i<>i| 
 Beis-'s leigi) and the light of the Millennium ; beCii-siing mi'/ie and 
 nmse iigi.it, as it cornes nearer to tlie Vlslienniyrn. These 75 years 
 Vv'iii end on the 2rth d^iy of Marcli, 183". Witliiii tlvit period, tiie 
 w.irld lias t!) Uiid.:M-go a very great rvifurtnation. Light and SruUi 
 tnu^t cover the earth ; .peace am! ru^h'eousness will abound- every 
 wlu're, before tlie end of tluit pi^riod ; so that the Miilenninin will 
 begin d-lighti'iiUy. Bat, also, wars aiid rumours of wars, vvcmx' to 
 tak'- place within that [leriod ; in.^oinacii thilt there was to be a tisne 
 of trouble, such as never was before it. 
 
 During the fir-it 30 years from the fall of ihe Beast, " aiiny 
 shall be DLirifi^Mi, and made wliite, and tritr-d ,' but tiie wicked shiil 
 do wic':fdly ; and nons^ of the wicked sjiiall understand ; but tiic 
 .wise shall understand," Disil. 12-10. This will be a time, no 
 doubt, that will try n^en's hearts. '* Many shall be p'jrined, aiid 
 made white, and tried." 
 
 Light aod truth will increase slowly, duriug this 30 years; but,. 
 every year-, more ^h:!n the preceding; yea- ; so tha', b^v the titne the 
 30 years nre nut, -'he -vorid wil! have undergone a gr<>at altera-ion. 
 But njuch faster 'for the nest 45 years ; souiething like nations be- 
 ing born in a day. 
 
 No-v, die >.*riter mast be allowed to state, that the above senti- 
 ment was written about the year 1814, w'*en the times were dar-:, 
 and prospects dull, Bt.t, now, in the year 183^, the writer has ■ i'^ 
 pli^^r-iire fo say, tb.\. cue work ot God has prospered in the v.,* Id 
 even more thari he expecled it wr.uld from that time until now ; md, 
 every year, it has come out to ^is admiration ; more bt^ir;, done 
 than had b^en done tUe preceding year. Almokt all the >;0cietteS 
 for spret 'i:ig Gospel light and i'dormation in the vvor'd, has been 
 established since that time. Biiile Socipties have b--*f: egrablished 
 almost ei'ery where : the Scriofures have been translated ioto al- 
 most evpry language, and have been' sent neaHv to the ends of the 
 earth, n« if the windows of heaven had been opened, and they had 
 been rauied down. 
 
The Missionary Sociefies have becor.ie numerous and stroni^, 
 and have seal forth their Missionaries to nearly all natio;-s, v.'ith 
 encouraging success. And the Tract Sucietit'S liave sent iorth their 
 winge.i inL-ssengers, until one wouiil beaiiviost ready to think that 
 the angel of tlie everlastino Gospel was ilviog. thro-.ah the heaven. 
 Wiiile the Sunday Schools, t!;c int'.iot Schojls, and various bene- 
 volent Societies and hisi.itutions, wouh! teinj-.t one to suspect that " 
 the Angel of Benevolence was hovering over the uoild. All these 
 things I'.elp to strengthen my faith in the Core-j^oing calculations, and 
 encourage tne to hope that, future years will come out more abun- 
 dantly to ray satisfaction. Rut let me not indiilge this feeling too 
 frtely. However, [ '.v-ill say, that the Ciiristiati comnuinitv has felt 
 an impulse, since the year 1314, which if never felt to siich a degree 
 before. And there is every reason to hupe it vviil persevere in 
 welldoing, under (Jed, until iruth and righteousness shall cover the 
 whole eanh. 
 
 Yet lam, also, convinced, that the wicked will do wickedly. 
 The same spirit of wickedness is in tlie world yet, that was at the 
 fall of the Beast. And it is a restless spirit that would not stop at 
 the injury or destruction of Church or State. The contest between 
 trutli and falsthood,rigliff ousne;^ and vvickednes«, will be severe : 
 but the victory will be gaii-ed within the 75 years from the down- 
 fall of the Beast. And, 1 amofopnion ihatit will be mainly gain. 
 ed l)y the time the first 30 years are eniled. I expect that tlie third 
 woe will be past, when tlie tirs't oO years arc ended. The third \voe 
 will he experienced in gathering the harvest and vintage. See Rev. 
 14. 14 — 20. This harvest and vintage are to be gathered after the 
 fall of the Beast. 
 
 For, in the 14th chapter and 8th verse, John says — " And 
 there followed another angel, saying, Babylon is fallen, is fail- 
 en, that great citj*, becanse she made all liations drink, of th^ 
 Wine of the wrath of her foini :Uion. " And, after announcing 
 the fall of Babylon, another angel waA directed to "thrust in his 
 sickle, and reapj for the time is come for thee to reap ; fi>r the har- 
 vest of the earth is ripe." And then another angel was directed to 
 thurst in " his sharp sickle, and giM.hC! the cluster:^- of the.vine of 
 the earth ; for her grilles are fully lipe. And the angel thrust in 
 his sickle into the earth, and gath< led the vin^ o* tne earth, and cast 
 it into the .great wine-press of thit' wrath oJ God. And the wme- 
 ps'ss was trodden without the city, and blood came out of the wine- 
 press, even unto the horses' bribles, by the space of a thousand and 
 six hundred furlongs." 
 
 This harvest and vintage are a different matter from the battle 
 
3V5 
 
 iii Aruiage.iiiou. Anil iiiey take in all the wais and bkHiiUliod i\v\t 
 are ever to take place, until " swords shall be beaten ihti^ [;;(iUi.>'' . 
 chares, and the s.pears into pruning hooks : and nation' s^ial(l nut 
 !i!'t up sword against nation, neither »hai! Ih.cj learn uin-an) mure." 
 Isaiah -2. 4. 
 
 When Bona'parte returned' from Elba to France, in ^';e year 
 1815, then bea;dn this harvest. The battle of' '-.ViLtMliiu va-. :; part 
 of the harveiit. All the battles, iny'^ tiv; nill . i" t '^- ije,:- i-ui' the 
 bailie of Go'^ and Magtg, may be called t!ie isarve^t. iiai U)e oat- 
 tie of G'>2; and Mao;i)}^, may be called the vir.t.'ge. This l)at(ie is 
 described in the 38t!i and 39th chiorers of Ez';k:e!. Tiie bl jod run- 
 ning to the horses' bridles, by the ;';p,)ce ')!' a tiuj'r.rsand .-lua six iun- 
 di'ed furlongs, or two miles, is a liu .. A'ive reiue-k u . .ion of the 
 most dreadful conflict and time of troabic that ever toos place on 
 earth. 
 
 This Ijarvest and vintage are a iiavt of ih;; cie.H;BHii;_ mj' I'se Sanc- 
 tuary, and p!;epa;ang ior ihe MiUcnoiuin. vjou has ^evera! wavs 
 anc] means fu' clea:.;s!ng the Siucuary. Tie cir'-^'ah-uion of the 
 Goppel in the w:>rhi is the g'-e;;te^t. Bat, wiutc .liat fails, he wil! 
 eajl in the ?u.ord. and pesiilen-e, and fa';n;ne, diseas?, and de.i-;ii. 
 And, I have no do'abr, t.he h;trvL'st and vinlau'e, cosisi-.ts of w-.r, 
 pestilence, ia /in';, arid (ii^a.U!. Tae p.'StilenciV, called ta" Chi' era 
 Morbus. W;ii.-i"i ua^, aad i- s;ri>Vi;;;v .:r> f;;^; i- A^;.: .laii lilur:;!!),;', is a 
 parr of ihe harv.sr, a^ii' :i i pr' i-] -k; ':;(•;■::. ; ;:- : i-vai-iny; ?.ie 
 Sanciuary, Bui, ^jelorc t!u; v,nTa'i:e is ^iver,, ih- ;j\v-,i'i, pes'iieitce, 
 famine, and uraili, u';ll b;? ("nr.i,, . .^i. 
 
 But \vUo IS t;ii> -J.'g d -.1 ;I:.;:- .;, 'hj::;^ ;o bj c ,-,n'ove.!, at?d is 
 to s^iiier in i.ais bni:-^ o: U;;j^ ana _u i^i; >.a, ^v.^.-n ^-i ,. ■ l- u! -.Lv^n :;j; 
 ihevinv 0*" th>> eartn,.aad cariiiag it into riie ^n^^it \V!,;.. pre^s »f the 
 \vrat!i 0! God .'' - 
 
 Ma;og u-asthe son of Jit-iheth, the :v<.':; (if X- . ^ : O -n. 10. 
 1,5. '• Tiie -^otis of Jap!^^:h ; G^<i:)f'i\ ,'.-■•' V:;;.;;-,. ' ■_ da, ...id 
 
 JavaO, and i.\)b;:K and Mo h^ch^ aad Tir.-- ■. i J 'h ;; . . ' ^ .er; 
 Ahii^cpoaz, and iiiphath, and r..:;.,r.i' sh. "' 
 
 • Josephus say-; — " Japhat, tin- .son o* N:, . , '■ -^v :! ^ons. 
 
 They inhabited so, tiiat b-^g-.i:;ii!:.'; j r rlie nniiiritMiij ij.hu .i',.; Auia- 
 nus, they proceeded a!on^ Asia as far as the i ivpr ■r.a''::a-, ai>J .ilario- 
 Euiope to Cadiz.. For Gom r fournleii tho.-*' natio.iv u^hom ?l..-^Gie- 
 ciaas eal! Galatiiins. (Gai.s.) M' i;^')':*; r*»ii ided iht:..;^ nations tiiat 
 tlae Greeks call Scythii^ns, Fri.uj ilidai c)m-> fh • \\ ,!t»s 5 but 
 tVum J ivani came Joni:i. (or Joni ::is,) a:id a!; the Gr-^-^ns. The 
 'ibiT'ans came from Thobei. or rulKii. Fio.n Mo-och. ^a Vf-'.lv::^ii,) 
 came dv Caopatiocianis. From Ibiras, (ur Tiras.) came Uie rnra- 
 FF 
 
374 
 
 <;aii':» Fioiii Asd'anay.. (Aslikcniiz,) t!ic son of Gomcr, came t!ie 
 Ko^/iiiiaiiS. ' Fi(;;n Mijy.ia'li, came ilv; Pap!iliig,'>nians. Aiul, from 
 'riiiu^raiiin!:!. (or Tt.j;an;;,;;,) ihe s;>!i of Gtuner, came tiie Phrygians, 
 in lhe.N(srt;i.ot Ai?ia," Minor. And, fruai t!iu.-e, ull JCurope uafi 
 peopled with i!ie ile?ce!idants ol J-iphell). 
 
 'I'hc; S:yl!i:ans aie ihc (iescendasils of Magog'; anc' i'le Oito- 
 lii.ui TarKSiire of chr Scvthians. Aii-.i, iherefoiv, the Turk-'. ;ir..' tlie 
 (!.>cendaiiis of iVlagog, atid are, or may be ca!lfd Magog. And G.)"-" 
 is llie land tf.Ma^og. 
 
 These Turks ave now, and have been for a iong time, io posses- on 
 of Jeri;sa.!eui :iud Fa.lestiae, where it appears that the great battl-; is 
 to be io'.igut. Gog, ur Magog, sigoiiies a roof or covering. Atx', 
 i;.) Kzckie!, .\] agog is colied tlic Chief Prince ot Mesech and Tubal. 
 He is Jo bi' ihe iii-ad of ail t'lo mighty combination. And the Turks, 
 at tills tiuiC, are the hiCad of aim.ttst all tiie countries named as li'is 
 ooiiff.ilei-ates ; "Persia, Etliiiipia, and liibia witii them; Gorner. and 
 ;dl Iw.j b;;n-.is; tii'.- house oi Togirio;), of t!ve North quarters, and all his 
 hands ; inid Oiarry people with thee.'* 
 
 Cl>n^^in^ir!ople is the Cajtiloi of liic Turkish doaiinions, uliich 
 : '^ c'xteii?ivti in Eur.:pe and Asia : and extend into Africa ; and 
 . -liule a uumberof the islands of tlie Mediterranean &ea. Where- 
 ' ; ■, :vl;iL.og is wonderfully well situated fur the great wsirk and 
 h^'.Mi'Jitt!- that is bef'ire him, and which will come \jpon him. It is 
 M) ha \n ti>e. .'' bitter years," that he shall come up against the 
 niuuotai:is of Israel, after s,he Israelites have been brouglit ba'cic into 
 tluir own hind : or, after Jsidah and Israel both have been brougiit 
 back into their own land. Aiid it will be soon after Judah and Is- 
 rael return to Pate^tiue, and while the Jews are unprepared, and in 
 a defenceless situation, ai^d not suspecting it.- For he is to go up 
 to. the '• hmd of ur.walled villages ; to them that are at rest, that 
 dwell safeiv, 'jil of t'no u dweliing without walls, and having neither 
 bars W'.y 'X'^iL'^-. " " T'sou sisAlt a^cend and c».me like a storm; thou 
 b,,h;'It be like a cIou<i to cuvcr the land, thou, and all thy bands, and 
 many pcop';- wlthtlue." Anr. iiie object wiii bo '• to tske a spoil, 
 &/)<! to tal<e a prey ; totursi th.ine hand upoji the desolate places that 
 are now inhabiti-*!, an;i upon the peo: le that ate ga'herod out of all 
 the natiofs v,M;:hhitve gcttft- rustle and a<'ods, that dw^jl in the 
 midst of t!ie land. Sh.eba. aod Dedan, and ihe mercliants of Tar- 
 slush, with al" fhe vooDir linn* thv rtcf, sb.ill say iihto »1,ee. Art thou 
 come to fake a snoil ? ha-? tli.-.-i gathered t!iy cnmp.tny to take a 
 prey ? ^<» carry av\ay «i!M>ra!.<l r"!d. to take away cattlr and goods, 
 to take a great spoi* r" 
 
 Before I say any usoie about this battle, it will be proper to 
 
37.5 
 
 >,\\:.w (.b.it tlie Jews must reiura b;ick intii iheir owa Id'.ul iiiul couu- 
 t."v, b.'t.<,e ^;i;:i b:itr!c is i")i.Ji<lit ; and iire tobe ti-.e iMsiraraedis, la the 
 lumd 01 Groil, for fciiii d'o:^t!-actiija of J^la^cVS- 
 
 IlSTUilSi' OF THE JEvV^.. 
 
 Thcfvi have bseii (loubfs in the w.jild, whetiier or ti'it th.e Jtnvs 
 would evt:r llteraliy return into tlieir o>. n land. 'Fhe^e doabis 
 have arisen, notfroin the want of B-ble fvidence, biit frdii! slie ^^v^iKt 
 human i'.nprobabiH'v- ofsuch ;iii eMtraordinary event. S'i':h doubt- 
 ful fait'';, however, was not the faith of Abraham- But soiivi bav^' 
 gnae- u step further, :\n\ Ii.ive (iL'cided that the Jews would iiev^i' 
 return into their own iarid. For, it has been asiiiuned as ;i cerfain 
 principle, ihat, if ever the Jews slVuuld return home to 'iieir own 
 land, they would become Ciiristians first. And, because it could 
 not be found in the Bible, thai the Jews woidd becosne Ciiristiaus 
 before they would return, it has been concluded that they never 
 would return. TiviS assumed principle, in directly contrjry to the 
 Bible representation of t!ns interesting subject. The Jews are to 
 return first, and then they are to becoiiie CtiristiMn-?; wiiich I hope to 
 make appear, before the subject is disne. 
 
 When we read, in the Bible, aay thing aboi.il the'rit jrn of the 
 Jews to tiieir own counti-y, it is a mailer of ^rreat consequi^nce to be 
 able to decide, with a satisfactory certainty, wisetiicr or not that 
 particular prophecy -has been already fedlilied, I', is known tiiat the 
 kin.niom of Judah was taken, in captivity •o OLibylon, by N buchad- 
 nezzar ^ and, after seventy years, they returned back into their 
 ov.'n idod. Atid now the diiucuUy is to know cenain'y whether 
 the Prophet was pr.ipiiesyiag ab>)ut tiiat return fro;u B.ibylon, or 
 whether the prophecy has yet to be fuitiUed. 
 
 But, so tar as the presc;jt siioject is concerned, tins point can 
 bo settled vvith the gre.itesl Bible certainty .Let it be kept in iemem- 
 brance, that, after the death of King Solomon, the kingdom of Iprael 
 was d)vide<j,-aud two tribes formed the kingdom of Judah ; dv.d the 
 other_ten trioes constiiuted tiie kingdom of Israel. Arid they have 
 lemained separate from diat time until now. 3at, abnutone hun- 
 dr>'d and thirty years beiore the Bjbylonish captivity, loe kingdom 
 oflsrae!, or the ten tribes, were '.akcii captive by Sha'mai'.eser the 
 . King id' As:^yi-ia, wiien ilo^-ie.. was King of Israel. And they were 
 scattered m the counlries eastward from jta-u.-a!em. And the ten 
 tribes of Israel have remained iii their scattered situafioivever since, 
 and never iuive yet returned to (liei..- ov.-n la!;d. Wherefore), v.heu 
 
376 
 
 ar^.y of the Prciphets prophesy about the return oi Israel, ariu expreg?*- 
 ly tneotior. the aame Israel, or lioui=e of Israel, or my people Israel.: 
 v.e snay b' sure tliat prop.hecy has not )-et been fuHiiled. For t!ie 
 house of Isr.'iellias never yei returned. And, when the Prophets 
 speak of the return of both Israel r»nij Judah, and of both being jols!- 
 etl together, and becoming one kingdo-.Ts, and having; one King, and 
 thr like ; ws may be sure that such prophecies have never been 
 t'ulfiiled 5 and, therefore, they are yet to be fulfiUcd. 
 
 When Daniel, in his 9th chapter, prayed for Jerusaieu) and [bv 
 the clea'.ssing of the vSc-.nctuary, iie particularly mentir.nod the "meti 
 of Judah, the inhabitants of Jcrnsiiiem, audal! Israel, (hat are near,, 
 and that nre i?.v ois', through all the countries wiiither thou has' dri- 
 ven them." And he expected all to be restored in (he time of clean- 
 sin?; the Sanctuary, after the end of the prosperous reign of the 
 Beast. 
 
 The 56th. chapter of Ezekiel, is very pointed en this subject. 
 "Also, thou son of man, prophecy unto the m<'.n;;frdns oi' Israel, f:nd 
 say"—'' But ye, O nsnunfains of Israel, ye shall shoot forth your 
 Is, inches, and 3'iel<i jour fruit to mj people of Israel ; for they are 
 li; hai.ii to cone. For, behold I am fur you, and I will turn unto 
 v( u, and je shall i)e tilleii and sown : and I will midtiply men upon 
 •vou, all the !;ou'!e id Israel, even ail of it : and the cities shall be 
 inhiibited, arid the vvas'fcs shall be budded: and I will nndtiply upon, 
 you nn'.n and beast; and. •! ey .-.hail increase and bring fruit: and 1 will 
 Sr-fiie you afrer your old estates, and will do better unto you than at 
 your beginnings : and yesiiull know that I am the Lord. Yea, I 
 wih cau?e rnen to ^valk u|ron you, even my people Isi-ael ; and they 
 sh :■.;■ i '^-^e -4 thee, and tliuu shalt be their inheritance, and thou 
 shah no ;n;>!e henc^dorth bereave tlum of men. — Therefore, say 
 utu^i t!i(;: ho:>s+' of Lr^c!, Ttiu-i ::;jiti; ilie Lurd Gcd ; I do not tlds 
 for ',ui'r s:,ke-is t) h.'i,i.-.e ,;i i:!\!c', !jtit for ndne lioly name's sake, 
 wh^-h ye h:tvt' jiiuhMrd among the h.eath. mi, svhivher ye went. And 
 I wi?i saivcTify mv great nui!!c, wi.i.lt wiis profaned among the h.ea- 
 then, wh:c!! v^ have pr-'ariod i: 'hi^ midi^l of theui : and the hea- 
 then >!ril' ';i';i\v dr^f I ui\ the ii:^d, S';i';i l;;e Lord did, \\h{".\ I 
 sha!) be saiu illicit in yuu ht-iore jheir eye5». For I v.id t;!ke ycu 
 f.oni ainiino; the heaih^M), and gather you c^ut (d'ali countries, end 
 will brlno; \(m inU) vi'i-r ;)-.vn !anii. Th.ess will I sprir;kie v}r;\i< w.i. 
 ter upon vou, and ye slisl! be clean : frcm all your filildn- js, snd 
 frmn ail your idOif<, will i cle:-inse jivc. A !)e\v [lait ;;'?<) uil! 1 ,<.•!'• r- 
 yo'!, and a new spitit vvi!! i put \viil;i:i yo'j : and i will i.d.;- av.ay 
 the '•Ion y h.ear I our of yunr iles';; , and iv.ili give yon an heart t f 
 flesh." But see the v.'hule chapter. Tiiii is as' plain as langiin.go 
 
377 
 
 ciH'Jd make it. But this was spoken of the house of Israel, whic'i 
 has never yet retiirnc<! into their own land. And, therefore, they 
 must yet return into their own country. But, jcsfsoihe one should 
 doubt it, from its great human improbability, the next chapter., the 
 G'th of Bzekiel, points you to a valley filled with dry bones. And 
 shews you that God was able to cause them to live, and stand up 
 upon their feet, an exceeding great army. And the llthverse 
 says— *' Son of man, these bones are the whole house of Israel : be- 
 hold, they s.iy, our bones are dried, and our hope is lost : we are 
 cut off" for our parts." And the 12t!i verse says — " Therefore, pro- 
 phesy and say unto them, Thus saith the Lord God ; Behold, O my 
 people, [ will open your graves, and cause you to come up out of 
 your graves; and bring you into (iie land of Israel. And ye shall 
 know that I am the Lord, -vvhv n I liave opened your graves, my 
 people, and brought you up out of your-graves, anJ s'!;-.'.! jut my 
 spirit in youv and ye shall live, and I shall piaae you in your own 
 land : Then shall ye know that I the Lord have spoken it, and per- 
 formed it, saith the Lord.'' See to the 14th verse. 
 
 I know this valley of dry bones, has been, sometimes, taken as 
 a pattern to represent the resurrection of the deiid ; and, sometimes, 
 it has been spiritualized, until the type was but a feint resemblance of 
 the anti-type for drought. 
 
 But God said — ••Son of man these bones are the v/liole house 
 of Israel." This valley of dry bones is, certainly, the strong^-st 
 kind of a figurative representation of the scattered, and appareurly 
 lost, situation of the ten tribes of Israel, among all the nations of the 
 earth ; and that God will, with a certainty, bring them again into 
 tht^ir own land. They were at first taken and scattered into the 
 klt)gd(mi of Assyria, and in the countries boidering on the river Eq- 
 phrates. And, from there, they were dissemiaated over the coun- 
 tries of Asia ; and, were so far lost, that, in after ages, the civiliz- 
 ed part of the worUI knew not what had become of them. However, 
 we now, know, tliat "they are at h^nd to come. " See Ezekiel 
 36. 8. For they are still scattered in the E^istern countries, ani • 
 are numerous in the lanii of Hindostan, a little Southeast from Je- 
 rusalem. 
 
 But there are many strong reasons for thinking that all the na- 
 tions of Indians, in A^nerica, are the descendants of the ten tribes 
 ofls'rael. And, if they really are, the valley of dry bones wil' ap- 
 pear. to be so much the more a striking representation of the hupe- 
 ;less case of <he fen tribes of Israel, 
 
 These Iiidims of A nerica, mu^t have come from somewhere. 
 And there «• no eyidence, er even probability, aaiaiaat their beai"- of 
 FF2 
 
o t o 
 
 vbe teu tribes of I^iracl. I'of, I wiil q;;vo a lew (-(^-isisn]; for il.inAipji; 
 f.hey arc. Sec 2\m\ ]'>i!ra«. 13. 4\)-~AT. " Tlioso nrs i\\c ten 
 tribes, uluc'ii were carried away pi isonors out of (b.cir own Ian;!, in 
 tiie time of Oaea tiie king, witom Salmar.asar, the kinij; of Anssvria^ 
 led away captivo, and he carried them over the \vaters\ nnd so came 
 (iiey into anotlicr land. Ik't they took tiiis counsel ainons; tliCinselves. 
 that they would leave tli!> multitude of {lie heathen, and go fnrtli 
 into a further ccunlry, wlicrc never mankind dwelt, tiiat tiiev mi^i^t 
 there keep their stalut-.s, which, they never kept in their own land. 
 And they entered into P^iiphratcsby the narrow passages of the ri- 
 ver. For the Most High then shewed signs' for them, and held 
 still the flood, till they were passed over. For througii that coun- 
 try there was a great way to go, namely, o( a year and a half : anl 
 fhe same region is called Arsareth. 
 
 " Then clwelt th'?y the.-e until tls' latter time ; and now wlien 
 they shall b -^in to cnme, the Hig-iest shall stay the Springs of t#e 
 Stream agalrt, that they may go through : Tiicrefore, sawest thou 
 the niultitu'io with peace.'' 
 
 This piece of history h:is something in it that seeai-; reasona- 
 ble en(tugh. There appears to have been a removal; and all the cir- 
 CfJmstinces indicate tliat it was through Bheri g's Straits, they 
 came to Ameiica, to wivich it wsnild have been a long journey, and 
 which would seeni to be the only country to which they could go. 
 where mankind had never dwelt. Th.e Indian Green Corn Dance, 
 as it is called, appears to me, that it muU 'ave been derived fron\ 
 the Jewish Feast of First Fruits. Many of <he old Indians, as I 
 am so creditably inlnrmed, tha I cannot doubt it, will not eat even i 
 bean, < r any other vegetable of the new crop, u^^itil that day of the 
 dance ; and then they eat it" as a reli^;ious ceremony. And, al- 
 though we call it a daticc, yet it is, vv^itiv tlTem, a religious insti- 
 tuition. 
 
 There are twii kinds ofanritM't mounts thrown up, all over the 
 country, in differeo' pLices. I li ivt been ere iitably informcii thai 
 one of these little mauuis v\a* ti;r burying the dead ; but the othe'r 
 kind w'ls lor an alt. ir of sacrifice. 
 
 The Ir.di^us are nut idoli-ors, like the iieathen nations are 
 known to be. And the l.-uiiaus believe tliat there is or:e G.kI, or one 
 Geat Spirit. Hut (Ije heatiieu nations believe that there are a mul- 
 titude (ifGiuKand Goddesses. 
 
 I h.iVe bi'fn informed (hat ihe Indian nations are made up of 
 ^even tribes. Someof'iie l-dians have tuld me so thensselves. 
 At' ' they are taught t-> 'now the tribe to which th.ev beb'Og. And 
 <Tach natiiiti of Indians IS made up of the bume seven tribes. And 
 
379 
 
 ilutna Li'.iiiiiii ni.;-i: \ui\-y in I'v-jaT.' iri'c (o which h'e bclons;^'. 
 l^t'CJiuaP they o.re:Jaid l.o be too i'Cir 'i' iin:.! c(.!. 
 
 i Isave hoen told by some of. the iudiati?., that the law of the na- 
 ti<;ns wtcaiii pyjish liiLMJ with dftilS;, if ihey would marry in tlio 
 same trii)e to ',vi;:c:> [hey beioi'jr- .N;i\v. she law of the Jews did iiol 
 forbid thpiii to iniinv \v. !he snmt^ tdhf; but it forbid (hem to marry 
 witidii certain (;e;.:rci'? of i'.)n;!r^'d. Ajk!, as the Irdianshad no Ci- 
 b!c, [ sni.p.s.\ ;■..;.::' r;(;rc'-> of 'iaic. tiiey f(>rfi;(it the d('j;rei'^ oi 
 kiii'iied, a!ii-r t^cv r, ';•;■■ i-.: A;-.;nca, and forbiti their people to 
 many in dn n- ;)V.i; ■'•;')e, a- Ui;::,i;- too s;car of kindred. 
 
 There 's, wiih, fh;Tii, a na'innai Svindied, a'^knov.iedgcd atnong 
 theoi, as-. Hi fun-;; : f;-;- li-oy think they aii came fi-om the. same quar- 
 ter. A'Ki •!;!■:• :•,. trciduion, among; tiie Indians (hit live abou-t 
 the'il(!ckv :,f oviUiOii-.s. that ; heir (orerctiicrs cam.' fi-cni away towiir»s 
 the 8un--.r 1 tov. a.'ii< the .Suo-ris-e; and that it was a journey of t'iir- 
 tc^-n iiio >,;s. Tills ioforiontion i-as come !o o^ie in ?uch a w,;}-. 
 tjiat [have no doub? fth-nu it. And (Siis aLCOiin' scenis to a^;et' 
 witli that giv.:'n fro^n R^di-;--. above. 
 
 I hai'o a prtpcr before ine, wliich Iieceived frora a friend, '.vho 
 sfcems to h.ave hr.d ( v.'ry c'Kinre to be correctly ioformed : and 
 wliich I take as con'a-ning tlic trui'n, S(i far as it jyaes on the srii.\it'.c''t 
 of the national kindred of the L:dians. Tiiis j7aper states that '* Tlie 
 Gherokees take precedence of rard;. ;imong the four nations South of 
 the Ohio, by long acknowleds;ed practice in all tiationa! proceedings 
 between tiie said four natiuns. The Creeks call tlie Cherokecs llieir 
 cider brotlter. Aod tiie Ciiorokees call rhe Creek-; their younger 
 brother. The Chpcokecs call ti e Ciioctaws an > Chickasawa t'ieir 
 nephews, cr younger brokers : that i-^,, yo'jr.ger th.an the Creeks^ 
 Aiid the Choctiiws an<i Cliickesaus call the Clierukces their 
 elder brother. The rardc long acknowledged is as follows, \iz. 
 1. The Cherokees. 2 The Creeks. 3. The Choctaus. 4. Vhe 
 ©hickasaws. " Tids shews lii it th.reis some kiiid of a coaMexiaa 
 betv.'cen them, which ihey (iiiiik i[ripo;ta.;t. And I understand tisat 
 each of these four nations, and all oilier Indian nations, with which 
 these four are acqiiainred, Mre osade up of (he same seven tribes,. 
 And it may be, ihat a part of only seven of the -en tribes of Israet 
 CQtne to America. For the whole ten iriues are said to be now in 
 Hindostan, 
 
 They must have dei^euerated very much, after the time of t!ie 
 first comers to Americu. it has been so hmg: smce the huuo's weie 
 raised in this country. th;3.t the ])resenl race (■findi.ims know :.{>!hi',ig 
 about it, except wlsat tliey have receivKl by tii.ditioii : and. per- 
 haps, but few, at tbis liriie. h.ne much of that iraditiou. And, }e(, 
 
* 380 
 
 iliis is no evi(lt-!icc but that (hey are the descendants of those whu 
 built the mounts. 
 
 The Spanish, on the South, the British, on tlie- North, and the 
 United States, on the East, have mt-t them at the A.tlantic Ocean, 
 nnd are herding them back towards Bhering's Straits, without 
 thinking' they are conducting them towards Jerus.dem. Yet, I think, 
 God intends to bring; them back, by the way they came, into their 
 own land, even to the land of Israel. 
 
 Jernssdejn was destroyed, by the Romans, about the year 70 of 
 the Christiiin era; and the house of Judah was dispersi>d amon? al! 
 nations, and ha'* remained in their scattered situ.itidii until now, 
 fjuf they arp to be sr^i'hered and restored to their own land and 
 country, and are to bejoitied together with the ten tribe's of Israel, 
 and ail shall become one Government; and never be divided again. 
 See K/.i^kel ?>7. 16 — 22. " Moreover, thou son of man, take thee 
 n:ip stick, and write upon it. For Judaii, and for the c!ii!dren of Is- 
 sae! his companioits : Tlien fake another stick, and write upon it, 
 For Joseph, the stick of F^phraim, and for all the house of Israel his 
 companions: and join them one to another into one stick; and they 
 shall bpcon^e one in thine liand- And when the children of thy peo- 
 ple shall spe-ik unto tl^ee, saying, Wi't thou not sliew us what thou 
 p.ii^anest by the?e ? Say unt'» them thus saith the Lord God ; Be- 
 hold I will take the stick of Joseph, which is in the hand of Kpliraim, 
 and the tribes orisrat^l his fellows, and will put them with him. even 
 with the stick of Judah, ar.d inake them one slick, and they shall 
 be one in thine hand. And the sticks wherecm thou writest s'nall 
 hi" in th.ine hand befiu'e their eyes. And say unto them. Thus saith 
 the Lord God ; Behold, I will take the children of Israel from 
 among the Iv-aihen, whithei they be gone, and will gather them on 
 everv side, and bring them into tlieir own land : and I will make 
 them (.ne nation in tiie land upon the mountains of Israel ; and one 
 kinjf siiall be king to them all : and thev shall no more be two na- 
 tions, neithier shall they be divided into two kingdoms any more at 
 all." See. also, Isaiah 14. I— S. and Zpch. 8. 12—14 Both speak 
 of the house of Ivrapl, and say they >^hall he brought back info their 
 own land, in the plainest manner. But Zechaiiah names both the 
 house of Jr.iiah anil the house of Israel, and promises thf-m tha' 'he 
 ground s'nall give her increase, the seed shall b(^ prosperous, the 
 vine shidl g-i^e her fruit, and the heavens shall sjive their dew : aod 
 the remnant td this n<M>ple shall possess all Miese things. No words 
 c<)uld bi^ plainer than the woids of the Bible are, to shew that Judah 
 and Israel shall yet be brought ti»' k in'n their'own country. 
 
 But the hoiise of Juda'> shall be brnujrht home first ; and the 
 house of Israel afterwards. Zechariah 12, ?> says — The Lord, also.? 
 
381 
 
 sii;ill?ave tlie touts ofju'-iali i'ic'^t, that t\\c ^^hr,-y ofihe hivrsc of J);i- 
 'Vul, and Uie glory of the isiiiiibitants of Jei-adntpin, do not lua;;;--*!'^ 
 tlioinselves against Jiu!a!i. Christ came of the tribe of Judah; where- 
 fore, God intends to k<>pp Judah head, and first, or rurfimnst of all 
 (he twelve tribes of Israel. - Zech. 10. 3—6. And they will ht* 
 brought first into their own lanii. And, v/lien they do return, Ju- 
 dah and Israel shall return full-handed. Isuiah 6.0. 9, says, "Sure- 
 ly the isles shall wait for nse, and the ships of. Tar«hish first, to 
 bring thy ?on3 from :'m\ tlieir silver arid their gold with them, u. to 
 the name of the Loid thy-Gnd, and to the holy'nnc of Israel, becatise 
 he hath ji/iori{ied thee. " There are so many places in ihe B:b'!?, 
 that speak of this return of the Jeu-s to their own country, that it 
 would swell this work too much to quote them. Yet, what has now 
 been sai;] Mill appear more fully confirmed before this work «s done. 
 Judah and ismel, bi^ir>2; scattered liriO!i'i;!ii ail countries, and so 
 many governments standinp; in their way, seem to have their return 
 to their own land rendered very improbable, and their case hopsM'ss 
 indeed. But God can turn the power of all those surrounding- O- >- 
 ernnirnts in their favor to help tlieni home j and he can remov . . •. c- 
 ry difficulty out of the way. And, in proportion to the greatac'^s of 
 the difficnitips to be overcome, so, in proportion, will the name of 
 n:j;! be ma!^::;':^'' in 'he, vjew ;'f €.!■ i-inRr? si!rri)ur!(jinp; ii;ttinT\s. It will 
 be an event k!io\yh to ail nation^,' -.nd all v\iU be rilled with wonder 
 and aniazeiiieat, and v.-iil ast-ribe-lt all to €sod. 
 
 The Torks .are now in p'!Ssessiyn of .rernp'dem, and of all the 
 land of Ju'iidi ?n'.] of Israel. But God wi<l open the way for all to 
 return home, v^dth son^s, and everlasting joy upon (heir head«. Or, 
 at least, after they get home, or return to their own land, they shall 
 oomeuptoZion with songs, and everlasting; jwy upon their heads. 
 See Isciiah 35. 10. Zi^-heriali 14. 4, 5, SAj-i — ^Tbe Lord's "feet 
 shaiV stand in th'at day iqi^sn the mount of Olives, which is befoi-e J. - 
 rusnlem on the Kast ^ and the mount of Olives shall cleave. in t'i© 
 niidxt thereof toward tli'e'Ea-^t aful toward tne V'v'efit, and thei:e shall 
 be a very gri^iit valley; ;-nd !ia!f of fiie in;.uiat:v!n shall remove to- 
 v.%'ird tliC N';ru!, aiui half of it tov/a-rd tlie Soath. Xnd ve shall ties 
 t^ th« va'tey '-f the mountiiin.s ; for the yallevof !he mountains «hai'. 
 r^-uch unto Azid." • Tins mOiintaln is a represeritabien of the (iov- 
 e- iinet\t, or povver, or il!i'li'.;Ufty, that siarjds in tii«' way of the re' 
 tf^fflR" Jiuhth :in! -Israel to thetr own land. But God will sot his 
 f f IV ! i ■'■■,1 ;''sver;;:n::ii<^, n!;wer» or difticyity, and' ref^iove it o'-t 
 (,[ '.he v.'ay : ?y> that i'.e 'v;;l open i'nv. wav l^^last anvl .We^t, s);i';<!'!i 
 like a valley, ru'd ihe'Jews shall ilee to the vdlley, and c.-.^nie s;)eed- 
 ily to their own cou airy, :V.)m all parts of iiio world, and Uk- m-i- 
 
3S2 
 
 session aarlVive thire, Iwtxing much cs-ttie and gaods, aud silver 
 arui. ojui-,,! ui abaiuUijce. ■ Tiies« cattle arul <j;\.{)il^, silver and goul, 
 will I), [(jinpiincf tu ihi^ nations aroutjd the land of Judoa. Aui!, 
 also, the Turks vvil! wish to tnke back the Jewish country agai^;. 
 
 WhpreCore, while the Jfvvs are apparently weak, and in a du" 
 fenceless siturttion, livir.g securely, orthou<ih'.!essly, without wallj, 
 or bars, or gates, for the defence and security of their Gountry, the 
 Turks, or Ma«o?2:, the Chief Prince of M-shech and Tubal, will form 
 a terrible combination of all the surrounding nations, and will come 
 up with a mighty c<ipj-!;uiy, gathered from wany nations roun<l. nb(>ut : 
 they shall oscend and roine up like a storm, and be like a cloud, 
 gat*'er*'d from ;dl quarters, to cover the land : ti.ey will come up 
 ca'culatino; on a conqnest certain, and an easy prey. And it will 
 be evident that their object will be to fake a spod and to take a 
 prey, t0,-take awav cattle and goodsj to take away silver and gr.]',\ 
 to fake a great spoil,- Ar.d the balance of the world that may not 
 be pa>ticularly engaged in it, will be, as it were, looking on ; and 
 ■some will be leaning, with all the feelings of anxiety, for Judah and 
 Israel; hut ahnost ready to despair of their deliveraiice : while 
 oth«>rs will wish .they ciuld be there to take a share of the spoils. 
 All the eyes of the world being in this wav directed to Jerusalem at 
 the tifne, \v]\' be ready to ^er> tlie hnnd of the A-n)iuhty God, snatcli 
 the prey from the laws of the litm. 
 
 "•Thus saith tlseLiTfl Got!, Behold, i ain ag dnst thee, O Gog, 
 the chief nrince of Meshech and Tu!)al ; and I v/ill turn thee back, 
 and put honks in thy jaws, ajidWill ^riuir thee fortli, and all thine 
 army, horses and horsemen, all of tjtera r.lothed will all sorts of ar- 
 mour, even a great company w'hh bucklers and shield**, all of Ihcni 
 handling swords : Persia. E'Mnrrta and Libia wiU)thetn ; ail offhcm 
 wiih siviibi and helnu't: Gomcr, anrfai! Itffe bands ; the bouse of To- 
 ^armaofthe north quarters, aod all his bands ; and many people 
 wi'ii thee. "- 
 
 Neveriludess, ''turn you to the stro ng-hoi 1. ye prisoners ot 
 h■:;pe•^J^<^v■en;to-day c'o I dt'clare, tha*; I will, rend. t d;!ub'e unto 
 thee 5 wheo 1 have bent Judah fur. me, filled the b^>w wid> Ephrjim, 
 and laised up thy so»>s. O. Zion, against thy sons- () Greece, and 
 made thet- as tl;e swnnl <>f a miglity man. \t)d the Lord sh;ili be 
 sect! over titem, and his arrow «hf»ilg(; forth ?.s the Htrhthing :a"^.the 
 Lord God .shall blow the truntpet. an;! shall -<£o wi?':r^•\c ^^''^"IMk^'' 
 oftiie S(»yih.' I'tre Lord.wf bf«a*rslml| ; nrxi th(3(PWi.iU 
 
 devour, and Subline widi jilmg^torips ; ajjjftljey shall drioky and 
 ir.ak(v» noise a-« ihtou'^h wim-." Ze -ii. 9- l'-2 — -15. -Thtt^.' Gnd Is 
 !tpro.-.ented as t'lu defender of Israel : Me iiglits the battle ; He 
 
S8S 
 
 makes .liulah the bt>w and Isi-ael the arrows ; He direcls tlic bilt-e: 
 ?;•' b'oivs th;' t !•!;■■.;■,? r, and •^•oqS r>rti;, like a u'hii-KTind, in the 
 
 •■■• Aad I wili call for a s.wovd a3;ainst htm (Ma;fo«;) thrau<^l!oat 
 ;;li !uy iiioirntaios, sailh iUe Lur.i G:ui : evftry mruTs sword s!i;iil be 
 i>;^ai!ist hi^ bio'h^r. A(id 1 w'u'. pU-ad ag iost hitn widi pes'ileiice 
 ;it!:i \vi;h bl'Mid f diid i .will r A n .M-,n hiui and upon his banr')-?, and 
 ii;)';n'fh- »ai''Pv- iv::Ti!\> that or- -n'. lun^J, an over-lowuig rain, aud 
 -real hM ;-,..•>, -^ .• ;-!!>;-:.,:...-." iCy^ekiel 33. 21, :2^. 
 
 ^' And i!U;^, -:; M' ^>:' '■'. .: ■ :■;■' \v!ie^-<;; Vita (iic Ijord v\-I:! senile 
 ii'l the ppopir t -- h:i^v ['■-■■ ' .^diist Jeriii^alem ; their fie-:h ^•'Kdl 
 couHUiVie awii^iVih'ic th'"\ - i'>di.;p')n t'lelr feet, nuil t'leir eyes shall 
 con^iirne -iuvav •'' f'' ::;• ijuirr.-, a.:d t'i^ ir t:r'!;;^U2 shaii consuine away 
 i-i. ?h*;ir moi;; ." ■ Ai>-' ti -'kjI'! c«;;!;e to ji.'ss, in th :l day, that a 
 gr'!:!-' tUDHdi tVtj;ii the [;■!':) s')--;!! !v :..' • thsM) ; and tliej shall 
 !,iv h ''-' :'■ '--:. :^' !• •^•' :'-^. -' !!' !:;-, ;. .,.,,.,; jr. iind his hand s'lafl 
 
 in tiii. vv.:y.,'sh^ii: : li i ;ii! his co'iipany. be overthrowa, 
 
 even if .ill !h\ >\:i-d > ; ^^ ■' -'^'^' him ; and his bow shall 
 
 be ■' ^ \i::-v\, uud hi:? a:ri)>v3 shali fail oi.it of his 
 
 •• Anrl thou s'wii fill upon tho !n!>',!:'.^iin-; vS Israel, thou, and 
 ail thy bai^lri, /ridtiic people t'lat ii\ni ;';iiOe: i \v\l\ give thee unto 
 the :avt'!K)^'S hird^^nl evrrv s,<!-i, ansi to (lie beast? of the field to he 
 d;:v>;!i!ca. " -• O^diold, ii Iv c'iiiv,', ;;/:■;.!* i:- djUii, i-aith the Lord 
 God ; this is th;- div ^^'ht'rru^ ! hnve ppidvcn, " 
 
 Seven yi'iu'S Hi e t-.i Ise. speul, l>y t'se acjoininj.^ cide* of Israel, 
 ill burnitjs; the i.'ipieinenis of- war : :\--:i\ they siuiil n;)t iearn wp.r ar)y 
 iTiitre, after t'..;? is over. Ard seven ui >nth^\vid b'^-^pefit in Dury- 
 ing tile tiead t.ii t.^e armies of ?=:!a5:;rg-, ^i^at will be siain up.Mi die 
 mountains of .Israel. And tlie place \vo:-.;-'' Vi-iy >h''!l be bn'-if'd, 
 shall be cajled the valley of 0,aiT.nn-G ■ >. : -u ' ; iv >vdjir;.idi^ of 
 Go<j;. This is to be a time of troi;bi:', ^i;- '; ' ^ir ■.- •■.o-, -rice tht^re 
 ■was a natifin on earth, until thot tir;;.?. Dnii. ! -^ i, i- is a (iaie 
 V. iien God ifit?nds to get to hiinsdf a <n-eaf ?iame, and be knowti 
 threu'diout all die earth, when the nations shall be thus broken wsdi a 
 rod of iron, and dashed i'j pi"res like -t potter ^5 vessel. 
 
 Aldioti^h O.-ibylaniis, in f'lMm-r times. I'.as s ifft'red severe and 
 terribie judgment* from Gid ; i3ahvion. ttie <^' ;ry of kinfrdorns, and 
 tire ttKau'v of tl>e Cliatdee's exceilencv. having i;-.; n inn^'^ince over' 
 thiown ; yi't vrfU' tr calamitit-s refnain for her vei to suf*>r, 
 
 Cha'di-.- 's, n---, a pirt of di- Tislcish dom ^ions i;i \si ) ; and 
 will be, lierealter, usvoived in me dreadful catastrophe of Magog- 
 
o«4 
 
 ix]iu liin c^;u;i•i:l.iuu^. And, liu^n, 1m;io1, uhen they are at rest in 
 ^licir ov.jj land, s-hall tcike upthrs jj. ove!i>,i)^;?!ii-^t the kinc'- ♦• of JLi- 
 bjioi:, am! say, ho.' li.iih (he opprt'ssor ceu>cu .' tl)e Gol(ii;a Ciiv 
 ctascti ! He:l (unn beneath is ini-vcc! lor thee to.tneei thee at thy 
 ciiUiiHg;. " I-'ii-li 14. w--C.>. Art!. I suspeci, ihe >anie. pnvofij 
 inayiie takon upag:ii'iht A*Sj'na;,.:!i)ii iii1 theuih? r nKti-iMs ,hut havo 
 had aluUid iiitheup^scvsioii uf Uv-^iyJ. Fnr (Iiih i-^ -he nnrposo iht-it 
 i^ piirpcseu Uj,>ori tbe vjiiJe eiMii ; aiid 'hir ss ;hc hund that is 
 hl^etcheji (iutti|oon all the na ions. Iss.iaii J4. ^^4—-i~, 
 
 The prophecies, in thf ;')-2n<l chiiuter oC KA,.t;i,-!, will be com- 
 pleted m ihe buir!;- of \t.;g:.v:. ^n refvrenet m. th^ »«!( of lili^vpt, 
 A-S^hur, F/ram, -Mcshech, TiiOdi, K('<H(i, Zid !,' ■ : -1-1 the n';.;i..,n 
 round aboui, . Foi , alihi.tg- a!! tlio^f i.a Vi ' I'-f ;e( tei! hlc 
 
 judgments u![-ca(!y. yet tliey ssro to sutiVr f •• , o- ;!»<!' invMits 
 
 if; fhe.^yeri'hrow of M;.!;o'r, uh.ep. ' ' •,'; > -;.)v^ t) t<> in li, t>r to 
 
 ptipeiUiil ^ilt■l/< r, vi< i ti :;;;a!r; Vu f X fisU'^. ;;; thri! f,)ianT 
 
 siJi.tit and tu^iuuis. . Far :h •, ai! !i)i!-i ve! btcdue the kuiir-Niias of 
 Chil.'. 
 
 This ba't!*' (. . . -akts if) all thi:> battles tlsal are 
 
 evir ver to b<' fougiit ui lu- vvoi !u aftei its cimuienceinant. Tii'.'te 
 wv- bf n<* baUie fou^h* by Gn;r nr.d Mf; .';cg dU-.-v {\\f. Miitehniuru is 
 oir ; but firi- will deitti ■;. r;,e ; . ;: . sh:-.!! be s!i>'vva herea'ter. See 
 }4ev. 2U. 8, 9. 
 
 " Evciy bii'tie of ;iie w..;:-: :■■ ;- w ■-> .^ :• :n1 noise, and p;ar- 
 monrsrolivd isilslwod." Isiiu [). 5. But. Iti t'lis batsie, '• Be- 
 'hoid the Ltud will coiv.e \*it!i^firo, aiid with '»is chariots like a v.hii!- 
 wiiid, to rf-nuer ids u;!g-.?r with fury,' and his rebuke with .fiani">= o 
 fire. For, by fire, and by his swoni. wil! thi^ Lord . li^^d wif all 
 fle^^h, : and the slain of the Lord shall be rnany." I-^niah G6. 15, 1 6. 
 Ai;d tlius the harvest and vintage will be cotnplSetely gathered, and 
 war biiull loi '■ r cease 
 
 JEWS TO BECOME CMHISTIAWS. 
 
 After al! the Juri^;uien^., that have be^ n ilneatened, shall have 
 been compietely fuTiih-d up .;; ail those nati.dis, in th«} overr-.row f 
 Mae/.)^,-, then the L'^rft will st.id, of Uu):^e that «^scape oi then>, unto 
 the naiions, (o 'I'aisliish, Ful.and L'td, ibat dr.iv\ the liow. to I u- 
 bal, and .Vav.m, to the l«^i<'s afar o^:. and t!iey siiall declare lii^ (doi y 
 air.opo the Gentiles. See Naiah fitl [5 — 19. 
 
 ThehiUieoi this^ dttle iviii Ue circulated every wiiegfi&'and 
 mankind will be conviu -ed fi at God haih \ vori'd I-r.ii, aectrt-din^ 
 to i'ts wort! j and the^ will ee that tlu-r-' is no G d !' e untpthe Gi'd 
 of Israel, i»nd no luition like unto <h;i( whic"' 1' i L u' '■ . t' •!-■• n. 
 All nations will tlven see, '• that God hath not cast away his j^eople," 
 
385 
 
 *• but, that blindness, iiv part, had luipptMied to Israel, until tin: !ul- 
 ness'- ul" the GoiitiU'S be coins in. And so a!! Ssmci shall be s;tvfU." 
 Israel, having been galht'TcM! iiilo their ov. n iaiul, as in liaiuh 11. 
 10—^16, and, under Gud, become the couijuerors td the world, in the 
 battle of Gog ami M.igoj;, (hey will lake I'u- spod ot thuho aimics, 
 which will be a great ^pi'ii. -^ Fur iixj s'.e:i!;;i . f :i!l the heathen 
 round "ab-.jut, s'ha'.i be gathered togcilitu', gold, and siiver, and nppa- 
 rei,ingre;Vfabund-incc." See Zc-Js. 14. 14. "And they shall 
 build the (!;'! wasa-;, tl.ej sh;id riil^eui- the fi^i me:- de^iol-iliifUi, and 
 the-v shall tei.iuir ii,e waste cinet^, the dcsolatiouS ol niany g*Mera- 
 lions." Is.'.iah Gl. 4. 
 
 But now the tiine is coiVic, "s'^'er that b-.; He 1^- <;\ C!\ U) '_i\ ;■<:_ iin 
 house of Judah asid Israel into t;;e;r fi^o.;d (sliie nee, the Cuiiblian 
 Chu.fch ; (di- it is tiie ^mrie Ch.urc's as the Jewish Cuureh, or;i\- un- 
 der anolher diipe:is:u;-.:n. God 16 al>le ij grate v!,ei:i u -gum. 
 Reud Rfiai. I Uh -hjp' er. And God has pioiaised to gidice liienj 
 out of all countries into tiieii- own land ; and i;e i'.,\y'^ — •- 'I'iien wdl 
 1 sprinkle eleai) water upon you, arid ye siiall be clean; frum all 
 your filthiness and from ;;il your ido's, will [ cleaisse you. A new 
 
 •t also will i give 
 
 a'.;d a iscw spirit will I put widdn yoti 
 
 live 
 
 and I will take away t^ie Bto:.y Iveart out ol your fiesh,, aut' I will 
 give y...; ;in heart of flesli-" See Ezefe. 36. 24 — 26. This is 
 t,;e ■j.u.iy as Ij^in;; "• born of \v:;t,,T, tu;d of ihe Soi/it. " John 3 5. 
 Or heiog b ,p:iz:'d witii wutvT, and b ;rn of die Spirif. In t\:\i way, 
 ■•■ l:_; ee ;:;:Mft.ei! in'o iheir :,1; ie tree, and be Chrisii.ins. 
 ia ih:A \l^y G-.ad .iie Lied (.lefend tise mhabi'-iuts cf J^rusa- 
 
 ■Mn A thai d;i7 shaS' b-as Da-id; 
 J' s lite angel of die Lo^'d 
 ! p-n;;. in ;1: : da^', that I will 
 coioe i':->;:e.- .;e<";saieia. And 
 :- i - -' • he ;ao ^bii.nds of Je- 
 -■'' ■•' ■ -oas ; anh * ev sh^dl 
 : ..., .:ne they ^hdl: ujoum for 
 : •. ' .1 siull be in bitterne:-.s for 
 i!!^ :;.:^t b.:.>-n. i ; inji d-_> si. ere 
 :n!.asi:'e rnoumino of fLidad- 
 ' Se,'Z: >h- 12. b-ll. See, 
 st vers ■ ftdys — " For, behold, in 
 those days, and in thai t'une, when i -> la'l bnog again rhf' capdvitx' 
 of Judah and Jerusaleia," 2d ve.se, •' i w "i ais<»»utiier ali natntns, 
 an:! will b;i vg theui do-vn i,i'M the ■a.ii.y o.:' jeh-^di ;iphau und will 
 pl.Md withtoroi the>e for my pioide and for ;ny heritage Israel, 
 whom They have soattered amon^tiie nations, and parted my laiid." 
 
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"ill vc';>e. •' iienuld, I will raisi.' them out of tlio place whillur y<-' 
 have sola (iieiii, and Vvill return your rcc(impenge upon your own 
 head." l-^ih verse. '•' Let the healiien be Wdkened, and come up 
 ;o the viillej of Jehoshaphat : for there will i sit to judge all tUt; 
 heathe!! umiul about." 15(h ver;;e. '•' Put ye in the sickle, for the 
 iiarveii ij> i ipe : come, get you dowij^ for the press i;- full, the (uts 
 overil u ; f:n- their wickedness is great." I4th. '• MuliitudeP, 
 r.juitiiudes to the valley of decision : for the day of the Lord is 
 j'.ear ia the valley of decision." 16th. " The licrd also -■ail \o^<: 
 uiit of Z-ioM, and utter his voice from Jerusalem ; and the hoiivtiis 
 and the earth sh:Jl shake : but the Lord \vi!l be the hope of hi:; peo- 
 ple, und the ?treiigtli oi the children oi Israel." 17th. " So ^lu-ll 
 ye i;:iovv that i am the Lord your God dwelling in Zion, my hn'? 
 mountain : Then shall Jerusalem be holy, and there shall no standi, 
 ers pass through her any mure." 
 
 This whole cliapter of Joel, agrees well wiih, and proves 
 true, what has heretofore been said. The decision of the contest 
 :;\kes place after the return of the Jews into their own land ; the 
 •-ontest is t!ie harvest and vintage ; for it is expressed by Joiin and 
 J -cl in the sante manner. And, after it is over, Jerusalem is to be 
 mV. For then is the time for the, spirit of grace and supplications. 
 ■ ' be poured out upon the house of David and upon the itihabitants 
 .,i Jcrr.salem, according to Zechariah. 
 
 Ain-i they shall look upon him whom they have pierced, and 
 mourn. TiuMj is the time for the people of Israel to become 
 Ghristian.S; and not before. For the wicked shall do wickedly until 
 this ball'e is over ; because this battle must be fought while the 
 wicked will do wickedl}', for it never can he foi;-i,ht after the wicked 
 cease 'vO do wickedly. 
 
 And I think and trust that this battle will be over by the time 
 the first GO years arc out, from the fall of the Beast. For, it ap- 
 pears to me, that then is the time for the wicked to begin to cease to 
 do wickedly. See Danl. 12. 10, 11. Duniel appears to mean, that 
 the wicked will do Vvickedly until the 1290da)*s. or years, are out, 
 which is 30 years after the fall of the Beast ; for the Beast was to 
 reign only 1260 years. Although son>e few individual Jews and Is- 
 raelites havi% and may yet, become Christians before this battle is 
 ended ; yet, I have no hope that ihe\, as a nation of people, will 
 become Christians, until after that battle. It may be, that the cir- 
 cumstances of their return, and of this battle, and of their bt coming 
 planted in their own land, shall, hereafter, be a great and p(;wer- 
 ful argument, under God, for making them undeistand their own 
 Prophets ; and for convincing them that he who was to come, ac- 
 
cordin'- U) tli;-.ii'ovvn Prophets, lias really long since come: and ('n.!! 
 !ai V r,e.:!l tiot look any longer for another Saviour. When they shall 
 bi (>limti.'!l in tlieir own land, and after this battle, they iiiav be con- 
 vinced that tlie nuiubeiS of Daniel are out, as they were to b<-,, betui.^. 
 the Sanctuary should be cleansed. But the numbers of Daniel 
 were to bL'gin only 70 weeks, or 490 prophetic years, before tlieir 
 Mes.VLah's death ; and they can conclude, therefore, he must have 
 alroadv come. And, from their return home, and the time when 
 the Sanctuary shall begin to be improved, in its clcansnig. 
 by their bec^oming Christians, perhaps, tliey may be able to count 
 back, and ascertain exactly \vh<'ui their Messiah really did come. 
 
 Bat, whenever this battle is ended, then, directly, the Spirit of 
 Grace and Supplications shall begin to be poured out upon them ; 
 and they shall l<;ok upon him whom they have pierced. .and mourn. 
 And then tiie time will be come, when they, as a nation, shall be- 
 gin to be sprinkled with clean water, or baptized with tiie Ch.ristian 
 baptism, and admitted as members into the Christian Church. And 
 then will be the time for gathering in the fullness of the Gentile 
 world ; which is certainly a great and mighty work : for, bb; ■.: 
 ihree-fourlii:; of the world are Pagaas, living witi-out God iiuC, wi:!,- 
 
 out hope. 
 
 THE NmX.T 45 TJSARfi OF CI^EAFSIFG THE 
 
 €! 
 
 After the first 30 years are ended, from the fall of the Bi.ast, 
 there arc 45 years inore, to the beginning of the Millennium. During 
 this period, the cleansing of the Sanctuary will progress more rapidly. 
 The prospects of tlie wicked, will have received such a downsetting 
 in the battle of Goganel Magog, that they will have no hope cfsuccess 
 in there wicked purposes;wherefore, the wicked will begin to cease to 
 do wickedly, and turn these attention upon objects and pursuits more 
 praiseworthy ; having learned a lesson, from their disappointment; 
 never to be forgotten; and which they had never learned so well, from 
 ai! previous disappointments; and never could be tauglit in more fa- 
 vourable circumstances. 
 
 While, on' tlie olher hand, all the friends of peace, honesty, 
 and truth, ail over tiie world, will feel their hands strengthened. 
 and there liearts encoura'^ed, and stimulated in every good word 
 and work. All the benfvolent societies and institutions, will have 
 spread v^'ider, and extended further in the world; and will have be- 
 come stronger, and much more etllcient. And all tlie means of do- 
 ing go.id, and of extending the real truth of the Gospel over the 
 
388 ■ 
 
 woriii. will be put: in rf<iui3i!i(>n. Atid tht, ignora'.;ce, bi^olrj, i^cif- 
 ishness, and loiio^ sauctiiit'd errors and falschoodg of parties and stcts. 
 in Church or State, vviil no longer set up their fronts, li> sucli hostile 
 array asainstlhe real truth ol'ilieGospel. And the real trutli of" the 
 Gitspel will be understood much more readiij, and can be circulated 
 nw.ch mure speedily, v.hen it shall be stripped of f' '^ <* •■ ■• thoisfaiid 
 doania?, with uiiich it lias been Iccade-d b} u,. ^dcrians, 
 
 and which have no foundation in the Bible. Wiiiie all Christian 
 denominations will come nearer to se'^ eyero eye: and will cmr.e at) 
 much the nearer, combining tiier^' inPiuence in s^preai'ing t! c Go-pei.in- 
 stead of remaining, sn much like a great b.inise in liie vvorkl. divided 
 against itself. In all i!ie.-;e particulars, great iniprovenicnts may be 
 expected, and great good will be done3 in cleansing the SatiCtuary, 
 and reforming the woild, wh.enever circumstances will adu.it. 
 
 Bu', when the Jews and Israelites sliall become a Christiau 
 ni{ior!,the real Christians among them will be nusncrous, anil thty 
 will make speedy improvements in the knowledge of the Gospel. 
 And, when th^y shall become prepared witii a willing mind, and 
 a competent knowledge of the Gospel, they will make t!)e most 
 exciiieni Missionaries in the world. They are, row, and will be, 
 acqiaiDtetl with the langu^'.ges of all nations. And they are, also, 
 acf[uain;ed wit'n the laws, rel.gion, politics, custoins, superstiiion, 
 learni'.ig, 'ii;norance, and .geographical sjiuations of all countries 4 
 and. almo-f, with alT-rfteighbourlioi-ds and pecnlc. It will be, as it 
 they |iad been sent, from all parts of the world, as students, up to 
 Jerusalem, as a Stniiinary; were they shall become well prepared, 
 and, then, be sent ba:k to where they are well acnuaijited, as .Mis- 
 sionaries of the Gospel. 
 
 The g.-ographicul sstuatioi: f>r Jcri;^;a!em is most cxceilcnt for the 
 purpose. " B^auli-f'ii for situation, tlse Joy of t!'.e whole earth is 
 Mount Zion.'' Jeris'-ii'em 1^ nearly central between Europe- A-i:;. 
 and Africa, and njay be app'ojclicd by land from tho-e Uiroe parts -.li' 
 the world. And. from America, aiid iha Islands westward from 
 Jerusalem.. -h.e ui.'v ''■..• rnn-v-'nl.-p.Uy approacIuM!, through theMtuitcr- 
 r.-.nean Se'j. A:- ■ i-iinds eastiv;>ii1 . ihrfjnt;!! t!^.e Persian 
 
 GnVf, and Red Sea. 'i\.e Trr.u'/iites, tl'.erefore, ean come up to Je- 
 rusaleo), fr;ini all paris fd vlie world, more con', enienliy (ban tl:ey 
 could to any oiher one pi see on li." earth. And. frosn Jcn!>a'em.^ 
 thev can go out a;;ain, as Mis^ionaiiei^, to all paits of \hs v.or-id, 
 more conveniently than i!;ey cfr:;!- fViin; any other one jioir.t on t! e 
 i::-:r of t!ie eatt':. 
 
 '. d, li'-m Jera^ah- !i, ;,■;;••,- .1 ,■,'. isii iviisniooaiics \>i'd be s».i.f 
 .etoally, in every r-lireLtiurt, over the world, Aud, in tlu^ 
 
38y 
 
 WW, '-ijiviny; wate.r.s shiill go out from Jei'usuleni, in thai" day; or.e- 
 \\.\\c of them toward fh(^ f-trmcr sea, and the other half of she n to- 
 w^u'd the hiwder sea : in summer and in winter sh;i!l it be." Zpch. 
 14 8. T*iis living water, is the Gospel of Christ. " In that day 
 lljere shall bp a friuntain opened to the house of David and to the 
 inhibit.ints of J.'rusalem for sin and for uncleanness. " Zech, 
 13. 1. Jnel 3. 18. "> And it shall coine topass in that day, that 
 tho mountains shall drop down new wine, and the hills shall flow 
 with milk, and all thij rivers of Jadah mh.ali fi.v/ with waters, and a 
 a fountain shall come forth, ol the h -use o; the Lord, and shall wate^' 
 the vUev of S. .tti;n." See, also. It velations 2. 1, 2, and 
 17th ver.'^es : "And he sh.ewed me a pure river of water ot life, 
 clear as crystal, procoediiignutof the throne of God and of theLamb. 
 In the midst of the street of it, and on either tide of i'l..' livor, ^y^9 
 there the tree of life, which bare twelve manner of fruits, and 
 yielded hec fruit every month : and the leaves of the tree were 
 for the healing of the nations." '? And the Spirit and the bride 
 say, Come. And let him that heareth, say, Come. And let Idisi 
 that is athirst, Co-ne. And whosoever will, let him take tin- 
 water of life freely." Isaiah 55. 1. " ilo, every one that thirsteth, 
 come ye to the waters " John ~. 37. " In the last day, that 
 great day of the feast, Jesus stood and cried, saying, If any man 
 thirst, let him come unto me, and drink." Ezekiet47. "Afterward 
 he broug'it me again unto the door of the house; ancU behold, waters 
 issued out froin under t'se threshhold of the house eastward." 
 
 '* And when the 'nm that had the line in his liand, went forth' 
 eastward, and measure:! a thousand cubits down tlie stream, the 
 vvatois were ancle (\ee(\ ; and after measuring anotlier thousand 
 cubits, the vvaters were knee deep; and fu''ther ou, the waters were to 
 the loins ,*and after measvu'inganother thousand, it hiui bec(»mea rivet- 
 tliat I c<(Uld not pass over: for the waters had ri.sen, waters to swim in., 
 a river that could not be passed over. Thesi he caused me t'> reiMrn 
 to the brink of the river, and behold, at the bank of the river, were 
 very many trees on the one side and on the other. 
 
 " Then said he unto me, these wafers issue out toward th.-^ e;)--!; 
 country, and go down into the desert, and into the sei, and the 
 Witer^ shall be healed. And every thingthar liveth, which move"!',, 
 %vh'iihe'Soever the rivers shall come, sh-aii live. And by the river 
 ■a..)iin the b.ink theie.>f, oa this sifle and on that side, saa'lgrovvnl 
 trees for meat, -vvhose leaf shall not fide, neither sliall the fruii 
 thereof he cons'imed ; it shad b ing fnrth m^w fiuit accftr'liiig to his 
 ni'mths, because their waters fiiey i:i-;ued out of the S nctuarv: atid 
 th'^ fruit thereof shall be for meat, aud the leaftaereoi formed' 
 cine " GG 2 
 
it is j.iluiii, luv.w ilictibcve Scripinree, thai il;is iiviK^-; v.; (rr i^ 
 ■J'.e Gf!?pe! asiii its ordinances. And the river spoken of" in E/ekitl, 
 and h.hv), are ti.e sunie rivei-,- and llie water, being small at its start 
 from the !)ouse,r!nd becomifi; larger as it prcceedcci onuard. until it 
 became an impassable river, is a stror.u; representation of the Gospel 
 starting out from Jerusalem, and gaiuinp: ground ivsore and more. 
 <}ntil it sljail cover the whole earth, as the waters cover (he bottom 
 of the great deep. This is a fit representation of it, even (roui the 
 time the Gospel was first preaihed at Jerusalom, by the Apostles, 
 alter the death of Christ, when it was sent to all nations. But it is 
 particularly applicable to the time when the Jews sliall have return- 
 ed home, and shall have become a Christian nation, and, tiien, shall 
 have begun to send out the Gospel to all nations, hom Jerusalem. It 
 will then go out from the house of God, and continue on to spread 
 wider, and extend further over the earth, until it shall go to all 
 places wherever men dwell ; and it shall become deeper on the 
 eartli, by b;iiig better understood, and practised better, until the 
 eartli shall Uo filleii with the knowledge of the Lord, and tlio prac- 
 tice of the tiuspel, as the waters cover the bottom of the ocean. 
 
 In cleansing the Sanctuary, an exceeding great revolution will 
 take place, in the feelings and opinions of mankind, both in a civil 
 and religious view. Some things are now, and have been, heretofore, 
 looked on with unconcern, sometimes with approbation, and some- 
 times practised by even some professors of Christianity ; that will, 
 hereafter, be viewed with horror and detestation, even in a civil 
 view. 
 
 The Bible inculcates this sentiment and practice : — '" Cease to 
 do evil ; learn tf' do well ; seek jitdainent, relieve the oppressed, 
 judge the fatherless, plead for the widow. Come now% and let us 
 reason together, saitli the Lord : tnough your sins be as scarlet, 
 {hey shall bf- white as snc^w ; thsiugli they be red like crimson, they 
 shd! be as wo 1 If ye be willing and obedient, ye shall eat the 
 good of the Itnd : But, if ye refiise and rebel, ye shall be devoured 
 ^vith 'he suord: for 'he mouih of the L' r^' hatii !-poken i'.'' Isaiah I. 
 16 — ■■20. ''Therefore, all things whatsoever ye w uld that ineB 
 should di» to v<)a. do ye even so to them : for this is the law ai d the 
 prop;ie's " Matth 7.12. Luke G 31. 
 
 The^e pissasies (if ihe Bible, include all cases where human 
 biitig'x ai ; concerned. It is not so wonderlul t|», it mankind siioLild 
 be biiniipd ; id dc( rived, in some things o! ininorconsequence. But 
 it is astonisi i:ig th.t anv on*' could be biinile ' on thit point of op- 
 pr. s ''o. ()p)ire-.si >:i is a ina- rer -u grrat, th .1 n would seem as i» 
 no one could overiook it. It is a matter of feeiiig, as well a^ cf 
 
391 
 
 ju'Jgucut. N.) -ai!! i-i williiig to be oppressed ; every man's feel- 
 uigs and jtitl^inoiit rcvuit ^t the idea of being oppressed, Thece i-; 
 H!) form of oi!r)rcs>ioM to which any man can reconcile his feeliiis;^; 
 or kis jad2;m-juf, in submitting to bear it himself. It is an unni- 
 tural and an urreasonabic thing, to which no man ever did salvni:, 
 willingly, it must al'.vays be inflicted nn the weaker party, by 
 some one who is able and wUiing to do it. It alvvays requires force. 
 On the side of the oppressor there is power. See Eccle. 4. 1, 2. 
 '• So I returned, and considered all tlie oppressions that aie done 
 under (he sun : and behold, the tears of surli as \ve"e oppresscMi, 
 and they had no coiuforier; and on the sidt- of tljeir oj)pros3ors 
 ther^e was power : but they had no comforter. Where tort- I ; raised 
 the dead uhich were already dead, more than the living wlilch 
 are yef- alive." 
 
 '•Why should man have will, or power to .nakehis fellow mourn."'' 
 Where power is tiie only argumcnl, duly the oppr-'ssed have no 
 comforter, notwiihstanding their tears may he seen. The case of the 
 oppressed is the fnost hopeless ca^e and condition in wluch man ca'^ 
 • be placed. It a^lmits of no comforter, for no one can be a comfort- 
 er, in the case of the oppressed, unless i)e can, in some measure, 
 relieve tlie oppression. . But no one can relieve the oppression, un- 
 less he has power to do it. Bat the power is on the side of tlie op- 
 pressor. And power can run over all rights and reasons ; and this 
 it always does, in the case of the oppressed. It is no wonder Solo- 
 mon praiseil the dead that are already dead, more than the living 
 tliat are yet alive. The oppre^ssed feel so, more than he did 5 and 
 many times they would rather die themselves than live. And, al- 
 thou:ih the oppression may be biirne for a wiule, yet the oppressed 
 vv'ill be sure to throv.' oft' the oppression, as soon as they see that thef 
 have po ver to do it. They never lack tlie disposition to throw it 
 oft", no matter in what climate they live, or of what coloor m.iy be 
 their skin. Oppression will cease befijre the Millennium begin?., 
 eifhf'r through tli" influence of ihe Gospel disposing the stnmg to itt 
 the oppressed go free, as in Isaiah 58. 6, or else by the sword. If 
 ye be willing and obedient, ye shall eat tae g md of thi- l;ind ; but^ 
 if ye refuse and ri^bel ye sh.dl be devoured wiihthe sword : for ihe 
 mouth of tiie L-M-d hadi -pokon it. 
 
 God intedds to cleanse tht- Sanctuary, and he will relieve the 
 oppressed, either by the G ispei or by he sw~rd. l! the A! \- u^hty 
 God has to resi't the pov/-r of op>rcsi>!i, bv po.ier, 1 wid ' e ioue 
 before the end of the battle of G <g md M li.os: And it by the 
 Gosp 1, it will be done sh ir ly afer tlie Jewisii M -..-; n aries 
 start out from Jerusalem. For, I have 110 hope that the wicived vvili 
 
392 
 
 cease to do wickedly, before that battle is over ; arid 1 liave ijo 
 Tears tiiat there wiil be any wars and bloodshed alter tliat bit le. 
 
 But. when the Jews sisai! become a Christian natiori, and start 
 the (jospel out from Jerusalem, thf'n a new inlpl^]^e will ht^ felt, 
 and a revolution will take place in the. ininds of mankind, with, re- 
 spect to their civil views, habits, and customs, as \\e!l as with re- 
 spect to their religion. The science of war, robbery, bloodshed, 
 and oppression, will be remembered only to be detested. And the 
 whole attention of mankind will be turned round, and placed upon 
 the aits of peace, honesty, and industry. And. whereas agriculture 
 is the life of all arts, it will claim the first consideration and atten- 
 tion, in this great and universal peace establishment-. This will be- 
 come the feelings of those that are not Ciuistians, as uell as of 
 tliuse that are. The long- list of implei^!ent> cf w.i!, robbery, mur- 
 der, blood, and itiiscry, that has been with ho much industry and 
 skill accumulating for ;^geg, will be, with pleasure, turned into im- 
 plements for cultivating the ground, so far as may be necessary •; 
 and tiie rensainder will be turned into all other implements of peace- 
 able, honest, and ind';sirious life. They v,\\\ liuve becotue to sick 
 of war, that tlieir feeling?) will not be hurt, wnen they take even of 
 (he most complete ar;d cc-tly sv.'ords. that have been prepared with 
 the greatest art, and beat t'lem into plough-shnres, and tlie most 
 glittering spears, into pruning hooks. There will be many mourn- 
 ful h.er'rts, wdun they read over the lamentable history of wicked- 
 ness and wt\e.s of the preceding generations. But they will culti- 
 vate ti.eir land so completely, that (heir trees shai! yield (heir fruit, 
 and th.egrv'.nd Us increase, ojcre abundantly ihuu ihev ever did be- ■ 
 fore 5 ah«l iM' parts of it will be inhabited. The siropg places of 
 deferice. i:! tlie (lifferent nations, will be turned into woikshops-, or 
 phuc i i:one-,4t and useful liierchandixe. A'id the ships (d' war, 
 w-ili be lurned info ships of burden and traue ; and, perhaps to car- 
 ry Missionary apparatus from country to country, and to the islands 
 of the otean. Every thir.g v/dl be turned to the best account that 
 the nature of the case will admit. All useful arts and sciences will 
 be cultivated much more perfectly than they ever were before. The 
 hearts of parents will beturnedto their chililren; and the hearts of the 
 children wil; be turned to their parents ; and children will be train- 
 ed up nearer in (he way in which they should go. Instead of letting 
 them run at large, like a wild ass's colt, the cultivation of their 
 minds and manner*, will be a great object of attention. They will 
 try who shall become wisest and ablest to do good. Thetdogy will 
 take the lead of all sciences, and it will draw all other art« and 
 iSciences inn. train. And, above all, God will bless tiie labv^rs o 
 
303 
 
 $htu- 'iuiiiu->'iii evvi y goad woik. •'• Aud L will make liit;;n, aiui the 
 j/iaces round about ir.y hill, ;i biiiSiuug ; aud 1 will cause the sliowor 
 to come down iu his se;i<*(>n ; tliere shall be showers of blessing." 
 E/.ek. 34. 2G. Theii- works of goodnesD will prosper, and truth, 
 ri<j'itc<iusnc?Si p(>act;, and happiness sh:i!l increase, every year more 
 and moie, until the Millennium shall begin ; wh-.'n all shall know 
 the Lord, fi-om the least to t!;c greatest. ''For, it shall come to 
 pass in the la^fc '•^•'■^J^f that, the n;;iun!ain (if t|;e Lord's Iiouse shall be 
 established in the tr.p oT die mountains, and shall be exalted above 
 the hills ; and all nations shall flow unto it. And many people s all 
 say. Come yp, anil let us f:^ up to t'se raountaiis of the Ijord, to 
 the house of tiie God ofJdrob: and he will teach us of his ways, and 
 we will walk in h>is paths : for out of Zion sh;iU j^o forth the law, 
 and the word of the Lord from Jerusa'.'in. And he shall jndge 
 among the nalions, and shall rebuke niimy people : and they sliail 
 beat their swords into plough shares, and their spears into pruning,- 
 hooks : nafion ahull not lift up sword against nation, neither s'^-iH 
 they learn war and aiore.'' Lsaiah 2. 2-— 4, Micah 4. 1 — 4. "■ But 
 they shall bit every man under his vine and undor his fi^itree ; and 
 none shall make them afraid : for the tnouth of the Lord of hosts 
 hath spoken it." " Behold, the days come, saith the Lord, that I 
 will make r '-^ ; — v;;v;"': v.\'li':<-' hri=e csf hr;el,and with the 
 house of Judaii : Zsot accordi!;^ t;, t^u- cOvenan*- thit. i made with 
 their frithers in the day t!;at I took Mi; m by the hand to bring them 
 out of the land of Egypt ; which my covenant they brake, although I 
 was an husband unto them, eajth, the Lor ' : B'lt ihis shall be tlie co- 
 venant that I willnifjke with the house of Israel ; After those days, 
 saith the Lorvd. I v.ili putmv lasv in their invvard parts, and write it 
 in thfir liearr-. ; and will be th.eir God. and fhi'v sh.ail be inv peo- 
 ple. And thoy s'lail ten: i! no ni'sre every man iiis neighb^iur, a^d 
 every man his biofiier. saying, know the Lord : for they siial! ail 
 know me, from the least of them' unto the greatest of th.em. saith *i.e 
 L'^ri] : for I \y\\\ f-a-give tl^eir iniquity, aijd I will re-uemi-'r ih-ir 
 sins no m'irc." hr fil. 3i~-34. Paul quoted tfds place in fleb. 8. 
 ^' — 12. . '^ >? -h iM, I \viil :;:i!her tiiein (Hit of all countries, whither 
 I iiave driven tK --^ ii >r ._•:;;;:. r, and in :ny f^ry. and in a:-:--U 
 wrati ; and T -..vi;i bring the-n jgain unto thi? j)iice, and [ wiil '-au'^e 
 them to dweU safely ; and flu v s-htlt he my peop'e, .;:;(! I wil! be 
 their God : and I will give th in o e iie.;rt, and one Nvav. ti'at they 
 may fear ;n- f'ovvp-, fir ih,- i;;;o.; ^Tthem, and of their chibireu af- 
 ter them : asi.i I wiU muke an cverlastif.g co-enaut ■.vH.li th>nn," 
 that I will not turn away from (hem, to lio thei-a go-d ; bu; I 
 v/iH put my fear in their hearts, that "thev shn!! not depart 
 
$94 
 
 . .. . :.'. . \;, i will rejoice over tlieu), t.« do theiu ^"•'■'> 
 fitiil I \- i 1 plant tlieni in liiis hiiul asiureiily v.itii my wlaiK.- 
 he.ni a.td vvitli my whole soal." Jer. 32. 37 — -U; " Atid ri^iit- 
 cousnes^ j^liall be the girdle of liis loins, and faithfulness the girdle 
 of his rr;iiis. The woifalso sh;i!l dwell with the Idinb, and the leo- 
 pard shall 'i/ down with the kid ; and tiie calf, and the young Uoa, 
 and tiie fatling together j and a little child shall lead them. And 
 the cow and the bear shall feed ; their young ones shall lie down to- 
 gether : and (he lion shall eat straw like the os. And the sucking 
 chil 1 >!ia!i play on the hole of tlie a-.;;, and the weaned child bhall 
 put his hand o.t the cockatrice's den They shall not hurt nor destroy 
 in all tny holy mountain : Fortiie easth s .all be full of the know- 
 ledge of the L')rd, as the watei.-> co\er the sea. And in that day 
 there shall be a root of Jesse, which shall stand for an ensign of 
 the people ; to it shall the Gentiles seek : and his rest shall be glo- 
 rious. " Isaiah 11. 5 — 10. " And it shall come to pass, that be- 
 fore they call, I will answer ; and while they are yet speaking i 
 will hear. The wolf and the lamb shall feed together, and the lion 
 shall eat straw like the bullock : and dust shall be the serpent's 
 meat. They shall not hurt nor destroy in all my holy mountain, 
 sai'h the Lord." Isaiah 65. 24, 25. In this way shall the Church 
 look forth, fair as the moon, clear as the sun, and terrible as an ar- 
 my with banners. Moreover, the light of the moon shall be as the 
 li^ht of tiie sun, and the light of the sun shall be seven-fold, as the 
 lig!)t of seven days, in the day that the Lord bindeth up the breach 
 of his people, and healeth the stroke of their wound." Isaiah 30. 26. 
 lu this vvay, the stoPie cut out without hands, is to become a 
 great mountain, and fill the whole earth. The kingdoms of this 
 world are to be given to the people of the Saints of the ^lost Ilig'i, 
 whose kingdom is an everlasting kingdom. Not only are ail nations 
 to become Christian nations, but, als;), all in iividjals, male and fe- 
 Hiale, in all nations, are to become Christian , iiideed and in truth. 
 And this is what is meant hy cleansing the S.mctuary. All this has 
 tO'tuke place by the time the 45 prophetic years are out : conse- 
 qiifiiily, intlie evening of the day, it will be light. Tise whole 75 
 vear.=> from tlie fill, or rather f;o;n the end of the 1260 years of the 
 ik'ast's reign, i? that day which s!iou'd bj neith.cr clear nor dark : 
 !;iit in t'le evening it sliall be' light. '• Who h.ath. heard such a 
 thijjg :- , Who hath seen such things ? vShall the earth be made to 
 brin^ forth in one day? or shall a nation be born at once ? for as soon 
 asZion travailed, she bt:*fe«ght fortii her clnldicn." Isaiah 66. S. 
 Aithough no o.-.'-' ha* ever yet hea'-d or seen such a thii>g. yet, in tiic 
 last 45 years of cleansing the .Sanctaary, this improvement will <^.o 
 
o^5 
 
 »n rapitllr, somelhing like a milion being born in a ilaj. '• For as 
 suon as Zion 'travailed, she brougl^t forth her childrei).' Ga-i i« 
 "ab'e to do a great work, in a short time ; and. the work is trn'y 
 great, and the time short. According to the cilcalatinn, the 45 
 years will end about tiie 27th day of rdarch, in (lie yi-ar 1S8r, 
 when the Mil!en!iiuiu is to begin beauiitaiiy. .Blesse;', i.-; he tliar. 
 •v:ii!cth. at)(i Cometh to Ih.it delghtful period of titr.e. >lay God 
 Ija-icr) t'lC work, by all iv-eans necessary for accompti-^!;!!^;: it. in it-5 
 proper ;i.u,'. 
 
 ■ TDe word ^llllcMiniu;:! s!g;;!;{ies a th>iisa:id ye:::,i. An-l k is 
 r!ie Uaivie which has ;;>•;';: u}''-'' particuh'irly to ih.; pe^io ! nf -i^Mc 
 s;)j'<c;) oi' ui llc-Aeiati;_)i)s ^20. :':. <- A'vi I ^mlw :•- a .^l! c -. ■ i 'wn 
 frO'n iiCiViMi, iiavin^T rii-ki'y of tis,; b-;'t'';!i'>'=.s pit, :: ' . :;■ t':;t 
 ■ ;-.;;i i;i iiis h:in-i. Aiid he \d\<\ iiold ou the old dragoo, tl^at old ser- 
 js.'-iu whicii i". called the Devi!, and Satan, ijtnd bound him a thou- 
 sand 'years .'" 
 
 riii^ ii;li?n li r<n i; to begin, wlr.^never the fo years of cleansing 
 'h,e Si icliiary aro OUT.. And trnt!;, peace, and righteousness, will 
 coi-er th,; \v!v,)le earth, during d}e whole period of a thousand years, 
 or .tluoughout tise vvhol? '.!il!e.iniu;n. Sometisnes the question has 
 been proposed — '' Will the I.tillenniuin continue just one thousand 
 projiiii-tic ye;;rs ; or wiii it c^intinue * ! -re than a thousand years ?" 
 
 D.iPiie!, ill his 8t!i chapter a - ertie, gives days for pro- 
 
 p'letic y^as-:;. And John, in R: . :,. 1 i. 3, and 12. 6, gives 
 
 davs (or ve.^rs, in ihe rcijn oi the I^east. • Arid, as John was writing 
 on the s;;ine pubject, it ia ■: d reasonable that he should use 
 
 the ?a'n:' inaiv.ier of exprc?; ■ ;; he spoke of the Mi'lennium. 
 
 And it >f, rL'a;-;')iKi';jle to understand hiiu as still uieaning to give a day 
 for a year | and tiiatthe MdleiHiiiim was to continue as many pro- 
 phetic years as there are days in a t'lousand prophetic years. But, 
 as there are 360 days in one prophetic ye;ir, so there are 360,000 
 days in a thousand prophetic years. And this would make the Mil- 
 lennium 360,000 prophetic years, at a day for a yeor. And this is 
 the natural way to understand it. For, if John had told us that ihe 
 Millenniuui should last a. thousand days, we should have understocid 
 hiio as meaning a thousand prophetic years ; as we do where lie 
 speaks of the reign of the Beast, and calls it 1260 days. We un- 
 derstand that the reign of the Beast was 1260 years. Now this 
 would be 260 years longer than the triumphant -i-eign of Christ ou 
 eartli, if the Millennium be but one thousand years ; which would 
 seem to be very disproportionate. But, if the Millennium be 
 
t)6 
 
 360,000 years, tl-en we can clearly see, that, '> where siti abuumkd, 
 graci; diii much fjiore abound." We can, a!sr;, &ee ihe -.lifcaiiinr ol 
 th;:se wo.fK : •• il shiiH b.uise thy iiead, and thou shalt bruii^c his 
 h-cti." For, bcfiue the Mill^T.nium, the Jews shall be bri)uo-ht in, 
 
 V;Uh \li ii;l':us;, { f ;Sv G'rtr.'e- : atul, (iurinsr ihe whole Millen- 
 
 ii:iii- ■ ' i-aiovv the Lo;u, fii^n tlio icii>t 
 
 t(/ the <,i.aU:i." Ai.u. t^; i!ib ui;-'.ry many millions that shuil be 
 
 • taved. ine'uc!!t,iti!(k: WvM by.s,> great that no man can iiUrnbsi- them. 
 
 G .d'i.>TOii!TS!Mi Aijiahat:;, Gen. 15. 5. tr.aLiiis s^c'd sLoulii be af? 
 n';-iie]\.e^ j!s tlie stars of heaven. And; in the 2i?,. 17, 18 — "That 
 iii b!t?.s"uio;. I ^vin hh'-> thee. aii<> in raultiplyino-, I uiil iruihipij 
 • iiV ^eod lis tlic • ; ' ' eiv.'n.and as the sand whic!) is iipo;i t'.e 
 
 sif.i'^hi.re ; an ■ ■ no^seas thpgatc. of his eneiriics : ar.ii ]n 
 
 thy s;H'd ^! tu! Mil iiie; i!;i:ii>ns of thte earth be hiC'-SH.i " A d G d s^id 
 (0 Jaeo ., Oi n. 2S. 14, ''Thy seed shall be as the dic-t uT the eaith." 
 And, h2. 12 — '^I uiVI saiely do thee ,2;ood, and ni:ihe Ihy seed as t lie 
 sasid of the sea. whicii cannot be ■nunsbered for ;:iuititLule."<'riirsc 
 |r::ii!;:-.e-havsf)'.!K vcr ve' hven rnifillc(] ; but, if de Milienniam si all 
 last of:'.;, Of yi^ar-:, we aray see that ihey c-'in be iulidled. her<^ai'le#-, 
 cciopsetcly. Tlie de^icendcints of Abraliam, I*i;:c, anci Jacii*,b..niay 
 y<-t bcco^iTie ;i3 T'iuiixmov^ as tiie star» of !>eaven, or the ^ ind 'of tjte 
 sea ; and, '.:. :•- . ■'-.! ■■'i i' .^kjus <>{ li:, o.:; .1; hi' bii'->f(i -,; 
 
 ior all natioi.s wiil lie;;ri;u^.;t into ti;e hi^tsi!:^* oi iii>^ (jusp.;!, ih ihe 
 timeof the Miilenidun-!. C!;i is* was, acc(truii;<r to ihelhs'h, a de- 
 scendant of'A^brahani, Is:iac,atid Jacob ; 3; ■' he i^ i'lhe roui r; d 
 ofr«;pring of David, anti he bhal! sit upon Uie fiiroiie ol l\is i-;..;- r 
 David, iorever ; "^ai-id ihere was ^ivei- liiui t-onssnion, andglor>, and 
 a kiiT'doni. (hi-j all pi^onle, nations, and h^isguages, should serve 
 him ; his dominios! is an everlasting (J^Mniniou, whicii shall nut pass 
 avvav, and his kingdom that vvlucii. shall iiot be destroved.' But a 
 part of hisr^-i^n will be in this Vv'orid^ and the balance of ir through- 
 out eiet nitv. 
 
 1 kniiv.- thar. whi-n G.')d says many tlsinjisin ihe Bible, that ap- 
 pear, to fiijnian b.uijiS, oiicomruoa and iniprf-bable, or r.ot well un- 
 dersfoed, so •■e uii-n have a way of spiritualizing th^-iu to dead), or 
 at least until t'ev are sujopo^eti to tnt-an something quite ctniuu'n, 
 or \vi.'.ifi tlu' hounds of human Isketihood. And, in -this way, the 
 iiif-iilTi- V, i?(i<tri> and. powi-r of God, are rtduced down to the piiilul 
 conceifs ;itn! vv. il.Ti^ ss otuan ; hs if God had said inuch tviure than 
 he vva^ aide to perfo in. Now. this kind ot a spintu liz;:(ion» is ab- 
 solutely a contradiction of God^instead of our thinking as we ought, 
 " tl at he is able to do esceeUiug abundantly above all that we a-k 
 or thitik." Knh. f:. 20. 
 
397 
 
 But I kao'.v, aho, t'nat there are soa^e objections urged against 
 ofldei-staading the Bible as metn!n;r thit tlie Milietuiiuin should 
 'as': S60,000 years, it has been said tiiat the people would become 
 50 numerous that they could not stand upon ihe earth. And, to 
 make the objection so much the more frightful, it has been said that 
 they would become so numerous that (hey would make a pile, all 
 over the lace ofthe earth,, as hi;>,!i as tlie snoon. In this wyy, men 
 can close their eyes against the infinite wis.loni, power, and good- 
 ness of God. I consider it a suftkieut answer to all such objections, 
 to reply, that, "in ^ny Fither's house arc many mansions." It there 
 should not be room enough on e.uti>, there will be room a plenty in 
 heaven ; and God will move ti'tMn to hpavt'n fas^ enuigh, so that 
 they siiall irsK be fooniuc!'. crowdesi mu iSie r;u'M!. ii(<i\ iS never at a loss 
 for ways and means to acco oplsh 'a<}i inliastcly wi-^e and benevolent 
 purposes. The Redeemer shall .sec of the traVo-il ci' his soul^ and shall 
 be satirifiec. 
 
 I'iie earth was niatle to be ialuibitcd. .■•!i-] it vv'.as not created in 
 v-aio.. Isaiah 45. 13. It will no doubt be settled thick; and even 
 the. mo.-it unpromising parts will be so compietely cultivated, as to 
 iiourish', Uke the Garden of Eden ; and the desert shall rt-joice and 
 bloBSom like tlu-. rose. '• The Vv'Uderness and the solitary place 
 ahall begiad.{V>r them ; and the desert shall rejoice a:id bioS'?um as 
 the rose. It shall -blossom abundantly, and rejoice even with joy 
 and singing •. the jij^ory of Lebanon shall be given unto it, the escel- 
 lency of Carrnt;! and Sharon they shall see the glory ofthe L(;ru, 
 and the excellency of our God." Isaiah S3. !, 2. ''For ye shall go 
 out with joy, and be led forth with peace : the mountains and the 
 hills shall break forth before you into singing, and all the trees ofthe 
 iie-d shcill cliip their hands. Instead ofthe thorn shall come up the 
 iir-uee, and instead of the brier shall come up the myrtle-tree : and 
 it shall be to the Lord for a name, for an everlasting sign that shall 
 not; be cut off." isa. 55. 12. 13. Such places shew that the earth 
 will be thickly inhabited, and well cu'tiva'ed ; but there is no 
 danger that it will be overcharged with people at any time, even if 
 the Mdlenniuin should last 360,000 years. 
 
 The people will culdvare such habits of peace, good order, 
 and temperance, that they will live nearly as long as they did be- 
 fore the Flood. "There shall be no more thence an infant of days^ 
 nor an old man that hath not filled his days : for the child shall die 
 an hundred years old ; but the sinner being an hundred years old 
 shall be accursed. \nd they shall build houses, and inhabit themj 
 and they shall plant vineyards, and eat the fruit of them. Tiiey 
 shall nor build, and another inhabit ; they shall not plant, and 
 
o<^8 
 
 anotJier i-ut ; lor as the days of a tree, are the tiavs ot my people ; 
 r.Qtl mine elect shall long enjoy the work of th^ir hands. They shall 
 rot iab(M-in vain, nor bring forth lor trouble ; for they are the seed 
 of the blessed of tlie I.urd, an;l their oilsi)riitg with theni." Isaials 
 65. 20 — i23. The days of a tree are said to be from ab.iut six hun- 
 dred to about nine hundred years. And as the days of a tree, are 
 the days of my peojile. It appears to r.ic that no children will die 
 •in real infancy, or, perhaps, under legal age. 
 
 la our country, children are infants in law, until they are 
 twenty-one years of age. But, in the time ol the Millennium, they 
 will be considered children when they are an lumdred years old. 
 And, if one dies at an hundred years old, he will be said to have 
 iiied i)i childiioc'i. But no one will be a sinner uiitii he is an huu- 
 (ired years old.; for, if he should be an impenitent sinner, at an hun- 
 "lircd years old, he shall be accursed. This is a strong manner ot 
 expression, to she\v that none will continue sinners until that age, 
 •viio live and die in the Millennium. For, of all those that live and 
 t'\\i in (he Millennium, tliere will be none but what shall kr-.ow the 
 : .'id, from the least to the greatest. There shall be nothing to hurt 
 r to destroy in all the holy mountain. But if there were a tinner 
 t'lere, to liveand die a sinner of an hundred years old, and be ac- 
 cursed, then it could not be said, with propriety, that there was no- 
 Thing to hurt or destroy. All that live and die in the Mill- n- 
 nium, will be renewed by the Divine S| irit at an early day, and 
 tliey will live the life ol Christians, and die the death ol the righ- 
 teous, and be saved. If any, born in the Millennium, should re- 
 main sinners until they are an h.undred years old, they .will not die 
 in the MiUennium. But tliey must be such as may be born some 
 short time before the end of the Millennium, and live until the Mil- 
 lenniuijj is ended, and die sometime after the end, of vshom I intend 
 to say more, when I treat of the Little Season, which takes place 
 at the end of the Millennium. 
 
 Notwithstanding, all that live and die within the Millennium, 
 \yill be renew^ed early, and will die Christians, and be s-aved : yet, 
 we are not to understand that all will live to the age of a tree, 
 ^lany trees die before they come to v^hat is called the age of a tree; 
 {^efore they co.ne to be live, or six, or nme hundred jcars old. 
 They will be sure to leave the earth in sufficient time to prevent the 
 darth from being overstocked with inhabftants, or even too much 
 cVowded to live comfortably. But the earth will be filled with in- 
 |iabifants, and with the knowledge ot the Lord ; and. as many as 
 jiin live, on the earth, cotulor'ably, will be coi'tinued on it, for u.r'ny 
 ?rges. BD(, after the earth shall be tilled with inhabitants^ then 
 
399 
 
 4ji0se inhabitants tuiist leave tlie earth time etiouyii to inalie tooni 
 ■for others that will come after ihcm. Ami, in tiiis way, the vvh<jle 
 earfh shai! be pec^pled uitli a succession of inhabitants as famous for 
 goodness, peace, and happiness, as ever it was peopled with inhabit- 
 ants infamous for. wickedness, war and misery. So great a change 
 will have taken place for the brtter, that ti'.L- people ti>en will feel 
 just as certain that there is no thief, liar, swearer, or drunkard, as 
 they always have felt that tiiere v/as. And, in every oilier wicked- 
 ness, a similar reformation will iiavc (akea place. 
 
 There has been a notion in the world that Christ would coiv.e 
 back into the world, and live iiereoa tiie earth as a man, during the 
 the Miiieniiium, and govern and direct the world in every thing, 
 with so much wisdom as to secure all excellence and prosperity in 
 his kingdom. And that all Ch.ristians, who had died before the 
 Millennium, should rise from t!ie dead, and come back here on the 
 earth, and reign or live vyfith Chiist, here on the earth, during the. 
 Millennium. They who entertain these notions have felt themselves 
 supported by such passages as these, in Rev. 20. 4th and 6th-~"Anii 
 they lived, and reigned with Chj-ist a thousand years." " But tliey 
 shall be priests of God and of Cl'.rist, and shall reign vath him a 
 thousand years." These places of Scripture do not represent ii> 
 me, that either Christ, or the dead io Christ, will ever come back, 
 and live on the earth as they formerly did. I Isave given my judg- 
 ment on these points, in the conversation on the Resurrection and 
 GeneralJudgment 5 and need not lepeatit here. It is enough to 
 expect an universal reformation, sitting every thing in the best or- 
 der, among those that will come into the world in a natural way : 
 witliout expecting the dead to come back and live on the earth. 
 Those good people that are dead, can rise from the dead, and reigji 
 with Christ a thousand years, or through the Millenniura, more to 
 their satisfaction, in heaven, where they are to be forever, than here 
 OB the earth. Neither would it be any real advantage to the people 
 on tke earth, for those dead to come back arui live on the earth. Th^ 
 people on the earth, have Moses and the Prophets, and also the Apo^ 
 ties ; and, if they will not hear them, neither would they hear, if 
 all the dead would come back. And, if the people will hear tiie 
 Bible, there will be nn need for {lie cnnnse's and examples of the 
 dead. The ^Millennikim must be brought on, and conducted 
 througliout, according to the principles laid dov/n in the word of 
 God ; and, when every thing is done according to the Bible, it will 
 be a delightful Millennium. There will be, throughout the whole 
 Mdlenniura, just as much necessity for every one to be born of the 
 Holy Spirit of God, as there ever was. And this will take place while 
 
400 
 
 ihey are vt-iy your.g. 'i'hey will '• remember thfir creatcii- in (lit:-; 
 days of their youih." Under the inilui'tice i;}' tl-.e Holy Spuir, they 
 will be trained up in the knowledge and practic*' oi the primiples 
 contained in the Bible. The '* word of God will he, truly, .1 lump 
 unto their feet, and alight unto their path." The Bible contains 
 the first principles of all valuable arts and sciences : and, whatever 
 contradicts the Jiible, cannot be !rue. And, before the Mdlenniun^ 
 begins, but pat ticulaily in the tin^ie of it, the Holy Spirit of (Jod 
 will '•' open the eyes of mankind to behold wondrous things out of 
 <he Bible," for the Bible contains the law of God. And, whenever 
 Bdde principles are properly understood, and carried into practice, 
 'it will constitute a complete reformation all over the world. "-There- 
 fore, if any man be in Christ, he is anew creature : old things are 
 passed away : behold, all things are become new." 2. Cor. 5. 17. 
 Wherefore, when all mankind, over tlse whole world, shall be iu 
 Christ, they will be new creatures, or it will be a new world : old 
 things will have passed away 5 behold all tliittgs will have becom-> 
 new. 
 
 Isaiah 43. 18, 19.— "Hemember ye not the former thin;',?, nei- 
 ther consider the things of old. Behold, I will do anew thing; now 
 it shall spring forth ; shall ye not know it ? T will evei\ make a 
 way in the wilderness, and rivers in the desert." '^ Sing, O je 
 heavens ; for the Lord hath done it : shout, ye lower parts of ti) .' 
 earth : break forth into singing, ye niouiitains, O forest, and every 
 tree therein : for the Lord hath redeemed Jacob, and glorified him- 
 self in Israel." Isaiah 44. 23. And, in Rev. 20. 1 — 3, John say?, 
 *' And I saw an augel come down from Iseaven, having; the key vf 
 the bottoiuless pit, and a great ; hain in his hand, Atid he had hold 
 on the dragon, that old serpent, \'. hich is the Devil, and Satan, and 
 bound him a thousand years. And cast him into the bottoinless pit, 
 and shut him up, and s-.t a seal upon him, that he should deceive 
 the nations no more, till the thousand years should be fulfiiled.-" 
 And, in theSist chapter, John takes up the sumc subject again, atxl 
 says, " And I saw a new he.ivenand a new eartli : for tii^ li-vt lioa- 
 ven anCi the firfct catili were passed an^ay ; and tiiere was no ssioie 
 sea. And IJohu saw t'lc h.ily tiiy, rSe'\v Jerusalem, ccunisiij.' do-.i n 
 from God out of heaven, piepnrcd as a bride adorned for her lius- 
 band. And I heard a great voice out of iienven, savin r- neliib!, 
 the tabernacle of God is v/ith men, and he wi!i dw. : ; ..>. 
 
 and they shall be iiis people, and God himself sliall be wuii i'i\; :;;. 
 and be tlieir God. And God sh.ill wipe away all tears frtrnv their 
 eyes : and there she.U be no miire di'iuii, r^eith^r sorrow HorT^yirig, 
 neitlier shall there be any n>o;epa!a : for the former tbhv^sare^pass 
 
401 
 
 od ciw.iy. Atid he that s.u upon the thrinc, said, Bi-liol-J, I inaki- 
 all things new. And he saii.l unto vne, Write : lor these words are 
 true anti faithful. And he said unto me, It is done. I am Alpha 
 and Orneq;a, the heoinninij and the end: I nil! give unta him th:it is 
 athirst, of the fountain of the water of life, freely. He tliat ove:- 
 cometh, shallioherit vdi things; and I '.vill be his God, and lie shall 
 be my Son." — '• And one of the seven angels, lalked with me, say- 
 ing, Come hither,' I will- shew thee the bride, the Lamb's wife. And 
 he carried me away in the Spirit to a great and high mountain, and 
 shewed me that great city, the holy Jerusalem, descending o;it of 
 heaven from God, having the glory of God : .and her light was like 
 onto a stone most precious, oven like a Jasper-stone, cle.ii' as clirys- 
 tal ;. And liad a wall great and liigh, and had twelve gates, and at 
 the gates twelve angel', and names written tlirrcon, which arc tlic 
 names ofthetwelve tribes of the children of Israel." 
 
 This new heaven and new earth, represents the reformed gtat*> 
 of the world, in the time of tiie JMiUennium, when, Behold, all things 
 shaU have become new ; <dd tiaings having passed away, i know 
 there have been various nations in the world, about this new heaven 
 and new earth. Some men have been looking forward, and expect- 
 ing that this new hea^/^n and new earth, would take place, in some 
 unknown and mai-velious manner, at so-ne period after the present 
 world comes to an end. But these notions never arose out of the 
 Sible;bat rather from overlooking the Bible. There is a great pro- 
 pensity in mankind, to look far away, and foim notions of their own'; 
 instead of gathering correct ideas out of the Bible. On this prin 
 ciple it is, that many have doabtfd, and even di,->pated that a Mii- 
 lennium would ever take place, while the world lasts. But it is of 
 infinitely more importance to mankind that God should inform dS' 
 that he intended to reform and renew fh'. present v.^orl(i, and better 
 its circumstances, to such a high degrae, that it shall become th'c 
 habitation of universal rig'ateocfsness. piace, and happiness ; insteafi 
 of continuing a perpetual iiabitation of devils, and h(de ofevcry foal 
 S[)irit, and cage of every unclean and hateful bird : I say it is of in- 
 iinirely more importance to be informed of this, than it wouUI jiavi' 
 been to be informed about some kind of a sreat so:nethin«; rhat vi^:tt^ 
 tb take place after this world comii-s to an end ; and, of which, this 
 world never would be any thing the better. And God has been 
 graciously pleased to give us this desirable information in tie Bible, 
 and we ou2;ht not to shut our ey(^s ag-iinst it. 
 
 We should remember thit the kingdom of Jesus Christ, is an 
 Everlasting kingdom, and to his dominion there shall be no end. Hfi's' 
 kingdow begins in this world, and is to continue throughout eterni- 
 
 H H 2 
 
402 
 
 ■;Y. it vras to t!irive :in'l iacrc.isp. until it sljuil become a glorious 
 kin2;tioin even \u thi> u-dild ; and, at the proper tiims lie will trans- 
 plant liis kingdom in anothrr v.'orld, where it will flourisli and he- 
 C'l'.ns much more gUirious. Fiur ir will be the saiue kingdom. And 
 we should have no niore doubt that he will better and beautify hi? 
 kingdom, in this world, than in the next world. 
 
 We need not feel the least doubt, but that new heaven and neu* 
 earth, is the reformed state of the world, in the time of the Milien- 
 riium. Isaiah 65. 16 — 19, where he is evidently, from the preced- 
 ing part of the chapter, speaking about the Millennium, says, 
 " That he who blesseth himseiiin the earth, shall bless hjmself in 
 the God of truth : and he that sweareth in I'^.e earth, shall swear by 
 the God of truth; becauEe the former troubles are forgotten,, and 
 because tliey are hid from mine eyes. For, behold, I create new 
 heavens and a new earth : and the former shall not be remembered, 
 nor come into mind. But be ye glad, and rejoice forever in that 
 which I create : for, behold, I create Jerusalem a rejoicing, and 
 her people a j)y. And I will rejoice in Jerusalem, and joy in my 
 people : and ilis voice of weeping shall be no more heard in her, nor 
 the voice of crying." Notliing need be plainer than this, to prove 
 that the new heavens and the new earth, mean the reformed state 
 of the world, in the time of the Millennium. And this new state of 
 things shall never come to nought, or be diminished, throughout the 
 Millennium, nor throughout the world to come ; although this 
 world will come to an end. All the real improvement made in the 
 mora! kingdom of Christ, will be carried forward into (he world to 
 come. Isaiah 66. 22. says, •♦ For as the new heavens and the new 
 earth, which I will make, shall remain before me, saith the Lord, 
 .^0 shall your seed and your niune remain." Thus we see this re- 
 i'ormation ofthe v.orld shall be great and lasting, and well worthy 
 of our highest hopes and fervent prayers. And, accordingly, Peter, 
 in 2nd, Pet. 3. 13, after having spoke " of the coming i.f the day 
 of God, wherein the heavens, being on fire, shall be dissolvetl, and 
 the elements shall melt with fervent heat ^" be adds, "Nevertheless, 
 we, .according to his promise, look for new heavens and a new earth, 
 wherein dwelleth righteousness." God had long before promised, 
 in the Old Testament, that the nev/ heavens and new earth, or this 
 universal reformation of the world should take place, before the end of 
 the world; wherefore, although Peter had occasion to speak ot the great 
 conflagration of all things; yet he lets us know that he looked for 
 that premise to be fulfilled first ; and then, after that, the earth, and 
 all things therein, shall be burnt up. 
 
 Frooi all those places of Scripture, it appears to me certain, 
 Oiat the new heaven and the new earth, do mean the reformed stale 
 
40;> 
 
 ot'the v7ori(i, io fhc tipne of thf5 Millennium. Tiiis' reCorf.iatiiin 
 takes place b'>th in Church and Staie; -i^iioulturp, tra'le?, arts, and 
 ?,oie)iies. ()t ••■vhich there will be an univi^r::;a! peace cstablishinenf, 
 over the whole worUi, •ivhiacini.'; every th.irn; with which mankind 
 l^ave any concern. And e,vi-ry thing will be so difTofent from what it 
 formerly v.';'.s, that tliere will be a new h.eaven and a new earth. 
 
 • But the New Jerusalem, called the Ho!}'- City, which John stv/. 
 comini^ down from God out of heaven, prepared as a bride adorned 
 ior her h.usbiind, is the Church, in the iime of t!)c Millennium. And 
 it is t!>c savne as the new heaven. This is {'no. " bride, the Lamb'iS 
 wife." " Let US-he glad and rejoice, and give honor to him ; for 
 t'le marriage of the Lamb is come, and his wife hath made her- 
 self ready. And to her was granted, that sheshould he arrayed in 
 line linen, clean an;' white : for the fine linen is the righteousness 
 of Saints. And he saith unto me, Write, Blessed are t'ley whicii 
 are called unto the marria(j;e-supper of the Lamb. And he saith 
 unto me, These are the U-uc savings of God." Rev. 19. 7 — 9. 
 Matthew 22. 2, c-ays, <• The kingd.oii-s of heaven is like unto a cer- 
 tain king, which made a marriage for his son." And, Jer, S. 1-1, 
 says, of the house of Israel, "Return, O backsliding ciilldren, 
 saith the Lord, for I am married unto you." And .Rev. 22. \7 — 
 '* And the Spirit and the bride say. Come." It is plain enough that 
 the Church is represented as the bride, the Lamb's v,-ife. And the 
 new heaven, and holy city, or New- Jerusalem, coining down from 
 God out of heaven, prepared asa bride adorned for her husband, re- 
 presents the glory and excellence of the Church, in the time of the 
 Millennium. The Bible has used almost every form and manner of 
 representation to set forth to view the transcendant beauty and ex- 
 cellence of the Church, or kingdom of Christ, in the time ofthel^lil- 
 iennium. And, in proportion as it takes the lead, and adv;ince« 
 in wisdom and goodness, which are its glory and excellence ; so, in 
 proportion, will every thing else advance in excellence. 
 
 "The Holy City, New Jerusalem." Here the figureof a beati- 
 TifuI city, is taken to represent the Church in the Millennial stai^ 
 and beauty. 
 
 This is the same city described in Ezekiel, from the 40th to 
 the 48th chapter. Ezekiel says — " In the visions of God brought 
 he me into the land of Israel, and set me upon a very high mountain, 
 by which was as the frame of a city on the South. And he brought 
 me th'uher, and, behold, there was a man, whose appearance was 
 like the appearance of brass, with uliueoffiax in his hand, and a 
 meisurifig reed ; and he >tood in the gate. And the niansaid unto 
 me, son pf man, behold witii thine eyes, and hear with thine earsy 
 \ 
 \ 
 
 \ 
 
404 
 
 a:':d set'hinc heart upon al! that I shall shew the ; for to Ihe intent that 
 I niight shew thein unto thee an ihuu broijght 'niihci- : declaie all 
 that thfu seest to the house of fsrael." 40. 2—4. 
 
 Ti'.en the inan, wilh (he measuring reed, proceeded to measure 
 t!.e tempie, with all its chambers and ortiainents, with great exacti- 
 tude ; and then to shew ti.e returning of the glory of God into (h^ 
 temple. And then the city, and the holy land, laid out for the 
 twelve tribes of Israel. Ail this is a figurative representation of 
 the temple, Jerusnleivi, or the-Churc*',iti the time of IJic MillenniuiYt, 
 after the twelve tribes of Israel shall get home to their own lavid^ 
 And he was particular to shew that the Prince, the Saviour, w ho 
 came into the world, dinerentlvfiom any one else, should come 
 into tic Church, or Tenpie di'lerently (Vomany one else. See 46th 
 chapter. 
 
 Bat the 4711! ciiapter sliews tlic head ^.^aters of the river of !;("(?, 
 iskiirig ouf fruin utider the tijrej^hhold of the house, or Temple, east- 
 ward, from thcsout!; side of the altar. Tli. size of ibis stream in- 
 creases, as it piecoeds, until it beconics a great liver of life, *• and 
 every thing shall live whither the river cometli." And the city has 
 twelve gates, named after the tvvelve tribes of Israel. ''And tho 
 name of the r.iiy from that day >hali be, 
 
 Tlie Lorti is there.'' 
 
 Or, Jeh.ovah is iiiere, is (he proper (ranslafien. Jehovah is ihere, 
 represents that the three Persons of the Tritiity, the Father, Son, 
 an<; Holy Spiiit, three Persons, but one God, is there. This a^^rees 
 with Jeremiah 33. 15 — 17. '•' In those days, and atthattime, will 
 I c;iU>e the Br.-rsch ot righteousness to grow up unto David ; arid he 
 shall execute jutlgment and righteousness in the land. In those 
 days shall Judnh be ?a\ed. and Jerusalem shall dwell safely : and 
 thiis IS the nanse wherewith she ^^hall be called. The Lord our righ- 
 teousness. For thus saith the Lord ; David shall never want a man 
 "to sit upon the fhrone of the house of Israel." This is the name 
 wherewith she shall be called. The Lord, or Jehovah our righteous- 
 ness. The city shall be callec Jehovah our righteousness j and Je- 
 hovah is there. This is what is meant by [lutting his name there. 
 See Deut. 12. 5. '• But unto the place which the Lord your Goil 
 shall choose out of all your tribes to put his name there, even unto 
 his 'iibiiation shall ye seek, and thilhei- shalt tlmu come." Isaiah 
 CO..i'. " And they shall call thee, The city of the Lord, Tiie 
 Zinvi of the Holy One of Israel-" And, Daniel 9. 18, 19-—'' for thy 
 city, and ^hy jeopls- are called, by thy name." The Hofy City,. 
 Nev/ Jerusalem, is to be called by that name. 
 
405 
 
 Tliis Teinpk' iWid ci'y, of Ezekifi, liafl a wall nrounii it An;l 
 the name of Je!u)v;,h is the Wall fif Salvntiort, or Fower of Siifety. 
 2. Saml. 22. 3. PjalmR 18. 2. <' At tl>at time tiiey shall call Je- 
 rusalem the throne of the Lord : and all nations shall be gathered 
 tinto it, to the name of the Lord, to Jerusalem : In those days ihe 
 house of Judah shall walk with tKe house of Israel, and they shall 
 come together out of the land of the north to the land that I have 
 given for an inheritance unto your fiV'oets." Jer. 3. 17, I^^» 
 The rth chapter of Revelations, has reference to this city of Ezc 
 ki' i. AH that is said, in.thatTth chapter, has reference to the Mil- 
 lennium, and will, all of it,.be realizt'd at that time, and forever. 
 The twelve tribes of Israel are to be senled, and a great multitude 
 such as no man can number, of all nations and people, are to stan«i 
 before the throne, arid before the Lamb. And the Lamb, who is ia 
 'the -nidstof the throne, shall feed th-.^m, and shall lead them unto 
 livtno;ffi\!ntains of waters, and God shall wipe away ail tears from 
 thoir eves. They will be in a new heaven and a new earth, truly ,5 
 but suc'i will be the times of the Millennium. 
 
 B;it this beautiful city of Ezekiel, is the same which John sa'A'^ 
 in Reveia';ions the 21st and 22nd chapters. "- And 1 John saw *he 
 hoi V citv. New J^ni^alem, comino; down from Grod out of heaven, 
 prepared as a bride adorned for her husband. And I heard a ^reat 
 voic-.^ rfut of heaven, saying, Behold, t^ie tabernacle of God is with 
 fnen nd he will dwell with them, ard they shall be his people, and 
 God himself shall bs with them, and be their God. And God shall 
 v.ipe away all tears from their eyes : and there shall be no more 
 death." — (there shall be no more wages of sin, which is death, in 
 this New Jerus-'ilem)- — '•'neither sorrow nor crying, neither shall 
 there be any more pain : for the former things are passed away. And 
 r,e that sat upon the throne^ said. Behold, I make all things new. 
 An;! he said unto mo, Write : For th.eso v/ords are true and fc.iith- 
 fnl. And he said un'iom.e. It is done. I am Alpha and Omega, 
 iha beginning and the end. I will give unto him that is athirst, of 
 th.?. foiiniain nf iJTe water oriife, freely." " r\.T;d ho talked with 
 '.-.'.e, s^iyiag., ('unic hither, I will shew thee the bride, the Lamb's wife. 
 And is 2 carried meaway inthe Spirit to a great and high mountain," 
 (ashe did Ezekiei,)':'-' and shewed me that great city, the holy Je- 
 jMsileni, desccndir.g out of heaven from God, Hiiving the glory 'd' 
 God : a:iij '.vr light was li:;v; unto a stone most precious, even like a 
 Jasper-stone, clear as chrystal ; And hud a wail great and high, and 
 hav! twelvegatof, arid at the gaies twelve angels, and names \vr;itcn 
 thereon, wliicii are the names of the tvrelve tribes of the CMihlron of 
 Ij^raei'-' Threi. gates iu each -(luare of the city, just as Eztkie! saw 
 
4i»S 
 
 i(. Jcihtvs tvveWe foundations of the wall of the city, a^iee wiCli 
 Ezekif^ra twelve portions. Ju!ui says, that he who inoasured the 
 city, had ajju'den reed. Die city was carefully measured, and tire 
 beauties rf i5ie wail, and of the city, distinctly named, to shew fortli 
 itsgre:!' bi-aufy and excellenci^ }3ytJohu soy>, "I s:uv noteiMple 
 thciolii : (or thv Lord God Almight}', and t'se Lamb are the temple of 
 It." This repie$;ent«tioii sheusthat "Jehovah is there." 
 
 " And the city had no n»'ed of the sun, neither of the moon,- to 
 shine iti it : for flie itiwry of God did lighten it, and the Lamb is the 
 light thereid. And the r.ations of them that are saved shall walk 
 in the light of it ; and the kings of the earth do bring their glory 
 and honour into it. And tUe <jafes of it shall not be shut at all by 
 day ; for there .shall be no night there. And they shall bring thcj 
 glory and honour of the nations into it. And there shall in no wise 
 enter into it any thin"; that dt-fileth, neither whatsoever worketh 
 abomination, or maketh a lie : but they which are written in the 
 Lamb's book of life." " And he shewed me a pure river of water 
 of life, clear as chrystal, proceeding out of the throne of God and of 
 the Lamb. In the midst of tlie street of it, and on either side of 
 the river, was there the tree of life, which bare twelve manner of 
 fruits, and yielded her fruit every month : and the leaves of the tree 
 were for the healing of the nations. And there sliall be no mori 
 curse : but the throne of God and of the Lamb shall be in it j and 
 his servants shall serve him : and they shall see his face ; and bi's 
 name shall be in their foreheads. And there shall be no night there : 
 and tiiey need no candle, neither light of the sun; for the Lord 
 God g'veth h?ir> light, and they shall reign forever and ever. And 
 he said unto me, These sayings sre faithful and true : and the Lord 
 God of the holy prophets sent his angel, to shew unto his servants 
 the things which must shortly be done. Behold, I come quickly : 
 blessed is he that keepeth the sayings of the pr(^phecy of this book." 
 And ise iiaith unto me, Seal not the sayings of i!ie prophecy of this 
 bjok : fi.r the time is at hand." In the 1st cliap'er of Rev. I — 3, 
 Jo :ii started outtode; 'are, or shew unto the sciv .litsof Gvd, "thi.igs 
 wlilch must shortly come to pass ; for (he time is at hand." 
 
 li is abundantly evident that Ezekicl and John, saw ihe-xine 
 and tr.e same beautiful city, the same glory of God, the sane 
 r';\cr of life issning from the throne of God, the same trees 
 of life, the sauic tjates of the city, and the same nations gathering 
 into the city through (hose gates, from the four (jiiarters of tlie 
 world. For all nations shall flow info it. And this beautilu! city, 
 thi^ holy city, {\\h New Jerusalem, this new he;=^^en, this lovely 
 bncie, the La:i:b's wife, adorned with vi-e jiUiry of (idd. anci the 
 lighteuusnessof Saints ,is the Christian Church, in the time of the 
 
407 
 
 Millennium. The only reason why ony one i.. ;.i, ., tijat 
 
 t'de description of it is too glorious for this ',v(,ri<i, ii'=, u-.ey inighi 
 ii;ink; and they might, therefore, suppose it was. some diii)^^- 
 {'or the next world, AVhereas, in fact, the descriptinu of its tran- 
 scend«iit beauty, and excellent gioiy, fit- it well, in tl-iis \vorl<i 
 only; for, in th.e v/orld to coirie, it \iill be so transccndently ex- 
 ■ellcnt iii beauty ai.d ^\ory, and happiness, that it will sur- 
 j ass ail description. For i\ye hath not seen nor ear heard, 
 ueitt'.er hath it entered ioto thshc/irt (d'man to conceive, " the things 
 {'hat God hach prepared for ihern thiit love him," in the world to 
 come. 1 Cor. i2. 9. Tiie greatest exctlience. which the charch of 
 ©hrist can ever u'tain in tiiia woild, or that could be desctibed, 
 will only prepare it for a begitining, in tiie world to cotnc. Where- 
 fore we err very much, if we take the beautiful descriptions of what 
 tlie church shall be in this world, and apply them to it, in tlie world 
 to -come. *«Beljold the tabernacle of God is with rnen." This 
 ticrtaiuly uMeans here io this Wi>rld. " I John saw the holy city, New 
 Jerosdlcm, CDmiog down from Gad out of heaven, prepared as a 
 Sride adorned (or iier b.ir^band. And I heani a great voice out of 
 heaven, say! u<;-, Bciii)!i';, tlie iaberiiaclc of God is with uieii, and 
 he Vvili (J well wiih them, and they shall be his pe-'[!le, and God him- 
 self shall be with thfui, arul be their God." This certainly means 
 here on cardi, and not after good soen die and go to heaven: for John 
 saw the New Jerusaleni, couiing down from God out of heaven And 
 it was one of the things that was shortly to coine to pass* Wc 
 were not to wait for it, until we go into eternity ; we are to look 
 for it to take place, in this world, time enough for the world to be 
 renewed and bettered by it; " i(n\ behold, I make all things new." 
 Thii guji-ious and desirable fact is to take place, in cleansing the 
 Sinctuary, and to remain throughout the Millennium, aiid through- 
 out eternity ; for his kingdom is an everlasting kingdom. -'Let 
 us be glad and rejoice, and give honotir to him : for the mar- 
 ciage of t' e Lamb is come, and his wife hath made herself 
 ready. And to her was granted that she should be arrayed in line 
 .linen, clean and white : for the fine linen is the righteousness ojf 
 ^Saints." ''Fo I would not, brethren, that ye should be ignorant; 
 of this mystery, that blindness in part is hapnenpd to Israel, until ihc 
 fulness of the Gentiles be come in. And so all Israel shall be 
 Sfived." '"Audit shall come to pass in the last days, that the 
 mountain of the Lord's house shall be est.'blislied in tiie top of the 
 mountains, and shall be exalted above the hilUjand all riiitiotis sha:i 
 flow unto it. For out of Zion shall go toiih tiie l.ivv, ad the word of 
 tlie Lord irum Jerusalem. Aud tiiey shai4 beat their swords into 
 
408 
 
 j);ou^hsheai.^, and ilieir spiars inlopruning-liooks : nation slutii i;..- 
 lift up swore] against nation, tieitliei shall they learn war anj, moro 
 Tiie wolf' also shall (^! well with the iamb, and the leopard bTlall lie 
 dov.n wlih the \:u\ 5 a..d the calf and the young lion and the fatling 
 together,- and a little child shall lead them. They shall not hurt 
 nor destroy in all nij holy mountain. And in Iha*. day, there biiali 
 be a root of Jesse, vvhicl! shall stand for an ensign oi the people; 
 to it shall the Gentiles seek : and hi> rest shall be gioiiuus. " " And 
 an higii way sh^li be there, and it sljail be called ti>e way of holiness, 
 As.d I will extend peace to Js'rusaleui, like a river, and tl;e 
 glnry of the Gentiles like a flowing streaits." "'■ Therefore, bu^ 
 hold the days come, saitii the Lord, tiiat they shall no more say, the 
 Lord livetii whicn brs.Uiiiit tne chiidren ni" i-,r;iel uui of the land (i 
 ii:^5.-yi-' 5 iJul the Lord hneth, wliirh br.e.i^lit up and v.hieh led the 
 seed of the lumse of Israel out of the north country, and from nil 
 countries whither 1 had driven them ; and they shall dwell in -tlieir 
 own Und." " A id f will ti;luriry the house of my glory." " Who 
 are tliese that iiy as a cli.ud, and as the doves to ttjeir wimluws'r 
 surely the isle.s shall wait for me, and the ships of Tarshi>h iirst, ta 
 bring thy sons from fitr, tixdr si vt-rand tliere gold with them, u? to 
 the name c f tlie Lord th-\ (jod. and to the Holy One of Israel, be- 
 cHUse he hath }i;l()ri(]fd tliee '' '• Tiiejelori^ thy gates shall be open 
 continually ; they shall not be shat ttiy nor night ; that vnen may 
 bring uiito th.e forces oi the Geot.ies. as.d thut their kings may be 
 brought" " Tneglury of Lebanon shall come unto thee, the fir tiee, 
 the pine-tree, and the box together, to beautify the place of my 
 Sanctuiry; and I will make the place of my feet glorious." "And 
 tl.ey sh.di rail thee, The city of the Lord, the Zion of the Holy 
 One of Israel. Whereas thou husjt b; en forsaken and hated, so 
 that no man went furough thee, I will msike thee an eternal excel- 
 lency, a ;oy of many generations. 
 
 "Thou shall also suck the milk of the Gentiles, and shall suck 
 tl e breast of kings: and thou shalt know that I the Lord am thy 
 Saviour and thy Redfemer, the mighty Gne of Jacob. For brass I 
 will bring gold, and for iron I will bring silver, and for wood 
 bras>, aid for stones iron : I will also make thy officers ptace, 
 and thine exactors righieousness. 
 
 ^'Violence shall no more be heard in th^ hmd, wasting nor 
 destruction within thv bor'lers : but thou shalt c;ili d.y walls .Salva- 
 tion, and thy gates Praise. The sun shall be no m«)re thy lighi by 
 day : neither for brightness shall the moon give liglii untofhee : but 
 the L'ird shall be unto thee an everlasting, lii-ht, and di^- God thj 
 glory. Tiiv sun shall no more go down ; uetthtf: shall thy mooa 
 
4;Q9 
 
 withdraw itself: for the Lord shali be thine eveilastiug light, ami 
 the du^'s of thy mourning shall be ended. Thy people alsosliall ha ail 
 ria-hteous : they shall inherit the land forever, the branch of my 
 planting, the work of jny hands, that I maybe glontied, A little 
 one shall become a thousand, and a, small one a strong nation : I the 
 Lord will hasten itin its time." 
 
 "For Zion's sake I wdl not hold my peace, and for Jerusalem's 
 sake I will not rest, until the righteousness thereof go forth as 
 brightness, and the salvation thereof asa lavnp that burneth. And 
 the Gentiles shall see thy righteousness, and all kings thy glory: 
 and thou Shalt be called by a new name, which the mouth of the 
 Lord shall name. Thou shalt also be a crown of glory in the hand 
 of the Lord, and a royal diadem in the band of thy God." " I have 
 set watchmen upon thy walls, O Jerusalem, which shall never hold 
 their peace day nor night.: ye that n^ike mentioii (;f the Lord, keep 
 not silence ; and give him no rest, till he establish, and till he 
 make Jerusalem a praise in the earth." "Beheld, the Lurd t.Liili 
 proclaimed unto the end of the world, Say ye to the daughter of 
 Zion, Behold, thy salvation cometh. " 
 
 The strongest forms and highest strains of phraseology, tluit 
 language will admit, has been u^ed in the Bible, to represent the 
 beauty and excellence, the goodness and greatness, grandeur and 
 glory of the state of the world in the time of the Millennium ; when.* 
 beiiold, all things shall be made new. And now, reader, suppose 
 the date of the new heavens and new earth, or the Millennium, - hali 
 begin on the 27th day of March, 18S7, according to the foregoing 
 calculation, and continue 360,000 prophetic years ; let your iinugi- 
 iiatioD, corrected according to the Bible sense of propriety and or- 
 der, go down that stream of time to its distant ages, and fancy to 
 yourself every amendment and improvement, carried on to such ^x 
 cellence, that God might say, " Behold, 1 have made all things 
 Bew ;" and then ask yourself if it is any wonder that human lan- 
 guage should fail to describe it. And then remember that all this is 
 only the beginning of the ways of God ; for there is an unbound d 
 eternity still before you j and, if the excellent glory of the king- 
 dom of Christ will be too great, even in this world, to be described 
 in language ; then, in the world to come, it will far surpass all hu- 
 man conception and imagination. 
 
 Truly, the contrast will be amazingly great, if the excellent and 
 glorious state ot the world, in the time of the Millennium, be com- 
 pared with Its guilty, degraded, and hateful state, before the Mil- 
 lennium. But why should we doubt } Has not God said st i' And 
 shall he not perioral it ? This world is a state of preparation lor 
 
.4ie) 
 
 the eternal world ; an<! why should there nut be great prepat-atiou 
 made ? There is no likeldKiod that it will be greater at the very 
 best, than is needed. Where sin abounded, let grace much more 
 abound, even in this \vi;rld. Why should not the all conquering 
 i^racc of God, be displayed in this world, in making all things new r 
 is n(.t iliis tl'.e sinlul world for which Chri&t died ? And sh.all he 
 r.olsto of the travail of his soul, and be satisfied ? Will his infr 
 .nUeJy benevolent soul be satisfied with something less ? Let not 
 the greatness, the excellencejand glory of this new creation, deter 
 us from expecting it. For this is one reason why we should, in 
 earnest expectation, wait in hope and prayer for it. 
 
 If all tl'.ings s'iall be made new, or if all the kingdoms of this 
 jycrld, sli'il! bero;>'o i;!C kinctlunis of our Lord and cf his C'nisr, ami 
 continue for one tl^.cr.si:i;d . years, it will be something great and 
 -iouch to be d-v'?irtd j but, much more so, if it shall continue 
 (50.000 years. Of the miglity many millions that shall be saved, 
 ! I ' multitude will be so groat that no man can uumbei then) While, 
 i the other h^nd, the number lost will be very small, when com- 
 ; iri.'d with th.ut {iiie.it muhitude of the human family that shall be 
 .^.iveil. Ihls will be true, whether the Mdtennium shall continue 
 :ni( a thousand years, or 360,000. But, if it shall continue SCO, 000 
 years, then the diS'erence will be so much the grea!er, and the tri- 
 umph of tlie Cuptain of Salvation, so much the more conspicuous 
 and glorious. And there is nothing standing in the uay to prevent 
 any part of it, but the Devil, and the ignorance, stupidity, and hate- 
 ful wickedness that are in the world ; the very things which God has 
 promised to put out of the way. And he will hasten it in its time. 
 Whcicfore, the friends of God, and "of the Millennium, have 
 threat occaHioa to rejoice and be glad, and give honor to God and to 
 the Lamb, and to congratulate the good people of the Millennium, 
 '■'for they are the blessed of the Lord, and their oSspring with 
 them." "Blessed is he that waiteth, and cometh to the thousand 
 three hundred and five and thirty days." Daniel 12.12. Fur this 
 is the first year of the Millennium. And blessed are all they that 
 live ant) die in the Millennium ; for God shall wipe awav all tears 
 rem their eyes. And let us, who now live and bear the burden and 
 beat of the day, rejoice in the prospects of our guilty and fallen 
 \yorld ; for the former troubles shall be forgotten, and, behold, Gud 
 will create new heavens atid a new earth, and the former shall not 
 be remembered, nor come into mind ; wherefore, let us rejoice fore- 
 ver in fnat which God creates ; for, behold, he will create Jerusa- 
 lem a rejoicltig and hev people a' ji-y. Isaiah 65. iG — 18 "Re- 
 joice ye with Jerusalem, and be glad with her, all ye that love her: 
 
rejoice for joj witii her, all ve. lliat inouni lur her ; liial ye in:'.y 
 suck, aiul be satisfied with the breasts of Iut consolations f'that yr 
 may milk out, and be (telighted with the abuinlance ot" her glory. 
 For thus saith the Lord, Behold, I will extend peace to her like a 
 river, an<l the glory of the Getstiles like a (lowing stream." Isaiah 
 C6. 10— I^'j. And this will continue on until the end <;!" (iie Mil- 
 lennium. 
 
 AHertiie Devil has been bound, by the chains of God's eternal jnu- 
 poses and truth, for a thousand years, or throughout the Millennium, 
 heistobe •' looaed a little season ;" see Rev, 20. S; "And when 
 the thousand years are expired, Satan shall be loosed out of hisp- isor, 
 And sh.all go out to decieve the nations which are in the four quai- 
 ters of the earth, Go^ and Magog, to gather. them together to bat- 
 tle ; the number of whom is as the sand of the sea. And they 
 went up on the breadth of the earth, and compassed the camp (-f i' t* 
 Saints about, and the beloved city : and fire came do'AH from iimi 
 out of heaven, and'devoured them." Rev. 20. 7 — 9. 
 
 Directly, when the Millennium is out, Satan is to be loosed, 
 and he will go about over the world as heretofore, or before he was 
 bound, with all his arts of deception, to decieve the nations, in the 
 difu-rent parts of the vporld, and toinducethem to Turn in opposition 
 to Christianity ; and to break up the long-lived peace establishn^.ent 
 that had prevailed over the world for so many ages; and once 
 move to introduce war and bloodshed, rapine and viliany. And 
 he v.'iil prove too successful; for he will fi^id many, who v/ere born 
 some short time bofore the Millennium was out, and whose hearts 
 had not been renewed when the Millennium ended, and these will 
 be taken and overcome by his deceptions, and will be gathered tc- 
 geth.er for battle from all parts of the earth. He will deceive (hern, a"s 
 lie did Gog and Magog, before the Millennium began; see Ezek. SStls 
 and 59ih chapters; and lie will gather them together in great nuiji- 
 bers for bittle. as. he did Gog and Magog ; and they will have in 
 view to acomplish the same object that Magog had in vi?w, before 
 the Millennium began. No doubt th'eir object will be to take a 
 spoiland to take a prey, to carry away silver and gold, to take away 
 cattleand goods, to lake a great spoil : for plunder is the natural sri- 
 nmlant of war. And they will "compass the camp of the Saints about, 
 and the beloved city." Although the war-party will be. numer- 
 ous, yet the people will not all be of that party, nor perhaps a mujori- 
 
41.2 
 
 . rcib.ajiS but a small [,'ir.p(jrtionof the vvluiic, laay be taken by the 
 v.ili's of the Devi! ; wliile the greiit ujajoritj may have put on the 
 uhuleannor of GoJ, and maybe able to withstand all his decep- 
 tions. Tnc camp of the Saints, may mean the ditferent places over 
 th> world, where the penple have assembled to worship God ; and 
 the beloved city, ui.iy mean Jerusalem, which will be the Metro- 
 ;)!lis of the Ciiristian world, and the represenfative of the New Je- 
 fj.'aleui or Chrisiian Church. It may be the plan of the Devil^ 
 t) make this attack in many places over the world at one and the 
 same time ; and thiit, too, when they b.ave assembled for worship. 
 For it win, no doubt, be bis desire to do the greatest possible mis- 
 chi*'f, by wav of taking vengeance for his long-confinement inprison, 
 in the lime ol the Millennium. 
 
 But the Devil and his company, will meet with a wonderful 
 uisajjpointment; they will only shew their hateful disposition to do 
 mischief, without getting to do it. No battle will be foughtj no 
 blood shed ; no plunder taken. Tbey will do nothing, but " com- 
 •puss the camp of the Saints about, and the beloved city." But 
 ; : t at the time when they are about to commence the attack, fire 
 J!l come down from God out of heaven, and devour them. This 
 interposition of God, in favour of his people, will be even more con- 
 spicuous, if possible, tb.an that in the battle of Gog and Magog, 
 before the Mellennium begins. Fire will comedown from God out 
 of heaven, and devour them. Pcrliaps this fire will be the lightnings 
 of heaven, let loose upon them for their daring wickedness. Truly, 
 iii the battle of Gog and Ma^og, before the Mellennium, "The 
 Lord will come with fire, and with his chariots like a whirlwind, to 
 vender his anger with fury, and his rebuke withfiames of fire. For 
 bv fire and by his sword will the Lord plead with all flesh : and the 
 slain of the Lord shall be many." Pestilence and famine are also 
 to be employed, before the Mellennium, in the battle of Gog and 
 M;igog. But fire alone appears to be tiie instument, in the hand of 
 God, that will be employed for the destruction of the mob of the 
 Devil, in the time of the Little Seas(m. And this vc:Sy leprcsent 
 the. suddenness and i^pcod with which their (le.^truc'.inn will come 
 Tipon them. 
 
 The Saints will have It-lf their Camp, and their beloved City. 
 or Jerusalem, just before the lire comes down Irom God, and destroys 
 the wicked. Perhaps (he Saints, tliat may be at ihat tijue on the 
 earth, or in tire Camps and in the beloved City, may ail be changed 
 from mortal to immortality, »' in a moment, in the twinkling of an 
 eye, at the lasttruo-.p ;" 1. Cor, 15. 52; and go right oft'tojudg- 
 men*, an<! t> 'leavei; nbnve. there to bef'')r-ever with the Lord. S;p 
 
41;) 
 
 cniv^-ersaLioa i<n the Resurrection and General Judgment. Iloweve;-, 
 it is certain that no evil will befall them, for they are the bloi^sad of' 
 the Li)r'J, and he will preserve them. 
 
 Perhaps the fire that will come down from God, out of heaver, 
 and devour the wicked, in the time of the Jiittle Season, will bo the 
 commencement of the great and general conflagration of all things. 
 No doubt this is meant in 2. Peter, 3. 7—14. '* But the heavens 
 and the earth, which are now, by thesame word are kept in store, 
 reserved unto lire, against the day of judgment and perdition of un- 
 gpdly men." " But the day of the Lord will come as a thief in the 
 night ; in the 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 are therein, shall be burnt up." The heavens and 
 the earth which are now— spoken of in 2 Peter, 3. 7 — mean now af- 
 ter the Flood -, in distinction from the heavens and the eaith. hel'ore 
 the Flood, which were drowned with water. The world, after the 
 Flood, shall no more perish by water, but it shall perish by fire. 
 And I understand that, as the world, that is, the wicked people, and 
 every thing that water would destroy, except the few righteous people 
 that were saved in the ark, were destroyed by water ,• so, now, or 
 next, in the Little Season, the world, that is, the wicked people, and 
 every thing that fire will destroy, except the. righteous that will be 
 borne up to heaven above, in the Ark of Salvation, will be destroy- 
 ed by fire. 
 
 And this will be the end of our guilty and fallen world. The 
 last son and daughter, in the long line of fallen Adam, will have 
 come, and passed away ; and we, the whole human family, may all 
 join together in the solemn reflection that the place that once knevy 
 us, shall know us no more. This will be what is called the end of 
 the world. This is the period for which the Disciples enquired, '"say- 
 ng, Tell us when shall the^e things be? and what shall be the sigh 
 of thy coming, and of the end of the world ?" Matth. 23. 3. Christ 
 answered, " But of that day and of that hour knoweth no man, no, 
 nat the angels which are in heaven, neither the Son, but the 
 Father." Mark 13. 32. It seems that God has kept that particu- 
 lar point of information out of the Bible, as he has the time of the 
 death of individuals. It was not intendedthat we should know, 
 before it takes place, exactly when the end of the world shall be. 
 We can know that the world and the Little Season both will end 
 together ; but we cannot ascertain the length of 'he Little Season. 
 
 The Prophets have given us the exact length of time, from the 
 going forth of the commandment to restore anil to rebuild Jerusalem, 
 fdxir hundred and ninet-v prophetic .rears botoie the death of C'lriM., 
 112 
 
414. 
 
 ...i i:io ■.viiv it..,ui» unite em! of tiie Minenniuin, and (he be^insilng of 
 liie Littie Se»S'.)ii. as may be se€ii iroin the calcuUtiuns. But the 
 leng h o( ti e Link Sfasuii lias not bean given, as I can see, in any 
 part of the Bible. If the U>u»ih of the Little Season hud been given, 
 we might know exactly uhenSihe. end ofthe world will be ; tor the 
 world and the Liit'e irtason will end together. The General Judg- 
 ment was to begin at the end ofthe Beast's reign, when the Beast 
 was to be slaii'. See Danl. 7. '.i— 11. See, also, the Conversation 
 on the Restirrectioii and Judgnutit. But we have not been inJ'orni- 
 od exactly v,'hen the Judguient will end ; but it will be alter all the 
 wicked are judged. 
 
 , Hov/ solemn and awful must be that hour when God shall wind 
 vp all things heie below ; when the whole earth shall be deserted 
 lorcver by the wliole human family, and the places that once knew 
 iheiii shall know them no mo;e foi.ever ! When Adam and hi^ un- 
 numbered t;unily shall meet, just at tlie borders of departing time, 
 and a nevti ending eternity opening up to the view of his younges* 
 children ! ^^'hen God shall transplant the wholehuman race in the 
 eternul woiM ; the m.ighty iiiany millions of Saints, living over this 
 whol ' world at the time, being, as in the twinkling of an eye, carried 
 in the chariots of Salvation to their heavenly mansions ; while the 
 vicked, having compassed the catnp of the Saints, and just ready 
 tostrika their first blow upon them, will be hurried by the light- 
 nings of heaven, to meet and hear their eternal doom : Adam, and 
 the balance of the family, having gone before them, and waiting for 
 their coming ! 
 
 What a mighty moving ! and what a frightful hurry ! This 
 \yorld, one moment, filled full of people, and the next moment emp- 
 ty ; never, never to be inhabited again by any of the san)e race: all, 
 all having moved to a strange and untried world, from whence they 
 never, never will reiurn. 0, my soul, shall I be there ! " Eterni- 
 ty, eternity, thou pleasing, dreadful thought !" Shall I be there, 
 j'l-nd shall I find a " better country," or shall I not I 
 
 "This is the day that Godbalh given, 
 "To 'scape from hell, and fly to heaven.*' 
 
 Blessed be God, '^ that life and immortality hath been brought 
 to light through the Gospel." And Jesus Christ is able to save 
 them to the uttermost, that come unto God by him, seeing he ever 
 liveth to make intercession for them. The door of mercy and sal- 
 vation is yet open before our tallen and guilty world, and all are in- 
 vited to enter in, and live. Work, therefore, while it is called to- 
 *day5 tor the night coraeth, when no man can. work. Along, dark, and 
 
415 
 
 liorriblc etyrnity, ties before u!! that live and rlie without *' rt>pont- 
 ance. tO'.vaivis Gix-i, uud i'mlh towaruj our Lord Jesus Ciirist. " And 
 now readiT, I iuiiteut jou, by nil the solemnities of the et'-rnil 
 world, tiuit you think of these things. Life and death, hea- 
 ven and heil, are set before you; choose which you will. Hut 
 why will you die ? *• it is done. lam Alpha and Omega, the be- 
 ;^inningand the end : I will give unto him that is athirst, of the 
 fountain of the w.iter of life freely." " And the Spirit and the bri ie 
 say, Couie. And let him that heareth, say. Come. And let !ii';.ri 
 that is athirst, Conie; And whosoever will, let him take of the v.-a- 
 ter of life freely." " Blessed is he that keepeth the savings of the 
 projjhecy of this book." '^ And btes'^ed are they that do riis co:n- 
 m.audmcnts, that they may have rightto tlie tree of life, and ■may e?!- 
 -ter in through the gates into the city." 
 
 From tlie subject of the Prophecies, every one ought to feel 
 like Paul, and might exclaim, '• O the depth uf t!ie riches, boili of 
 the wisdom and knowledge of God ! ho'.v unsearchable are his 
 Judgments, and his ways past finding outi" Rom. IL 33. The 
 wonderfully complicated arrangements of God, even in this world, 
 far surpasses all human conception. And yet he has them all, in 
 the most complete regularity and order, from the first creation 
 down to the final consummation of all things. Not one sp;irrovv oV 
 hair shall fall to the ground ^vithout his notice. He declares the 
 end, from the beginning, saying, My counsel shall stand, and { vAU 
 do all my pleasure. He has given us a regular chnn of important 
 events, together with their dates, from four hundred and ninety 
 prophetic years before the death of Christ, down to the end 
 of the Mellinnium; and he has extended the chain of events 
 down through eternity, but he has not given the dates further 
 than to the end of the Millennium. The present stale of tiie world 
 is a witness for the wisdom and truth of God and the Bible. The 
 house of Israel, and the house ofJudah, in their present dispersed 
 situations, are standing witnesses for the wisdom and truth of God 
 and the Bible. God had, long ago, foretold that they should be as 
 they really are and have been. And, as God has watched overthera 
 for evil, "to pluck up, and to break down, and to throw down, 
 and to destroy, and to afflict," according to his threats ; so we may 
 fee! confident that he will yet watch over them for goi.d, " to luiild 
 and to plant," according to his promises. <' Thus saith the Lord 
 
( r hosts, the God of Israrl ; Asycl tlicv si:a:! u^o ('hiK rncceli in the 
 lard oi Judah and in the cities therc-f, wheti I shall bi'inq; again 
 ihfir captivity : Tho Lord bless thee. () habi'u'lion of justice, and 
 mcMin^^ain of lioHncsss." Jer. TjI. 23 — 28. T'lis i? a prophecy yet 
 t(i be fulfilled. The rise and fall of the Grecian, or ^Macedonian 
 rn d Ilfunan Empii-cs, and their divisions, one info I'our, and the 
 (.t cr into ten kingdoms, iire particularly striking ; and should give 
 lis great confidence in the truth of propliecy.. And the rise and con- 
 tiruanceof the two little horns, the Western and I'iastetn ApostS- 
 cits, the Roman and Grecian Churchi^s. are standinj^ or perpetual 
 cvideiice of the certainty .if prophecy. The rise and provalenc of 
 French Atheism, and the fall of the Be.ist. are very strong; evidence 
 that holy men (*f old spoke as they wt re insved by the Spirit of God. 
 Ai d the death of Christ. fiuir liun^lred and uinety pi nphetic years after 
 tlie going forth oithe couimandment tiMvbaihl Jerusalem, might help 
 to confirm our confidence in the uicre 8ure word of pr(>piiecy. And, I 
 might add, that, what h;;s hnen done already towards cleansing the 
 Si'nctuary ; the Spirit of Chiislianity ; the many Societies for 
 "preaiiing information and Christian principles, together with the 
 laging wickedness of the present times, all might help to convince 
 OS that God is not slack to perforin his promises, as some men count 
 s-lackness. 
 
 But, after all that God has said and done in the world, can we 
 still dou' twh.cdicr or not God will ever bring the Israelites into their 
 own land, and finish cleansing the Sanctuary, and bring on the 
 Millennium, in its time ? What more evidence do you need, O ye 
 oflittle faith .? How wonderfully " slow of heart men can be to 
 believe all that the Prophets have spoken ?" 
 
 Let oll.ers think, and feel, and say, and do, as they mav ; the 
 friends of God, and of the Millennium, have abundant evidence to be- 
 lieve tiiat God has arisen to shake terribly the earth : and that he has 
 begun, and will complete the cleansing of the Sanctuary, and br ng 
 on the Millennium speedily, in all its beauty, and glory, and bless- 
 edness. The time is close at hand when the "• kingdoms of this 
 world are to become the kingdoms of our Lord, and of his Christ 5 
 and he shall reign forever and ever." But we now seem to be liv- 
 ingin the time when we may join the heavenly company, " saying. 
 We give thee thanks, Lord God Almighty, which art, and wast, 
 and art to come ; because thou hast taken to thee thy great power, 
 and hast reigned. And the nations were angry, and thy wrath is 
 come, and the time of the dead, that they should be judged, and tha-t 
 ■thou shouldest give reward unto thy servants the Prophets, and to 
 the Saints, and to them that fear thy name, small and great?' 
 
417 
 
 anil shouldest destroy ihem which destroy"— or coirupt — '' the 
 earth." Rev. 11. 15—18. 
 
 Christians, ye are the salt of the earth ; and, wiiile the wicked 
 are disposed to do wickedly, and corrupt the earth, it bt'comcs you 
 to put on the whole armor of God, tliat you raay be able to witli- 
 stand the torrents of corruption, and press forward the work ot the 
 Gospel of God, for the salvation of the world. The time is at hand 
 to try men's hearts ; and you will have need for every encourage- 
 ment and consolation v.'hich the Gospel can atiord you in this world. 
 The conflict betweeH light and darkness, truth and falsehood, rio;ht- 
 eousness and v/ickedness, will be severe, but it will be compara- 
 tively short; and the tri'imph of truth and righteousness, is absolutely 
 certain. Although the host of opposition may appear to be ex- 
 ceedingly numerous and strong, cstending-throughout all Christian 
 and Pagan nations ; yet, remember that God is on your side ; and, 
 if " God be for us, who can be against us?" The great struggle 
 will be over, and the conquest gained, when, the battle of Gog and 
 Magogis ended ; nothing then will remain to be done, but to im- 
 prove the victory,- by pressing the Gospel of Salvation earnestly 
 over the whole world ; while the Holy Spirit of God will give it 
 abundant success. The Jews will, then, in th6 genuine Spirit of 
 the Apostle Paul, be ready to join in the benevolent work of xMis- 
 sionaries of Christ, to the Gentile regions. And the benighted sons 
 and daughters of Asia and Africa, and the islands of the ocean, that 
 iiave long sat in. the regions of darkness and shadow of deathj will 
 see the sun of righteousness speedily arise, with healing in his wings; 
 while the hosts of ignorance, superstition, and wickedness, that 
 have for ages hovered around the banks of the Ganges, the Niger, 
 and the Nile, will, affrighted, vanish before the rising sun ; and all 
 the in'Udbitants of the earth will soon see the Salvation of God. 
 
 Bat, in the n^ean time, let us be diligent and faithful, in every 
 good word and work, even unto death ; teeling confident that w.e 
 shall not labor in vain. Although many of us that are now engaged 
 in the great cause of God, may not live to see the Miiiennium : yet 
 many of us might live to witness the return of the Jev.'S, and even 
 the battle of Go^- and Magog, and a great alteration in the world 
 The return of the Jews into their own Lind, will be a great matter, 
 in the hand of God, for increasing the l.iiih, and eiicouraging the 
 hearts, and b;^ariug up the hands of Christians. For the want of 
 better information and knowledge of the Bible, the faith of many is 
 weak, and their hands are slov/ to help on wt'h this heavenly work, 
 of enlightening and Christianizing the world. But a kniiwiedge of 
 the return of the Jews to their own laud, wiii have a great tendency 
 
4\8 
 
 to engatje the heiuls andhearts of all sucii, to phtaiix lipht atid kianv- 
 ledgp on the subject ; and, thereby, many accessions will be made 
 to the help of the Lord against the mighty. And, on the oti'.er bide,, 
 scoHers, walking after theirown lusts, and shuttiiig tlieir eyesagiiinst 
 the light, can nolongcr say, in the stupidity of their hearts, "Where 
 iS the ;. romisc of his ctnning ? for sir.ce the fathers ft-!! asI^Oji. all 
 t!'ir-g-> continue as ti-ey were from tlie beginning of the creation." 
 F li- the return of thf Jews, will be attended with such circumsUi.r.C'.s, 
 tiiat the r.ins; dull and blind cannot lielp seeing the alteration j at;d 
 til n.f^ll theargi!!r;ent and excuse they ever had, will be refuted and 
 fj?t aside. Wiiile otheri^, whose object i» to make gain, by the igno- 
 rance, uncleanress, and corruptions of mankii)<!, will b^ mude to 
 feel that their interests v.ill be disregarded, aial will not be pro- 
 moted in these ways ; and will be induced to abandon their demo- 
 ralizing and coiruptingavocatiens, and turn their uttentHii to some- 
 thing, at least, less hurtful Hnd poisonous to society. And, ir. pro- 
 portion as tiie powers of darkness and death give way on one side, 
 so the banners of light and life, will be raised on the other side. Aisd 
 I am inclined to feel confident that every alteration of consequotue 
 that will take place in the world, hereafter, will be such as fo give 
 the (^ospel some preponderating advantage ', for this is the time of 
 cleansing the Sanctuary. 
 
 Let us, therefore, never be discouraged by th.e hosts of abound- 
 ing ignorance, superstition, and wickedness, in the worlds for "one 
 ehaU chase a thousand, and len sh;dl pu! ten tiioasiand to fiiglst,-'* 
 undvr the banners of the Captain of Salvation. We siioiild be ex- 
 tremely careful that the weapons of our warfare be not carnal ; and 
 then they will be " mighty, througli God, to the pulling down o'f 
 ?tr(j"i;g holds.-' And, though we may not live to seethe MiUcn. 
 Fiium, yet we inay live to da something as workers together with Gody 
 in bii:!ging that great blessing on t'oe world. And, when we die, 
 we maj^ die in the greater contentment and j)eace, in the hope and 
 expectation of leaving to tiu; world all the blessings of the New 
 ,ien.is^aiem, and rising again in the Vv'ori<i to cimie, to see ii thtre, 
 in its far greater state (d glory and beauty, uhich wiil still increase 
 forever and ever. There we may hope to meet that mighty multi- 
 tude that no man can number, of all nations, tongue;-., and people. 
 tliai liave washed their robes, and made (hem wliite in the blood o: 
 the Lamb. Aud, there, all, uitli oiie accord, will join .he heavenly 
 company, "saying. Amen : IJieSi-ing, an(£ ;^'i=>-rv, juk; wisdom, atiU 
 thanksgiving, and lienor, and povr'-. arid m c'' " ■■■■ (U)(\. U>i- 
 
 ever and ever," 
 
4i-y 
 
 Let no man turn it <icai' car ; for the lime is at iiauii. " fie 
 tliat is unjust, let liiinbe unjust siill ; and lie that is filtliy, let him 
 lie liithy still ; am! he tiiat io righteous, let him he righteous still ; 
 and !»e that is holy, let him be holy slitl. And, behold, [ come 
 quickly, and my re\vard is with me, to give every miin aecoitlmg as 
 his work shall be. I am Aiphaand Oiiiega, the begiani.ng and the 
 end, the first And the last." 
 
 "• tic that testifieth these things aaith, Sureiy I come qi.iickly.j 
 Amen. Kven so, come Jjord Jesus. The grace of our Lord Jesas 
 i'^hi'fst be witt! yon a!!. Amen." 
 
 THE END.