'>. V 
 
 1/ •, 
 
^/- 
 
 LIBRARY 
 
 OP \TUE 
 
 Theological Seminary, 
 
 I'niNCETON, N.J. 
 
 ^«'^' ^.^-.^.: .Division ;._ 
 
 *'"«'/-' -^UQ Section 
 
 ^<>oh, J No, ' 
 

 ^^.f^A-^j^-y/-^^^^^^^^ ^^^^x<^un^ 
 
 THEORETIC EXPLANATION^ • 
 
 O F T II £ 
 
 SCIENCE OF SANCTITY. 
 
 ACCORDINGTO 
 
 REASON, SCRIPTURE, COMMON SENSE, AND 
 THE ANALOGY OF THINGS : 
 
 CONTAINING 
 
 AN IDEA OF GOD: OF HIS CREATIONS, AND 
 
 KINGDOMS : OF THE HOLY SCRIPTURES : 
 
 OF THE CHRISTIAN TRINITY, AND 
 
 OF THE GOSPEL SYSTEM. . 
 
 ^ 
 
 By THOMAS FESSENDEN, A. M. 
 PASTbR OF THE CHURCH IN vvALPOLE, f Xno- Hampfiire. ) 
 
 Beware kfi any manffoilyou through Phitofophv and vain deceit, 
 after the traditions of men, afur the rudiments cf ih^ wiTrld. 
 and nut after Chrifl, P^-i' 
 
 / have raifed up thy Sons Zion, a^ainfi tjiy Sovs Grace. 
 
 ZeC 11 a r iak. 
 
 They received the word zcith aU readlncfs of muid, andfearched 
 the Scriptures daily zchether ihofe things vjcre fo : Therefore 
 many of them belitved. ^ "" Acts 
 
 r R 1 N T K ri 
 Bv WILLIAM FESSENDEN, 
 
 rOR THE AUTHOR, 
 
 BrattUboro\ 
 1804. 
 
PRE F A G E. 
 
 RELIGION is the chief concern of man, and th-£ 
 knowledge and practice of it, are every individuals proj-.er 
 bujfinefs. The theoretic is the foundation of rhe pracli^ 
 part of it, as without knowled_.;>v" ncitlie" r!ie heart, iior Hfe 
 can be good. Every pcrfon therefore ilioa'.d cjigige in the 
 ftudy of it, and not leave it entirely to that order of men 
 which is fet a part to teach, and recommend it to other-;. 
 That hioiulcdge of the holy ivh'ich is uinh'rjlariding, caii no nicv^ 
 come by chance, lie expected by immediate infufioi, or be 
 transferred by imputation, than any other fcicncc can be ac- 
 quired by thefe meana. Men may live v/ithout an acquain- 
 tance v/tth other fciences, but this knowledge is necefTary 
 to the life of every moral bein.g. The defi^^n of the autlior, 
 in the following pages, is to give a confillent account of 
 God, arid of his true religion ; of the original, the prefent, 
 arid of the future (late of the rational univerfe, and panic u^ 
 larly of the human fpecie?. It is an event much to be de- 
 fired that the credit of this firit of fciences for importance, 
 and utility, might b^ revived ; and that in this age of free 
 enquiry, an.d great improvement in other fciences, this may 
 not lacquey after them in its advances tovv-aras perfcclion. 
 The writer is far from fuppofing with a late cnii:i:nt divine 
 in an election fermon, that no real ufeful improvement 
 can be m.adein the fcience of theology. "^ An indoitnt a«^qui- 
 efcence in lb ignoble, and unrounded a fentiment, oi f j e 
 other faulty reafon, is the caiife that fo many profellioe.ai 
 teachers of religion, men of the greaieft ability, and amp'.eifc 
 means of making proficiency in divinity, turn their arttntiojt 
 toother ftudieS/ and feek celebrity, to the negle<tl of tln^ 
 divine (ludy^ whicli is their \\tt in more fenfes than one. ft 
 is confefied that peculiar difiicultles have aitended the 
 ftudy of the fcriptures where a man was difpofed to think 
 and judge for himfelf- See Biihop Hare/s leiterto a youi'.g 
 clergyman upon this fubje6f, whof::ruples not to aifirni that 
 the orthodox faith, fo called, never was the reflilt of an 
 impartial ftudy of the holy fcriptures. Dr. Wau^; in ; is 
 aiifceilani-s under *' foulo in fetters," Chap. Ivii hath fme- 
 thing to this ourpofe, worth tranfcvibinij. 
 =^Dr. utiles. 
 
\v PREFACE. 
 
 " There are feme noble fouls imprifoned from their in- 
 fancy, within the pale of a particular clan, or narrow tribe, 
 7ivA they mufl never dare to think beyond thofe limits. 
 What fhameful bars are laid in the way, to obRruft the 
 progrefs of knowledge, and the growth of the intelle<n:ual 
 workl ! Generous fentiments are ftifled, and forbid to be 
 born, left the parent of them, who perhaps belongs to one 
 ft'clf fliould be fufpeded of too much intimacy with anoth- 
 er ; and a thoiifand brave, and free thoughts, are crufhed 
 to death in the very bud, left they fhould look like the off- 
 fprinc: of ajorcign frihcy when they appear in open light. 
 
 "What a wretched influence names,and fe^ls, and parties 
 have upon the commonwealth of chriftianity I we hardly 
 dare believe ourfelves, when we have found cut a truth if 
 our anceftors did not believe it too : O where (hall that city 
 {land whofe inhabitants fhall traffic in inteile61:ual treafures, 
 ^vA fet forth all their new improvements, and acquili- 
 tions in open day light, without the danger of public penal- 
 lies or reproach ? Where fhall that happy race be born, 
 tvJio (hall fee truth with an unbiafTed- foul, and (hall fpeak 
 it freely to mankind, without the fear of parties, or the odi- 
 um of fingularity ? When fhall that golden age arife, in 
 which every rich genius fhall produce his brighteft fenti- 
 ments to the lionor of God, and to the general profit 
 of men, and yet ftand ey.empted from common flander ? 
 When fhall the facred mines of fcripture be digged 
 vet deeper than ever, and the hidden riches thereof 
 be brougiit cut of their long obfcurity, to adorn the doc- 
 trine of God our Savior ? O that thefe dark and ftormy 
 days of party, and prejudice were rolled away j that men 
 would once give leave to their fellow chriftians to fpell out 
 feme ancient and unknown glories of the perfon of Chrift 
 which arc contained in fcripture, and to unfold fome liid- 
 d.zn wonders of his gofpel ! The wifeft of men know yet 
 but in part : and it is always poil^ble to grow wifer, at lead 
 on tliis fide heaven ; but public prejudice is afriend todark- 
 ncfs : nor could ignorance, and error, without this Ihield 
 liave defended their thrones fo long, among creatures of 
 rcafon, under the light of divine fun beams/* Since the 
 Dr's day a few unfettered fouls in £urcpe, and America, 
 have queftioned and expofed feme points of reputed ortho- 
 doxy, venerable for Uieir antiquin^, and ilrorg by the an- 
 
PRIFACc:. r 
 
 tliority of creeds, fathers, councils, catcchifms and iia:ionar 
 cilablifliments ; but much remains to be clone to fet bib].: 
 truth in a clear point of light, 'ihe fpcculatlonr. of PiaM-, 
 and the fchoLi'ilicirm of the ilagiritc are Itiil blended with 
 the fciencc of fandity ; tradition and metaphyfics are not 
 yet difcarded from divinity. Dr. Watts in liis improve- 
 ment of the mind gives fome very good dire<?:ions as to 
 iludy which have not been foljou'ed either by hvmfel^, or 
 others in theological refearches. *< The hril direction if^ 
 to diftinguifh bawecii words and things. The greateli; 
 dangeris in tliefacred fciencc of theology, v/here fettled terms 
 and phrafes have been pronounced divine, -and orthodox, 
 vviiich yet have had no meaning in them. The fcholallic 
 divinity furnirneth with numerous infhnccs of this folly. 
 For many ages a'l truth, and all h.erefy liave been deter^ 
 mined by fuch fenfelefs tells, ar.<i by words without ideas ; 
 fuch (liibbolcths as thefe liavc decided the fecular fates of 
 men ; and blfnopricks or burnings, mitres or faggots, have 
 been the rewards of different perfons, according as they 
 pronounced thefe corifecrated fyilablcs, or not pronounced 
 them. 'Jo defpile them, to doubt or deny them v/as tor- 
 ture and death." 
 
 *< Another dire<9i;lon is to be very curious in examining 
 all propofidons that pretend to t]\c honor of being general 
 principles, and not without evidence to admit into this rank 
 mere maticrs of connncn fame, or commonly reccivLd 
 opinions; no nor the general determinations of the learn- 
 ed ; or the eitablifned articles of any church or nation, &:. 
 for there are many learned prefumptions, many fyaodical 
 and national millakes, many eOaulilhed falfclioods, as well 
 as many vulgar errors vvhereln multitudes of men have fol- 
 lowed one another for whole ages, almoll blindfold. It id 
 of great importance for every man to be careful that thefe 
 general, pi incipies are jud: and true ; for one error may lead 
 us into thoufands, which will naru ally follow, if once a 
 leading falfehvMxl be admiited." The ufi that hath been 
 made in divinity of the -woidsef/l'ficcy hyp-)flatical, nature, con- 
 fidered as an agent of the word innu itfelf, and ofjidsh, and 
 Jpirif, and many otliTS •, and the reception of feme doc- 
 trines without the exercift-: of reafon. and common fenfe, are 
 juftly owing to t:ie not adh rring to tlie above ruh:s. Heiic .; 
 originates, the dotSlrincs of a triune Deity, an eternal SOn'^ 
 
vl PREFACE. 
 
 of a Chrift preexiftent to Jefus who was made Chrift^ plac- 
 ing the officer before the perfon, of one nature's being in 
 one place, and the perfon whofe nature it is being in ari^ 
 other, and on(^nature's acting, and the other nature of the 
 fame perfon being quiefcent, of the humiliation, and exal- 
 tation of a nature, of a fon*s being felf exiftent yet derived^ 
 of an incarnation by the aflumption of a reafonable foul, as 
 well as true bot!y, of a perfons being born man and a Son of 
 man, who had only a divine Father, born of a woman who 
 knew not a man, &c. Thefe and more abfurditics, arc 
 held to by the reputed orthodox, and all becaufe they do 
 not diftinguifli between words y and things y or take for gen- 
 eral true principles, things not true, or deferving of this 
 honor. To vindicate their abfurditics reconrfe is had to 
 mxjieriesy which with fome are inexplicables and unintelli- 
 gibles. I'his bars all enquiry into them only by themfelve4, 
 and when they have become bewildered by words of their 
 qwn without knowledge, they forbid under the pains of 
 fullering as hereticks, all who dare to peep through the 
 vail, into their fecrets. And when this will not do, the 
 tiillincliGii gf above reafon, and againftreafon is prefented j 
 i^nd the mode of exiftence in the divine being is faid to be 
 diffvirent from that of all other beings. The diftin£tion. 
 of above reafon, and contrary to reafon is futile, as they ufe 
 it, and the othrr about the mode of the divine exiftences is 
 an unknowable even to them. Exidence, perfonality, pa- 
 ternity, individuality, and regality, as to him^ mean the fame 
 thing, as when applied to men, v/ith only a fpecific difFer-r 
 fincein the fubjeft, and a gradual difference alfo. Brucker 
 in his hiftory of Philofnphy, as tranflated by Enfield, tells 
 us that, "The Jews fuppofed the ftream of wifdom which 
 they profeflcd to derive from thei^ own facred fountain, had 
 formerly flowed out of their own inclofure into neighboring 
 countries ; and that the oriental Egyptian, and Grecian 
 fchools h?:d been at firft indebted to the land of IlVael for 
 their knowledge. Philo and other learned Jews to flatter 
 their ownvanity, and that oftheir countrymen, induflrioufly 
 propagated this opinion : and the more learned Fathers of 
 the chriilian church, who tliought highly of the Grecian par- 
 ticularly of the Platonic philofophy, haftily adopted it, imag- 
 ining that if they could trace back the moll valua^^le doc- 
 trines of paganifm to a Hebrew origin, this couljd not fail t<5 
 
PREFACE. vii 
 
 recommend the Jewlfh and Chriftlan religion to the notice 
 of gentile philofophers. Many learned divines relying im- 
 plicitely upon thefe authorities, have maintained the fame 
 lanfounded opinion. The Fathers of the church foon de- 
 parted from the fimplicity of the apoflolic do^irine, and 
 corrupted the purity of the chriftian faith with philofcphlc 
 mixtures. Firft by allegorical interpretations. Secondly 
 by fubtle metaphyfical fpeculations, which the learned con- 
 verts from paganifm, brought with them, and retained a 
 fondnefs for, and made an unjultifiable ufe of to bring the 
 philofophers over to chriftianity. The Fathers fuppofed 
 that M^-hat was valuable in the pagan philofophy, was the 
 remnant of fome former revelation from the Logos, an idea 
 of whom they took from Plato, or had been purloined from 
 the Hebrews or Chriftians, and might therefore fairly be 
 claimed by the chriftian church. Juftin iMartyr, the firife 
 platonizer of St. John's Logos, fuppofed it to be the emana- 
 ting reafon of the divine nature : that he iiofpired the proph- 
 ets, and was afterwards the Chrifl who appeared in ilefii, 
 and to have been participated by the patriarchs and the more 
 excellent pagan philofophers : and that every tenet in their 
 writings, which he could any way reconcile to the dodrinu' 
 of Chriil, he looked upon a?, a portion of divine wifiom 
 tvhich chriftians might juflly appropriate to thsmfelves. 
 And fome of the heathen philofophers made ufe of artifice 
 to corrupt the chriftlan doctrines, blending them with 
 their own, and fo prevented many from leaving them fof 
 chriftianity, and fpoiit many chriftians through philofophy 
 '^nd vain deceit And the eiK;61:^ thereof continue to this 
 day in fome of the leading articles ol:" the reputed orthodox 
 chriftian faith. The writer of the following ftieets hath 
 purfued a popular manner, agreeably to the character oi' thtj 
 holy fcriptures, in treating of the -fubjecls which come un- 
 der his conllderation. He hath difcarded all human author- 
 ity, and appealed to infpiratio4i only, aj; tli'i itnit of it is 
 judged of by reafon and the analogy of things, if his idea.-^ 
 dre right with thefe, he is unconcerned whether they are new 
 or old. He venerates the pi^ty of the Fathers, and is thank- 
 ful for nny, afTiftance Ftom them, but will, not iubfcribe tc^ 
 their infalithiiity. He hath aim ^d to ileer his courfe be- 
 fcvrcicu the errors of reputed orthonoxy, and hercfy, iht 
 5cylb and Charybdis of divinity, Hnding repugnances t^ 
 
viii PREFACE. 
 
 truth on both fides. Iiijiisflile and languiigt-, he hath mack 
 ufc of fome compoun<i words, as no others expreiTed his 
 idea : one in particular, creature-tranfcendanty is more defini- 
 tive than the word dlv'itify becaufe a perfon may be divine 
 by a participation of the divine nature and in other refpe^ts 
 a creature ah"^-;, as iioly angels and faints are, but only the 
 Chriftiaa Trinity, are all divine, or creatu^e-tranfcendant. 
 He hath kept St. Auguiline's words in view, " mallem rep" 
 rehendent pninmatui^ a nam non inteUigant popiili : I had 
 rather grammarians (liould fault me, than people not under- 
 lamd me. St. Paul was of the fame mind as to people's 
 Xindeiftanding him. J. Cor. xiv. 19. As the author denies 
 infallibiliry, to others he doth not arrogate it to himfelf. He 
 hath long thought that fomething, tending to give a clear, 
 comprehtnfive and confiftent view of the theory of religion 
 mi;jht be ufeful, and hatli waited to fee fome ab/er writer 
 undertake it, but none hath done ic, as he hath fecn. It is 
 the opinion of the author tha^ much of the oppofition to rev- 
 elation arifes from not underftai^ng it, owing to the par- 
 tial or wrong views that have been p;ivcn.o' it. Whether this 
 tlieory will any ways counteradt this evil, the event, muft 
 fiiew. One evil it is hoped will be deftroyed, the avoid- 
 ini: that Baalzibub offms^ even the making any other rule 
 of faith, than reafon, fcripture, common faith, and the anal- 
 ogy of things. The author's earnefl: prayer to the Fa the: of 
 light, and he v^^ifiies oth<jrs to join in it, is, that divine truth, 
 nnd its unfailing attendant charity, may have a more difFu- 
 five fpread, and that the whole earth maybe filled with the 
 unadulterated knowledge of God and his word •, and that di- 
 vine love and philanthropy may pofiefs and aftuate every Iiu- 
 man bread. And fince in this imperfect ftate, we all know- 
 but in part, let none content themfelves with nrefent attain- 
 ments butafpirc after the greatell attainments now polhblej 
 •ind be gradually progreffing towards, the perfeftion attaina- 
 ble in the future Icenes of things where there will be a direct. 
 view without the intcrpofition of any obllrudting medium^ 
 Hiul a full difeovery oi the wifdom, benevolence, and grace 
 of God, and of all his ways towards the whole of his crea- 
 tion, but efpecially towards that noble^ and highly favored 
 part, his human cjfqyr'r.g. 
 
THEORETIC EXPLANATION 
 
 OF THE 
 
 StMENCE OF SANCTITY- 
 
 ■tHE Science of Sanctity is that "knowledge of tlia 
 boly which is under{l?ndmg.'» Frov.ix. lO. It juftly merits 
 the preference to all other fciences in importance and utility, 
 when the objetls it is converfant about, and the concern and 
 intered every individual hath in it, are eonfidercd. This 
 {pecies of learning can only be acquired by the fludy of the 
 t'olumes of nature, and of revelation, as explained by reafon 
 («omrnon ^nk^ and the analogy of things. The works of 
 nature, and things eartlilvj being only figures and patterns of 
 things fpiritual snd'lieavenly, the faving knowledge of the 
 truth is not attainable by the fludy of the book of nature 
 alone, yet an attentive perufal of it will contribute much 
 thercuntoj if iht/paijic difference between thefe kinds of things 
 is carefully attended to and obferved. The foundation princi- 
 ple of this holy fcienee, is the true knowledge of the only true 
 God. Thst fach a being doth exifl hath been validly provedl 
 by many learned wrifcrs, nor is it denied by any but the 
 P fa 1 mi ft 'sy^ot, and he feerns n-ther to have v/iilied for none,* 
 ^b?.n to have firmly believed there was none^ Rut there is a 
 B 
 
io AN IDEA OF GOD. 
 
 {en{e in wLlch the owners of the exigence of a Deity may be 
 a theoi, atheifis, or without God, and not know him that is the 
 true God, nor worfhip him in his true charaQer, but zoorjhip 
 ihey knore v.ot tohaty as the Samaritans did, even though they 
 received as canonical, the five books of Mofes, and intention- 
 ally terminated their worfhip on the true God. John iv. 19, 
 God hath been reprefented by fome as unknowable^ and by others 
 a wrong idea hslh been given of him. But he is unknown 
 only by thc_^ wicked ; holy people do knozu their God, and to 
 know the only true God, is laid, by him that declared him, to he 
 life eternal unto men. 
 
 CPIAP. I, 
 
 AN IDEA OF GOD, 
 
 GOD is dcjinitivdy the Divine Majejfy aSlually reigning ani 
 t'AerciJing imptrial fztmy over the univerje of creatures. Rev. 
 xix. 6. Pf. xcvii. 1. xcix. 5. 
 
 This is an exa6l and regular definition of him. The calling 
 him a moft pcrfeSl ejfcnce^ zpure mind, or intelligence, is not expref- 
 five or determinate ; and even the appellations of the Supreme 
 Being, or the grsatej, bejl, and zvifeji Being, do riot fliew tohc^ 
 and zchat he is. An cfTence is no being, but the conftitutive 
 property of one ; and the rcoft perfect being is laudatory, but 
 not definitive. The above definition imports, 
 
 1. That God is one fingularperfon, according to the common 
 definition of a pcrfon, even a diflinB individualinidUClualifl, zcrih 
 an in dividual fubflance for his life or nature. 
 
 Neither reafon, revelation, nor common fen le admit of more 
 thari one Divine rvlnjedy, or King, having one undciflandingj 
 
AN IDEA OF GOD. ^ 
 
 mind, will, eternal power (potentacy) and godhead. Rom. i. 20. 
 
 A King and God rnuft be a perfon ; and to conflitute peiTon- 
 
 ality there muft be intclkaualicy. But there cannot be two 
 
 intellefls in one perfon, being, or God, without ddftroying his 
 
 individuality. The terms God, Father, Being, Jehovah, King, 
 
 &c. never fignify more than one intelle6lualif?:, or intelligent 
 
 agent. One Being, God, or Father, can have but one inleliefl;, 
 
 ■ and a perfon cannot have lels than one, and one intelle6t can 
 
 con'ftitute but one inte!le6lualift, or intelligent agent. A 
 
 inun^f Jehovah, three one God, Being, King, Father, &c. is as 
 
 much a contradiftion, as a three unit in arithmetic, and is a 
 
 plain repugnance to reafon and to the kriptures of the Old and 
 
 New Teftaraent, and even to common fenfe, when men fuffer 
 
 themfelves to exercife it. Deut. vi^ 45. I. Cor. viii. 4. 
 
 Gal. iii. 20. I. Tim. ii. 5. It is to one fmgular aV, perfonal 
 
 God, certain perfe£lions, operations and vvorks are afcribed, 
 
 and not to any effence, which is no being, but the properly of 
 
 one, or the vital fubfhance of a perfon, nor to any .three one 
 
 Jehovah, King, God, or BciFig. 
 
 2. The above definition imports God to be a pcilon of 
 cminency or dignity. This is fo conimon a notion of God, 
 that whenever men think of him, their mmd reacheih at lome- 
 thing, than which there is nothing higher, or more fublimc. 
 The Hebrews often ufe the term God for the fuperlative degree. 
 In the Greek, Mofes is faid to be fair as God. A£ts vii. 20. 
 Cedars of God, are the highefl cedufs. St, Augufti;ie calkd the 
 Deity, the Supreme Greats or Grciit Supreme. 
 
 3. God, as the divine majefty, is tranfcendeut to creatures. 
 Creatures may be denominated, aiid really be, divine, by a 
 
 participation of the divine nature, as holy angels, and the 
 regenerate are ; or by reafon of their fate, as thrones among 
 angels, and rulers among men : but God is creator, tranf- 
 ^endent in nature ^nd flute. In the u:nverfe, there are Goi;!, 
 
1^ AH IDEA or GOD. 
 
 and creatures, and nothing elfe : God is uncreated, and exifls 
 by neccflity of nature without any manner of caufation ; but 
 all that is not God is created. The Creator mufl be of fuperior 
 dignity to the creature, and of another ^;mVj of being. But 
 as there may be emincncy without authority, and a decree of 
 divinity of nature, and of ftatc, where no religious fubjeaioa 
 is due ; 
 
 4. Therefore, the full iuea of God is that of the Divine 
 Majefty, pofiefTed of, and actually exercifing imperial fway 
 ever the univcrfe of creatures. 
 
 Every idea of the Deity fiiort of the divine fovereignty, i§ 
 defeftive, and infers no obligation to religious worfnip. If 
 God is not King, the enquiry, "Who is Lord over us?'- 
 hath no anfwer. Theos, in Greek, which anuv^rs to the; 
 Hebrew El, Eloah, Elohim, which are tranilated Godj denote 
 fovereignty and dominion, as the learned Grotms juRly obferves. 
 Dr. Hammond faith, " The title God, is fufficiently Jcnowii 
 from his fuprerae pov^er over all.'* The Jews alfo inform ms^ 
 He is called Eiohirri, becaufe he is Lord and Judge of all gods. 
 Judges and other rulers are called Elohim, and even Molef 
 was an Elohira to Pharaoh, but certainly not a trinity. Exod. 
 xxii. 28. Comp. A£ls xxiii. 3. Pf. Ixxxii. j. Exod. vii. !• 
 The name of God denotes, that he is of imperial condition, and 
 the raofl: high, therefore rulers as fuch are fons of the molt high. 
 In Kiipture, Lord, God, and King, are applied to the Deity a$ 
 fynonymous. J. Tim. i. i-y. Kis eternal power (potentacy) 
 and godhead are the fame, Rom, i. 20. To the idea of 
 highnefs or moll high which all men have of Go6,fupremacy of 
 ruky mufi; ever be joined. This is what induce§ the obligation 
 of religion. A mere nature, mind, or fpirit, is no cbjcft of 
 worQiip, nor ever, a creator, if he is not Lord and King alfo. 
 Whatever vital, or perfonal perfefttons, the Deity may be 
 Cpppofcd pofieffcdofj hov;ever infinite and perfcyl bis bein^ 
 
AN IDEA OF GOD. 13 
 
 and under ftandir.g may be ; or holy and boundlefs his nature; 
 if be 15 not their king, lawgiver, and judge, men are under no 
 obh'gation to be religious towards him. The fcripture titles 
 and doxologics all import him to be an imperial perfon, and 
 holy men in their devotional addrcITes conhder him as equally 
 their King, as God. The anfwer, in a well known catechifm, 
 to "What is God?'* "God is ^z fpirit," <^c. lays no foundation 
 for worfhip, as no fovereignty over us, or propriety in us, i$ 
 expreffed, as a reafon or ground of luch worOiip ; and befides 
 the text referred to is not, Gcd is a Spirit, but God is Spirit^ 
 without an article fignincative of .his nature, and charatter, atid 
 rot of his immateriality which doth not diftinguiili him from 
 Avil fpirits only in degree, John iv. 24. The immateriality 
 and incorporiety of God are no where exprelTed in fcripture j 
 and as our worflnp muft be like its objeft, fuch an idea would 
 exclude all bodily fervicc. In prefacing the ten commaQdmcnts, 
 God is not flyied Jehovah, but Elohim ; the former denotes the 
 verity of his being, the latter his imperial authority, a point that 
 S3uil firO: be eflablirned in ena£ling laws of religion. Sovereign 
 ftates therefore declare their authority in the preamble to their 
 afts. God declares his iegifutive power thus, " I am the Lord," 
 or " thus faith the Lord." The law determining who fhali rule, 
 end who be fub-cS;, is fundamental. Upon the declaration *' I 
 pirn the Lord," the authority of all the commandments depends. 
 The above idea of the Deity, as the Lord God omnipotent 
 %vho reigneth, not only e>:pre{reth his gradual fupremacy over 
 ^11 beings and things, but his noAural aud fpcdfic difi':;rsnce from 
 ^ii creatures. 
 
 There are two differences in the/cZ^c".? of being;;, reignin^^' 
 pnd fubjeEiion^ or independency^ and dependency : thf le are but 
 two alfo in \.\\q, yiaturcs of beings, viz. uncreated) and created* 
 The former belongs to God, who is therefore not only in ftate, 
 fsut nature, tranfcendent to all creatures. The derivation of 
 
14 AN IDEA OF GOD. 
 
 divinity of ftate, and nature, to creatures, deifies them fo far as 
 they are communicated ; but creatures may exifk without them, 
 whereas God is the only potentate by neceflity of being, and he 
 only is neceffarily, originally, and abfolutely holy, that is God 
 in ftate and nature. 
 
 Confidering God as the divine majefly, he, like other fupreme 
 potentates, mufl be contemplated as a fovcreignty, or imperial 
 eflate, in both the ptrjonal and rtal acceptation. When St, 
 John faith, '' The zvhole world lieth in zvickedmfs^" or in the 
 wicked one, it is not to be underftood perfonally, but impcrfon* 
 city. Thus the godhead is noticed as an impcrfonal fovereignty, 
 when men are faid to be without God, or to be, abide and dwell 
 in hlra, that is in bis divine fovereignty or kingdom eflate. 
 
 The idea of God, as the divine majefty, implies that the name 
 God, as well as Lord, and King, is a name of honor in general, 
 and i>ot of an clTencc, or nature, which is no perfonal agent. 
 A perfon of honor and nobility even among Pagans was reputed 
 divine. In fcripture, which treats of that branch of nobility 
 learning called titles of honor, the names God, fon, or fons, 
 and children of God, are exprefllvc of honor and nobility. 
 God is a perfon of honor. In the temple his honor (perfon) 
 dv/elt, and it was the habitation of his (perfonal) holinels. 
 Thus fome profanely call the Pope his holinefs, and perfons 
 of dignity and authority, are called your highnefs, your excel- 
 lency, your worililp, and even your majefty. The fathers 
 call chriftians, the adoptive nobility, the divine offspring, A 
 king is reputed the fountain of fecular honor, and the fame is 
 true of every fupreme ruler, and the glory of the kingdom is 
 the fummit of worldly honor : much morels God the head, 
 fountain and utmofl height of divine nobility, honor, and glory. 
 Again, the name of God is fuch a title of honor as figniues 
 a dignity of eftatCp 
 
AN IDEA OF GOD. ts 
 
 St, Paul calls Felix moji nobU^ as governor. God is divinfely 
 noble, and excellent as the fupreme potentate. 
 
 This name God is to be ranked among fuperior digni- 
 ties : it is the crown dignity. Chrift, for difcharging aa office 
 well, was rewarded with an honorary dignity, by being crowned 
 toith glory and honor. Heb. xi. 19. His 7iame aboxsz sverjf 
 name, is that of God. J-lus at his birth was by nature and 
 dignity God as a fon and heir : but at his exaltation he was i^ 
 Jiate God, which is the name above every name, the father 
 alone excepted. 
 
 The name God fignifies fuch a divine honor of edatc ovrr 
 creatures as a king doth a dignity of eftate over fubje^ls. 
 
 But this great name God, as applied to the divine majefty, 
 imports fuch an honor as is a religious kind sf honor^ perlonallyy 
 and objeftively. 
 
 To be a God, Sebafma, Numen, devotion, and obje^u of 
 worfhip, are the fame. "All that is called God, or is wor- 
 fhipped." II. Theff. xi. 4. " Your devotions," Ads xvii. 23. 
 are not their devotional a£ls, but honors, worfhips, or objeQs* 
 The title o^ your worjnip attributed to a piagiflrate who is ^ 
 ilate God, hgnifics that perfon of honor who is the obje£l of 
 the att of civil worlliip or devotion. It is as eOTeritial to God 
 to be the cbjecl of the creature's divine worfliipj as it is to a 
 king to be t^^e objetl of his fubjefts' civil worihip. There is 
 no middle being between God and creatures, and therefore: 
 there can be no middle v/orR-Aip of the religious kind that is not 
 divine. Tnus God is inhnitely above all creatures in (late : 
 Ifa. xl. 14. and he is equally tranfcendent In nature as the 
 living God. having life in himfelf of hmifelf, and as being im- 
 peccable, infallible, immortal, incorruptible, ail wife, holy, &c. 
 The great Jehovah never did, nor czn die. 
 
 Having aJcrCcd the tranfcnidmcy of God to all creatures in his 
 rature, it is needful to inquire and fhirjj uherdn the divine nztiir^ 
 eonfi/ls. 
 
i6 AN IDEA OF GOD. 
 
 By a nature^ atidlife^ the fame thing is to he underjlood, and it 
 is tke/pecif.c property of a things the vital fuhflance of a bdng^ 
 zvhich conjlitutes, and denominates it, and dijlinguijhtth one being 
 from all others of another kind. 
 
 It is not therefore a being, perfon, or agent of itfelf, nor hath it 
 any exiftencebut in relation to the fubje£l to which it belongs. 
 Toafcribe perfonaia6ls to a nature, or to fpeak of worfhipping 
 the divine nature, however common, is a real impropriety and 
 manifeft abfurdity* As there are feVeral fpecies of beings, eack 
 kind hath its own nature, which conftitutes it, and differenceth 
 it from another. The nature cf one being is common to the 
 whole kind. There are not two kinds of the human nature, or of 
 the divine, how many millions foever partake of each. Wheia 
 Br. Tillotfon, on II. Vci, i, 4\ fpeaka of our partaking of a du 
 vine naturCj he falls into a raanifeft impropriety, as it imports 
 that there may be more than 07ie divine nature. With equal 
 propriety he might fpeak of partaking cf a human nature^ 
 as if there were feverai kinds of human nature. In this 
 he hath been implicitly followed by many through inatten- 
 tion, or for want of a habit cf thinking. But the truth of 
 fad is that there is fpecifically but one divine, as there is but 
 ®ne human nature. " He that fan6lifieth, and they who are 
 fanflified, are all of one,** Heb. xi. 1 1. Saints as faints are one 
 •with God and Chrifl: by a participation of the divine nature, 
 John xvii. 21. 22. It is an effcntial onenefs, if nature and 
 eflence are the fame ; but if effence fignifies fomething different 
 from nature, as it is nofcripture word, Thomas Aquinas, or any 
 ©ne elfe may have it. Confidcring the Deity as the fountain 
 of vitality and a parental providence, *' in him we live and 
 move and have our being." Afts xvii. 2,8. Here is a natur.il 
 onenefs, and in holy beings there is a fpiritu'al or divine one- 
 nefs, for holinefs or fan6lity is divinity, or eternal and divine 
 iife. One pcifoo or b<;ing m<'.\ liave more than one nature^ bkit 
 
AM IDEA OF GOD. ij 
 
 «nc perfonal agent, or being, cannot have more than cnc intel- 
 b6t without dcflroying his individuality. In men there arc 
 two natures, an animal natlire of flefh and blood, common to 
 them and beafts, and a rational foul with its vital i'ubftance, 
 wherein humanity properly confifts ; and in regenerate chrif- 
 tians the divine nature is added to thefe, and yet there is but 
 one individual perfonality, as there is biit one intelleft; 
 
 Nature fignifies an innate difpofition or conftitution. It is 
 the innate property of fome creatures to Ije favagc, ferocious, 
 and Doifonous, and of others to be harmlefs. meek jBnd limdcuou's % 
 a harmlefs wolf is as contrary to nature as a favage lamb. Some 
 plants are wild by nature, and for thefe to be grafted into a good 
 olive-tree is contrary to nature,' Rom. xi. 24. All things, 
 creatures, and beings, have their conflitutivc natures, and tha* 
 courfe of a61:s which is accordi^ig thereuntc^ is natur?.l. 
 
 Nature may be confidered as \hcfuvi. compreJienfioii, ov totaiitjf' 
 of fuch innate properties as are merely vita!. Sudh a naturn 
 is animative, and is found, in all vital beings, who' aft by £az- 
 flinft. In {\xQ\i z x\dl\yxQ \\\^xz zx^ fympalhks Ti^XiA antipathies y 
 as between a wolf and a (heep, without the exerclfe of reaforl 
 or deliberation. This nature is a live impetus^ felf-movinr^ 
 propenfion without being externally driven. It is like a 
 living fountain from whence ifTue living fbreams ; or the heart 
 which dilateth and contia£leth itfelf and pours out blood 
 through the whole body^ by an innate felf moving power 
 which is its innate conftitution, A nature like this is a prin- 
 ciple of free rhotion, aQs with eafc what is connatural, as meri 
 perform the natural a£ls and fundions of life with facilitv. 
 It IS alfo a fixed permanent principle, for to chanf^c nature is 
 difHcult. 
 
 Such a naturfe dirscled by an intcllecl will ever operate, anrl 
 produce correfpondent effecls, where there is no prevailing 
 •bftruftion or impf^ciment, ^ 
 
i8 AN IDEA OF GOD. 
 
 By a nature as applied to God is not intended his metaphyiical 
 entity as the firfl Being, nor his mere intelleftuality. Thefe 
 conftitute no fpccific difference, but only what is gradual^ 
 between him and other beings or intelle£lualifls. Being or 
 cxiftence in any degree is no more the divine nature than Be- 
 hemoth partakes of the divine nature becaufe he is great. 
 Creatures may exift, be invifible, incorruptible, intelligent 
 and immortal in a degree, and not partake of the divine nature. 
 Benevolence to being, as being, is no more holinefs than being 
 as being is God. • A very wicked agent may have a good being, 
 and great degrees of exiftencc. 
 
 The divine nature is that whereby God is God. It is his 
 life and conftitution ; it is vitaly true fandity^ holinefs, ^^nif, 
 light, love zndettrytal lifCi IL Pet, i, 4. Heb. xii. 10. John iv. 
 24. I, John iv, 16. I. John i, 5, Unbounded fan6tity is the 
 vital fubftance in which the infinite intelle6l of God exifts. 
 That which is born of the fpirit isfpirit. Sanctity is nature ia 
 God, but grace in the regenerate. 
 
 His fpecific nature as God, and theirs as faints, is a vital nature, 
 abhorrent from impurity, by an innate antipathy, light without 
 any darknefs at all ; love tvithout any hatred. Flefh born of flefh 
 is a vital nature, ipontaneoufly parturient of fin, in which there 
 dwelleth no good thing, it lufleth againfl the fpirit and inclineth 
 to evil ; but the divine nature is fpirit lulling againTc the flefli, 
 and inclines to what is holy by an innate inftinflive propenfion. 
 The holinefs of God which is his vital, perfonal, and impe* 
 rial glory, may be confidered as a nature, as an cxercife er aci, 
 and a dignity. 
 
 Holinefs of purity belongs to his nature and life, and holinefs 
 of dignity to his Jlate, and in both he is glorious, magnificent 
 in holinefs : The infinitely holy one, and he only, is holy, as 
 he only is God, in the original fcpreme fenfc. 
 
 Divinity of nature is creature tranfcendcnt, that is fuper- 
 Tiuman and fupia-angclical. 
 
AN IDEA OF GOD. i^ 
 
 The unregenerate partake of the human nature, as truly as 
 the regenerate, and devils are of the angelical nature as really 
 as the holy angels are, and of as great natural and intelle£lual 
 abilities. There may be a goodnefs of nature phyfically con- 
 fidered, in the worfl: beings morally. The beil good human 
 nature among heathen, did not prevent their murdering by 
 thoufands thofe chriflians, for whom the divine love naturt 
 would have engaged them to die. When angels and men may 
 cxift without the divine natuie, it is the eternal life of God. 
 The divine nature is pure good nature without any mixture of 
 evil nature, mofl beautiful and lovely, mofl peaceable, joyous, 
 and comfortable, moft noble, honorable and glorious. 
 
 5. The name God as cxprefledby the divine majefly imports 
 him to hQ politically andjbcietively, the intrinfic. vital head, and 
 God-head of an holy empire, or kingdom appropriately his own 
 and divine. 
 
 This compleats the idea of God, and comprehends all his 
 vital, perfonal, and imperial perfeftions, and alfo denotes his 
 kingdom to be the region of light, love, and eternal life. He 
 is no intrinfic, >(ital, imperial head, or God-head, to the 
 univerfe at large in its prefcnt divided ftate. He is not in fa£l 
 th God of this world in a divine political fenf&J the univerlc 
 is not one tohok, ccmpofing the kingdom, city, or houfe of 
 God. The' illuftration of this part of the idea of God is of 
 •reat importance, becaufe the whole truth of revelation refis 
 upon it, and alfo as common fyftems of theology mention it 
 not, unlefs it be to oppofe it. 
 
 God being a divine fovercign over the univerfe of creatures 
 is of right tbcir imperial edate and God-head. 
 
 This implies that all rational s were originally, and noto 
 tught to be, in a fociety, or tlieopolity of which God is the 
 intrinfic, vital, and imperial head.^ This was the original ftate 
 of the rational creation in the kingdom of God all in all. It 
 
£3 AN IDEA OF GOD. 
 
 cannot be rationally fappofed that God at firft created any 
 rationals out of fociety with hhnfelf^ or unfit for fuch fociety, 
 by an alienation from his life, or in a flat e of rebellion to his 
 government. 
 
 The fir/l eflate of angels and the fpirits of men was not 
 without God's kingdom, for that is hell ; but thdr own habita- 
 tion was in heaven, unlefs there can be found a place in God's 
 creation that is neither heaven nor hell, within or without his 
 J^ingdom. But this is not in fa6l the prefent flate of the rational 
 iBoral univerfe, however it came to pafs. Beings and things 
 are divided, and revelation tells us fome angels fmned, abode 
 not in the truth, kept not their firji ejlate. but kjt thdr own habita- 
 tion s and that under a certain chieftain who is by ufurpation 
 the god of this world, they compofe a kingdom oppofite to 
 the kingdom of God, Tc this kingdom of evil the other 
 order of rationals, the fpirits of men, now belong, and remain, 
 until born again into the kingdom of God. John viii. 44. 
 II. Pet. ii. 4. jLide 6. II. Cor. iv. 3. The whole world 
 iicth in wickednefs, or the wicked one, I. John v. 1^. It is in 
 wickedneis as an intoxicated perion is in drink ; and its lying 
 init expreircth us abiding pcflure. To be without God, and iji 
 the world diQ the fame, confidering the world as a polity oppofed 
 to the kingdom of God, and of Chrifl, which is not cf the world, 
 Eph. ii. 12. John xviii, 36. None but holy angels kept 
 their ftinding, and they and the rcjlored of men are of God ; 
 others are without God, aliens, flrangers, and foreigners, and 
 G^)d is zu extra fjdf live head to them. The Deity is the God 
 cj tJie fpirits of allfffi, phyfically confidered, and as a pareiital 
 providence all live, move, and have thnr bang in him j he is alfo 
 king of nations in a civil moral lenlc ; all of ri^ht are his fub- 
 jcC'h, but he is only the King and God f.^^ faints in a fpiritual 
 religious icnfe. The true God is the deity of the true religion, 
 Ipf which the Jioly empire is the region, and true leligionifls tlie 
 
AN IDEA OF GOD. 21 
 
 Tubjeas. As the Jews who ufcd the Greek tongue were termed 
 hellenifls, and were faid to hcUcnize ; fo they who are of God 
 are thcijts^ and thcize, and the comprchenfion, or lum total oF 
 their peculiarities, nay be termed thdfm of religion and condi- 
 tion. Thus in philofophy there are feveral of thefe Jpecijic 
 eomprehenfions, as platonifm, epicurirm, &.c, (o are ihere in 
 religion, as paganihn, judaifm, chriftlanlfin, calvlnifrnj &c. 
 The religion which is of God is theifvi, true fanftity of religion ; 
 this founded his-holy kingdom, and all who are of God, are in 
 that, in God, that is, are in that fpecIFic comprehenfion of tlungs 
 he is of, and fymbolize with him ; he is the Father of their family, 
 of whom it is named. 
 
 This is an idea of God the heathen were unacquainted 
 with, and many chriftians feem to be ignorant of it, but every 
 body of divinity is without afoul that wants it. There av? 
 feveral kingdoms in the world, each of its proper kind, divine, 
 chriflian, human, diabolica', worldly and heavenly, and the 
 heads and fubjefts of them are of like kind. The Pope, by his 
 votaries, is confidered as the head of a papal empire, formed 
 by a fpecies of religion ; his fubjeds confort with him., and are 
 animated by the fpirit of Popery. He cannot be the IntrinfiC 
 head of a proteft^int empire that doth not own him or his 
 religion. The king of England is confidered as the head, not 
 only of the civil ftate, but of the church ; diffenters own 
 him to be their head in the former capacity, but not in the 
 latter ; as religionifl, he is not their mtrinfic head. Thu:, 
 God Is the head of a religion of his kini^J, which religion is 
 the inflitution of a polity, his religion which is fanftity makes 
 it a polity, a kingdom of faints, and He is an intrinfic vital 
 iocietive head to it, the lioly kind of God, and king of it, 
 and all real fubje61s are in a degree partakers of the clivina 
 nature, live in God, are one with him, and their works arc 
 wrought in God, as animated by the fpirit of God. Goa 
 
sa AN IDEA OF GOD. 
 
 indeed as king of nations is the author of a religion which is 
 of this world, where only nations as fuch exift ; this religion 
 is civil religious, even the moral law, as of civil' religious inter- 
 pretation. Such was the Mofaic moral law in the letter of 
 it, a this to or Id religion, with a worldly fanEiuary, Heb. ix, i* 
 15. but had no promife of eternal inheritance. 
 
 God is the civil religious head of other nations, whofe 
 conftitution is founded according to his ordinance, upon the 
 bafis of the moral law, which is the law of nations m their 
 politic capacity, fo far as it is promulged to thera. It was 
 only a belief in the promife to which the law v^ as added, that 
 eonftituted a Jew the fubjcft of God as king of faints, and a 
 citizen of heaven. God cannot be the intrinfic holy vital 
 head of any other kingdom than of faints, any more than Chrift 
 can be the intrinfic vital head bf an unchriftian, or antichrif- 
 tian body. But as this part of the theory deferves a fuller 
 alluflration, the following muft be attended to. 
 
 Firft. An explanation of ths titles of Lord and King as belong' 
 ing to tk- divine majefty, with a brief account of fome of the 
 prerogatives of his fovereignty . 
 
 Secondly. Over whom and in what r,ianncr the Lord God 
 omnipotent reigneth. 
 
 Firfl, As to the titles of Lord and King as belonging t» 
 the divine anajefty, and the ^prerogatives of his fovereignty of 
 imperial eftate. 
 
 Lord and God are of near affinity, and are often joined 
 in fcripture. In a civ-il law Icnfe, a Lord is a fuperior propri- 
 etor of things and perfons. Math. xx. 8, Gen. xxxi,s35. 
 Azpojefor, God is Lord of heaven and earth and all things in 
 them. Governing powers of the natural and legal kind are 
 Lords who have a kind of propriety in thofe to whcra thcv 
 ftand in this relation. I. Pet, iii, 6. 
 
AN IDEA OF GOD. a^ 
 
 # 
 
 But an authoritive Lord is one that beareth rule, and is fo 
 far unfuhjeH, To the civil foveieignty, whether lodged in 
 ©ne or more perfons, the law attributes a public iordJJiip, con- 
 fifting in the great and fupreme rights of government. The 
 iubje£ls of a legal lord are his lieges, and between him and 
 them there fubfifts a mutual obligation even where no formal 
 contraftis made. In nobility learning, which treats of titles 
 of honor, the greater dom'inant eftates are lords. Jud. xvi. 8» 
 God as Lord is of dominant condition over the univerfe, as a 
 fupreme authoritative power, panto crator^ all imperial^ and a 
 liege lord to his liege fubjeds, 
 
 G O D is KING, 
 
 This is of great note in the bible, though it is dirrcgard€,d 
 by many divines, and not accounted of in mod fyfleriis, but 
 confidered as a metaphor vVhen it comes in their v/ay. B«l 
 He is no otherwile Go<i than he is Kinr^. I. Tim. i. 17. 
 
 Any dominant condition over things and perfons is rdgniug-i 
 as the reign oi fni and death over men. But reigning pro|^ 
 erly belongs to fupreme powers. Death is the king^ becsufe 
 chiif of terrors. Lord and king are much alike in fcripturs j 
 and the kingdom, eftate and dominion of God arc the faras, 
 Pf. cxlv. 13. L Chron. XXIX. ii. God's people call hita 
 the Lord the King, the King of glory, the King over all ih© 
 earth. 
 
 The kingfhip of God imports a reigning condliion or eftsts; 
 to this agrees the titles of the raofl: High, the fupreme Potentate^ 
 Power, <5;c. Goodnefs, greatnefs, glory, belong to him 4S a 
 perfon of regal dignity. The reignaig eftate, is the fuhlmlt^ 
 •f the godhead, the/innmity of the divine fupremacy, ihcdi^mfjf 
 ©f the pterlcfs fuptremincncy, and tranfccndency of God, 
 
 All the glories of empire and "the prerogatives of fovcrii^nty 
 Welong to God in the fulled fenfe. 
 
 The Godhead eftats is a magnificent reigning eftate;an<it^ 
 
fi^ AN i6eA O^ god. 
 
 do any thing royally is to ad like a king. II. Sara. xxiv. is3, 
 A polity though monarchical may be too fmall for a kingdoru., 
 and fo profper into a kingdom, Ezek. xvi. 13. 
 
 The kingdom eftate of God is unabjeft, unfubje6t : He hath 
 no equal. That God is greater than man, was a great truth t» 
 the orientals who deified their princes. Job xxxiii. 12. 
 
 This is a royal fublimity of condition, to whom belongs the 
 greatnefsjpower, glory, raajefty, kingdom, vidory, riches, honor. 
 He is exalted as head above all. I. Chron. xxix. 12. In 
 nobility learning the king is the fountain of fecular honor. 
 
 The imperial lawyers call the emperor the firfl of the nobility. 
 God is the fountain of divine honor, the prime of divine 
 nobility. All comes of him, rfnd to him all is afcribed. 
 
 The Godhead as lelgning ' is the height of glory. Ezek. 
 iii. 12. Ifa. iii. 8. By the Schekinah the Jews underfland the 
 divine majeflatic glory. Secular rulers are doxai, glories. I. Pet. 
 i. 1 8. original. The kingdom eflatfe is the glory j reftlefs ambi- 
 tion can climb no higher than to the kingdom. The glory of 
 the blefied God is unfullied, and is the peerlefs fupereminence 
 ©f his unrivalled dominion and power. 
 
 When Chrift: came into his kingdom. He was crowned with 
 glory and honor ^ 
 
 The Godhead as reigning is the height of profperity, felicity, 
 and beatitude. He is the happy God. I. Tim. i. ii. original. 
 None can exaft upon him at all. Ifocrates faith, " All men 
 confefs the kingdom to be the moft refplendent of all goods 
 human and divine." This well applies to God as reigning. 
 
 Tiiecflate of God, as reigning, is the fupremacy of rule and 
 government. The name of King doth not properly belong 
 to fubjeft, dependent princes. As a matter of emlnencvj 
 the woman reignetk over the kings of the earth, Re^^ xvii. 18. 
 Asa matter of office, by wifdom kings reign. Prov- vili. 1 S- 
 Plato calls the fcience of ruling well, the regal fcisnce* U 
 
AN IDEA OF GOa t^ 
 
 belongs to the officiary dignity of a king, in foclety with 
 liege people, to adminifter wife, good, happy government, 
 ena6b good laws,'execute judgment, diftribute due rewards and 
 punifhments, proteft his fubje6ls, fubdue their enemies, eflablifh. 
 peace, promote piety. Such is the government of Qod. He 
 is a father, friend, ftate phyfician, and benefaftor to his people. 
 . God's eminency of rule, muft be diftinguifhed from his offi^ 
 tiary dignity of King over liege fubjefts. In the former fenfe. 
 He reigneth over devils and the wicked, but in the latter over 
 faints only. " We are thine : thou never beareft rule over 
 them ; they were not called by thy name." Ifa, Ixiii. 19. But 
 God is no tyrant or arbitrary defpot to his enemies ; he pun- 
 ilhes only to teftify his regard to public juftice, and to benefit 
 the fubjeft, or others. 
 
 In a word the kingdom and reigning eftate of God is the 
 height of power, puiffance, and of all divine immunities, liber- 
 ties, franchifes and prerogatives. To him belongs legiilativc 
 and decifive power without appeal, executive power, tho 
 power of the fword, of life and death, of pardoning criminals, 
 creating thrones, dominions, principalities, and powers, of 
 making ofHcers, of war and peace. All thefe branches of 
 power belong to the divine King originally, and are derivatives 
 from him to fuch as lawfully exercile them in any degree, and 
 not from «/e(f7ori-, who only defignatc the perfons, as the womaa 
 choofes the man who fhall rule her under God, according to 
 his ordinance and law. 
 
 The immunities of earthly kings are juftly great, and fome 
 have claimed what doth not belong to them. To make a 
 man's father's houfe/r^f, was a great ennoblement. I. Sam.- 
 xvii. 25. The children of a king are free. Mat. xvii, 26. 
 But God is abfolutely free, accountable to none, and independ- 
 ent of all. He cannot err^fin^ do wrongs or be chargeable with 
 any imperfeflion, or liable to any inconvenicncy. 
 
a6 AN IDEA OF GOD. 
 
 There is one prerogative kings claim, which muft be inquired 
 into, to fee how far it belongs to God, viz. difobligedne/s from 
 the laws, 
 
 A fupreme legiflator as /uch, is held not to be fubjeO; to the 
 law of his own making, becaufe a law is the impofition of a 
 fuperior, which he cannot have and be fupreme. 
 
 In human governments there are conftitutions which kings 
 confent to when invefted in office ; thefe they muft obey fo 
 far as there is the fame reafon for them and others. The 
 leader in mufic mufl obfcrve the fame rules that others do, not 
 as a learner but teacher ; the nature of things makes the rule 
 or law. And thus God, though under law to no fuperior, is a 
 law to him{elf. He can only do what is juft, right, and equal, 
 and nothing elfe is agreeable to the counfel of his own will. Infi- 
 nite underftanding, perfeft wifdom, and re6litude, dire6t the 
 divine fovereignty in all his operations. He confiders creatures 
 as having rights, which he doth not invade. Not being, if it 
 may be fo expreffed, hath a right to continue in non-exi(tence, 
 if its given being is not beneficial. God treats creatures ac- 
 cording to what they are, made none of them to be miferable, 
 nor doth he necelTitate the milery of any, for his own, fuppofed, 
 glory. God's original creation made not evil ; it founded a 
 kingdom of faints under law, with liberty ; He lives the law 
 of that city in confort with his fu'ojects, not as under a fuperior, 
 but as ever difpofed to do what is right in itlelf. "J aft and 
 true are all the ways of. the king of faints." 
 
 Sacrednefs and inviolability belong to tlie divine majefty as 
 reigning. Thefe prerogatives have been claimed by kings, 
 .When the Roman emperor was crowned, the patriarch of 
 i ^Confiantinople, upon pouring the oil on his head, cnzd, /acred. 
 The German empire is termed facred, and the emperor's title 
 is His Sacred Majefty, The ambaffadors of kings have been 
 \cid facred. God is infinitely facredj as facrednefs is the fane-- 
 
AN IDEA OF GOD. ^,- 
 
 tity, or mviolablenefs of things and perfons. He is facred 
 and inviolable in his perfon, life, and ftatc. To defecrate or 
 alienate what is His. is facrilege. 
 
 The Godhead is a monarchy or fingularity of rule ia one 
 perfon as fupremc. 
 
 The fuppofition of three fupremes or chief rulers is a contra, 
 diaion, and a three-one Majefty, or King, or God, is nobetter„ 
 There is but one perfonal God, of whom are all things ; one 
 autotheos, God of himfelf or from none. The unity of the 
 Father and of the Son, and of the Holy Ghoft, in nature and 
 fovereignty, doth not conftitute them one God, King, or Lord, 
 for that would be the fame as three perfonal agents being on« 
 perfonal agent ; nor doth their /ame7ie/s in nature, make them 
 e^ual in jlate. 
 
 The Father alone is the fole monarch of the univerfe, who as 
 he exifts by neceffity of nature, fo he reigns as having all power 
 in himfelf, originally, underivedly, fupremely, abfolutely, and 
 independently. 
 
 Lajily, The reigning eftate of God is divinity or creature- 
 tranfcendency of condition, abfolutely and originally. 
 
 The nature and date of God are diflingulfi^iable, though both 
 are creature-tranfcendent. Perfons who are creatures may 
 partake of the divine nature in a degree, and not be divine in 
 vtate. And even the Son and Holy Ghoft, whom it will be 
 proved are divine by -nature, were not divine by ftate at all 
 times, and equal with the one God the Father, the alone felf 
 .€xiftent fountain of divine life and power. 
 
 All creatures who partake of the divine nature, are divine 
 by 7iature, in a degree proportioned to the meafures of fuch 
 participation ; but they are not \n fiate d'lv'mc, unlels their con- 
 dition is reipiing alfo. When the onlv begotten Son lay in the 
 manger, he was as truly and really divine by nature, as he is 
 now in heaven at his Father's right hand, but he was i.ot m 
 
a^ AK IDEA OF GOB. 
 
 fiate God until his exaltation commenced at his refurre&ion, 
 nor was all power given him in heaven and on earth. Some 
 creatures have a degree of divinity of Jlate, though not divine 
 by nature, as magiftrates and fons of the Moft High. Some 
 are divine by nature^ but not by ftate, as the regenerate are. And 
 fome are divine by nature and flate, as thrones and domin- 
 ions among angels. But there is no divinity of nature or ftate in 
 any perfon, only as it is derived from the divine Majefty as the 
 fountain, or belongs to them becaufe of their peculiar relation 
 to hIcQ. Mere divinity of nature is not a ground of religious 
 worfhip any more than humanity of nature is a ground of civil 
 "Vi'orfhip* Who ever heard of worfhipping the humin nature 
 W'hen addrefiing an earthly king ? there muft: be divinity of 
 f^ate founded on divinity of nature, and a command from God 
 to warrant divine worfhip. As divinity of ftate added to hu- 
 manity of nature is the fuper-eminence of an earthly king, fo 
 divinity of ftate as added to divinity of nature is the fuper- 
 eminence of deity^ the dignity of the divine tranfcendency, 
 the (upreme fupremacy of Godhead, To this ftate the Son of 
 God is now exalted, crowned with glory and honor, and is 
 God over all, the Father alone excepted, whofc divinity of ftate 
 and nature, are creature-tranfcsndencies, by abfolute neceftity. 
 
 Secondly. Over whom, and how the divine Majcjly exercjfeth his 
 creature-tranfcendent fovereignty, and reign, is now to bejkewn. 
 
 In point of eminency, and underived right, God reignetk 
 dver allheiYigs and things ; his dofninion is coextendedwith creation 
 and founded on it. He is alfo of right God and King of all 
 raticnals, and they ought all to be his liege fiibjeEls j but in fa6l 
 Knd in a way of officiary dignity, he is king of faints only, and his 
 kingdom is not of this world, but of heaven. 
 
 The above dlftin61ions are important and need illuftratlon, 
 
 1. In refpeft or eminency, G«d is the fovereign potentate 
 of all potentates, angelical, human, and diabolical. 
 
AN IDEA OF GOD. 29 
 
 This gradual fupremacy of God is thus exprcffed in fcrlp- 
 ture, King of kings, Lord of lords, God of gods. All lavvCul 
 authority is derivatively from him in every mode of its con- 
 veyance. He is God of all the kingdoms of the earth ; Gov- 
 ernor among the nations ; the Moft High who ruleth in the 
 kingdom of men, and giveth it to whom he pleafeth, promotes, 
 fets up, and pulls down whom he will. Natural government 
 of parents over children, and of hufbands over wives, is his 
 ordinance, and the jufl authority in each is from him, md not 
 from the fubje£l party by their confent or elcclion : So alfo is 
 civil government God's ordinance as King of nations, and all 
 lawful civil authority and power is derived from God. 
 
 Rulers are God's minifters for the public good, as ("ubordinatc 
 to, and connefted with, ihe honor of the fupreme King. Nei- 
 ther rulers have any rights, nor people any privileges, or liberty, 
 incompatible with the rights, and repugnant to the law o^ 
 God. 
 
 Eccleliaftical authority refts upon the fame baHs, only the 
 Deity, as the fountain of it, is King of faints. Not the kafl: 
 degree of power is derived from the fraternily, or members of 
 the church, but all is from Chrifl the Head as he received it 
 from the Father. Matth. xxviii. j 8, 1 9. Right and authority, 
 privilege and power, in natural, conjugal, civil and ecclefiaflical 
 refpefts, are diflinft and inconvertible the one into tha other, 
 and are derived from God as th^\r /ourci. 
 
 AH angelical power is from him as fapremc, who is exalted 
 as head above ail. And even Satan's dominion and godfhip 
 over this v/orld is not without his permifTion, and is fubje^l to 
 his control, and will at lafl: be put down. All bwful author- 
 ity is God's minifterially ; and unlawful power is by permilTion, 
 fubjeft to his control, and will be deftroyed from his creation, 
 and God be all in all. An ancient writer faith, *' There is one 
 Ruler, Prince, and Kinjj, to whom it brlongs to govern and 
 
3» AN IDEA OF GOD. 
 
 adminlfter all things." Another faith, " One muft neceffa- 
 rily be the maker and lord of one creation." 
 
 Again, " The fupremacy belongs to one, whofe dominion is a 
 monarchy." The heathen plead for a kind of monarchy, yet 
 La6lantius juftly cbferves, "That in a proper monarchy all 
 potentacy muft neceflarily refide in one by whom all are gov- 
 erned." True religion is the dodrine of one God over all, in 
 oppofition to the pagan polyarchy, and the triune deity of 
 fchola.^ics, that is three co-ordinate perfonal gods in one being. 
 The fcripture doftrine of the chnftian trinity refts upon, and 
 even refults from the monatheifra and monarchy of the Father, 
 as fliall be (hewn in its place. 
 
 2. God's dominion and reign is univerfal. 
 
 As creator of all, he is proprietor of all, and hath a right t« 
 polTefs, difpofe of, command, ufe, and employ all creatures ; 
 he is therefore Lord of hofts. 
 
 This great title, which anfwers to Pantocrator, tranflated 
 Almighty, is fometimes taken in a military fenfe ; and the world 
 of creatures are unto God as feveral hofts and armies^ which at 
 his command fight the battles of this great militarypotentate againft 
 his enemies, and in defence of his people. The tribes of Ifrael 
 were his hofts, Exod. vi. 26. and he was unto them a militaiy 
 King, the Lord general of their armies who fought their battles, 
 and whom they celebrate as a mayi oj zvar, (military hero) the 
 Lord of hofts, the Lord mighty in battles, the King of glory, 
 L,Sam. xvii. 45. Ff. xxiv. 7. 8. But fometimes hofts only 
 Cgnify an orderly multitude of creatures. Gen. xi. 4. Ifa. via 
 3. Rev. iv. 8. 
 
 God's univerfal dominion is originally underlved, independ- 
 ent in its exercife, moft perfeft in its manner, all-contioling 
 and Irrefiftible in its operation, and in duration interminable. 
 
 3. The reign of God over all includes the exercife of an 
 univerfal governing providence, fuperintending and difpofing 
 ©f all thincrs like a rightful King. 
 
AN IDEA OF GOD. jt 
 
 Will and pleafure, without counfel or wifdom to direft, 
 jufticc and goodnefs to accompany, are not the rule of God's 
 dominion and fovereignty. His government is placid, legal, 
 perfeaiy wife, juft and good, of a parental nature, conferving 
 what he hath produced, of great manfuetude and patience, 
 treating beings according to what they are, and ufing them for 
 what they are fitted. His adminiftration is for the moft part 
 an unwearied exercife of loving kindnefsy judgment and right- 
 eou/ne/s in the earth, Jerem. ix. 24. a vigilancy for his crea- 
 tures* welfare. As he made none to be miferable, he decrees 
 the milery of none without refpeft had to their charaders ; 
 none are fmners or finful by his efficiency, or influence, but 
 they become finners by their abufe of liberty. He is a Friend 
 to virtue in his reign, the Patron of oppreffed innocence, the 
 the Diftiibutor of juftice, and the Exerclfer of benevolence. 
 It is therefore matter of rejoicing that the Lord reigneth. Pf. 
 xcvii. 1. 
 
 4. He reigneth as King over all, with irrefiflible authorita- 
 tive power. 
 
 Thus he ruleth fome conftantly, and all occafionally. He 
 aven caufes the unruly wills and paffions of men, to fubfervc 
 the purpofes of his government. The fates of kingdoms and 
 individuals depend upon him. By him the devil and his 
 agents are enchained, the devices of politicians fruftrated, and 
 the counfels of princes infatuated, without his being chargeable 
 with the faults of free agents, or the dsftrudion of their moral 
 agency. 
 
 5. God is in a fenfe a kingdom eftate to the divided univcrfe 
 ©f rationals, by a government proper to them. 
 
 As rationals are capable of moral government, and account- 
 able, neither the good nor bad are their own maficrs, but arc? 
 fiibjed to a Superior, whofe right it is to rule them, and they* 
 ought all in facl to be his liege fubjc£ls, and to live his lift- ^ 
 
32 AM IDEA OF GOD. 
 
 Of right and in faft he is the Law-giver and Judge of all, and 
 they all have fomc notices of his univcrfal law, fo that their 
 condudt is inexcufable if they do not glorify him as God ; and 
 he will bring them into judgment. 
 
 This univerfal moral government over men is adapted to their 
 individual and focial capacity. Being the Author of man's 
 focial principles, he is the Founder of human focieties, the' 
 greater and lelTer, which only exift here in this world, and fo 
 as to be rewarded or punifhed in their focial connexions. His 
 religion as to thca is of this world. They exift by his ordi- 
 nance, and the government of them is of a mixed kind, civil 
 religious, and the law of God by which they are governed is 
 of civil religious interpretation. Right behavior in thefe rela- 
 tions will be produdive of happinefs here where they only 
 exift in them. The jurifdi6lion of fuperiors over inferiors is 
 under Godj and extends only to overt afts of well or ill doing. 
 The civil religious rule of fathers, hufbands and magi ftrates, in 
 moral refpefts, is the fame in all nations, where the gofpel hatk 
 eome, and where it hath not come, and would be the fame if 
 there was no future life. The natural and civil fuperiors 
 Hiould imitate God and Chrift in the exercife of their fuperi- 
 •rity, fcrving God in fuch relations from the principles which 
 they are poffefled of. 
 
 It is fhameful to fee a ruler who is in ftate a god, or a 
 hufband, and father, who are in ftate lords, like to the evil 
 on« in their morals and adminiftraiion, and efpecially if they are 
 by profcffion chriftians. 
 
 Bui here the forem^.ntioned dif^iv^lion muji he particularly 
 dluftriltd, viz. That God is not King of all as he is of fome, 
 »j men and nations as hi is oj faints. 
 
 The obligation oJ men, families, nations, and even devils, to ol/ey 
 .God is indifputable ; yet faints only are his liege fubjccis, the reft 
 cnfacl arc aliens, not of his kingdom, but in the world as a polity 
 of which (he devil is the ^od. 
 
AN IDEA OF GOD. 33 j 
 
 In every regular polity there is a mutual obligation between 
 the ruler and fubjefts, even though no formal contraft is mac^<, 
 and they are alfo of the fame kind, like head and members of ona 
 body. A human political head hath a human political body, 
 and a divine political head muft have a body politic of th« 
 fame kind with himfelf. God is no intrinfic head in the ufual 
 fenfe of politics to all rationals, nor are they hisdomeftics, citizens 
 and fubjefls. There is no worldly kingdom of God, of Vv'hich 
 he is the divine head : God's kingdom is of heaven, and the 
 devil is prince and god of this world. The church, ecclefia, 
 hath its name from kalo, to call forth out of the world, and it« 
 members are citizens of heaven. 
 
 When the kingdom eftate of human polities is confidered, it 
 is found the rulers are in and of them as the governing 
 head. The father of a family is the intrinfic head of that only, 
 let his extra-domeftic power be what it will. A king is of the 
 fame fpecies with his liege fubjefts. In likemanner the godhead 
 is the reigning eftate of faints only, and they form one politic 
 fyftem, the houfehold of God, of him the family in heaven and 
 •arth is named ; Eph. ii. 19. and iii. 5. Heb. xii. 22. Eph. 
 ii. 1, 2. Rev. XV. 3. 1. Cor. xi. 3. One city of the living 
 God : one holy popular commonwealth of New Ifrael, of 
 which the old was a type : a community of faints, of which 
 God is the chief faint, the holy One. If God was the reigning 
 eflate of all, they muft be of his kind^ or he of theirs j but this 
 is noiJaEi at preient, however it was originally, or will be 
 finally. 
 
 .The kingdom eftate of Old Ifrael will illufhrate and confirm 
 the above idea, God was King only of native or faclive Jews, 
 Amos iii. 2. and yet he was then monarch cf the univcrfe, an 
 extra-focietive head of other nations. *• There is no God ia 
 all the earth but in Ifrael," I. Chron. xix. it. as there is no 
 Chrifl but in his church, 
 F, 
 
^4 AN IDEA OF GOD. 
 
 And the contrary hypothefis is full of atheifm and abfurdityo 
 For if God is now the reigning eftate, as King and God, of all 
 rationals, then devils are of the fame polity or city he is, and the 
 kingdom of heaven includes hell : God is the Deity of this 
 world which doth not own or know him, or is acknowledged 
 by him. It makes God to be unholy, or all to be holy, for all 
 muft be alike-i to be oj onc^ and have any concord. It would be 
 equally proper to place the devil at the head of a holy empire, 
 to confider Chrift as King of an antichriflian kingdom, and the 
 pope 3 religious head of proteflants. To fuppofe Jehovah, 
 Jove, and Lord, (Baal) faint and favage, the fame, confounds 
 every thing ; light and darknefs, heaven and hell, good and 
 bad beings. '• Heathen gods fhould not be named where pur 
 Jehovah's known. '^ The contrary hereunto is the religious 
 theory of pagans, and of fome chriftians. But if pag^n gods 
 and heathen men form one whole, in conjunction wi^y the true 
 God and faints ; if the heathen Jove is Jehovah, and Baal the 
 fame ; To is Bel and the dragon, Beelzebub and Dagon, and 
 many more for rhyme's fake might come into the groupe. This 
 excludes Cod's church, or the world is his church, wicked 
 men and devils the members of it : heathen need not change 
 their quarters, falvation may be obtained in hell as well as in 
 heaven, or more properly nhere is no fuch place as the former, 
 nor even the latter as didinguiflied from it. 
 
 The prefent flate of the natural and m.oral univerfe, and 
 efpcciaHy of the nov/ natural fhate of man as an alien from the 
 life and kingdom of God, confirm the above diPiinflion. The 
 whole conflitution of "both natural and moral things in this 
 tvorld, and the ordir in which they exiRed at, and from the 
 beginning of it, fiicw that God's creation is in a divided and 
 deranged poriiire. D.ukncfs and light are contending v/ith 
 each other, and darkness was firfl, for the light fiione out of it 
 in our fyftcm* One being is oppofed lo another, and even one 
 
AN IDEA OF GOD. c^ 
 
 pirt of the fame being to another part. This cannot be tliC fii fi: 
 ilate of things as originating from the fountain of light, and the 
 God of order, God did not by phyfical efficiency create devils^ 
 Cr men aliens and rebels. Man's firil cflate did not need a new 
 CjTCation, or new birth. And though all-*iiip« natively aliens, 
 we now fee fome faflively made nigh, fome vihbly and others 
 typically, and fome really. The flate of the prelent Jews is 
 mixed, nagan-judaical ; fome arc pagan-mahometan; and that of 
 papifts pagan-chriftian. But fome dwell in God, and do their 
 works in him. Since this latter ftate is not native, but ladive, 
 Gad is not the Head of all as he is of fome. 
 
 But what puts this matter beyond all reafonable doubt, is the 
 fcripture account of the polity ol evil angels. Their being 
 snd polity is no fi6lionj though heathen denied it in the fcripture 
 notion, and fome pretended believers la revelation difpute it. 
 Celfus charges chriftians vv'ith an impious error, in making a 
 certain adverfary to God whom they call the devil. And 
 Arnobius faith, " The devils were to a great degree unknown 
 before Chrift who detefled them." The knowledge of Satan 
 and his kingdom is nigh half of chriftianity, and )'et what 
 fyftems of divinity teach it ?- The philofophic pagans held ilie 
 univerfe to be one kingdom in the fenfe of a polity, united by 
 a kind of univerfal benevolence. But fuch benci^olence cannot 
 be koly^ becaufe it includes love to them, with whom the iruly 
 holy are obliged to be at virtuous enviiiy at prefent. The ancici)t 
 religions of Pcrfians, Egyptians, Brarains, Chineio, Tyrians, &c. 
 all held to the exidcnce of an evil being, the auihor of evil, 
 and that he had many adherents. The manichean hercfy of two 
 fupreme principles, the one of good, the other of evil, is only 
 a corruption of the fcripture account of this matter. The very 
 exiflence of moral evil fuppofes an evil one, for the iuprcme 
 Author of good cannot be the efficient caufe of thai evil. A 
 finner or tranfgrefifor is fo made by himfCiF, through an abufe of 
 liberty, and his voluntary conlcnt. 
 
§6 AN IDEA OF GOD. 
 
 Another illuflration of the above important truth may be 
 taken from the fpecific nature and comprehenfion of that reli- 
 gion and condition God il of. His religion is fanftity, and 
 his teligionifls are true theiils, and the comprehenfion of the 
 peculiarities thereof is theifm of religion and condition. God's 
 Tcligioniils are of his life and mind, they confort and fymbolize 
 with him in fcntiraent and prafticc. The primitive chriftians 
 called themfelves the difcipks and fed of God. All of this 
 religion are in fociety, and alliance with God ; others are 
 atheoi: atheijls, without God, And certainly he is not the King 
 and God of fuch. 
 
 To ccn cl ude the idea of G od, as he is to be confidered both as to 
 his flate and as to his nature : fome of his perfeftions are vital 
 and perfonal, others arc imperial. Kis life is eternal in holinefs 
 and lov-e ; "His underfianding is infinite," He is a God of 
 /tnowledge, I. Sam. ii. 3. origmal, expreffing the extent, variety 
 snd perfeftion of the divine knowledge. He is perJeB in every 
 vital, perfonal, and imperial excellency. Exifting as God before 
 any creature Vv'as made, he was as happy then as he is fince : 
 His vital and perfonal perfeftion was the fame it is fince crea- 
 tion. Juflice, goodnefs, holinefs, wifdcm, power, and grace, 
 ronftituted his characler before they were excrcii'ed in his 
 works, and therefore the cxercife of them added nothing to 
 the all-fufEcient, and felf-fufficicnt God, Lord and King. 
 
 From the above idea of God, his rights and dues are inferred. 
 All piety and godlinefs is comprifed in rendering to God the things 
 that are God's. Matt. xxii. 21. True godiwefs as a correfpond- 
 ence to this idea, includes fuch honor andfervice, as is proper to 
 his degree, rank, fiate, dignity and condition — and to his nature 
 end perfonal charaEler. 
 
 The full declaration of the rights of God belongs to the 
 praftical part of the fcience of fanftity ; and therefore they will 
 be but briefly mentioned in this theory. 
 
AN IDEA OF GOD. 37 
 
 Firjiy of the honor and fervice fulted to the degree, rank, 
 ftate, dignity and condition of the divine Mnjefty. 
 
 That this glorious Perfonage hath riiJits, and ought to be 
 treated by other beings according to what he is in himlelf, and 
 to them, all muft allow, and that every being, according to his 
 ability, ought to glorify him as God. As to moral agents they 
 are his creatures, and therefore of right and by obligation, his 
 fubjeas and fervants. An atheid fpeculative, if fuch there be, 
 and piaaical, is a moft odious being, as an inverter of the order 
 of things, and can nev^. be a good man or citizen. If God 
 hath no rights, man can claim none as his own. Nations have 
 been fenfible of this, and have had their god, or gods, and 
 religion, and owned that fome allegiance, homage, revenue, 
 and tribute, was the unalienable due of him whom they called 
 
 god. 
 
 The honor due to God muft be proper to his rank and dig- 
 nity, for any other is unworthy of him, and a treating him 
 with manifeft injuftice. His degree being tranfcendcnt to 
 creatures, his rights and dues muft be divine or crer.turc- 
 tranfcendent. And as he alone is God, he alone merits that 
 honor which is the magnificent, creature-tranfcendcnt honor, 
 worfhip and fervice of the Mod High. 
 
 1. Which comprifeth in it whatever is doing him real honor 
 and fervice, to the exclufion of whatfccver is otherv^'ife. 
 
 The fcripture expreffeth all duty to fuperiers by the word 
 honor. Nothing muR be neglefted that is really honoring him, 
 whether internal or external, by doing or fullering, abftinence 
 or performance. This therefore includes a knowledge of him, 
 belief in him, acknowledging him as God, and our God, ccn- 
 feffing his name, profcirmg his religion, obferving his inRitates, 
 obeying his laws, keeping his day, reverencing his fanduary, 
 offering him the facrifices of prayer and praiie in private, in the 
 family and In public, and performing the duties we owe to 
 
SS AN IDEA OF GOD. 
 
 ©urfelves or others from a regard to him, and alfo treating 
 things and perfons according to their relation to him. , 
 
 2. His ftate and rank demands the utmojl and total of our 
 honor and fervice. 
 
 The whole fpirit, foul and body, all that men have, or arc, 
 is of right his : the whole of their ejlimation, the total of their 
 affe6lion and intenfe love, erchomcha from the bowels, «&c. Pf. 
 xviii. 1. original, 
 
 3. His dignity demands the fopreme znAfovercign honor and 
 fervice of the foul. Our prime, chief, predominant, peerlefs, 
 incomparable and only great love is his due, let it coft what it 
 will, &c. 
 
 4. Such honor as is incommunicable to another without the 
 crime of idolatry. 
 
 Idolatry is either devotional or fpirituaL The former hath 
 three branches, idolatry in opinion^ in affeSiion, and honorary 
 pra&ice. Spiritual idolatry conftitutes an evil life, as the ether 
 doth an evil religion, Covetoufncfs is idolatry 5 fome make a 
 god of their belly. 
 
 Secondly, Godlinefs, as fuited to the nature and perfonal 
 chara6ler of God, mufl be divinely holy, as his life is. Sanc- 
 tity is his life. 
 
 1. The piety muft be true in the real and perfonal accepta- 
 tion to anfwer t® the nature of God. 
 
 Truth of piety in the real acceptation is according to the 
 inflitution of the true religion, of which the true God is the 
 Deity ; for there can be but one true religion, as there is but 
 one God ; the life it requires is after God and according to 
 him. Some pagans were true worfhippers of falfe gods, tlieir 
 religion itfelf was ungodlinefs. 
 
 Truth of piety j6^r/bwa4 is ^vhen the religionift of the true 
 God, is fniccre and faithful. This is oppofed to hypocrify, as 
 the other was to fupcrfliiioH. 
 
AN IDEA OF GOD. 39 
 
 2. Piety, as fuited to the nature of God, mufb be according 
 to the religion of/i^w/ intereftsj as diftinguifhed from bodily. 
 
 The kind of religion God is the inftitutor of as King ef 
 nations, concerns the bodily, and this world's intzrejl of men. 
 But the religion of God as King oj faints, relates to the foul, 
 and the next world's interefts of men. This important diftinc- 
 tion appears from a furvey of the law of Mofes, and the fame 
 will apply to the law of nature and nations. The Jews were 
 men having the law written in their hearts like others ; they 
 had alfo many revealed notices of the divine will in pofitivs 
 inftitutions, prophecies and promifes of Chriftto come, which 
 vere peculiar to themfelves. To thefs the latv was added. 
 Gal. iii. 19. I. Tim, i. 9. Heb. ix. 1, to anfwer bodily, worldly^ 
 and national T^xxx'^o^ts, as a|)pears from its worldly fanUuary and 
 temporal rewards and punijkments. It confidered them ss citi- 
 zens o^ this zdvrld in the relations of oarents and children. 
 
 i. 
 
 hufbands and wives, rulers and fubjefls, where only they exifl 
 in thefe connexions, and can be rewarded or puniQied for their 
 well or ill doing in them* The Mofaic law in the letter of it 
 was civil religious, and of like interpretation, and required fuch 
 obedience as originates from a birth of the will of man,** John 
 i. 13. In this lenfe tl.e young man kept it, and St. Paul 
 lived in all good confcience before God, and Am^ziah did what wa< 
 right even in the fight of the Lord.: but not wiih a perfeEl, that 
 is, a renewed heart. This is our own righteoifnefs which is »f thi 
 law J the righteoufnefs which exalteth a nation when rulers and 
 fubje6ls pradife it. This is what the civil miniders of God ough-; 
 to enjoin, their authority is the fame fince Chrifl's coming as be* 
 fore and is the fame in all nations. The four frf commands de- 
 clare God's rights, the fifth the rights of fapcriors and infcriL rs, 
 and the equal rights of all men arc flated in the o!!;cr 1^. c. 
 They were a civil religious co;nmonweaith under the l>.'a^ 
 f'f nations, r.s «very fla'e ou2;hi to Ve, A ftate wid'cwt ??l 
 
40 AN IDEA OF GOD. 
 
 eftabliHicd religion, and none ought to be eflablirhed by hw, 
 but what is of this world, is a headlejs monjicr. This is a piety 
 ccrierpondent to the flate of God as King of nations ; but that 
 piety which is fuited to his nature mufi: be fpirltual and holy, by 
 zcalking not after the JleJJi but after thcfpirit, whereby the right*- 
 eoufnefs that is in the law is fulfilled in them in the true inten- 
 tion of it, as of fpiritual religious interpretation. Rom. viii. 40 
 
 3. The piety fuited to the divine nature mufl be vital as 
 well as holy. 
 
 The living God muft have living facrifices, &c, 
 
 4. And fuch honor as the unrenewed are not capable of, &c. 
 
 5. The piety correfpondent to the divine nature, includes 
 fpiritual religious zuorjhip, I, John iv. 24. 
 
 Godisfpirit, not a fpirit, anlwering to fpirit born of fpirit. 
 A fpirit tnay exift without fanftity. Neither immateriality nor 
 incorporiety belong to the fpecific chara£ler of God. or diftin- 
 «uifh him from other fpirits only in degree. God is fpirit denotes 
 his vital /an6lity, ox fpirit ality ^ if the word may be ufed ; and 
 the worfliip muft be like i:s objeft in fpirit as oppofed to car- 
 nality, though the body be joined, and in truth that is truly, 
 fincerely, and unfeignedly. As chriftians we are to toorjliip 
 God in fpirit. and rejoice in Chrift Jfus, 
 
OF THE ORIGINAL CREATION &«. 41: 
 
 CHAP. II. 
 
 OF THE ORIGINAL CREATION AND KINGDOM GF CO»» 
 
 'An idea of the original creation and kingdom of God, confidered 
 materially, locally, and politically. The conjlitution, law and 
 fubjedr oj that polity : conje&ures zohen it was created : tlic 
 Mqfaic creation not the firft, nor out of nothing ; neither was it 
 fpiritual nor heavenly, but natural, terrefirial and animal only i 
 the original and prefent^ natural and legaljlate ojthc whole ofman^ 
 
 The Divine Majefty is a creator, and hath a kingdom founded 
 
 by creation. No thing or being but he is neceftarily exiftent 
 
 and uncreated, and none could create itfelf. Creation hath 
 
 been ufu^lly confidered as the produftion of the total being of 
 
 fomething out of nothing by an almighty exterior efficiency* 
 
 This may agree to the firft matter or fubftance oJF all beings 
 
 and things. Eternal matter or eternal creation are incoaceiva- 
 
 ble by us, and fo alfo is the way and manner of the origination 
 
 of the firft matter of all things by the almighty agency of God, 
 
 Neither in the Hebrew, Greek, Latin, nor any other tongue that 
 
 we know of, hath the word create any fuch appropriate fenfe, 
 
 as to exprefs by its notation, or ufe, the produftion of forae- 
 
 ihing out of nothing, but is ufed fynonimouilv with othet* 
 
 words which fignify only a change of the nature, form, ox Jlatc 
 
 of a thing or being, in which cafs fomething is made, formed, or 
 
 huilded, that did not before exift only in its pre-exiftent fubftance. 
 
 thus euery houfe is huilded by Jome man : hut he that built all 
 
 things is God : Heb. iii. 4. And the worlds were framed by the 
 
 word of God,/o that things which are fccn were not made out of 
 
 ifhings which do appear : Ikb. xi, 3. but out of pre-exift«nt 
 
43 OF THE ORIGINAL CREATION 
 
 materials in another form. The produft in creation is a toiat 
 new things as a houfe for inftancej- though the builder did not 
 create the fubftance of it out of nothing. 
 
 All things and beings were not created at once, but in a cer- 
 tain order and fucceflion, things material firft, then rational 
 and politicaL But what is of particular note is that all things 
 of the fame kindj and all fpecies of beings that do not propa- 
 gate their kind were made at the fame time, for it is irrational 
 to fuppofe a fuccefive creation of the fame kind of things and 
 beings, for then creation might be cndlefs, and never finifhed, 
 and by fome be thought never to have began. 
 
 The created univerfc confifls of the following parts : thcjiarry 
 and planetary corporeal univnfe : the heaven of beatitude locally 
 confidered : a tmiverfe of rational beings to inhabit the fame i 
 the kingdom ef God politically : our terreflrial fyfiem and inhab^ 
 itants : and the new creation of God : the laft will be treated 
 of in another place^ but the reji now in their order, 
 
 1. Of the fiarry and planetary corporearuniverfe. 
 
 As a fa£t it is admitted that thz fubfiaricc of all things was 
 produced out of nothing in a way and manner to us unknown, 
 and inconceivable ; and then the ftarry and planetary corporeal 
 iiniverfe was commanded into exiftence in its prefent order. 
 How vafb thefe regions are, and with what beings inhabited, all 
 are left to their own conjectures. It is fuppofable they are all 
 inhabited by creatures with conftitutions adapted to their 
 climates, or are made to benefit the inhabited parts ; for the 
 Almighty made nothing in vain. The Hebrews having no one 
 word to exprefs t]ie univerfe by, do it by mentioning the ex- 
 tremities, heaven and earth, which the Greeks call Kofmos, 
 A£ls xvli. 24, the world, from the beauty and order of its 
 parts. The upper extremity of the univerfc hath three degrees, 
 firft, fecond, and third heavens. All material and immaterial 
 things and beings, whether vifible or invifible, belong to the 
 
AND KINGDOM OF GOD. 43 
 
 ISrft or original creation, excepting our terreftrial fyftem v;ith 
 its aerial heaven-— And the new creation of God. The parts 
 of this creation iflfued from God under different chara£lers— 
 The firft fubftance and phylical being of things iffued from God 
 as the firft caujc and Jountain of exifttnce — Spirits proceeded 
 from the Father of fpirits— The holy being of rationals from 
 Paternal f an Eiity-'^hndi their politic focietive ftate from the 
 King of faints. 
 
 Creation effe6led the phyfical being of all things, and added 
 fanftity to fuch parts as are capable of this divine imprefc. 
 The firft aerial heaven belongs to our fyftera. The fecond 
 heaven, which is the feat of the fixed ftars, may be thought 
 inferior to the third, where is the throne of God* In creating 
 the planetary and ftarry corporeal univerfe, the laws of their mo- 
 tions were fixed, and their powers eftabliflied. Here a vaO: field 
 is opened to" pious, truly philofophic minds, ferving greatly to 
 enlarge our ideas of the gwsatnefs, and manifold works of God, 
 and of the infinite majsfty of their Almighty Creator. 
 
 2. Of the heaven of beatitudCy locally underfiood^ we are hnozo'' 
 ing hut in part. 
 
 Its fite is in the etherial regions, and fome chriftian philofo- 
 phers of no mean fame, have thought it to be right over th^ 
 milky way, which caufes that bright vifible effulgence, 
 not otherwife fatisfa^lorily to be accounted for. Of what 
 materials this was built, and in what form, may be learned from 
 St. John's defciiption of the new heaven. It may be well 
 thought to be moft pure and glorious, as dcfigned for the 
 refidence of the divine King and his holy fubjefls ; in which 
 was every thing delightful, and happifying to them, confidered 
 as their ozon habitation, 
 
 3. When God had built his material hoifc and furni fixed it^ 
 he produced rationals to inhabit it. 
 
 Of rationals we linow but two orders^ vis, angels^ qv 
 
44 OF THE ORIGINAL CREATION 
 
 cherubims, as the Hebrews call them, and what we call humaa 
 fouls, or fpirits, which they call ilbhira. 
 
 All fpirits asc alike, phyfically confidered, with only a gradual 
 difference between them. But each fpecies is diftinguiftied by 
 their vital nature in which thefe intelleftuals exift. God as t 
 fpirit exifts in the divine nature, which is vital fan6lity, the life 
 and vital fubftance of his infinite intelleft, and is itfelf infinite. 
 Angels exift in the angelical, fouls or human fpirits exift in 
 the human nature, which is a vital fubftance and vehicle to each, 
 or a fpiritual body incorruptible and immortal, and at pleafure 
 invifible to mortals. Since the fpirits of men equally ifl"ued with 
 angels from the Father of fpirits, and are the offspring and 
 children of God, and fince they do not propagate their Ipecies 
 by a fexual difference, or intercourfe, and we fhall be like or 
 equal to angels in the refurreftion, it is moft rational to fuppofc 
 that this was our original condition, and that all fpirits were 
 produced at once, had the fame habitation, and were equally en- 
 dowed with rationality, freedom, and immortality, with fanftity, 
 and a fitncfs for fociety with God, and with one another. It is 
 allowed that fanflity or holinefs belongs not to a creature as 
 fuch, yet without it no rational is fii for fociety with God. 
 And as Chrift creates none without renewing them in knozuledgf, 
 righteoufnefs and true holinefs after the image of him that created 
 them ; and to renezv is' to reftore what was : fo God created 
 none at firft without original righteoufnefs, or as aliens from his 
 life, unfit for communion with him, or as rebellious to his 
 government. The above reafons will not be invalidated by 
 fuppcfing the reftoratlon to be with fome advantage, hec&\i(e 
 what never was cannot be renezocd, or rejlored, and after the 
 image of him that created him, if he had not been originally cre- 
 ated in that image. That the own habitation and frfi efiate of 
 the angels who finned were heavenly, cannot be doubted, Comp, 
 Job iv, 18, with XV. 15, if we confider what the fcripture 
 
AND KINGDOM OF GOD. . 4^ 
 
 faith, and that heaven and hell divide the univerfe, and that 
 there was no hell in the original creation of God, there being 
 then no finners, and confequently no prifon needed for their 
 confinement and punifhment. Certainly fouls are of heavenly 
 cognation and alliance, of heavenly origin and defcent ; heaven 
 is their home, their father's houfe from whence they have gone 
 out, and their renovation and reftoration is their return. By 
 that original righteoufnefs or fanftity with which all rotionals 
 were endued in their firft creation, is intended the principle and 
 root of holy txercijts, agreeably to the maxim of our Savior, 
 *^Makethe tree good and the fruit zoill be good:* Without the 
 divine nature, there can be no holy ads, any more than there 
 can be human afts without the human nature. Humanity doth 
 not confifl in human a£ls, nor hoUnefs in holy exercifes, any more 
 than the goodnefs of the tree confifts in the gooduels of its 
 fruit. 
 
 4. The original creation founded the original kingdom of God, 
 As God formed holy rationals, for fociety with himfelf, there 
 muft have been fuch a polity conftitufed as we call a kingdom, 
 and the relation of King and fubjefts, v/ith a declaration of 
 rights and dues, determining who fhall be fovereign, and who 
 fhall be fubjeft, and enacting the law of adminiftration, the 
 meafures of obedience, and the reward of the fame, and the 
 punifliment in cale of failure. 
 
 The creation of a kingdom is political as well as real, and 
 without fuch a ccnftitution, fettlement, eftablifiiment, or cove- 
 nant, there could be no King, nor fubje6is, government, law nor 
 juftice, no kingdom nor city. The original kingdom of heaven 
 was thus founded by God as mere creator, the fole fuprcme 
 King, without any triune adminiftration or fubordinate rule. 
 All rationals were the fubjefts, all were holy, and all happy. 
 TKis kingdom of God is termed original, to dillinguifh it from. 
 ibc new mediqiorial kingdom ©f God, Chrifl. and liea ven, which 
 
46 OF THE ORIGINAL CREATION 
 
 now is, which is founded by God as Redeemer or New Creator, 
 'In that God was all in all in the government ; all were na- 
 tive faints, citizens who had domicilium in urbe, manfions in the 
 heavenly city, and were domeftics of God's houfe. Then 
 there was no fm nor fninei, no devil nor apoftate, no rebels, 
 no mediator nor redeemer. But the prefent kingdom of heaven 
 is made by a reconciliation of things in earth and heaven, and 
 recapitulation of them in Chrift. Eph. i. lo. Colof. i. 20. 
 The prefent defign is to recover and rejiore all things into the 
 kingdom of God all In all where they once were. 
 
 The conjiituiion or covenant of life of that kingdom, fuhfijiing 
 between God and holy rationals^ upon condition of perfeSl obedience^ 
 to as God's holy fpiritual moral lato, ordained to continue life to 
 the unlapfed, while obeyed^ as every proper law is, ^ It required 
 un finning obedience, declared the rights and dues of God, and 
 his fubjefts according to legal juftice : obedience without any 
 criminal defeft rendered the reward of debt ; and the tranfgref- 
 fion of it rendered the punifhment equally of debt alfo, with- 
 out any pofTibiiity of recovery upon the foot of law, or while 
 the law was In force and trefpaffes were imputed according to 
 law. All were capable of obeying by the ftrength of holy 
 nature ; for fuch as fell might have flood as well as, the holy 
 angels : but being free agents, without which they could not be 
 moral accountable agents, and unconfirmed, they might abufe their 
 liberty and fall, as fome in fa6t did. But being lapfed it was 
 impoflible for them to be reftor.ed only by the iuper-legal grace 
 of the fovereign. Grace is not of the law. It is in confe- 
 quence, and by occafion of the lapfe of fome from original 
 fanftity, that the Mofalc creation took place as introd«6lory 
 to the mediatorial economy. The moral, is a royal law, and 
 mufl fometime or other have been an inflitution to eternal 
 life. But in this world there never was any other way to 
 eternal life, than by the gift of God througli Jefus Chrift as 
 
AND KINGDOM OF GO^ 4^ 
 
 to come, or as come. And therefore this is not the fir ft world 
 in which rationals haveexifted, for God certainly never created 
 ibuls loft, and as needing redemption from his hands, and a law 
 to give them life. 
 
 5. Conjeftures about the time of the original creation can 
 only be of weight according to their probability. 
 
 The learned Pearfon on the creed fuppofes it not to be impof- 
 iihlc for fomething to be coeval with God, as the heavens his throne, 
 or for the creature to be created from all eternity by a free determina- 
 tion of his toilL Another polition of his is not more admiffible, 
 *^ That no infiant of time can be ajfigned wherein God could not 
 have made the world," Caufes muft precede their effefts, and 
 an eternal caufe of an eternal effe£i: cannot therefore poflibly be. 
 For if the world is not felf-exiftent, but hath its being from 
 another, that other muft exift before it, becaufe it is impoHible 
 that what depends upon another, and had its being from it, 
 Ihould be eo-exiftent with it4 God as creator muft be before 
 the creature, and what was made had a beginning, and therefore 
 cannot be co-etemal with him. When the fir ft crested things 
 and beings began to be we are ignorant. But that all things 
 and creatures did not begin to exift at one and the fame time, 
 there is more than conjeflural evidence. There muft have 
 been foms natural order, the material creation muft have 
 preceded that of vital beings defigned to inhabit it, otherwifc 
 they could have had no place to exift in. Creatures of the 
 fame fpccies and cognation muft have been created together, 
 and all that are immortal, for tradu£lion is to lupply thevvaftc 
 ©f monality. Farther, all the parts of the original creation had 
 an exigence antecedent to that creation of which the Molaic 
 hiftory gives an account, as appears from that hiftory itfslf, and 
 is fuppofcd by the whole tenor of chriftianity, which defignedly 
 leads our thoughts back to what took place long before the 
 generation of our heaveoj and earth, not fix thoufand years ago. 
 
48 OF THE ORIGINAL CRfiATION 
 
 It certainly doth more hurt to the credit of fcripturc to fay, 
 " That God created all things out of nothing in the fpace of fix 
 days, and all very good,'* when in the Bible we find no fuch 
 thing, or any thing like it, but rather the contrary ; than to 
 fay that the fcripture doth not treat of the firft creation, but 
 fuppofes it, and begins its account with the origin of terreftrial 
 animal things only : becaufe this we find to be the truth of faft. 
 A certain writer faith, *• After heaven was created, and the 
 angels, and the continued rebellion of forae, and their detrufion 
 from heaven into Tartarus, it pleafed God to form this earth, 
 which had remained defolate all the time the republic of angels 
 flood, which he made the place of confinement of the rebellious 
 angels who inhabit the darknefs of this world. And that a 
 great fpace of time intervened from the fii-ft creation to this, 
 the following words fhev/ : The earth zoas zvithout form 
 and void, and darknefs was upon the face of the deep j which 
 words the divine penman would not have added, if the adorn- 
 ation of it, had prefently followed its produ£lion out of 
 nothing.'* St. Chryfoft, Hilary, Caflian, and the generality 
 of the Jews, &c. fuppofe an intelligible world of fpirits 
 exifted long before our terraqueous globe and what belongs to 
 it v/ere created. Epifcopius and Defcartes difpute for this 
 opinion, that this earth lay long in a chaotic flate before it was 
 thus adorned. And this will farther appear when we come to 
 confider the Mofaic creation itfelf. For if what we have con- 
 fidered as parts of the original creation were not made before 
 the Mofaic creation took place, they never were made, or 
 Mofes was a very faulty hiftorian, for it will be found he 
 gives no manner of account of them, or of any thing only as 
 relating to our fyftem. 
 
 Before the account of the original creation of God is 
 ^nifiied, the caufe or eficiejit thereof muft be mentioned ; and 
 ikcmetive inducing thereunto muft be juft mentioned alfo. 
 
AND KINGDOM OF GOD. 4^ 
 
 The cau/i or efficient w^s the one pcrfon, God, called the Father, 
 tiot excluding the agency of the eternal Spirit^ as to forae parts 
 of it at leaft. 
 
 The creation of all things is afcribed to him that (its upo»i 
 the throne. Rev. iv. 10. I. Cor. viii. 6. ACis iv. 24, 27. 
 0/ the Father are all things, the Father of the holy Child Jefus, 
 But feme objeU to this the fcripture ufe cf the plural noun Elohim 
 in the account oj the Mofaic creation, and from hence infer thai 
 a Trinity was the Author of that creation, and of this alfo. But 
 if Elohim fignifies the Trinity, as the Soirit of Elohim (the 
 Trinity) moved upon the waters, there mud neceffarily be four 
 perfons creating, Elohim the Trinity, and the Spirit of that 
 Tiinity, which is one too many for even triunitarian fcholaftics. 
 God made Mofes an Elohim to Pharaoh, JE.xcd, vii. 1. but not 
 a Trinity. When the ferpent tells the woman they Ihould be as 
 the Elohim, it doth not mean a Trinity. Nor is that phrafe*' 
 " Let lis make man,** or that, «« Who will go for us^ mere to the 
 purpofe. See Luke ix. 50, and Mark ix. 40. 
 
 If the cxprefiion had been, Let Me make man, it would lock 
 like afking leave cf a faperior. If this v.'ili not do, the Holy 
 Spirit being prefent will account for the plural lis. In Job^ 
 BehcTuoth, a plural noun, is joined to a Angular verb, to exprefs 
 his greatnels. If Elohim fignify dominion, as Grotius and 
 Dr. Hammond fay, Elohim may exprefs the greatness zrA 
 manifold power of God, as Lawgiver and Judge as v>c]l c.s 
 Creator. If its prove a Trinity in unity, v^hy may not me ia 
 the hrd command prove a unity in Trinity ; and fo change 
 them, Let me viake man— -Thou Jkalt have no other'gods Itfore usi 
 The jews may be hjppofed to know their own language a^ 
 well as any elfe : But none of them, either ancient or modern, 
 infpired or unlnrpired, ever grounded the do6lrine of a Trinity 
 on fuch idiomatical expreflions. And in faft we trace no image 
 of a Trinity in man, nor is he renewed lifter the image cf ihe:-^?-) 
 G 
 
|6 ©F THE ORIGINAL CREATION 
 
 but him, that created him. Nor is there in God*s other w©rk3 
 any vlfible imprefs of a Trinity, 
 
 Rememher thy Creat»rSy as the original is, may be accounted 
 for idiomatically, or it may fignify God*s creating them twice, 
 firft as men, fecondly as Jews, as he doth us as men, and as 
 chriftians. The holy and eternal Spirit of God was an agent 
 in the original, and Mofaic creation. The completing of God's 
 works, where the produft is light, life, or fanftity j is afcribed to 
 the Spirit. The Spirit of God made me, faith Job. And He 
 moved upon the face of the waters in the beginning of the 
 creation of our fyftem. Yet creation is not fo his perfonal 
 work as to conftitute any his creatures and fubje£ls. But the 
 Son of God was no agent in the original or Mofaic creation, 
 there is another creation to be afcribed to him. 
 
 ThewoiJfo^inducingGodto create was his /'Z^^r^. Rev. i v. x i. 
 
 When nothing exiftcd but God, nothing without himfelf 
 could be the impulfive caufe of creation. Being good himfelf, 
 of pure bcnevolance, he was difpofed to communicate the good 
 of exiftcnce, and its attendant advantagss, to things and creatures 
 which then were not. But although there never was a time 
 when God was not good, it will not follow that he was always 
 communicative of his goodnefs ; becaufe communicative good- 
 ness is not necejfary, but free, and he would not have been evil, 
 if he had never created any. 
 
 Beings void of judgment, when put in motion, aft always to 
 the extent of their power. The fun gives light and heat by 
 necelTity, without any fufpenfion ©f influence at onetime more 
 tha^i at another. But God, in creation, was under no fuch 
 ccnflraint, nor was he determined by the h«pe of any greater 
 'perlonal happinefs or glory than what he then poITeffed. His 
 infinite underftanding dire£led his determinations, but he was 
 free in his refolves and a£ls. And as goodnefs moved him to 
 treate, he gave nothing but beneficial being to any creature, 
 
AND KINGDOM OF GOD. 51 
 
 !>y his creative agency. And as his free benevolent dettrmina. 
 tions were accompanied with power, <' He fpake the wort^ 
 and all were created.'* Let there bs light, and there mas light. 
 
 An account of the Mofaic creation mufi now be given, as not 
 original, fpirltual or heavenly, hut natural, terrejtrial and animal : 
 not out of nothing, but sut of pre-exijient matirials. 
 
 The truth of the above appears evident from the hiftory itfelf, 
 as explained by other fcriptures, and from the Adamical cecono- 
 my, from the origin of Chrift and his religion, in the divine 
 predeftination before the world was, and its defigned view 
 beyond the deftruftion of all the Mofaic creation. 
 
 The writer of the hiftory of the creation, the beginning of 
 Genefis gives an account of, is allov/ed to be Mofes the law* 
 giver under God to the Jews, a perfon of good abilities, verfed 
 in all the learning of th« Egyptians, and a prophet of God. 
 He writes it primarily for the JewSj then a very ignorant people, 
 having juft emerged from llavcry and cruel bondage ; but 
 fecondarily for the univerfality of mankind who might read it. 
 It is not therefore written philofophically, but popularly, 
 according to common apprehenfions, as a lpe£iator would have 
 done who had boen privileged with a fight of the whole procefs. 
 The account he gives is c:onfeficdly fhort, but intelligible, auci 
 ought not to be allegorized as feme hgve done, but to be 
 underftood literally according to the obvious meaning of 
 words. 
 
 The firft verfe in chapter firfl gives the contenis of the 
 whole hiftory of creation. "In the beginning God created 
 the heaven? and the earth." And the firft verfe in chapter 
 fecond concludes hi§ narration, "Thus the heavens and the 
 earth were finifhed and all the hoft of them." Having laid 
 down the general plan of his hiftory, he tells us in what ftate 
 the heavens and earth were before creation began. In the 
 bq|iun;ng, or commencement of that epoch he fet out from. 
 
o- 
 
 OF THE ORIGINAL CREATION 
 
 the ^A^hoIe fubjeft matter of his hiflory was earth, without form 
 and void, and tseiers, for his heaven was made by fixing a 
 Armament or cxpanfum in the midn; of the waters, dividing 
 the waters under it from the waters above it, which firmament 
 is called heaven, msde the fecond day. The matter of the 
 earth exifted before, but in a very confufed flate, without order 
 and regularity : and darknefs was upon the face of the deep or 
 abyfs. Here is alfo a plain evidence that was not the firft 
 creation, becaufe chaotic confufi©n was prior to order, and 
 darknefs to light in our fyftera, which never can be thought 
 to be the firft produftions of the God of order and Father 
 of lights. The natural ftate of things was like that moral ftate 
 of things that exifted prior to the new creation, for there is a 
 {Irift analogy between thefe creations, confidering the firft as 
 ngtursl, and figurative of the lattbr : in both, the darknefs was 
 Brft, the light (bined out of darknefs, and in darknefs, and the 
 darknefs comprehended it not. II. Cor. iv, 6. John i. 5. 
 After defcribing the ftate of things before creation, he mentions 
 the firft preparatory to it, in the Spirit of Eiohim's moving, like a 
 jo'vi over her eggs or young, upon the face of the waters. This 
 put the ilagnant raafs in motion, and prepared it for the firft 
 creative command^ "Let there be light, and there was light." 
 Longinus hath reputed this as an example of the fublime : and 
 others have remarked that it is an expreffive tautology in the 
 original. It was natural l^ght, the light of this world : and it 
 was day light, for *< God divided the light from the darknefs, 
 and called ihe light day, and the darknefs night." And yet 
 it W3s funics day light, for the celeflial luminaries do not 
 appear till the fourth day. They who think this primordial 
 light luminous particles in the chaos feparating themfelves, 
 and which on the fourth day were gathered into a body and 
 formed the fun, forget that there was already day and night, 
 which cannot be in our world without the fun. and the earth's 
 
AND KINGDOM OF GOD, ^3 
 
 diurnal rotation. It mull be light from the fun, though that 
 did not yet appear. The light could not originate from daik- 
 nefs, for that is unnatural ; vinegar may originate from wine, 
 but wine was never generated of vinegar. The fuppofing the 
 fun to have exifled before as part of a prior creation, eafily 
 accounts for this primordial light. For the chaos was in fuch 
 a ftagnant ftate that the light could not enter till the Spirit put 
 it in motion. All before was caliginous, condenfcd, palpable 
 darknefs, like the air about fulphurous mountains, from whence 
 ilTue black and pitchy vapors, fultry mills, and dark clouds 
 which obfcure the day and are impenetrable to the rays of the 
 fun. The parts of the chaos being put ii^ motion, the fun's 
 light began to enter the firfl; day, diftinguifhing it from night, 
 and on the fecond day it gained farther admifiion. The parts 
 of the fluid mafs became more feparated, the groflei fubfided 
 to make the earth and feas, the more tenuous remained above. 
 The fecond day the firmament was made to divide the upper and 
 lower waters, and is called heaven^ all the heaven that was then 
 created. Then an attenuatiois of the matter in the faperior 
 region of the chaos took place, and a partition of it was macifj 
 into two diflinfl; regions, atrial aqueous.^ and terraqueous, Thefc 
 alterations which began on the firR qay^ and proceeded thus far 
 on the fecond day, gave admifljon to the fun br-STps, and caufed 
 fuch a dim illumination as we obferve at bieak of day. On the 
 third day the waters under heaven are gathered together into 
 one place and called the feas, and the dry land appeared which 
 is called earth. Out of the earth are produced grais, herbs, and 
 tyees : and all this time it grew lighter and lighter, when on 
 the fourth day, all vapors being dilTipated, the fun, moon, and 
 other luminaries, appeared in <heu- order, garnidu'ng the firma- 
 ment. The fun's creation is only a rthtivf: making of it, fo as 
 to become a luminary to our terraqueoas globe, which it could 
 not be while it remained in its rhaotir f]n(«». As a imtter o^ 
 
g-i OF THE ORIGINAL CREATION 
 
 faith the fan and other lights were really made, but he f^itl? 
 nothing of their then creation, and the fun's being made central 
 to certain fupernal orbs which are known to exift, and revolva 
 round it. All the parts of this creation are for the convenieiicy 
 ©f our fyftem, the boundary of it. The Mofaic earth confifted 
 only of what is fublunary, the earth Jlanding out of the water, 
 and in the water, the zoorld th^it perijhed by thejlotd, and is to hi 
 dejlroyed hy fire. II. Peter lii. 6, 7. Since the whole Mofaic 
 world was created out of his chaotic earth, if his creation 
 includes the whole univerfe, then all the celeftial orbs were 
 extra£led out of this dark con fu fed abyfs, the globes of fire 
 were made out of muddy water, and a little earthy dirt no larger 
 than a point compared to them. Such an origination is un- 
 natural, and the generation of heavenly things from earthly is 
 akin to the atheous hypothefis which originates life, and mind, 
 from dull matter. Nay, the heaven of beatitude, if then made, 
 fprang from this chaotic earth ; and it was then made, or never^ 
 if this was the firft creation. Where do we read of the creation 
 of angels or human fpirits in the firft fix days work ? Nay, we 
 read of their being fpeclators of it, Jlngifig together and Jhouting 
 fur joy, at the laying ef the foundation of this earth. Job xxxviii, 
 •7. On the fifth day fi{h and fowl were made out of the waters. 
 And on the fixth day, cattle, creeping things, and all beads out of 
 the earth, and laft of all, man out of the duft of the ground, 
 v/ith the fame breath of life with other beafts, and no pre- 
 eminence above them only as haying dominion over them» 
 Eccle. iii. 18, ig. 
 
 He gives no account of the creation, or even ex'iflence of 
 the heaven of happinefs, of angels good and bad, or even of 
 the fpirit of man^ Such total filence in thefe refpefts is not a 
 mere negative proof that this was not the fiifl; creation of God, 
 Bccaufe the bufinefs of an hiflorian, as a good judge, Livy, faith, 
 is enarrare res gestas^ to relate things tranfafted ; and, it may 
 
AND KINGDOM OF GOD. 55 
 
 be added, according to their order and importance. If this 
 creation was out of nothing, and extended to all beings, and 
 things, it is impoflible to vindicate Mofes from criminal defi- 
 ciency, in omitting the weightieft matters, and moil important 
 to be known, and dwelling upon what was comparatively 
 trivial. If he undertook to give an account of the wholb 
 •reation and kingdom of God, no man could do worie unlciS 
 he had written falfehood. He gives no eccount of the fir^l 
 matter's origin, and leaves all to conclude his thaos might have 
 been eternal, writes nothing of heaven or rationais, their Ttateand 
 condition, of the heavenly bodies, their greatnefs, numbers, 
 fituation, inhabitants, furniture, &c. Had they been fubjeSs 
 of his hiftory, he muft; have defcribcd them as minutely as hs 
 doth terreftrial animal things. For certainly the city of God, 
 his throne, the celcftial paradife, the glorious angels, and 
 celeftial fpirits, their polity, law, and government, andthelapfe 
 of Devils, were as worthy of his defcriptive pen, as the earthly 
 paradife, the animal Adam and his wife, fowls, fiflies, bea.ls 
 and plants. But, if his creation was only of our terreflr-al 
 fyflem, and of earthly animal things, and even conuders man 
 as then made only ah animal, though their chief, he hath done 
 well, he is intelligible and confiftent, as our hypothefis renders 
 him. It is from other fcriptures aEd not from the hiftory of 
 the Hexemeron, that we learn the exiflence of angels, oi devils 
 and their lapfe, and even of the Ipirit of roan within him 
 diftinguifhing him from beafts. 
 
 The Mofaic account of the creation, {>ate, and ceccnomy of 
 Adam, as compared with other IcriptureS, confirms the truth of 
 the above hypOthefis. See the account in Genehs, fecond 
 chapter and feventh verfe. Made out of tlje dufl: of the ground, 
 •f the earth, earthy, I. Cor. xv. 47. and by the Lord'i 
 breathing into his noftrils the breath of life, he becan^e a Lving 
 fouL The original Ni/chmath Ckajiim is applied v^ z"\ living 
 
56 Ol- THE ORIGINAL CREATION 
 
 creatures, they all h^ve living fouls equally with man, all eni 
 breathy and man hath no preeminence above them, Eccles. iii. 
 18, 19, 20. only as the breath of life was breathed into his nof- 
 trils. The breath of life is the breath of refpiration ; man dies 
 by breathing it out, or yielding up the ghofl: or foul. Job xxvii. 
 3. Gen.xi.17. Jobxii. 10. Pf.civ, 29. cxxxv. 17. cxlvi. 4. 
 el. 6, Kai. ii. 22. Jerem. x. 14. Hab. ii. ig. Afts xvii. 25. 
 Lam. iv. 10. &c. We, as exifting in this world, confift 
 in J'pirit , foul and body : but man ranks with beads in his prefent 
 eftatc, that God might mamfefl himj be was made and placed 
 among beads : and what is common to man ^nd beads is no 
 part of the human nature, that belongs to the fpirit which 
 goeth upward, and not to the foul and body. And thus Adam 
 was made, as it is written, a living foul, a natural, earthy, 
 animal man as did inguidied from a fplritual rhan, and cor- 
 ruptible as didinguifhed from incorruption. I. Cor. xv. 45, 
 46, 47, and 50. Afts xvii. 28, Heb. ii. 14. He had not tht 
 fpirit, for no natural man hath, or rcceiveth the things of the 
 fpirit. An immortal fpiiit coming from God was then made 
 partaker of flePn and blood, as it is how in all the fuccedive 
 generations of men. But it was not then made. It now 
 teturns to God who gave it when it leaves the body, which 
 proves its prior exiflcncc, as he could not give what was not^ 
 nor could that return where it never was. As fpirits, we are 
 the oR'apring and children of God. Adam is exprefsly faid to 
 be zf^ni-c^ iyp^t of him that was to co^rrie^ Rom, v. 14. ever^ 
 Chrilt a fpiritual man. A figure or type of a fpiritual man 1% 
 not fpiritual, any more than ftiadow is fubdance, or nature is 
 grace. This determines Adam's chara£ler as head of his 
 dcfccndants in nature only, and things natural. Being a 
 natural man. he was innocent, but not holy : he was alfo up- 
 right, but human uprightnefs is a date between dn and holinefs, 
 hut is not the latter, any more than the human nature is the 
 
AhJD KINGDOM Of GOD. 57 
 
 divine. The image of God, man was created in, confifts not in 
 immateriality or intell?9!dality, for then the devils would be in 
 his image as fpirits. It was not God's holy image, it belonged 
 to God's Jlate, not to his nature ; and whatever it is, man nevet 
 loft it, but retains it now. Gen. i. 26. ix. 6. I. Cor. xi. 7. 
 James iii. 9. It is his dominion over creatures : Man is the 
 image and glory of God as the head of the woman, Noah had 
 his dominion over beafts extended to their lives wl^ch Adam 
 had not. In Adam we fee only a natural man, terreftrial and 
 animal. His body was corruptible and mortal, elfe it would 
 not have been placed where it was. What divines have 
 written of his wondrous knowledge, his fkili in philofophy, and 
 his amazing fagacity in naming the creatures, amounts to nothing 
 when we read the hiftory of him. His naming of the creatures 
 from their obvious qualities and not their internal natures, was 
 like a farmer's naming his ftock. He had every thing to learn, 
 as either naturally or lupernaturally taught of God, efpc^cially 
 fpeech and language : and was wholly deftitute of experience. 
 Being alone, and as the principles of both fexes in him were 
 undivided, and God having formed the earth to be replenifhed 
 v;ith human animals for immortal fpirits to be united to, for 
 their manifeftatlon and vindication into the liberty of the fons 
 cf God by Chrift foreordained before that creation, out of Adam 
 fleeping God took a rib and builded a woman, and by marriage 
 made her a wife. There is no more account of the creation 
 of the woman's fpirit than there was of the man's. Traduc- 
 tlonifts may fay vvhere it came from. Mofes obferves they 
 were both naked without Ihame, which argues innocence : 
 children now being naked feel no fhame till they know good 
 and evil. 
 
 The oeconomy or difpenution. Adam was under, every way 
 correfponds to his before defcribed nature, (late and chara6ler. 
 We read not a word of any covenant of life fabfidlng between 
 
 H 
 
58 6f the original creation 
 
 God and him upon condition of perfeE obedience, made not only 
 for himfelf, but pofterity. Not a word of any promife of 
 eternal life. Innumerable airy caftles have been built upon 
 the bafelefs foundation of reprefentative, hereditary, or traduc- 
 tional holinefs, immortality and happinefs in cafe he had flood, 
 and of the like fin, mortality and mifery by his lapfe. Some- 
 times a promiffory fettlement is called a covenant, but it is a 
 covenant of one party only. Such an one God eftablifhed 
 with Ncah and every living thing, not to fend another flood 
 upon them. But the tranfa£lion with Adam did not amount 
 even to an exprefs promife. There is only a pofitive prohibition 
 of his eating of one tree, under a certain penalty, and i pcr- 
 miffive command of eating of the others, efpecially of the tree 
 of life. Gen. ii. 16, 17. T|ie command is firft given, Thou 
 maytji eat^ and the prohibition is by way of exception. This 
 is the famed covenant oj lije^ the firft covenant oj zuorks, confift- 
 ing in doing nothing, the Shibholeth o/fcholafiic orthodoxy ^ of 
 v.'hich thoufands of volumes have been written, taught to chil- 
 dren in catechifmSj and handed down from old father to young 
 father with an anathema if not believed. But the account 
 Mofes gives is fimply this. Adam, an innocent, natural, 
 terreftrial animal of the human fpecles, the only one exifting, 
 and juil: come into being to begin a new world, without fin 
 and without fpiritual life, and alfo without the experimental 
 knowledge of good and evil, is commanded to eat of the fruit 
 of all the trees of the garden wherein he was placed to drefs it, 
 one tree only excepted upon the penalty of death, or returning 
 to the ground or duft from whence he came. By having an 
 immortal fpirit added to his animal part, he was under moral 
 obligations to love his Maker, and his neighbor when he fhould 
 have any : yet he is left to the direftion of the law of his mind 
 as to thcfe matters, and for his trial forbid to depart from in- 
 nocence by eating of a particular tree. The nature of ths 
 
AND KINGDOM OF GOD. 5^, 
 
 prohibition fhews what his ftate was, as it tries his obedience 
 by reftraining his natural appetite. That he was in his own 
 nature mortal is moft evident, for as flefh and blood he could 
 not but be liable to die in the natural courfe of things. This 
 courfe of nature was under a particular reftraint, or fufpenfion 
 during his trial, fo that while he was innocent he was not to 
 die. But upon his departure from innocence, that reftraint 
 was to be removed, and death was to come on him penally, as 
 it vy^ould have done naturally, had there been no iufpenfion. 
 Nothing is promifed him pofuively. What he needed was the' 
 divine nature or fpiritual life, as the placing before him the tree 
 of life, a type of Chrift foreordained to come, fhews. He was 
 partly in the lituation Solomon placed Shimei, who was not to 
 die for his treatment of David, and who was under the lame 
 obligations to loyalty ihat others were, and liable to die naiuraily, 
 but the day he departed out of Jerufalem he was to die ptnaUy 
 for that aft, his defert of death for his former conduct was 
 fufpended by David's promiicj and he was put upon a new 
 trial. 
 
 The lapfe of Ad^m confirms our idea of his nature and flate. 
 The lapfe is introduced with an account of the ferpent repie- 
 fented as the tempter. 
 
 Now it was really the Devil who was the feducer : our 
 Savior faith he was a murderer from the beginning, and fo was 
 lapfed into this world, from his original ftanding in the king- 
 dom of God. All accounts ©f the devil's lapfe, (hoil of a total 
 apofhacy, are unfatisfaftory. It is laid they finned , kept not 
 their Jirfi eftate, but left their own habitation. They became 
 tranfgreffors of God's holy royal law, and rebels. Our Savior 
 faith, '-He abode not in the truth." If pride or envy, which 
 are mere perfonal qualities, had been the devil's fin, he would 
 have finned alone, or with a few feleft companions ; from the 
 numbers concerned, it appears to have been amhiiion m their 
 
6o OF THE ORIGINAL CREATION 
 
 chief, who by hi$ fubtilty gradually drew others into the revolt 
 from the divine government. He fought to be like the Mofl; 
 High, not in his nature^ but in his JlaU and fovereignty. That 
 Satan aimed at a fovereignty and divine fovereignty, his titles^ 
 the prince and god of this world, fhew. He faw this world 
 lie vacant in its chaotic ftate, where he hoped to ere£t his dia- 
 bolic empire, and render it a tolerable habitation for him 
 and his confederates. His fin involvec? in it a criminal appe- 
 tite of unfubjeft dominion and unbounded liberty but of God's 
 kingdom. This is the aim of the heads of revolts from govern- 
 ment. It is abfurd to fuppofe that he expelled to abide in 
 heaven, nor did he defire it, but left it and drew after him 
 jnany others. It is alfo abfurd to fuppofe battles fought in 
 heaven, or that Satan Was hardly conquered, and driven out 
 by MefTiah. He knew the Almighty too well to hope to 
 xnaintain his domination in heaven. There was no Mefliah 
 only in fore-ordination, which precludes aflual being, to be 
 chief general of the eternal King. Seeing this part of the 
 univerfe unoccupied, he cafl an ambitious eye on it, with 
 defign to ereft a kingdom andgodftiip here, independent of the 
 jnoft Highs and fo left his own habitation to lord it here at 
 large. DifaffeQion to the government of heaven, and impa- 
 tience of fubordination, with an unbridled defire to be chief 
 himfelf, put him upon this projefl;. Like Caefar he could not 
 bear a luperior, but had rather be firft in a Imaller, than fecond 
 in a greater kingdom, and this he expe£led to efFeft in this 
 world, and fo left thai, to gratify his ambitious defigns here. 
 What led that once holy and happy being to this audacious 
 projeft was a contemplation of the fovereign eftate of God, 
 which raifcd a phantom of the like in himfelf, and this being 
 unchecked in its firft conception, ended in his fin and ruin. 
 This is the more probable, as this world is Satan's kingdom of 
 ckoice, and he is the god of it ; though it is alfo bis prifcn^ 
 
 * 
 
AND KINGDOM OF GOD. 6t 
 
 and will be the place of his punifhment. It is the fate of 
 fmful proje£ls to ferve as a punifhment to the projector cte;^ 
 when his defires are gratified.' He left heaven as protcflants 
 did Rome, but not for fo good a caufe, fugit, et fugatur, he 
 went out and was expelled. Here we find him with his fpirit- 
 ual wickedneffes in high places, epou raneos, aerial heavenly 
 powers ; here he was from the beginning ; how long before we 
 know not. And the placing Adam in a kind of local fubjeftioti 
 to him,though in a paradife, was no fuch enviablea fituation as 
 iome have imagined it to be. The accommodations are plealknt 
 and commodious to animal nature, but excepting in its types 
 and figures, it was as deftitute of all folace to an holy fpirit, 
 as the wilds of Siberia, or the defarts of Arabia are to animal 
 life. Where is the bread and water of life for holy fouls ? 
 It was acceffible to Satan as the event fhews, and man made 
 but a feeble refiftance to keep him out, .or his own {landing. 
 
 The preceding account of the lapfe of devils was introduced 
 becaufe Mofes in his account of man's lapfe attributeth his 
 feduftion to the fcrpent who deceived Eve, as what led to 
 man's fall. 
 
 *'Now the ferpent was more fubtil than any bcafl: of the 
 field which the Lord God had made, and he laid unto the 
 woman,*' &c. Gen. iii. 1,2, 
 
 It is certain the old ferpent the Devil was the tempter and 
 deceiver, for we fo read in other places. The reafon of his 
 being intreduced here under the name of a ferpent is, that nona 
 but terreflrial animals had then been created or even mentioned ; 
 to preferve an uniformity a ferpent in name is brought in as the 
 tempter of man, who as then made was an animal, yet bbth were 
 more than mere animals. The ferpent is here coufidfred astne 
 fymbol of Satan, as the lamb is of ChriH, and the dove of the 
 holy Ghofl. As the natural world was divided into darknefs 
 and light, fo was the animal, into clean and unclean beafls, snd 
 
 -^ 
 
^2 OF THE ORIGINAL CREATIOIST 
 
 the vegetable, into falutary and noxious herbs and plants, each 
 good in their kind ; but the evil were reftrained from aamg 
 their natures to the hurt of any while man was innocent. The 
 ferpent was an evil beaft then as he is now, and good in his 
 kind ; he would not be a good ferpent without (ubtilty any 
 more than a lamb would be good without meeknefs, or a dove 
 without harmleffnefs. The fpeciBc natures of bcafts were the fame 
 then as now : Lions, tygers, wolves, fheep, lambs, were a5 
 they are now ; yet by a providential reftraint they lay down 
 together without hurting one another, and if no fm had entered, 
 the lion by a change of nature would have been brought to eat 
 fbraw like the ox. Ifai. xi. 6, 7. and Ixv. 25. The fcripture 
 reprefents rationals under the name of animals whom they 
 refemble in fome qualities. The ferpent is Satan's kind of 
 animal, as the lamb is ChriU's. Naturalifts fpeak of him as an 
 eminent fubtilift. Now it was the ferpent taken fpecifically 
 and comprehtnfwdy that tempted Eve : as it was the lamb taken 
 Jpecijically and comprchenjively, that taketh away the fins of the 
 world. And it is as abfurd to fuppofe that it was the brute 
 ferpent in one cafe, as it would be to fuppofe it was the brute 
 lamb in the other. It was a rational difcourfing ferpent, for 
 he /pake unto the zjoman, &c. If the brute ferpent had fpoken 
 or Satan in his fliape, it. would have been a prodigy, and have 
 frighted Eve to her hufband, and defeated his projeft. She 
 knew ferpents could not fpeak or hold difcourfe ; their organs 
 are more unfit for it than almoft any other creature. And it 
 is ridiculous to imagine the ferpent was different from what he 
 is now, that he crawled up the tree, eat the fruit, and affumed 
 a more fhining form, and fpake as an effe£l of that eating. 
 
 If fuch a reprefentation may pleafe children in a Primer^ it 
 is fhameful for fober Divines to put it into zfyfiem of truths. 
 Though no celeftials or infernals were at that time made, the 
 woman knew there were fuch beings, for the ferpent tells tb^ 
 
AND KINGDOM OF GOD. $^ 
 
 woman they fiiould be as the Elohim. He knew (he under- 
 ftood him, or elfe the motive would have been vain. It is 
 likely thefe Elohim had frequent intercourfe with Adam and 
 Eve, while innocent, in fome (hape approaching to human form^ 
 Satan in whofe territories man was placed, though in a garden* 
 takes advantage of this circumftance, and takes a form familial- 
 to the woman, like to an angd of lights foi fo he tempts the 
 innocent fuccefsfully, yet with fome badge or mark by v/hich 
 he might have been known, if her eagernefs to hear him, or 
 defire of the fruit, had not prevented her taking notice of it* 
 Whether this badge of cognizance was external like that of the 
 cloven foot, as the learned Mr. Mede fuppofes, or was to be known 
 by what he faggefted, is not for us to fay. Though the fuppo- 
 fuion of that author is reafonable, that none from the other world 
 are permitted to appear here in fuch a difguife to our hurt, as 
 that the evil cannot be diftinguifhed from the good. This may 
 be laid down as a certain rule, that if any chief devil, fub-devii 
 or devil's imp, in any fiiape, whether of an angel of light, or 
 minifter of Chrift, contradift the Almighty, as the lerpent did, 
 or Chrift and his word, it is evidence enough to all true faints 
 who and what the^ are. If the woman had minded this fh« 
 would have been fafe ; She was off her guard, beinor innocerjC 
 and inexperienced, like other females (ince, and knew hot thai 
 Ihe had to deal with a fcrpent full of fubdlty, but void of 
 harmleffneis. He kguiUd her, and being deceived flie did eau 
 If Satan had made an organ of the brute ferpent there would 
 have been two tempters, whereas there was but one. If it 
 had been written, " Now the lamb was moie meek than any 
 beaft of the field which God had made, and he iaid to the man. 
 or woman I will fave mankind,** would a chrilliiin undeiftanci 
 this, either of a brute lamb, or of Chrlfl in his fiiape, or ufing 
 it as his organ ? The woman, thus beguiled and deceived; eU ; 
 but what induced the faint Adam, as Ibnae fuooofs h.\:-n lo b-.\ 
 
64 OF THE ORIGINAL CREATION 
 
 to coRiply ? Mere uxorioufnefs. Here the ungracious confi- 
 dence cf flrong infidel men may triumph over the weaker wo- 
 nian as they do ofien ferpent like ; but another toovian, a virgin, 
 will hereafter be introduced on the ftage as the occafion of in- 
 finitely more good to men, than Eve was of evil. Sin entered 
 our world, as St. James defcribes its aflual commifTion fince by 
 every individual, only in the room of his luji, put natural defire 
 or appetite, which was in itfelf innocent, and the fault lay in 
 not controling it within the bounds of his Maker's command. 
 This was Adam's original fin : and every perfon's aftual de- 
 parture from innocence, is his original fin, and introdu6lory to 
 all that follow. The enormity of this fin hath been greatly 
 exaggerated, and poor Adam and Eve have been loaded 
 with execrations by perfons miuch worfe than they, and have 
 been thought hard of by perfons much better. Make as much, 
 of it as any can, it was only againft a pofitive prohibition under 
 a temporal penalty, like to that inflifled on the Corinthians, 
 death without rnercy oi* reprieve, I. Cor. xi. 30. which would' 
 have come on him naturally in time, if the tree of life had not 
 prevented. It was no total apoftacy, or any fall from grace, 
 but from innocence, as every perfon's firft aflual fin is. It was 
 not like many other fins which are lefs thought of, as changi.ng 
 the objeft of worihip, crucifying Chrifl, &c. 
 
 St. Auguflin faith, *' Job, 'half dead on a dung hill, refifted 
 the temptation of his v.-ife, while Adam in paradife complied 
 with the finful motion of his." And here we fee the difference 
 tetwcen the power of innocent nature, and that of grace even 
 though in a bony of finful flefii fubje£l to biles and fores. The 
 malignity of this fin hath been heightened by a wrong idea of 
 man's ftatc,*leading to wrong apprchenfions of the penalty and 
 its ccnfequenccs. He hath been thought to fall from a [piritual 
 and even cslefii-^l condition, though in an earthly paradife, to 
 le rubjV(51 to fpiritual and eternal death, and to be the unfeeling 
 
OF THE MOSAIC CREATION, &c. '^ 
 
 dellroyer eternally of unborn millions. Nay, fome have not 
 fcrupled to affirm, that there are infatits in hell, doomed to 
 welter under the fcalding drops of God's wrath forever and 
 ever, for his fin. Such things furprife one who looks into 
 fcripture, and finds no image of God loft by man at all, nor any 
 curfe pronounced upon him, but only upon the ferpent; and 
 on the ground for his fake. What was natural and would 
 hzve taken place but for the reftraint on the courfe of nature^ 
 becomes penal by the removal of that reftraint : and whan 
 Jiiight have been changed for the better becomes eftablifhed as 
 it now is. 
 
 The firft confbquence of their departure from innocence is^ 
 that their eyes were opened, and they knew thai they were naked» 
 They were before haked and not afhamed, becaufe innocent, 
 but now they attempt through fhame to hide themfelves™ 
 They a£t like children who know they have done mifchief. 
 And being called to account, make an honeft corifeffidn of the 
 matter a^ it was, and anfwer with the utmoft fimplicity, 
 "When Jehovah Elohim had traced the fin to its author, he 
 proceeds to pronounce fcntSnce upon the ferpent, and curfeth 
 Satan in his fymbol. Execrations extend to all of their kind : 
 and as to the brute ferpent what was natural became penal. 
 No alteration is produced in his nature, gait, or food, .If the 
 curfe had affefted the ferpent ip thefe, it would have fell heav- 
 left upon the moft noxious to man, whereas the reverfe is true, 
 as thefe are the moft ere£l, and eat the leaft duft with their food. 
 " You are naturally a creeping, odious crsature, and by creep- 
 ing upon your belly expofed to lick up duft with your food^ 
 Ifa. Ixv. 25. thisfliali be the penal eftablirhment of your na- 
 ture for the continual inftm£lion of man." Sut as to the 
 old ferpent it had a further reference, " You are the moft dc- 
 teftable and execrable of all rationals naturally ; you merit the 
 curfe for your feduftion of fpirit5, and for this additional 
 I 
 
U 6^ THE MOSAIC CREATION, 
 
 wickedncfs, fpiritually you are a grovelling wretch, you and 
 your generation of vipers go upon your belly, minding earthly 
 things, feeding upon what is ho better than duft and allies* 
 Be this your doom by way of penal fettlement, be as you are^ 
 and you cannot be worfe, a ferpent.'* The other part of the 
 ferpent's cur{e is prediftive, " And I will put enmity," &c» 
 Luther and fome others have called this the gofpel in minia- 
 Jure, but it was gofpel preached to the devil as part of his doom. 
 
 If Adam and Eve heard it, it was confolatory to them ; 
 hut it is never quoted in the New Teflament, becaufe it was 
 no promife to man. Literally it put enmity between the wo- 
 man and the ferpent : women have a greater antipathy to them 
 than men, and naturalifts fay they have the like to women ; 
 that the light of each other fhocks both ; their humors are 
 poifoiious to one another, her faliva to him, as his bite to ber^ 
 '^ And between thy feed and her feed," the ferpentine and 
 human fpecles. "It fliall bruife thy bead and thou (halt bruife 
 his heel." Men aim at the ferpent's head, the feat of life, and 
 they revenge upon the heel, the part that hurts them. The 
 Ceraftes lies in the fand, and bites horfes and travellers heels; 
 Gen, xlix. 17, 
 
 But the woman in the fenfc of eminence is the Virgin Mary^ 
 ider feed is Jefus born of her without the concurrence of man. 
 He bruiled Satan's head, gave a deadly wound to his empire, 
 when he fuffered in the heel of the fleOi. Myftically ths 
 woman is the church, her feed are all faints born in and of her, 
 between whom and Satan and all his adherents there is a bittef 
 {"nmity. The woman's doom, *' I will greatly multiply thy 
 conception,*' &c. only makes what was natural, ptnal, and 
 ivhat might have been changed for tlie better if, fne had not 
 finned, become unalterably fixed. She was naturally fubjeft 
 to her hufband, being mjue for him, and not he for her. I. Cor. 
 '^iii. 9. But this became penal for being hrft in the tranf* 
 greffron, I. Tim. ii. 12<, 
 
AND OF MAN. 167 
 
 Laftly, man's doom, **And unto Adam he faid," &c. Here 
 is all the temporal, fpiritual, and eternal punifhmcnt of Adam'$ 
 fin on himfelf and defendants. What would have been the 
 jisurfe of nature is made penalj and v;h2t might have been 
 otherwife eftablifhed if he had not fmned, is fettled to his dif- 
 advantage as to this world, but as to the ne:':t zjorld, it is a v-/ife 
 and benevolent'conftitution, caufing more to feek to return 
 home, than would have done, if all things had been more 
 agreeable. Natural evil becomes a moral good, Jt was only 
 Jtemporal or natural death, threatened and inflifted, and affefted 
 only the animal part that was then created : every fon and 
 daughter of Adam fuffer it ; and Chrift delivers none from it, 
 and reftores to nothing poiieffed in Adam, but to fjmething better,. 
 That a natural man fhould induce on himfelf and his deicend- 
 ants fp'iritual and eternal evils, or have been capable of meriting 
 like benefits, is contrary to realbn and fcripture. He bad nothing 
 fpiritual to lofe, had no promife of what is eternal if he obeyed. 
 **And thou (halt furely die,'' amounts to no more than^ *' Dult 
 thou art, and unto duft (halt thou return." As Adam was 
 only a figure of Chrift, fo were his things figurative of fpirit- 
 ual. If he had never linned he could no more have conveyed 
 the divine life by ordinary jgenerat ion, if he had been po{jefi>4 
 of it, as he was not, than he could have created a world. Ti:e 
 doflrine of reprefentative, or hereditary Hn or holincfs, merits 
 contempt. The regenerate now cannot beget holy offspring, 
 much lefs could the natural animal Adam, As our evils in 
 natui'e come by the £rfl Adam, fo our fpiritual good, come by 
 the fecond, and this (hews how, not ss was the oHence, To alio 
 is the fiee gift, but that where fm abounded unto temporal 
 or natural death, grace doth nqiuch mere abound unto eternal 
 life. Rom. v. 12. to ihe end. 
 
 The reflrainl laid upon the courfe of nature during man '5 
 trjal loeing removed upon his fin^ the reign of concupifcevicc in 
 
68 OF THE MOSAIC CREATION, 
 
 animal nature is introduced, and what was innocent^ became 
 Jinjul flefh : a body of fin and death is our natural inheritance 
 from him. It may be confidered as our infelicity but not our 
 fault, and it may be the occafion of greater good : but if it 
 occafio-n us to follow his fteps, it becomes our own fin, and 
 we muft die for it, except the grace of God, ChriR's redemp- 
 tion, and our repentance, prevent. 
 
 After God had pronounced fentence upon the man and 
 woman, he clothes them with coats of fkins of beads flain, 
 mofl: probably in their rencounters, through the enmity now 
 fuffered to operate, for facrifices were not yet introduced. 
 
 He next expels them their garden with thcfe ironical words, 
 " Behold the man is become as one of us," &c. If they had 
 incurred fpiritual and eternal death for themfelves and all their 
 unborn race, he would never have treated them in this ironical 
 manner. Being expelled, he fets cherubims with a flaming 
 fword turning every way to keep the way of the tree of life. 
 This tree we fuppofe was placed thereto remind them of the 
 life their fpirits had \o% and now wanted, and that it was 
 only to be recovered by Chrift, whom it typified. 
 
 The hiftory of the bible afcends no higher than to a typical 
 intrcduftion of chriftianity, nor to any creation but what was 
 connected with that introduftion, and it not only infers that 
 not to be the firft creation of God, but alfo that the fpirits of 
 men not being then created, but before produced, were now 
 lapled into animal bodies, whereby the creature is fubjefted to 
 vanity by God, not willingly, for their renovation and vindi- 
 cation into the liberty of God's children. 
 
 'J hat fouls are now loft is evident in that Chrifl: came 
 to feek that which was loft : and it is certain God did not 
 create them lofl. How to account for this lofs hath puzzled 
 divines, and they have attempted this by three modes of the 
 ojigination of human fpirits : fee Dr. Doddridge's LeQures. and 
 Dr. Edward's Theologia Refcrraata, and others. 
 
AND OF MAN. 69 
 
 Thefe three modes of the origination of human fouls or 
 folrits fhall be enquired into, and every one be left to follow 
 the full perfuafion of their own minds. 
 
 The iirfl: hypothecs is that of the tradu£lion of the fpirits of 
 men in conjunftion with their fouls and bodies. 
 
 This fuppofes the whole of man was created in Adam, and 
 that according to the conftitution of God, he propagated whole 
 fpirit, foul and body. But it hath been validly proved that 
 the immortal fpirit was not then created either in Adam or 
 Eve, nor is there the leaft intimation in that hillory that they 
 have fpirits by any thing then produced. They were of the earth 
 earthy, with living fouls, and fo were other animals. Eccl. 
 iii. 18, 19, 20. A lexual difference in fpirits, and their union 
 by marriage, and propagation of their fpecies by a conjunft 
 feminal vital principle, are all unrational and unfcriptural, and 
 contiary to all our ideas of fpirits, rendering them divifiblc 
 and corruptible, and material. God is ever reprefented as lbs 
 Father of fpirits, and men only the fathers of our flefh. And 
 it is as abfurd to fuppofe the latter to be fathers of our fpirits, 
 as it would be to fuppofa the former to be the father of our fleih. 
 Befides, if this was the cafe, the unrcgeneratt would propagate 
 the unregenerate, but the regenerate would propagate regener- 
 ate children, becaufe if every like produces its like, they muft 
 beget fuch as are like themfelves at the time of propagation. 
 And if Adam begat Seth in his own likenefs after hij regener- 
 ation, he was an holy feed like to Abel. This is the carnal 
 hypothefis of Uuch as think that if Adam had flood, he would 
 have conveyed eternal life and happinefs to all his pofterity 
 by natural generation, but hnce he fell he conveys I'piiitual and 
 eternal death to them as their federal head by a fpecial confti- 
 tution of God. This confounds the births of bloods, of the 
 will of the fleih, of the wiii of man and of God. God could 
 have no human fons or daughters but through the will of man. 
 
jQ or THE MOSAIC CREATION, 
 
 The conflitution of God reaches to only animal and terreftria! 
 things, that every thing fhould produce its likcnefs. 
 
 The fecond hypothcfis concerning human fpirits is that of 
 their fuccefiive or immediate creation. That it is created by 
 infufion, and infufed by creation, is the opinion of many, as 
 well as the two before mentioned Doftors. 
 
 To this it is obje6led that neither Adam's fpirit nor Eve's 
 were made in the fix days creation : but if they were God did 
 not finidi creation in the fix days, but is continuing it ever 
 iince, without any account of its beginning in them, or being 
 continued in their defcendants. A main objeftion to this is, 
 that it doth not folve the difficulty that is to be got over, even 
 how they ctrae to be now loft. For they mufi: be created 
 ;!pitk or without original right eoiifaefs» 
 
 If they are created with holinefs, and have the life of God, 
 pr the divine nature, when they enter thcfe bodies, why arc 
 they fo unequally yoked ? why have they not fpiritual bodies, 
 and a celeftial habitation ? and why arc they locally fubjefted 
 to Satan, the g®d of this world, placed in his territories and 
 hemath him ? Thefe are queftions that have not beer, and 
 cannot be anfwered, confident with the goodnefs and even 
 juftice of "God. To make them holy and expofe them as they 
 are here, for nothing, is very unlikely He would do. 
 
 But if they are now created without original rightcoufneisj 
 or God's holy image, which is the opinion of many, it muft 
 be in a ftate between holinefs and fin, that is of innocence, or 
 in a ftate of fin. 
 
 The former of thefe fuppofxtions, viz. that they are now 
 created innocent when they enter thefe bodies, hath been 
 proved to be contrary to the original ftate of all rationals, as 
 they could not then be fit fubjefts of God's kingdom, or of 
 fociety with him. 
 
 The more ufual and general opinion among th9 felf-reputec 
 
AND OF MAN. 7i 
 
 firthodox Is, that the fouls of men are now created without 
 fanftity, in a ftate of fin and mifery. They fay the fin of 
 Adam is propagated morally by imputajtion : that he was a 
 reprefentative and federal Head of his poflerity, and that by 
 his fin he merited for all his offspring the deflitution of orig- 
 inal righteoufncfs, and that God, in creating fpirits, deprives 
 them of it, imputing Adam's fin to them, which deprivation 
 is on God's part punifhmentj and on their part fin original, 
 being the want of that life which ought to be in every foul, 
 and they fuppofe to have been in Adam's foul. 
 
 The whole of this fabric is bafelefs. No fuch federal 
 headfhip ever did belong to Adam : and no fuch imputation 
 is fcriptural or juft, nor was Adam cr:;ated holy. The impu- 
 tation of one man's fin and virtue to another is no doftrine of 
 fcripturc, nor is it agreeable to reafon, nor is it juft. Adam 
 was only the natural head of mefi, L Cor. kv. 46. and there- 
 fore none but natural evils defcend to his pofterity through Iiis^ 
 default. That he ftiould be entrufted with the fate of ail fouls 
 which never exifted in his foul, any more than his foul exifted 
 in theirs, is abfurd to fuppofe : or that a natural animal head 
 fhould be conftituted a reprefentative to them in fpirituals whea 
 they never chofe him, be made finners by a crime they did not 
 Commit, never confented to, are forfy for, and condemn, and 
 Wpuld have prevented if it had been in their po'.ver, are fcnti- 
 ments fo fhocking and abfurd that a name is wanting toexprefs' 
 them by. But what is worfl of all, the holy God is brought; 
 in creating fouls gracelefs and children of the devil, to incrcafe 
 his enemy's fubjefts, and replenifh his empire v. irh rebels, and 
 alfo infilling upon them the dreadful plagues of fpiritual 
 bHndnefs, pravity and death, the lofs of God, and heaven, and 
 fubjeftion to hell, who had done nothing to df;rfcrve it, and 
 who had rather have their fpiritua! concerns and eternal intfiefiis 
 in their own bands, than in the hznih of any «recturc. B/ 
 
72 OF THE MOSAIC CREATION, 
 
 this Icheme the holy God is made the author of fin by way of 
 phyfical efficiency : For if the queflion is afked, how came 
 thefe fouls thus marred ? the anfwer mufl be, God made them 
 fo ; and fin, which is as perfonal as identity or confcioufnefs, is 
 made transferable like goods and chattels. Faith and repent* 
 ance, ignorance and knowledge, nriight be i-mputed as well as 
 fin, when they are inherent in one, fo as to belong to another. 
 And when transferred, not adhere to the firft, but cleave to the 
 laft. For if one's fin is imputed to another, he himfelf ought 
 to be free, becaufe it is unjuft that the fame fm fhould be ac- 
 counted for twice by two different perfons, when but one was 
 the committer, and the other had not made it his own by any 
 pad aft of his. What one hath done may be the occafion of 
 a6lual fm in another, and until then it is not imputable^ 
 
 The third way of accounting for the deftitution of fpiritual 
 light and life in the fpirits of men, as now coming into the 
 world, is by fuppofing the preexiflence of fouls, and their lapfe 
 from original fandity, antecedent to their partaking of flefk 
 and blood. 
 
 This was the mofl ancient and generally diffufed hypothcfis 
 in ancient times, and under different forms and with fome errors 
 mixed therewith, was aimoff or quite univerfally entertained. 
 It is chiefly tkrough a faulty notion of it that many moderns 
 have rejefted it. To prevent the charge of novelty many 
 eminent pagans, jews, and chnffians, might be produced, and 
 alfo as authorities, if there was any authority bcfides reafon, 
 fcripture, common fenfe, and the analogy of things. Pythagoras, 
 Plato, Ariflotle, Trifmegift, the Egyptian Gymnofophiffs, the 
 Ind'.an Brachmins, and Perfian Magi, Eropedocles, Cebes, 
 Euripides, Euclid, Tally, Virgil, Hippocrates, Galen Fitti* 
 nus, Proclus, Jamblichus, Cardan, Finelijs, and the writef 
 of the wifdom of Solomon, with the generality of the Jews* 
 A^nd among chriftian f4thers are Clement, Origcn, Arnobius, 
 
AND OF MAN. 73 
 
 Prudentius, Synefius, Sec, on this fide of the queftion. And 
 rightly ftated, this doftrine appears to be the truth. That all 
 Ipirits were produced at once, all with original righteoufnefs, 
 each independent of the other, that heaven was their native 
 place, the holy, fpiritual, moral law, the covenant of life 
 between God and them, and that fome angels, and all that order 
 of fpirits called human fouls, fell, and loft the divine nature in. 
 which they exifted. And thefe are the children of the Father 
 of ipirits, now made partakers of flefh and blood, the creature 
 fubjeft to vanity not willingly, by God in hope of deliverance 
 from the bondage of corruption, by the renovation and redemp- 
 tion of Chrift, who came to feek and fave v/hat was loft : This 
 hypothefis accounts for the filence of fcripture hiftory con- 
 cerning the creation of fpirils, and vindicates the charafter of 
 God, and the faithfulnefs of Mofes as an hiftorian : This beft 
 agrees with the economy of Adam, the fpirits and bodies of 
 men are more equally yoked, and the wifdom, goodnefs and 
 even grace of God, are hereby moft illuftrioufly difplaycd. It 
 give^ usjuft and rational ideas of the original creation and 
 kingdom of God : and the holy, fpiritual, moral law, hath it^^ 
 proper place as once a covenant of life between God and 
 rationals, which it never was in this world. It accounts for 
 the foreordi nation of Chrift before the foundation of the world, 
 and our being chofen in him from that time. It rationally 
 accounts for all fymbols, figures and types of Chrift, and 
 heavenly things in the paradifaical economy ; and even for 
 the whole Mofaic creation itfelf as a figure of the new creation 
 ©f God, Every thing in that creation is terreftrial and ani* 
 mal, formed out of preexiftent materials in a chaotic ftate. 
 '*rhe fhining of the light out of darknefs typifies Chrift's fhining "• 
 as the light of the world, in the darknefs of man's unregeneracy, 
 and the darknefs comprehending it not. Thc/uniefs day light 
 before the appearance of the natural fun, fitly reprefents the 
 
 K 
 
74 OF THE MOSAIC CREATION, 
 
 obfcurity of old teftament times as to fpiritual light, till ChriH 
 the fun of righteoufnefs arofe ; as that light came from the fun 
 not yet fmning through the chaos, fo alfo all the fpiritual light 
 of men there proceeded from Chrift the true light, as to come. 
 This alio accounts for the priority of darknefs to light, the 
 cjriflence of natural evil in the Mofaic creation, the difference 
 between the kinds of beads and plants, evil and good, poifonous 
 and falutary. The figures and adumbrations in paradife look 
 backward and forward, the earthly paradife itfelf figured the 
 paradife above that had been loft, and that to come which 
 Chrift reflores to : man's innocence was a figure of original 
 righteoufnefs loft, and of renewed holinefs to be expe£led. 
 The tree of the knowledge of good and evil, adumbrates the 
 original fin of rationals and its bitter fruits, as the tree of life 
 doth that life of God fouls were alienated from, and its reftora- 
 tion by Chrift, whft came that we might have life, Thefe and 
 many more correfpondences are not accidental but defigned, 
 not unmeaning but inftru6live. Plere we fee how mare is 
 gained by Chrift than was loft by Adam : and where the 
 prodigal was before his return, what occafioned his return, 
 even his uncomfortable fituation in a ftrange land, the citizen 
 he was joined to, even the god of this world, and that his 
 return is not to Adam's paradife, but to God and heaven. 
 Here the loft fheep was in the fold of God before it ftrayed, 
 and not in Adam's paradife, which was no place of fecuiity 
 from the jaws of the roaring lion, or the wiles of the fubtle 
 icrpent. This World never was defigned as a habitation foi 
 holy riitionals, but for the trial of fuch lapfed rationals as we 
 are. It is now, and was from the beginning Satan's territory ; 
 ' within its boundaries is all the hell that ever was or will be. 
 II. Pet. ill. -y. Here fouls are in exile and banifhment, as 
 .-appears from the common language of mankind, even when the 
 fpeakers think or mean not fo. Ws find it in authors thaS 
 
AND OF MAN. ^^ 
 
 heaven is our native place, that good men at death go home, 
 ice. Divines have attributed a heavenly, fpiritual, holy con- 
 dition to Adam, tnd have fuppofed he fell from fuch a ftite, 
 which his earthly paradife by no means was. Sober perfons 
 have thought fouls heaven born, that their cognation and 
 affinity is with things fupernal, and certainly they once dwelt 
 with their kindred things. And as to fcripture proof of this 
 doftrine, beiides what hath been advanced, ueread of morning 
 ftars and fons of God, joyful and tuneful fpe£lators of this 
 world's creation : Job xxxviii. 7. And thefe fons are no 
 doubt the children partakers of flefh and blood, Heb, ii, 14. 
 for flefh and blood doth not conftitute them the offspring or 
 children of God, but ranks them with beafts. Ecclef, iii. 18, 
 19, 20. Rom. viii. 19, 20, &c. It appears the difciples 
 were of this opinion in their queftion, *' Who did fin, this 
 man or his parents, that he was born blind ?" And our 
 Savior's anfwer denies not his preexiftence, but corre6ls an 
 error too commonly entertained, that fins in a former ftate 
 were the caufes of his blindnefs in this. John ix. 3. The 
 truth is they are fent here not to punifli but reflore them. 
 We are fubjeft to more evils than can be accounted for by the 
 lapfeof Adam. Divines hav^ tried long enough to effeft this 
 with their irrational and unfcriptural fchemes. The little 
 frivolous objections, that none remember ^heir lapfe or exift- 
 cnce in their prior flate, that it is unjufl: to punifh us for what 
 we are not confcious of. &c. operate as flrongly again ft any 
 punifliment for Adam's fin. But men do fufier for what they 
 do not remember, as natural and temporal evils for Adam's fin. 
 When any fuffcr in a courft of lazo^ the crime mud- be noticed, \ 
 evidence produced, and they will be confcious of it, if guilty ; 
 but the cafe is otherwife when they are punifhed in m. courfc* 
 of nature. We are not fent here to punifh us temporally for 
 Adam's fin, yet we fuffcr the confequences of that^ and of th^ 
 
76 OF THE NATURAL STATE OF MAN. 
 
 lofs of original righteoufnefs, and will forever fuffer them until 
 renewed and reftored by Chrift^ The want of holinefs is zh 
 incapacity for heaven, and it is better to fuppofe it comes by 
 our own fault than to attribute it to our Maker or to Adam. 
 There are many manlions in God's creation where thefe fpirits 
 may be new exifling, and fuffering the natural confequences 
 of their prefent lofs, waiting their turns to enter bodies of flefii 
 and blood fitted for them to take their trial in, according to the 
 prefent benevolent conftitution of God, We know not how 
 feparate fpirits act, remember or are confcious, yet the penal 
 evils we now fuffer, infer more criminal evils than can be 
 accounted for by the lapfe of the earthy Adam, and fo ferve 
 to confirm the above hypothefis. As it is, every one is left 
 to judge for himfelf, and to be fully perfuaded in his own mind 
 God's prefent kingdom of heaven is new and mediatorial, there 
 mufl: have been an original kingdom prior to this. And as 
 Chrift is come to re/lore all things, and we are reflorcd to 
 nothing in Adam, it muft be to fomething prior to him, and 
 therefore the Mofaic creation was not the firft creation of 
 God. ' 
 
 From the premifes in this chapftr may ba inferred the 
 prefent natural flate of man, which is his heathen (Mat. xviix, 
 i-y.) condition, into which the lapfe of fouls and the lapfc of 
 Adam in conjunftion have plunged him. 
 
 J. It involves in it ignorance of God in his true charafter. 
 The unregenerate and regenerate have not fpecijically the 
 fame God, any more than jews and chriftians have the fame 
 MeiTiah, or mahometans and chriftians the fame paradife, &c. 
 
 2. Men are naturally without God in the world. Eph. ir, 
 12. The befl among heathen were only human moralifls, and 
 the worfl diabollfls. I. Cor. x, 20. 
 
 3. Men naturally are carnal in a ftatc of death. John iii. 
 6. Rom. viii. 6. They derive in the courfe of nature a body 
 
OF THE DEVIL'S WORLDLY KINGDOM. 77 
 
 of Jin and death from the firft Adam, called z\{o Jinjul fitfh : 
 which is a vital nature ipontanecusly parturient of fin, in 
 which no good dwdltth. Rom, vii. 18. 
 
 This death in treffpafles and fins is a deflitution of and 
 alienation from the life of God, and a fubjeftion to fuch evils 
 as are death to the fpiritual life of the foul. Natural death 
 •nly comes by Adam, fpiritual death is the foul's lofs of the 
 divine nature : the fecond death comes for reje6ling the fecond 
 Adam, Men are reprefented as dead when the gofpel is firfl 
 preached to them, that they may h^ judged, lufier mortification. 
 and a death to fin, according to men in flejh. but live according to 
 Godinfpirit. I, Pet. iv, i, to comp. Rom. vi. i, 2. Thus 
 we are to underftand Chrijt's being put to death in Jlcpi, hut 
 ^juickened in fpirit, &c, L Pet. iii. 18, 19, 20. After Chrifl's 
 fuffering in flefh, and refurreftion by the fpirit, by his fpirit 
 in the Apoftles, he went ^nA preached to fpirits in prifon, &c. 
 Eph. ii. 17 : that is fouls in the prifons of thefe bodies, dsfti- 
 tute of fpiritual life. The wicked when naturally dead are 
 Ipirits in prifon. Mat. xviii. 30. And the dead in fins are cap- 
 tives in /^rz/cm alfo. Ifa. Ixi. 1. Luke iv. 18. Thefe were 
 fometime difobedient as they were to whom Noah preached. 
 The preaching of Chrift being after his refurreftion, not in 
 his own perfon, but by his fpirit in the apoflles, it def>roys 
 the falfe glofTes that have been put upon this text. The dead 
 in fin, do things worthy of death, are fervants of fin unto 
 death, and fhal) die. They bring forth fruit unto death : 
 and as the wages of fin is death, they muft be put to death, 
 the law and fin reign over them to death, and the devil al(o who 
 hath the power of death. Rom. i. 32. vi. 6. vii. 5. viii. 13. 
 John iii, 36. 
 
 4. Men in their now natural eftate arc in darknefs under 
 the power of Satan. A£ls xxvi. 18. 
 
 As the knowledge of true religion depends much upon 
 
,78 OF THE DEVIL'S WORLDLY KINGDOM. 
 
 Jcnowing Satan's kingdom of evil, and common fyftems take 
 little or no notice of it, it fiiall be defcribed in its head, polity, 
 fubjefts and territory. 
 
 That there is fuch a being as we call Satan or the Devil, not 
 originally fo but now fo by his abufe of liberty, and who is an ad- 
 verfary to God and foe to man, and who hath numerous fubje6ls 
 among thofb of his own order, and alfo among men, the exift- 
 encc of moral evil in the world proves : for evil of this kind 
 Bjuft have a caufe and author, which God cannot be, as it is 
 dire£lly repugnant to his nature as the Holy One, Chriftianity 
 affirms a God of this world as well as a God of heaven ; the 
 laft exifts neceffarily, the former as he is now by defeftion 
 and felf creation, and reigns by ufurpation^ pot without the 
 permiffion or fubjeftion to the control of the God of Gods. 
 Satan, as god of this world, is prince of other devils, and is 
 denominated prince of the power of the air, and ruler of the 
 darknefs of this world : placed from the beginning in an aerial 
 heavenly fituation above and over men. They have acquired 
 a ftate of fovereignty over the ungodly, and as one mighty 
 fpirit work energetically in the children of difobedience. 
 Eph. ii. 2. Their fuperior ftate to men, their fpiritual nature, 
 exaft order, great flrength, refined policy, long experience 
 and indefatigable diligence, render them more than a match for 
 men, and they would domineer over them at their pleafure, if 
 th»y were not controled. 
 
 An ineligious empire was and is the DeviPs defign and in- 
 toreft, and through the influence of error, falfhood and wick- 
 ednefs he maintains a cruel defpotifm over his vafTals ; with 
 the world and men's lufls on his fide he works efRcacioufly, and 
 with flrong delufions carrying captive at his will. Sometimes 
 he a£ls the f«rpent, and fometimes the lion, or the bloody 
 dragon, but always the adverfary and deflroyer. Thus the 
 whole world hath been deceived, and'brought to lye in wick,e4T 
 
OF THE DEVIL'S WORLDLY KINGDOM. 7^ 
 
 ticfs. The bloody dragon, the pagan roman beaft, makes the 
 panther-like papal bead his fucceffor, and gives him his power 
 and great authority. Rev. xiii. 2. 
 
 1. The fubjeftion of the world of men to Satan tniy be 
 confidered as penal. 
 
 He hath the power of death Heb. if. 14. accruing to hirri 
 by the law through man's fin, and it is fo far legal, as the law 
 commits Tinners into his hands, confidered as executioner of th^ 
 divine juflice. That men have been fubjefl to diabolical 
 poflefiions and infeftations is plain from fcripture. Demons 
 are of different forts fitted to different employments ; fomd 
 draw evil fpirits to affociate with them, and they enter them 
 as naturally as infeftion doth people in peffilential times, pre- 
 difpofed to catch the contagion. Diabolical poffeflions srt 
 liable to wilful impofture, or innocent miftake, yet the reality 
 ef them cannot be denied : they prevailed much in Chrid's 
 time. Some not fuperftitious have attributed iome difeafes, 
 efpecially a kind of epilepfy and feverai kinds of maiiianifiTj to 
 the oppression of the devil, A£ls, lo. 38. 
 
 2. Mankind are naturally under Satan's povver by way of 
 criminal fubjeftion. 
 
 Wicked men no more live out of fociety with the invifibl% ' 
 world than holy men do : there is the communion of devils as 
 well as of faints. The wicked or evil one is the immoral father 
 of all of that chara<?ler. They have turned afide after Satan. 
 I. Tim. V. 15. He firft founded the trump of rebellion and 
 they have joined his ftandard. He rules the men and nations 
 who dohis wi]l : his empire is commenfurate with the reigu 
 of fin, and no lefs invincible. Where wickednefa prevails, is 
 hh feat, throne and refidence. Rev, ii. 13. The whole \vv\\d 
 without the church lietk in him. I. John, v. ig. He oper.itvs 
 in the children of difobedience by infpiiation, aiTiationj inter- 
 jr»al motions, perfuafion and fuggertion : and they are mfere ci: 
 
8o OF THE DEVIL'S WORLDLY KINGDOM. 
 
 lefs adluated by an evil ipirit, who blinds their minds flirs up 
 their appetites, inflames their paffions and drives them into 
 unckednefs. II. Pet. ii. 19. As Tubal Cain was the father of 
 them who handle the harp and organ , fo is the devil the father 
 of fmners, the inventer of their trade which is diabolifviy I, John 
 iii. 8. and fome are called by his name, John, vi. '70, 
 
 3. The whole world without the church hath been, and flili 
 is under Satan's domination by way of criminal religious 
 fubje£lion. 
 
 Every fpecies of falfe religion is in a degree Satanical, In 
 religion men have fought out many inventions, not without 
 the devil's aid, and influence, as thQ kinds of religion they have 
 invented demonftrate. Some modern deniers of revelation 
 have attributed thefe impofitions to prieftcraft^ taking advantage 
 of the cAy credulity of the vulgar to lead them afide : but 
 thefe vulgar fhall be proved to have been the greatefl; fages of 
 antiquity. The religioins which have prevailed in the world 
 befides God's true religion, v^cie. deml's craft, and fure evidences 
 of his godfhip over this world. No other religion than 
 this ever did prevail in the world without the church of God, 
 All in falfe rcligiohs is not clear diabolifm, yet his foot mark is 
 plainly feen in them. 
 
 1. In the fpecific nature and chara6ler of the fupreme and 
 fubordinate deities of^ worldly religions, there is a proof of 
 Satan's godflilp over this world. The heathen, according to 
 Varro, had three hundred Jupiters, and each of thefe had a 
 religion according to his kind. None of thefe was the true 
 God, but their real Jove was the devil, and their fubordinate 
 deities were, as Celfus calls them, aerial and ttrrtjlrial grtat 
 ruUrs, the fame with the principalitiei and powers of ths 
 , kingdom of darknefs. As devils were the objcfl;s of the 
 woiTnip of the idolatrous jezus, Levit. xvii. 7. Deut. xxxvii, 
 J 7. Pf. xcvi. 5. feptuagint. much more of the heathen. Their 
 
OF THE DEVIL^s WORLDLY KINGDOM, 81 
 
 loftiines, cups, altars, libations, and priefls, were of devils^ 
 1, Cor. X. 21. The immortal gods that Cicero fo oftcn^ 
 invokes were devils, and fo were all the deities of Rome pagan. 
 And nothing was fo intolerable to thefe deities as God's religion. 
 The initiated by baptifm were made to renounce the prince of 
 this world f his pomps and vices, &c. 
 
 2. Another evidence of Satan's godlhip over this world is 
 the mighty veneration all but God's religionifts have had for 
 Jerpents. 
 
 Not man's natural antipathy to ferpents, nor the noxious 
 venenate qualities of that reptile, ever retrained any nation in 
 ancient times, excepting the Jews, from worfhipping of the 
 ferpent and reputing it facred. The Indians, Egyptians, Baby- 
 lonians, &c. were all from time immemorial ferpent worihippers* 
 The Chinefe, Ethiopians and Americans ftill worfhip him<. 
 When Adrian built a temple to Jupiter at Athens, the Sebafma 
 or deity he put into it was a ferpent brought out of India. A 
 ferpent was the (ymbol of the Egyptian Serapis : the initiated 
 into the Sabazian Sacra, had a golden ferpent put into their 
 bofom. Herodotus mentions facred ferpents about Thebes^ 
 which dying were buried in their father Jupiter's temple. A 
 live ferpent was the fymbol of Efculapius : when a pefliience 
 raged at Rome a folemn ertibalTy was fent to Epidaurus for the 
 fymbol of Efculapius, when a ferpent came, and St. Auguftinc 
 faith the devil was tranfported to Rome in his own fhape. A 
 Tci-pent was kept in Minerva's temple, and when that was gons 
 the Athenians thought their goddefs was departed. A dragon. 
 kept the Athenian fortrefs, and the fiiandard bearers were called 
 draconariiy from whence the Englilh dragoon is derived., 
 The devil was well known in the learned, polite, philofophic 
 ©ity of Athens, where the true God was unknown, Apollo 
 the Apollyon of fcripture was called Pythius, from Pethon a 
 ferpent. In ganeral, among the heathen, unclean bsails znd 
 
 L 
 
82 OF THE DEVIL'S WORLDLY KINGDOM. 
 
 birds and fuch as lived on prey were facred to their deities, 
 which is a fure evidence of their being reh'gionifts of an evil 
 and unclean fpirit, 
 
 3. Human facrifices and the bloody rites of heathenifm are a 
 farther evidence of Satan's godfhip over this world. 
 
 Ail, whofe religion admits of thefe barbarous rites, are the 
 religionifts of that murderer from the beginning. A mighty 
 rield of {laughter here opens, and an appearance not to be ac- 
 counted for by the common principles of humanity. Even 
 animal facrifices, to expiate fin, originated not from nature, but 
 from divine revelation, inftituted to prefigure the facrifice of the 
 Meffiah. But the facrificing feiloiv beings, and giving the 
 fruits of their bodies for the fin of tkeir fouls is the devil's 
 inftitution. 
 
 Plutarch tells us that they offered humaa facrifices to appeaHi 
 the anger •f direful demons. If prieftcraft invented and fup- 
 poried this cuflom, their genius and influence was fuperior 
 to what it is in modern times. For if thofe were times of ig- 
 norance when the cuflom was introduced, it affefted priefls 
 as Kiuch as others : and the moft enlightened and philofophie 
 pagans pra6lifed it. The faft v/ill not be denied that the Ca- 
 naanites and tl;e Carthagenians their defcendants facrificed their 
 own children, and fuch as had none bought them for the pur- 
 pofe, and their mothers ftood by to behold the tragedy, and if 
 they cried or fighcd while it was ading, they lofl their price, 
 but the child was not fpared. Pipes and drums were ufed to 
 drown the infants' ihrieks, and the valley of tophet had its 
 name from a tabret or drum thus ufed. The fpread of this 
 barbarous praftice in the four parts of the world fiiows the 
 extent of the devil's godfnip. In America at a certairj 
 folemnity they facrificed two hundred young children at once, 
 and many thoulands yearly. Their dark houfes, full of idols, 
 were bathed in tkc blood of men, as Purchas iaforms. Noiw 
 
OF THE DEVIL'S WORLDLY KINGDOM. 5^ 
 
 but priefts or great perfonages entered thefe flaugliter-houfcs of 
 Apollyon, and when they entered a man was flair, for the 
 priefts to wafh their hands in, and fprinkle the houfe with tl-.e 
 blood of the viflim. Aridhomines MelTenius facrificed three 
 hundred men at once to Jove. Surely this was the Jove 
 adored by the favage, not the faint. Here might be added 
 their bloody rites, the initiation into the rayflcrics of Mithras 
 by fourfcore torments, their cutting themfclves with knives, 
 the fpeftacles of the gladiators, Sec, 
 
 4. The forcery, wizzardifm and magic of the heathen prove 
 Satan's godfnip over this world. 
 
 The magicians of Egypt are well known ; that fuch dia- 
 bolical arts exifted, not only fcriptuie, but all heathen anti- 
 quity, and the laws of the beft regulated ftates proves. Va- 
 rious kinds of forcery were forbid the Jews, Exod. ix. ii. 
 Deut. xviii. 19, and they continued after the rile of chril- 
 tianity. Rev. ix. 21. Simon Magus, ApoUonius, Typneus, 
 and Julicsa the apoftate were magicians. Pliny owns^that raagic 
 prevailed through the world, was a fcience reputed facred, and 
 was the furamity of learning. It was the wifdom of the 
 jorientals, and fpread even to Britain, and was taught in Egypt 
 as facerdotal learning. A familiar fpirit is ob in Hebrew, be- 
 caufe the anfwer was like one fpeaking out of the belly in a 
 low hollow tone, by peeping and muttering. lis. xxix. 4. and 
 viii. 19. Acls^ xvi. 6, The con'fuiters of Teraphion and 
 necromancers were anf'.vsred. Ifa. Ixv. 4. liofea, iv. 12. 
 Ezek. xxi. 21. The heathen had prophets who fpake by 
 diabolical infpiiation, and predifted events. Titus, i. 12. 
 Sorcery and magic prevailed aniong jews and chridians, A6ts, 
 xiii, 6, 8. and much of popery con fiQs hi it ; their exorcifrrs, 
 crucifixes, beads, holy waters, &c. are of this kind. This 
 may be called the heathen world's attedation to the truth oP 
 the fcriptures, and to one half of the chridian reH^ign, even 
 
84 OF THE DZVlVs WORLDLY KINGDOM, 
 
 the account it gives of the devil's worldly kingdom, and oF 
 man's religious fubjeftion to him. The moft phiiofophic and 
 bcil moral pagans were magicians or addifted that way. Mar- 
 
 TV 
 
 cus Antonius, Orpheus^ Zoroafter, Pythagoras, EpimenideSj 
 Zara^Ixis, and even Socrates and Plato. To thefe may be 
 added, as of the magical kind, Porphyry, Jamblichus, Celfus, 
 Plifftinus, Cicero, Seneca and Epicletus, Lord Shaftlbury 
 dilcovers a fuperPatious, magical turn in the reafon he give§ 
 for publifliing his works*— -Leland^s view of Deifl Writers, 
 
 5. The oracles and miracles in beathenifm are a farthar 
 evidence of Satan's worldly godfhip. 
 
 For after all due allowance is made for fraud, and credulity, 
 there was much of reality in both of them ; for to fuppofe all 
 ^heir oracles and miracles were counterfeits reflefts hard upon the 
 learned pagans, contradifts the fcripture and the faith of God's 
 church. The heathen Teraphim, which word occurs fifteen 
 times in fcripture, were oracular, anfwering to the holy Urim 
 and Thilmmira. 2^ech. x, 2, Their idols fpake or the devil 
 in them ; one idol is called Nebo as being prophetic : and by 
 thtm doElrines of dtviU were dehvered, L Tim. iv. 1. As th^ 
 jewifh religion was not cf their own devifing, but of God's ; 
 fo the Devil invented the pagan's religion to ape God, Initial 
 judaifm was from the firft facnfice 'by divine inflitution, old 
 gentilifm was that judaifm corrupted by a mixture of the devil's 
 inititutes with the revelation given to Adam and Noah the 
 heads of two worlds, when revelation was twice univerfal. 
 There never v/as any nation or people who had any religion, 
 and all have had fome, but they derived it from a real or fup- 
 pofed revelation, Mofaic judaifm is oppofed to what exifted 
 in paganifm, and was corrupt. Jewifh priefts and prophets 
 anfwer to the like among pagans, and their oracles alfo anfwer 
 to each other. Deut. xviii. 9, 12, 15. The wifefl heathen 
 had a high veneration for their oracles : (orae priefls wsr^ 
 
OF THE DEVIL'S WORLDLY KINGDOM. 8^ 
 
 perfonal oracles, who confulted the devil and gave anfwers 
 fro{i& him. Barjefus was the devil's prophet, called Elytnas in 
 Syriac, which is the fon of a fccret, A6ls xiii. 6. xvi. 16. 
 The local oracles of the heathen are well known. 
 
 And as to miracles we have fcripture proof of tbefe among 
 pagans in the magicians of Egypt, and we read of Ipirits of 
 devils working miracles, which were no doubt real. Rev. x^i. 
 14. Deut. xiii. a, 2. Celfus and Plutarch have written much 
 in favor of heathen oracles and miracles. Without them Satan 
 never could have eftablilhed and Maintained the heathen religion. 
 Never would they have worfhlpped feipents, and offered up 
 buraan facrifices contrary to the infl:in£ls of nature without 
 oracles requiring them. The Mexican priefts, by the devil s 
 fuggeftfon, tell their kings that their gods died of hunger, and 
 then they affembled their armies to war, tofurnifli their bloody 
 altars. Satan ufed much art and policy to bring them into thefe 
 praftices, by oracles, divinations, prodigies and lying wonders ; 
 and, as they did not like to receive the love of the truth, or to 
 retain God in (heir knowledge, he gave them over to ftrong delu^ 
 |ions to believe lies. IL Thef, ii. 9. Rev.xviii. 1 2. Afts viii, 10. 
 
 The ftrange fpurious fanftity in the heathen worfhip is 
 another proof of the Devil's wcrldly godfliip. He always 
 3ffe£led unnatural mixtures and combinations, forbidden the 
 jews, but prevalent among heathen. Deut. xxii. 10., Lev. 
 xix. 19. and xxi. 19. They had their holinefs of unclean- 
 nefs, fanftity of fodomy and beftiality : in the temple of the 
 Corinthian Venus dwelt thoufands of facred harlots, and men 
 and women changed clothes for unnatural mixtures. Dear. 
 ^xii. ^. All this proves heathenifm to be the inflitution of 
 an unclean fpirit. 
 
 Another proof of Satan's godfhip over this world may be 
 |aken from the chara£ler of the Romin empire a main pillar 
 f>f his kingdoS3» 
 
86 THE PRESENT LEGAL 
 
 That empire, as infligated by the devil, managed a long and 
 bloody war againft God, Chrift, and chriftianity, in favor of 
 the heathen gods and religion. The tragical perfecutions and 
 fufierings of chriftians, by racks^ crcffes, wheels, gridirons, 
 red hot iron chairs, brazen bulls, ungulas, and wild beads, 
 Tiiew that Abaddon was the a6luator<. As the divine fpirit 
 fupported chriftlans, fo an evil fpirit aftuated them. The 
 conteft was between Chrift and the god of this world in their 
 followers. Eph. vi. 12. L John iv. 4. In TurtuUian's apology 
 we have this noble challenge made : " If God will have us 
 combat again for piety, let our antagonifts come, through Chrift 
 ftrengthening us, we can do all things^ let the ungulas dig us, 
 beafts leap upon us, the crofTes hang us, the fire burn us, the 
 fword cut our throats, we are prepared for all torments." 
 Papal Rome hath equalled pagan, in its cruel meafures to 
 fupport the devil's worldly empire. Satan ftill retains his 
 godfhip over this world without the church. To be in the 
 world as mere citizens of it, is to be of his kingdomc Mat. 
 xviii. 17. Afts xxvi. 18. Eph. ii. 12. 
 
 From the holy fpiritual moral law's being the conjtitution of 
 God's original kingdom^ may be injerred the prefent legal condition 
 oj mankind, . 
 
 This royal law, which exprefleth the divine nature, was a 
 covenant of life between God and unlapfed rationals, who 
 were originally created in conformity to the fanftity it recjuires. 
 It was ordciined to continue fpiritual and eternal life while 
 obeyed ; and fettled the rights and dues between God and his 
 fubjefls according to legal juflice : if peifeftly obeyed, it 
 rendered the reward, that is the continuance of life, of debt ; 
 but if tranTgreffed, fubjefted to fpiritual and eternal death 
 according to the fame meafure. In the truth of this devils 
 did not abide ; and the human fpccies are all alienated from the 
 life of God it requires, and are therefore dead in law and under 
 
CONDITION OF MANKIND. 8y 
 
 the condemnation of it unto death. The natural legal condi- 
 tion of roan is that of guilty ungodly tranrgrefTors, as they want 
 conformity to the law, and are partakers of flefh and blood, in 
 which nothing fpiritually good dwells, and are alfo fubjeft to 
 the reign of concupifcence and a prevalent tendency to fin. 
 
 Men's reafon is weak, their paflions are ftrong, andtheir 
 experience none, prior to the knowledge of good and evil, antl 
 having no holy principle, fin reigns in all by nature. Men 
 are born into a ftate, and with fuch a derived nature as is fmful, 
 by way of inclination and prevalent tendency, and become 
 aftual finners, where grace doth not prevent, as foon as they 
 are capable of moral agency. A man may be born finful in the 
 eye of the law, but can be a linner only by his own aft. James 
 i. 14. The former is his Tnfelicity, the latter is his fault, and is 
 imputable. The law being originally written in the heart, not 
 to be erafed but by annihilation, the law of the mind didates 
 what is right, but the law of fin in the members captivates and 
 makes a (lave of him, as the apoftle proves in Rom. chap. vii. 
 The law, like inefFe£lual phyfic, ftirs up bad humors, but cann«t 
 expel them. The confounding Rom., vii. with Gal. iv. 16, i^, 
 18, is a grofs miftake. The ftruggle in Galatians is between 
 flefli and fpirit, the old man and new : but in Romans it is 
 between the law of the mind, the inward man, or confcience, 
 and the animal nature as corrupt. The man, in Rom.ans, is 
 under the lav/, and not under grace : the man, in Galatians, h 
 under grace, and not under the law : the latter therefore con- 
 quers, but the former is overcome. Rom. vi. 14. The other 
 interpretation of Romans vii. applying it to the regenerate, is 
 inconfiflent with ihcir Jiate, and repugnant to the drift of the 
 apoftle, which was to perfuade them to leave the law and come 
 under Chrift, which they might do, as the law was jurally dead 
 ^5 thcmj and they were dead to that by the body of Ghrlf^; 
 
U tHE HOLV scripture! 
 
 Again, man's natural ftate by the law is under the ciirfe* 
 Gal. iii. lo* 
 
 This complete* man's natural legal condition, that it is a flatc 
 of condemnation unto death, without any hope of liberation by 
 law. The law reduces man to abfolute defpair, and there- 
 fore tuC gofpel is neceffary to juftification of life* 
 
 CHAP. in. 
 
 THE HOLY SCRIPTURES. 
 
 A ddineation cf the charaBer of the Scriptures, as holy, popular j 
 unphilofophicali antimetaphyfical^ and thcopoliticaL 
 
 THE account that hath been given of God's original 
 creation and kingdom, of its conftitution, of the original, and 
 prefent natural and legal (late of man, plainly evinces that no 
 religion of nature ever was, or can be faving to man in this 
 world. The reafon is plain, man hath been always in a ftatel 
 of degradation from the original ftate of holy nature : ncithcif 
 Adam nor any of his defcendants ever were holy as the law 
 requires, and therefore the more perfe£l their knowledge of that 
 is, the more defperate they muft fee their circuraftances to be 
 thereby. A law once tranfgreffed can never juftify nor lave the 
 tranrgre(ror : and the cafe is the fame where there is no aftual 
 tranfgrelTion, if there is a deficiency or deftitution of charaf^er 
 according to the law that is the rule and meafure of judgment 
 in their cale. In the piefent ftate of man there muft be the 
 interpofition of fovereign grace, and fuperlegal mercy, or hd 
 muft pine away without remedy and without hope. And 
 whether thefe may and can be confiftently exercifcd by a holy 
 and juft Lawgiver, and upon what conditions, muft be hid in 
 
THE HOLY SCRIPTURES. ^ 
 
 God until revealed, becaufe they refult from the counTel and 
 purpofe of his own will. They who entertain the idea of 
 legal falVation to finners upon their repentance betray greaJ 
 ignorance of the nature of legal conftitutions. Repentance 
 is no rcquifition of a proper law, nor doth it fatisfy for any 
 breach of law whether human or divine. Man cannot in his 
 prefent ftate do without a religion that is hew in its olfje^ and 
 doElrine, which therefore muft be a revealed religion, and any 
 that pretends not to revelation is not worth examination;. 
 The religion proper for man in his prefent flate muft alfo pro-» 
 t^ide'jt rernedy for his criminal evils ^ and afford deliverance 
 jfrom his penal-tvits, and be effcElual io rejlore in man's nature 
 that foundation for happinefs he hath now lofti A religioa 
 that doth not propofc thefe things can do man no good„ And 
 as the fcripture revelation promifeth thefe things it deferves 
 examination. It confiders man as he is at prefentj and pretends 
 to provide an adequate remedy, if applied. All therefore oughfe 
 to endeavor to underftand man's flate, and needed remedy, 
 which nonre can do unlefs they alfo underftand the fcecIfiG 
 chara£ler of thofe holy writings. The fcience of landity is 
 derived from them ; what hath been written and is yet to be 
 written is fcripturifm explained according to reaionj commoa 
 {f&zi^Q and the juft analogy of things. 
 
 1. The chara61:er that determines thz fpscijic rMv.n of the 
 fcriptures is that they are holy, 
 
 Holinefs or fan6lity enters into the very nature of ihefa 
 writings, and is their divinity, and what diftinguiflieth tbeta 
 from all others. They are frequently ftilcd the holy fcrip- 
 tures, and in the front of the book that contains them we 
 read this fignificant and expreflive title, the holy biblb. 
 This is charaaeriftical of the whole book aftd its contents* 
 It is the holy zucrd of the holy God, written by the infpiratioa 
 of the Holy Ghoft, by holy msn, concerning holy mctUrs, ztA 
 M 
 
33 THE HOLY SCRIPTURESe 
 
 treated of in an holy manner. The holy people's book, tko 
 l)ook of the church, which is a holy polity, it teacheth the 
 knowledge of the holy, Prov. xxx. 3. and ix. 10. The fcience 
 of fanftity is a divine learning, to be acquired by none but the 
 holy : it is that wifdom which is underjianding. Other 
 fciences are common and profane, as converfant about other 
 fubje£ls. Such are the fciences of ontdlogy, philofophy, phi- 
 lology, logic, mathematics, &c. and however good and ufeful 
 they may be in themfelvcs, are fpecifically difFerent from that 
 divine erudition the holy fcriptures teach. And whenever 
 any allufxon is made in that divine book to other fciences, they 
 are ever to be diftinguiftied in their kind and quality from th« 
 fcience of theology. The fcriptures are holy ohjsUively and 
 fubjeElively : even the kiftorical parts are either of holy peopk_ 
 or of others as conne£led with them. Their genealogies, 
 chronology, geography, &c. are thus to be confidered : and 
 their ufe. defign and effeft is holinefs. Holinefs in theftudent 
 of them is the beft qualification for underftanding them : for 
 they are the book of holy men committed unto them as a 
 facred depofitory. 
 
 By this \\\.\&holy. it is intended that they are neither philo- 
 fophical, metaphyfical, fchoiaftical, or logical. " Beware left 
 any man fpoil vcu through philot'ophy and vain deceit, after 
 the traduicn of men, after the rudiments of this world, arid 
 not after Chrifl,'' Coloff. ii. 8. was a caution th«n needed, 
 and which hath been, and is as little minded, in the interpret- 
 ation of fcripture, as any one in all the bible, to the infinite 
 damage of the fcience of fanftity. Bifliop Taylor in his Duft. 
 Dub. long ago faid, "That tke chnflian fchools drew iomc of 
 their articles through the limbecks of Plato's philofophy, and 
 the relifh remairjs upon them to this day." And anotiier know- 
 ing writer faith, " Some of the philofophers became ihrifliaas 
 upon the rife of chriftianity, efpecially of the platonic feft, and 
 
THE HOLY SCRIPTURES. 9, 
 
 coming Into the chUrch, left not their platonlfm behind them. 
 feut transferred many things from their philofophy into the 
 «hriftian religton, particularly in the doftrine of the trinity, 
 and the incarnation of Jefus Chrlfl." And it will appear 
 hereafter that the reputed orthodox do6lrincs of the trinity, 
 the logos, &c. are deduced from the writings of Plato, Phiio, 
 and the Jewifh Rabbins, the worft of all interpreters, and not 
 from the holy fcriptures. It hath been taken for granted that 
 the primitive fathers living nearer to the apoflles, mull for 
 that reafon be better interpreters of fcripture than any firice, 
 and under the influence of this perfuafion many have implicitly 
 followed thefe men, fpoilt through philofophy, to the infinite 
 damage and perverfion of the fcriptures and the faith of chrii'- 
 tians. The fame charge lies againfl: the paying th it deference 
 •o the authority of the leaders in the reformation which hath 
 been commonly done, as if they were almofl or quite an infallible 
 flandard of truth. Their fchoiaflic creeds and catechiims are 
 both void of divinity and good fenfe in defcribing the only true 
 God as 2 perfeft eflfence confifting of three perfons ; and hirn 
 whom he hath fent as a compound peifon conntling of two 
 intelligencles, and t*vo perfonalities. And their doftrine of the 
 trinity, which babes in Chrifl are initiated into the belief of, is 
 full of inconfiftency and confufion. God's reigning eltate, his 
 kingdom, and Satan*s godfhip over this world, are altogether 
 unnoticed, and logical fubtilties, and metaphvfical quiddities 
 are fubilituted in the room of important realiiics. The buii- 
 nefsof religion is made to confift in metaphyfical difputes, the 
 worft men may be the beft ai it, and nane are bettered by it. 
 Now the chief caufe hereof is profound ignorance of the fpe- 
 «ific charafter of the bible, the only repofitory of this holy 
 fcience. , 
 
 To prevent all miftakes about what hath been written above, 
 a d:ftin£lion muft be made between the two kinds of philofophy 
 
^9 THE HOLY SCRIPTURES. 
 
 which do exift, the one popular and praBica% the oih.tr fcholaf- 
 tkalznd/peenlative. The former was learned by men of a politiq 
 and praftic life, the latter by men of a reclufe fcholaftic life. 
 The firft confifts in ethics, politics^ economics, agriculture 
 and the mechanic arts : and to thefe belong the principality, 
 the prieithood, the matters of religion, government, and com- 
 mon life. This kind of philofophy is no enemy to divinity, 
 though a diftinft fcience from it. But the other was confined 
 to the fchpols where logic, metaphyfics, phyfiology, philology^ 
 Grecian rhetoric and eloquence were taught, fciences no ways 
 contributing to a good life, but rather ferving to fill the head 
 with fubtilties and to obfcure the truth. It was taught in the 
 fchools of Plato, Ariflotle, Pythagorus, &c. and revived by 
 Thomas Aquinas, Dons Scotus, Peter Lombard, &c. It never 
 made any better for their acquaintance with it, but many worfe^ 
 The Eilenes wave of this charafler among the Jews, whon^ 
 Jofeplius celebrates, but our Savior doth not mention as any 
 kind of religious le£i:. Men of this philofophy moft oppofed 
 chriRianity, and if any embraced it, they corrupted it. It is a 
 vaui deceit ; the apoftle calls the mi/e men of this world and its 
 tenets the zvifdom of the world that comes to nought : and they 
 accounted the do6lrine of Chrift crucified Joolijlinejs, While 
 the fcriptures exprefs mathematical learning, mechanical wifdoro, 
 human politics, and fome branches of natural philofophy, it 
 faith nothing of metaphyfics, or of any other of the fcholaftic 
 fciences. They are no hand maids to divinity, thsy have no% 
 fan£lity in them, nor are they conducive to it, 
 
 2. The fcriptures are popular as well as holy. 
 
 They are written for the ufe and benefit of the people, and 
 are accommodated to their capacity, Philofophy in the above 
 rejefled fenfe, was only taught in their fchools, and the common 
 people, that is all but themfelves, were treated with fovcreign 
 contempt by thefe worldly wife men, and kept at an, awful 
 
THE HOLY SCRIPTURE:!, j^3 
 
 diftancc as profane. Lord Bacon calls ethics, laivs, politks and 
 economics^ the J^icnus popular, as they concern the welfare of the 
 community of the people. Religion is the moft popular of ail 
 fciencss, becaufe it concerns every perfon alike, the king and 
 peafant, to iludy, learn and prattife it, for it is ihcir life. The 
 knowledge, faith and pra£lice of teachers cannot be imputed to 
 the learners of it. Every man muft make the knowledge, faith 
 and pra6lice of religion perfonally his own. Bat the philofo- 
 phers were antipopular ; they were never any politic {ociety 
 themfelves, and were never better members of fociety for their 
 philofophy. nor th« common people worfe men or citizens for 
 want of it. Some of them would not be chrifiians lefl they 
 fhould be called by the fame name, and be commonized v*^ith the 
 vulgar. And they carried their pride of wifdom fo high as to 
 repute better men than themfelves as mere brutes, becaufe un* 
 acquainted with their fcholafiiic fubtilties and logical quirks. 
 But the people might recriminate with better jultice, and afk, 
 if fcholaftic philofophy ever made any man wifer or better, 
 ever reftified any vulgar errors in religion or civil politics ? 
 Did philofophy ever form any falutary fyflern of truth 6r morals 
 embraced by any nation or people under heaven ? The queflion 
 is yet unanfwerable in the affirmative. What good did fchool 
 philofophy ever do ? It fwelled and puffed them up, and while 
 they laughed in private at Tome parts of the eflablffhed religion, 
 inilead of making any generous eiiorts to efi'eft an alteration for 
 the better, they meanly complied in public with tJfe vulgar 
 iuperftitions. The atheiim and fcepticifm bred in their fchools» 
 were much more pernicious than any vices of the commoa 
 people. The greateft and bell men of Greece and Rome were 
 popular men, brought up in no philolophic fchools. 
 
 Schools of philofophers have been nurieries of atheifm and 
 infidelity, God is in nature the founder, preferver and provi- 
 ^fJlitial governor of popular conimunitiesj a$ kingdoms, cities 
 
94 THE HOLY SCRIPTURES, 
 
 and families, and they are for a God, providence, and rites of 
 wprfhip. But as God is no founder of philofophic fchools, 
 nor his providence charged with their confervation as fuch, fo 
 they have originated feveral fefts and fchemes of atheifm, as the 
 anaximandrian, atomical, ftratonical, and cofmcplaftic, &c, 
 Thefe are the men who counted the wifdom of God in the 
 go^^cl foolijhnefs, and are in that juftly reckoned to ht fools, 
 Thev liked not chriftianity becaufe it did not treat of things 
 in their logical, methodical way, nor ufe any of their technical 
 terms. The fcriptures treat of matters as a law and dire£lory 
 of life ought to do ; no fpeculative fcience is mentioned, no 
 dedu£lions from the reafon and fitneffes of things, or from th« 
 phyfical natures of beings. Spirits ontologically naay be im- 
 material, rational, intelligent, incorruptible, immortal, and 
 have all the powers of agency, and yet be devils in their nature. 
 We do not read of any benevolence to beings or univerfal being, 
 vhr of any degrees of exiflence, in the holy fcriptures. To mix 
 philofophy and metaphyfics with tht fcience offanB^ity, which 
 are fo heterogeneous, makes a linfey woolfey fyfiem, and is no 
 better than plowing with an ox and afs together. The fcrip- 
 tures ever fpeak according to «ommon apprehenfions and vihble 
 appearances, treating of heavenly beings and things by analogy 
 to what is earthly, fecluding imperfeftions, and preferving a 
 fpecific difference between them. 
 
 All the holy writers of fcripture were popular men, and 
 belonged to no fe£l of philofophy, and were generally unac- 
 quainted with any exotic learning. Confidcred as Jews their 
 learning was facred : their fchools and colleges were only for 
 divine erudition. The latter Jews, in proportion to their 
 acquaintance with Grecian and Roman literature, ceafed to be 
 genuine Jews by philofophizing with pagans, as Jofephus and 
 Philo, &c. evidently do, and were Judaical Pagan in their 
 charaGcr. Mofes, though vcrfed in the wifdom of the Egyp- 
 
THE HOLY SCRIPTURES, g^ 
 
 tians, after he was raifcd to be a prophet of God to the ptople, 
 make* no ufe of his profane learning. He defcribes the creation 
 in a popular manner, as a fpeftator would have done, fpeaking 
 according to common apprehenlions. He is far from aftro- 
 Momical exaftnefs in his calculations ; his fcftivals are fixed by 
 moons, a precarious way of reckoning in cloudy weather, which 
 fubjefted the priefts to much trouble in keeping perfons upon 
 certain mountains, to announce by found of trumpet the firft 
 appearance of the new aioon. 
 
 Confidering the holy writers as apoftles, prophets, or evan- 
 gelifts, they were no philofophers nor fcholaftics. 
 
 Hulbandmen, or ftiepherds, or men of mechanical callings, 
 were the moft of the holy writers : David a {hepherd, Amos a 
 herdfman, the apoftles fifhermen, Paul a tent-maker ; unkarned 
 zn^ignorant men was their general charafter, Atls iv. 13. Mea 
 mi learning among the Jews were no fcholaftic literati, and 
 the unlearned men fince, who have wrejled the feriptuies, have 
 for the moft part been profound adepts in other fciences, but 
 unkarned in divinity. It is not intended to rejeft all forts ©f 
 learning as ufelcfs to the right underftanding of the fcriptures, 
 A knowledge of the languages in which they were written, 
 the popular arts they ailude to, ancient ufages and cuftoms, 
 but efpecially fcripturifmy are neceilary. hy fcripturifm is 
 meant a particular knowledge of the fcripture idiom, its own 
 fenfe of words and phrafes ; it ever explains itfelf, and needs 
 no labored criticifra to inveftigate its fenfe. That fuch is the 
 charaftcrof the fcriptures and the writers of them, holy papular^ 
 appears from the books themielves. In forac places they are 
 even ungraramatical, where the conftru6lion is not with the 
 words, buj: fenfe. II, Cor. viii. 23. Bcza owns they folicile 
 with the vulgar, and are written wi»^bout the art of logic, by 
 definitions, argumentations, and method, or any flowers of 
 common rhetoric or artificial •loquencc, Grotius faith, our 
 
9^ THE HOLY scripture! 
 
 Savior's fpecch was clear and popular in his parables and 
 limilltudes. For themoft part the iHlti of fcripture is fimple, 
 unadorned and unafFefted, though not without fomc paffages 
 of great fublimity. But the eloquence there ufed is inarti- 
 ficial, fuch as becomes the language of wifdom, and the facred 
 paiTions and affeclions they abound with. Their eloquence 
 aiifes out of the fubjeft treated of, and follows their wifdom* 
 To conteft as fome do for the preeminence of fcripture in arti- 
 ficial eloquence, to the Greek or Roman philofophers, is like 
 proving the greatnefs of Alexander, or Caefar, by allcdging they 
 were good fiddlers and dancers. They have but little concern 
 for eternal life, who rejeft the fcriptures, becaufe deflitute of 
 attic eloquence, or purity of greecifm. They are coneife and 
 fioipie in their hiftorical narrations, ruppreffing all re(le£lions 
 of their own, where an uninfpired writer would ufe them. li? 
 ChriR in hisTermon on the mount had affe6led the drains of De- 
 moflhenes or Cicero, it would have lowered the dignity of that 
 excellent difcourfe. The fcriptures are well known to ufe many 
 words and phrafes in a fenfe peculiar to therafelves. As civil 
 law terms muft be underftood in a civil law fenfe, and not in 
 the fenfe of philofophy, fo fcripture terms muft be underflood 
 fcripturally, and according to thtfpecijic nature of that inftitu- 
 tion where they are found. To explain the fame words in 
 Adam's economy^ as is done in Chrift's, though often done, 
 confounds natural and earthly things with fpiritual and heav- 
 enly, the figures and types, with the fubftance and antitypes. 
 Adam is f-id to be a natural man, not fpiritua!!, and a figure 
 «f him that was to come, even Chrift : therefore the goods and 
 cvl's derived or derivabl* to his defcendants could only be 
 natural. And this is the cafe when terms belonging to the 
 judaical fiiLl covenant are interpreted like the fame terms ufed 
 in the gofpel, better covenant. In the firfh covenant there is 
 r.r. fpiritual, heavenly promife, Heb. ix. 15^ but in the fecond 
 
THE HOLY SCRIPTURES. 97 
 
 all is fpirltual and heavenly. If therefore words in both are 
 interpreted alike, the fecond is not the better covenant in its 
 promifes ; and if the death without mercy for tranfgreffing 
 Mofes' law, is fpiritual and eternal, no forcr punifhment can 
 be inllifted for negle£ling the gofpel. In many places of 
 fcripture, the language is peculiarly idiomatical, joining plural 
 nouns to fmgular verbs, in greecifing hebraifms, and vice verfa^ 
 Thefe holy writings are the more beautiful, becaufe like a chafle 
 matron, they are not trigged off with any gaudy alcititious 
 ornaments of art. Their fimilitudss are taken from common 
 life, chiefly from hufbandry, and the praftices of popular 
 communities, the government of kingdoms, cities, and families : 
 hence the church hath all thefe names. Some quotations in 
 the new teftament, from the old, are with a popular unexact- 
 nefs in names, numbers, and proverbial fpeeches, according to 
 the fen fe, and not the words. Matt. xi. 26. from Micah x, 2, 
 They fometimes fpeak of things in the grofs or round numberSj 
 and for brevities fake interweave diilinft hifliorioal fads, where 
 the matters were well known to their auditors. A6ls vii. 16, 
 Sometimes they fpeak in the fenfe of equivatence, Prov. xiii, 
 24. Pf. xix. 1. or by v/ay of computation, Deut. xxiv, 6, 
 vr reputation^ Luke xxiii. 32, &c. The fciiptures are holy 
 popular in their end, and de/ign, which are not to make nlca 
 good critics, nor difputants, but good livers. 
 
 3. The fcriptures are the holy peoples book of life. 
 They arc the law and rule of their life, and teach the fclence 
 of vital fan6lity, or the art of holy living. They are the in- 
 ftitutes of life, treat of the living God, or that life which is 
 according to hira. In them we have maxims proper to civil, 
 moral, domeflic, fpiritual and eternal' life. Their private hir- 
 tories are properly biographical. We read of no reclufe per- 
 Tons, as philofophers (hut u|S in their fchools, or monks in their 
 
 cl'jifters ; but of men of bufinefs and life, who a£^ed in everr 
 
 N 
 
^^ THE HOLY SCRIPTURES, 
 
 department and office, in high and low, civil, military an^ ^ 
 ecclefiafilcal charafters, in private, domeftic and public life ; 
 and who afted bolh well and ill, in prolperity and adverfity ; 
 fo that every one almoft, may find in them an example to fol- 
 low or avoid, whether ruler, fubjeft, minifler, people, huXband, 
 wife, head of a family, &c. The end of fcripture is, that wc 
 may live and not die ; live well here, and happily hereafter. 
 In them are the words, flatutes, ordinances, law and miniftra- 
 tion of life, through the fpirit which is life. They aim to 
 reftore and nourifh the beft kind of life, the life which is 
 divine, through the prince of life, who laid down his own 
 precious life, to redeem us from death and to rellore us to life 
 everlafling. 
 
 4. The fcripturcs are the book of focktive and politic life^ 
 both civil religious znA/piritual religious^ 
 
 The bible is properly a political book in its treating of things 
 and perfons. Its ethics, economics, ecclefiaflics, all relate to 
 focietive and politic life : every man is confidered as flanding 
 in fome locletive politic relation. The fhate and charafler of 
 God himfelf is fuch : no farther than he is king is he God, 
 and we are h\s fubjeEls as really and truly as we are creatures, 
 or men. To him two eminent titles belong as definitive and 
 charatleriffcical, '* king of nations" and "king of faints;" 
 Jer. X. 7. Rev. xv. 3. and from thefe all civil religious and 
 fpirit ual religious obligations are derived. The attributes of 
 God are not only vital and perfonal, but royal and imperial. 
 It is in his royal and imperial chara61cr that the deity is the ob- 
 jc£l: of religious homage and worfhip. The fcholaftic mode of 
 Contemplating him as a fpirit, a pure mind, moft perfe£l intel- 
 ligence, or effence, *he greateft. beft, and wifeft of beings is 
 unlcriptural, and leaves room to aik, " who is Lord over 
 us ?" In the fcripturcs we have the beft foundation of civil 
 religious policy. Government is there declared to be an ordi- 
 nance of God as king of nations, the end and dsfign of it is 
 
THE HOLY SCRIPTURES. 59 
 
 pointed out, the civil moral rights and dues of God and of 
 man, are afcertained and declared, and all power is of God in 
 •very mode of its lawful poflefTion or conveyance. There 
 the qualifications and duties ox rulers are fpecified, the privi- 
 leges and meafures of obedience in fubje6ls are alio declared. 
 
 And as nations only exift in this world, the fcriptures teach 
 us that God hath inftituted a religion of this world even his 
 jnoral Uw, zs o( civil religious interpretation, for both rulers 
 and fubjetls in their places to obrerve, in order to the exalta- 
 tion of a nation. 
 
 In the fame divine book we have a complete fyflem of 
 fpiritual religious politics, God, as king of faints, is founder 
 of a kingdom, and inftitutor of a religion 7iot of this world, 
 defcribing the fubjefts, the terms and mode of induftion, &c. 
 However obvious this charader of the fcriptures is, it hath 
 been moft unaccountably overlooked by fcholaftic divines. 
 In their fyfleras there is no defcription of God as king, nor of 
 his kingdom, and if a politic term comes in their way, they 
 call it a figure, or metaphorical expreffion, and thruft it out 
 of fight. The afifembly'i catechifm in its anfwer to '• What 
 is GodP" doth not exprefs the ftate and fovereignty of God, 
 and its firfl title " God is a fpirit," on which all the reft is 
 predicated, is not fcripture. The text referred to in the original 
 is God is fpiritj expre fifing his fpecific nature and chara6ler, 
 and not his immateriality, which diftinguifhes him not from evil 
 beings. The rights of God are all rights of fovereignty, and 
 all our dues to him infer the ftate of fubje^ls. The bible is a 
 fealed book to fuch as treat things metaphyfically. The reli- 
 gious politics of fcripture are of two forts ; firft, civil, directing 
 our condudl as nations, rulers, fubjects parents, children, huf. 
 bands, wives, mafters and fervants, all politic relations. 
 f&rmed by civil moral ties, and which continue only in this 
 tijp : fccond, fpiriiualf diri6ling our conduft as faints and 
 
jco THE HOLY SCRIPTURES. 
 
 fellow citizens of heaven. To explain fuch a book phllo- 
 fophically and fofcolaflically, is as abfurd as It would be to ex- 
 plain the law of a common wealth by the Elements of Euclid, 
 or Sir Ifaac Newton's optics. Divines who interpret fcripture 
 metaphyfically, aft no better a part than a phyfician would aO: 
 who bio'.ved up bubbles^ and looked at them with glaffes, to 
 cure the fever or gout, 
 
 5. The fcriptures contain the word of God, expreffing his 
 mind upon the various fubjefts they treat, in language accom- 
 modated to the capacity of holy people. 
 
 The word of God is their common title, and God is faid to 
 fpeak in them, to declare his mind about the various matters 
 of which they treat, not in language which man's wifdom, 
 but_ the Holy Ghoft, teacheth. They by whom the contents 
 of fcripture were ^vHJpoken were God's mouth, and they by 
 whom ihtkjpeeckes were firfl written were GoA'sfcribe*s or 
 amaniunfis. The fcriptures are therefore their ov^n beft inter- 
 preters, and need not the inventions, nor traditions, nor vain 
 conceits of men, to help to underftand them. Yet the truth 
 of faO; is, that they have met with worfe treatment, from 
 Jearned fcholafbicsj but unlearned in fcripturifm, than the Jew 
 did who fell among thieves. Unikilful and unholy bunglers, 
 have wrefted them to their own and others hurt. 
 
 Chrlft dire£ls us to fearck the fcriptures : and the Bereans 
 are commended for thos doing. By the /earching recommend- 
 ed, is not intended a curfory reading, but a diligent and careful 
 perulal of them with attentive minds, good and honeft hearts, 
 free, independent, and unbiafled by preconceived notions, 
 minds open to convlftion and the light of truth, unfettered by 
 human authority in popes fathers, councils, creeds, catechiims 
 and confeffions, even though to give a fandion and currency 
 to their dogmas, they are ftamped with the fandimonious narat 
 of orthodoxy, '.,. 
 
OF GOD THE FATHER. loi 
 
 A mind under the fiiacklcsof tradition and huoar^ pretended 
 authority, or as Dr. Watt's exprcffes it, a foul infetters^ c?:i 
 never arrive to the knowledge of the truth ; and if that ruould 
 arrive to him, he will not dare to entertain or profcfs ir, becaufs 
 others through floth, bigotry and fuperilition have no 
 love of light, but want his company in darknefs. The utmoft 
 diligence is neceffary in the fearch of fcripture, as the truths 
 belonging to the Icience of fanftity are intcrfperfed and min- 
 gled with other matters, in part with defign to exercilc our 
 induflry, and that the truth too eafiiy come bv, may not be 
 defpifed. If the charafter and defign of fcripture iij kept in 
 view, and we attend to the connexion and Icope of the facred 
 writers, confiderthe feveral inftitutions of religion, where words 
 are found ; and above all, if we look to him that indirted 
 them to lead us into the knowledge of them ; we fliall know 
 of the do6lrIne they contain. In this way an attempt fhall be 
 made to explain the chriftian theory. 
 
 CHAP. IV 
 
 OF GOD THE FATHER, 
 
 Of the one God as the Father : a fingular intdltclualljl : hoia a 
 and the Father : foundation of his patirnityj &c. 
 
 IN the fecond chapter God was confidered as the efxicient 
 of the firft creation, and the founder of his original kingdom ; 
 as well as the author of th^ Mofaic terreftrial animal fyfi:em I 
 he is now to be contemplated under a new chara£ler as a Re- 
 deemer, new Creator and Savior ; and efpecially as the God 
 and Father of a diftinguifhed perfon called his Son, as related 
 to another perfon called the Holy Ghofl ; which three are tha 
 pevfonal fovereignty of the kinj^dom o^ f^-nd r.s it is now con- 
 
108 OF GOD THE TATHEll. 
 
 flituted. This will lead us to an explanation of the doftrmc 
 of the trinity (o called. In this part of the theory we fhall 
 have to combat with deep rooted prejudices, and tradionary 
 dogmas which have been received with profound veneration. 
 All that is defired of the reader is to ufe his own faculties, to 
 think of his own intereft in knowing the truth ; and not to hk§ 
 his religion the lefs for underftanding it. 
 
 The fundamental article of all religion is that there is a God, 
 and that He is but one, and of none, abfolutely fupreme and 
 independent ; the highejt, or mojl high, Reafon and revelation 
 teach this doftrine ; and any do£lrine of a trinity, fubverfivc 
 of this monotheifm is certainly wrong. For three fupreracs, 
 or highefts, or three fupreme coordinate perfons in one being 
 or God, three equals in power and glory, or a triune Jehovah, 
 are repugnances to reafon, fcripture, and the common fenfe of 
 mankind, where they exercife it. A ihrce-one king, a three-one 
 divine majefty, a three unit, and a three individual, are equally 
 true ; or rather untrue. No fpecific or even numerical fame- 
 nefs ef effence or nature, in the three perfons, conftitute them 
 one God or Being ; becaufe effence or nature is no intclleft, 
 without which perfonality cannot be conftituled as joined with 
 a nature : and a three-one intelle£l, or intelligence, is the fam« 
 with a threc^ndividual. There was fhewn to Ifrael but one 
 perfonal Jehovah, befides whom there is no other in the fupreme 
 underived fenfe. Dcut. iv. 35. and vi. 4. vi;. 9. And the 
 fame is affirmed in many other parts of fcripture : Pf. Ixxxvi. 
 6. Mark xii. 29, 32. 1. Cor, viii. 4. Gal. iii. 20. I. Tim. ii. 5, 
 The exiftence of ever fo many perfons in one nature, doth not 
 make them one being, or perfonal agent ; nor are there as many 
 perfonalittes as there are natures in a being. AH men exift in 
 one human nature and are perfonaliy diflinguiflied by their 
 intclle6ls : and all holy ffeings exift in one fpecific divine nature 
 «r eflence, but certainly they are not all one being compoun««d? 
 
OF GOD THE FATHER. 103 
 
 The one God is no compounded being, confifling of two oth- 
 er perfons befides himfelf : for He is "^ the only true Goc',** as 
 diflinguifhed from " him whom he hath fcnt," " the one Lord, 
 and from the one and fame Spirit." John xvii. 3. I. Cor. viii. 4. 
 To the Father belongs alfo certain perfonal attributes, incom- 
 patible to the Son, and Holy Ghoft under any denomination. 
 He is not God by reafon of his Son or Spirit, but they are di- 
 vine by reafon of their relation to Him, Never arc the three 
 perfons in conjun6lion called one God. The Father is eis one, 
 expreflive of a perfonal unity : but the three are to en, denoting 
 another kind of unity, in which others are comprehended. 
 John xvii. 21, The fecond perfon hath no exiflencc but as a 
 Son, and in his higheft flate of dignity hath a God as well as 
 Father, and therefore cannot be one God, with his own God, 
 whole fon he is. Heb. i.g, A miflake prevails that Jefus 
 is d fon only as man, asd the fon of man as born of a woman ; 
 but neither of thefe are true. He is the Son of God as born 
 of a woman, a virgin, and hath no other filiation, and is the 
 fon of man upon another account, as will be fliewn. As the 
 Son of God born of a woman, neither man nor the will of 
 man had any kind of concurrence or efficiency in his produc- 
 tion, but are totally and abfolutely excluded in that his virgin 
 mother " knew not a man." The Holy Ghoft is the fpirit of 
 God, and cannot therefore be the fame God with him whofe 
 fpirit he is faid to be. 
 
 This one God whofe fupremacy and underived honor fcho- 
 laftics have fliamefuUy, and needlefsly attacked for the de- 
 fence of the Son's divinity, is ftiled the '* Father, of whom are 
 all things." I; Cor, viii. 5. As fuch he ftands oppofed to the 
 gods many, and diftinguiflied from the Son, " the one Lord by 
 whom are all things." If the Son or Jefus Chrift is included 
 in theFather as theone God, He is the Father of himfelf, v.'hich 
 m effect deftroys his perfonal being, as the Sabellions do, faying 
 
104 OF GOD THE FATHER, 
 
 that tX-it Hi^hejt of whom John v.'3s the prophet, is the Son, 
 Jel'us Clirift, Luke i. 76. when this fame perfon is called the 
 Sen of the Highcf., Luke i. 33. which makes him to be the Son 
 of himfelf. 
 
 The reputed orthodox are T50t put out with the ab- 
 iui'Jity of two or three fupreroes, higheils, firfts, and equals 
 in government. But no language could be devifed plainer than 
 that which the fcripture makes ufe of to declare that there is 
 but one God, and that the individual perfon of the Father is Hc» 
 And yet fcholaflics will have the one God to confift of three 
 perfons, which is no better than faying one intelleflualifl is three 
 intelleftualiils, that is one perfon is three perfons. One God 
 or being can have but one intelleft, and a perfon cannot 
 have \Qis than one. The fcholaftic, a monk in France who 
 formed the creed called after Athonafius, faith, *' The Father is 
 Almighty, the Son is Almighty, and the Holy Ghoft is Almigh- 
 ty, and yet they are not three AlmightieSj but one Almighty, 
 Mighty edifying to common people, and pleafing to infidels: 
 and to crown the abfurdily an anathema is fubjoined againft all 
 \ ;:.o do hot thus believe it, a national church of great celeb- 
 rity have adopted it, obliged their clergy to fubfcribe it ; 
 and learned expofitions have been written upon that and 
 iheir thirty nine articles, to fhew how they may be underftood, 
 and lubfcribed in another fcnfe than that of the compilers, and 
 yet be fincere. See Bifhop Burnet, &c. Let not fuch com- 
 plain of tranfubftantiation, or Jefuitical prevarication : clear 
 folid darknefs, unadulterated with light, is the obje6t of their 
 love. 
 
 Every perfon is a diflincl intelleftualifl:, having an individual 
 vital fubflance or efience. And as one being can be no more 
 than one diftind intelligent pcrfonal agent ; it is plain that three 
 pcr'ons each of which cnnnot be lefs thm one diflinft intel- 
 'i^ent petfonal agent, cmno\. be one compound diftinft intelli- 
 
OF GOD THE FATHER. iSs 
 
 gent perfonal agent, any more than three fingle units can be one 
 compound unit. The diftindtion of what is ai>ove reafon, and 
 of what is contrary to it, is futile. The fa6t is denied that 
 thefe three perfons are ever in fcripture faid to be one God, 
 nor is there any thing there allerted concerning them wliich 
 implies any fuch thing ; nothing in fcripture above reafon or 
 contrary to reafon is any obje6t of faith ; for then we fhould 
 believe without reafon and repugnant to it, which none arc 
 ever required to do. Now as the otiC God is only one indi- 
 \ndual perfonal agent, of one underflanding and will : it muft 
 be abfurd to fuppofe a three-one underllanding, and a three- 
 one wilU 
 
 This one God, is the God and father of our Lord jdui 
 Chrift, as much the one as the other, and in his v/hole perfon, 
 Eph. i. 3, 17. for the perfon of Jefus being conftituted by 
 his generation and nativity at Bethlehem, God was his alone 
 father, and there was noi agency of man to the production of 
 that Holy Thing in any fhape whatever. It cannot be truei 
 therefore that the firfh perfon in the Trinity, is the God and 
 Father to the fecond, only in the lowefl capacity. The fecond 
 perfon hath no exiflence but as a Son, andfudains no title that 
 will riot bear that addition. Always where the name God is 
 iifed in the abfolute fenfe, and creation is afcribed to him iri 
 the primary fenfe, the one God the Father is intended. Job 
 xxxi. 15. Mai. ii. iG. Afts iv. 24. That the terms God 
 and Father are fometimes to be nnderflood cjfentially ^ for tliie 
 whole Trinity in one Being, and at other times ptrfonally^ 
 for the firft perfon in the Trinity, is a dogma of Icholaflics, 
 like a thoufand others, without truth, and repugnant to reafon 
 and common fenfe. For every real God and Father is ejfentially 
 fuch, and a compound God and Father is fimple unCompounded 
 nonfenfe. Scholaflics have been led into error, by confidering 
 
 ejfiincc or nature^ as of the fame import with perbnal fceiof^, 
 O 
 
io6 OF GOD THE FATHER. 
 
 and fo fynonymous ; but they might conflder an integft 
 and cypher as the fame, for elTcnce or nature are no being, but 
 only the property of being : and how many foever diftinguifli- 
 ing properties one being may ha^e, he cannot have more or 
 lefs than one iatelled and perfonality. A fingular perfon 
 may have feveral elTences or natures ; man may have three, 
 animal in Jlejk and blood, whereby he is a beafl ; Eccl. iii. i8, 
 19, 20. human in rationality : and divine as born of God. 
 Neither of thcfe natures or eflences hath any exiftence or 
 sgency feparate from that intcllcft which exifts in them. As 
 there mud be one intelleft to cne being, and no more, fo there 
 mud be no lefs, to one perfon. Three or two intellefts united 
 in one, is abfurd ; and fo is two perfonalities or iiitelligeneies, 
 in one compound perfon or intelligence, 
 
 " We, the orf hodoxj (faith one for the reft) ailcrt that bs 
 theie is but one true God, (o in him, there are a plurality of 
 perfons, and thefe perfons are three, Father, Son, and Holy 
 Ghofl." Again, " To form a right notion of the true God, 
 we mufl fet Him before us as a mofl bleffed effence eonfifling of 
 three perfons." Theolo. Reform, p. 7. vol. L This is, we 
 orthodoxy in every fenfe, that which Sir Richard Steele, in the 
 Guardian, fpcaks of, nonfenfe to the underflanding and non- 
 fence to the confcience. Two or three uncaufed independent 
 csrfons, cannot be admitted any more than two or three thou- 
 fand. And two or three fuch in one beings is flill more unac- 
 countable. But to get over this abfurdity, it is faid, "That 
 the mode of the exiftcnce of the Divine Being may well be 
 fuppofed to be difi'erent from that of all other beings." This 
 is an example of \v4iat is above reajon^ or zuithiut reafon. 
 The Divine Being is ftill a being, and exiflence in him is ftill 
 exiflencc ; and that there fhould be any mode of exigence in 
 Hfm above rcafon, is beyond their knowledge ; and it is repug- 
 nant to reafrn that a Angle Being (hould be a three Being 3^ 
 

 OF GOD THE FATHER. ,©7 
 
 the fame time, in the fame fenfe, or any fenfe whatever. The 
 firft do£lrine the '' We orthodox ," ought to be concerned foi, 
 even before that of the divinity of the Son, is that of the mo- 
 notheifra of the Father : for the Son hath no being or divinity 
 but as the only begotten of the only true God the Father ; and 
 there is no Trinity where the Father is not the ^?;,/? and the 
 fountain. The fingular preeminence of the Father as the one 
 God in the fuprerae fenfe, and a vindication of his incommur 
 nicable, underivcd and independent honors, are necclfary in 
 order that he may be glorified as God, and the charge of hav- 
 ing more gods than one may be avoided. The Son and Holy 
 Ghoft have all this divinity of nature by reafon of their peculiar 
 lelatioa to the one God : whereas He hath his divinity of 
 none. However intimate and cflfential their union may be, the 
 ther alone is the one God in the fupreme fenfe, with one fingUf 
 lar underftanding, mind, and will : but the Son halh a mind and 
 will diftinft from the Father ; and fo alfo hath the Holy Ghod ; 
 Matt. xvi. 36. I, Cor. xiii. 2, and whatever agreement there 
 may be between thefe three wills, they cannot be one hngular 
 identical will. The Jews, neither infpired nor uninfpired, ever 
 thought of deducing a Trinity from any idiomatical exurelTions 
 in their language, where a fingular and plural are united, as 
 in Jehovah Elohim, to denote the fame perfon, or the plural 
 »oun us is connected with a fingular verb. And it is proba- 
 ble they knew their own language as well as any do now, Ifit is 
 faid Elohim mufc fignify ttjo or three, why nut more ? Moles 
 was an Elohim to Pharaoh. And if God faid, let us make man 
 in our image, fo it is faid, He is renewed after the image of Him 
 that created him, Reafon and common fenfe, when exerciledj 
 oonccive of God as exifling prior to ai»y relation, whether of 
 Father or Creator. As God He exifls by nccefTity of nnturr ; 
 but generation and creation are not neceffary, but voluntary, 
 ?nd cannot, a parte arite, be eternal, God would ^ot have 
 
io8 OF GOD THE FATHER. 
 
 been lefs ejfcntially God, if no creation or generation had taken 
 place : for what is from His good pleafurCi and His love, can 
 be no necefTary and involuntary emanations from Him. There 
 are therefore certain prerogatives and rights which belong to 
 the Father as the one God. *• And it can be no diminution 
 of the Son, that He is from another, for bis very name of a 
 Son implies it ; but it would be derogatory to the Father to 
 fpeak thus of Hmi, There muft be fome preeminence where 
 there is room for derogation. What God the Father is, He is 
 from none ; but what the Son is, He is from the Father : the 
 Father is not God by reafon of his Son, but the Son is God by 
 reafon of the Father. In the very name Father, there is fomething 
 cf preeminence, which is not m that of Son : and fome priority 
 muft be afcribed to Him whom we rightly call the firft, in re- 
 fpe£l of Him whom we call the fecond perfon : and this priority 
 ■we ought to endeavor to preCerve, left we deny the glory, which 
 is evidently due to the Father as the one only God.'* See Pear- 
 fon on the Creed. Jefus calls the Father his God, afcribes all he 
 hath to Him, confeifes he was of Him, and fentby Him, and ex- 
 prefsly faith, •' The Father is greater than I." John xiv. 28. 
 For the Father to fay thefe things of the Son in any fenfe would 
 be incongruous : And to fay this priority of the Father to the 
 ■ Sen, refpefls only a part, and not the whole of the perfon of 
 the latter, only as to one of his natures, and not the other, hath 
 no truth, fenVe, or meaning in if. It is a perfonal priority of 
 a Divine Father to a Divine Son. Their natures may be the 
 fame, and yet the genitor be greater than the begotten, the 
 giver than the receiver, the fender than the fent. Greatnefs 
 is not predicable of a nature abftrafted from the intelleft that 
 exifts in it, nor is a rtature capable of any miftion, for it is no 
 agent, but the conftituitive property of a perfonal being. The 
 rather is therefore fo the one God, that whatever of being, or 
 divinity of ftate, or of nature, the Son haih^ it is by way of 
 
or GOD THE FATHER. 109 
 
 communication or derivation from the Father, as itsfountain. 
 The Son, who beil knew the Father and himfelf, acknowledges 
 he is from the Father, lives by Him, and in Him, and that He 
 gave him to have life in himfelf. The Son alio refers all 
 to the Father, as he received all from him. To make the Son 
 felf exiftent, independent of the Father, the Higheft, or fupremc 
 God under a fecond nation, and equal in eflentia! authority 
 and divinity, fubverts the monarchy and unity of ths great 
 God of the univerfe, and gives great offence to fcripture trini- 
 tarians ; and alfo fcandal to thole without , which ought to be 
 removed, as it may conliftently, and will be done when reafon 
 and fcripture recover their place. 
 
 The one perfonal God fuftains the title and relation of a 
 Father, and the Father. 
 
 In every nation the Deity hath been confidered as a Father, 
 even though the whole foundation of his paternity was not 
 known; and alfo the priefts and miniRers of the Deity, both 
 among pagans and chriftians, have had the fame name. This 
 title is in fcripture given to God upon feveral accounts. 
 Generation is the proper foundation of it ; but generation h 
 applied to feveral modes of produftlon, as that of creatiop, 
 Gen. ii, 4. and the firfl book in the bible hath its name 
 from hence. God as creator is called the Father of heaven 
 and earth ; the Father of the rains ; of vital beings ; of 
 fpirits ; Heb. xii. 9. of the animal Adam ; Luke iii. 38. 
 and of all men ; Pvlal, ii. 10. Prefervatlon is a paternal aft. 
 He is alfo the Father (helper) of the fatherlefs : Redemption 
 is a kind of new creation, and gives another ground of pater- 
 nity. Deut. XXX. 6. Exo. iv. 22. God is a Father to con- 
 firmed angels and regenerate chriftians. Eph. iii. 15. In 
 regeneration there is a father begetting, children born of in- 
 corruptible feed, and the divine nature communicated ; the 
 church is a mother to the new bora wi srid of her. Gal. iv, 
 26. Pf, Ixxxvii. 5. 
 
xio OF GOD THS FATHER. 
 
 The regeneration into the life of glory conftitutcs God the 
 Father of glory to his children. The refurreflion of our bodiis 
 is a nativity into another life, and the faints are the fons of God, 
 being fons of the refurreftion, and are begotten again into a 
 new mode of. being. The laws have invented a way by 
 which a perfon may become a father not by procreation but 
 adoption J chriftians are God's adoptive children. And God 
 is a Father to all rulers, and they are his fons and children 
 in their ftate. Pf. Ixxxli. 6. 
 
 But the one God is the Father, in a proper appropriate fenfe, 
 of one individual perfon called his own, his only, and only 
 hegottcn Son, in a lingular, fupernatural and divine manner. 
 This Son is joined with the Father in the form of baptifm, in 
 the apofliolic benediftion, aqd in fome doxologies. This Son 
 never faith our Father, as joining himfelf with others, but viy 
 Father, as fingularly his own j and yet there are many whom he is 
 not afl:iaraed to call brethren, and rank as the firft born among them. 
 He faith to his difciplcs, I afcend to the own Father of me, and 
 to the Father of you. John xx. 17. original. He is called the 
 only begotten of the Father, as Ifaac is of Abraham, though both 
 have other fons in a lefs eminent fenfe. The title of God, as the 
 Father, is neither by creation nor adoption. As the firfl perfon in 
 the Trinity fuftains no higher title than that of Father, fo the 
 fecond hath no higher title than that of Son. The firft perfon 
 in the Trinity, is the Father of the »jholc perfon of the fecond 
 perfon in the Trinity. And the preeminence of the firft per- 
 fon in the Trinity confifts in his being the God as well as 
 Father, of the Son, Eph. i. 3, 7. Matt. xxvi. 46. who is 
 exprefsly faid to have a God even where he is called God 
 himfelf. Heb. i. 8, 9. A Son cannot be auto theos, God of 
 himfelf. If the Genitor be a God, he mu ft be a God to the 
 generated Son. 
 
 God is the Father of Jefus Chrift vpon ^^^ accounts, and as 
 the foundation of his pstsinity :n thefe refpefts is different, fb :he 
 
OF GOD THE FATHER. 
 
 Hi 
 
 tehtien of both did not commence at the fame time. Jefws 
 
 was djrn ths Son of God by tiaiure, as Chrifl he was made 
 
 the Son of God by ofice, John x. 36. The not diftinguifh- 
 
 ing thefe two caufes of the divine paternity, the one naturdy 
 
 and the other political^ hath occafioned much confufion and 
 
 darknefs in the minds of divines. And many have overlooked 
 
 the only natural ground of paternity in the Father to the Son, 
 
 and have fubftituted one in its place that never did exift, and 
 
 according to the known analogy of things, never could exiO", 
 
 even that of an eternal generation of an eternal Son, Nothing 
 
 of this is expreffed or even implied in all the bible, and yet the 
 
 acknowledgment of an eternal Son of an eternal Father^ hath 
 
 been for a long time the great Shibboleth offcholafiic orthodoxy^ 
 
 and matjy a worthy perfon hath fufFered more deaths thnn onc.% 
 
 becaufe he was not jefuit enough to believe it with his mll^ 
 
 when he could not believe it v^rith his iinderfcandin^^^ as the 
 
 artful fons of Loyola dire6l in the matter of tranfubftantiation. 
 
 Here the wifdom of this world hath operated moft energetically 
 
 in philofophy and fcholafticifmi 
 
 We are told that with refpefl to this Son^ the Deity was 
 "always Father as he was always God ;" thus the caufe and 
 6f!e£l: are coeternal, and to compleat the abfurdity, this fecond 
 perfon begotten and born before all worlds, without a mother, 
 iondefcended to be born in time, the Son of man without a hu» 
 man father. The eternal Son which is ori^fcif takes to him- 
 felf "a true body and a reafonable foul," which is another 
 perfon, but after the union they are " two natures and one 
 perfon forever ;'* and yet there is no convsrfion of one nature 
 into the other, confufion or comraixion of both in one. And 
 by virtue of a communion of properties, things are predicated 
 of the whole perfon, which belong to one nature only, even 
 before the union of the natures took place, which conftitute 
 ^fts p^iTon. Dr. Edwards in the matter of creation argucJ, 
 
112 OF THE SON OF COD. 
 
 « That the caufe ever precedes the effe£l ; and that thcrefofis 
 an eternal caufe of an eternal effe6>, a parte ante, is abfurd i for 
 it is impofiible what had its being from another, fhould be co- 
 exiftent with it." This will hold true in any kind of produc 
 tion. God therefore is not " a mod perfeft eflence confifting 
 of three perlons" as Dr. Edwards fuppofes, but the perfonal 
 Father only, of his only begotten Son. 
 
 CHAP. V. 
 
 OF THE SON OF GOt), 
 
 Of the divine imperial Son df God, in his perfonal confituticn 
 and origination, by his Bethkhemetical generation, conception^ 
 and nativity j which was not humiliating, but honorary : 
 His natures divine and human^ atid dignity thereby : His 
 progrefs towards perfeEiion, and the completion of his gener^' 
 ative capacity as God with God in the beginning of the gofpel 
 epoch or cera, 
 
 THIS illuftrious perfonage, the only begotten, and divinely 
 noble Son of God, began his perfonal being in our world, by 
 3 proper generation, conception, and nativity at Bethlehem, 
 as really and truly as John, called the Baptill, did fix months 
 before ; nor is there any account of the prior exiftence and 
 a£ls of the one, any more than of the other. Two Evangel- 
 ifls, Matthew and Luke, begin fo early, as to give an account 
 of their perfonal origination ; while Mark and John begin 
 their hiftiory with John Baptifl's Miniftry ; which is the 
 gofpel epoch ; in the beginning of which, Jefus as the word 
 was with God, and was God, which was alfo at the termination 
 of his generative capacity, when Chrift Jefus fubfifted in the 
 form of God. Philip, ii. 6, 7. 
 
OF tHE SON OF GOD. 123 
 
 The two firfl mentioned hiftorians are now to be attended 
 to, and ifcey give a very plain and particular accpunt of the 
 generation, conceptionj and noble birth of Jefas, the Son of 
 God and of David, in the prtparaiory fteps towards it, the 
 pcrfoni afting therein, from vrhsnce we may fairly infer the 
 natures, dignity and ftate of the I?.oIy Thing born, through 
 the whole of his generative, and until his t)fEcial capacity 
 commenced. Tjaditiort ought to have ho place here: revela- 
 tion is our only rule asjudgcd of by reaion common fenlcjandlhe 
 analogy of things, 
 
 1. As to the generation, coifception, and nativity itfelf, ths 
 J^rjl obfervation is, that the whole narration is to be underflood 
 &'^^rij/()', in oppofiticri to v^hat is^^2irrt//y£', and metaphorical ^ 
 and that there was a real, proper generation, conception and 
 nativity; There is a h'tefal fen (e of words as applied to fpirit- 
 ual ana divine things, as well as to natural things; and there 
 inay be as true, proper, fpiritua!, and divine gener;iticn3 con- 
 Ceptiori and nativity, in all eftentialities, as there can be id 
 what is natural and human. Generation differs from creation 
 in both the If.odus and product. In the "nnode it is interior 
 from tiie life and effence of the genitor. Creation is a mode 
 of produflion by way of external ejicieficj,'. In generation the 
 product is always of the fame, fpecies with the begetter, nor 
 can it be otherwife in nature or grcce : but in creation thi 
 product h always a creature. Every derived being according 
 to the fcholadic definition, is hot a crsiiturc j a divine genitcr 
 inufl communicate divine and eternal life to the bepoften, 
 iHbiigh no fon can be eternal a parte ante. If we kno%v not the 
 way of thefpint, or ho\v the bones dogrov/ m the v/omb of 
 her that li with child : Eccl. xi. 5. yet there are eertairt 
 elTentialities requifite to every proper generation, conception, 
 and ftativity, and if any of thefe sre wanting, no fuch thing 
 can be. 
 
4 14 OF THE SON OF COD* 
 
 2. The generation wc are now treating of, was neither com-* 
 roon, natural, carnal, nor of the will of man, but fupernatural, 
 fpiritual, and divine. Jefus was not born of bcoodsj or of the 
 ivill of thejlejli, or of the will of man^ but of God, fince his many 
 brethren among whom he is the firft born, were not fo born. 
 John i. 13. If coagulated bloods is the natural foetus formed 
 in the womb, " all men are made of one blood,'* Natural 
 flefli and blood are in their own nature corruptible. A6ls 
 xvii. 26. I. Cor. xv. 50. Blood is the life of animals, and 
 therefore prohibited to be eaten. Gen. ix. 4. Afts xv. 20* 
 Natural flefli and blood are not the proper human nature, but 
 animal parts of men as the fons of the animal Adam ; they 
 difiinguifh not men from beafls, or give them any preeminence 
 above beafls. This is the prefent eftate of the fons of men, 
 that God might manifeft them. Eccl. iii. 18, 19, 20, 2i« 
 Men in their fpirits are God's offspring and children, and 
 not in flefh and blood, born of the fathers of their fiefh, 
 accoiding to the benedidlion given to Adam and Eve in con* 
 junflion, '' increafe and multiply." Now what is contended 
 for is that the Holy Thing was not born a beafl according to 
 ihc prefent common eflate of the fons of men. He was not 
 of the firft Adam, of the earth earthy, the Virgin knew not 
 a man, the produft of that nativity was not man,- or the fon 
 of man, but the Son of God born of a woman. Gal. iv. 4. 
 
 The fon of God's nativity was therefore not natural, I. Cor« 
 XV. 46. but fpiritual. The proper humanity in a true body 
 and reafonablcfoul he was pofleifed of : but was free from the 
 animal appendages, and natural evils men are fubjefted to, by 
 their defcent from the firfl Adam in the courfe of nature, fuch 
 as mortality, corruptibility, &c. Didinflive humanity of 
 nature in a true body, doth exifl feparate from animal flefh and' 
 blood in Chrifl fince his rcfurreQion, and were conflituitive 
 *jf his perlon in conjuntiion of the divine nature, at his birth. 
 
or THE SON OF GOD. 115 
 
 Much lefs was Jefus born of the will of the flefli, fo as to 
 htjlejh, of flefh, John i. 13. John iii. 6. but fpirit bom of 
 the fpirit. Flcfh the produft offlefli is finfu I, theteeiningronrcv- 
 of concupifcence and carnal afFeftions, and is a vital nature, n? 
 which there is no fpiritually good thing. But the Hoiy 
 thing was perfe£lly pure, and entirely free from the body cf tlii; 
 fms of the Jlejh, and the body of fin and death, derived to the 
 fons of men from their natural head. 
 
 Neither was he born of the will of man. 
 
 The Virgin excludes all concurrence of man, " how f^iall 
 this thing be feeing I know not a man ?" and the angel in liis 
 reply acknowledges as much, " with God nothing Tnall be 
 impofTible.'* Luke i. 34, 37. Jefus was no ben Adarr!,fon 
 of Adam, but of God. Nothing which men are the caufes 
 or authors of, was then born, in name or nature. But thi§ 
 was fpiritual, holy, and divine. Though He is called the 
 " fruit of her womb," yet he was the feed of the woman, and 
 not of man. She was found rvith child of the Holy Ghoft^ 
 when efpoufed to Jofeph, bejore they came together, Matt, i, 
 i8. Luke i. 35. in confequence of the Holy Ghod's coming 
 tapon her. But the Holy Ghoft v^as not the Father of Jefu^ 
 anymore than He is the Father of the regenerate who are born 
 of the fpirit. The produft vjzs fpirit, which is divinity fr 
 vital fan£lity. He was z faint of God-kind or fon, fubrrantijl 
 divinity and eternal life, conftituted the life or vital nature of 
 that Holy Thing ; and the power of the Higheft's oveifhadr 
 owing the Virgin was the caife of his filiation to God. No 
 creative agency was now employed : God of his own holy 
 virtuous will, begat his only Son, who was born not of cor- 
 ruptible, but incorruptible feed. He was Deus genitus et natus\ 
 God begotten and born. A divine father cannot beget a crea- 
 ture fon, or communicate any other but his own divine, and, 
 eternal life. We need no other proof of the Son's u.i vinitv ol; 
 
iiS OF THE SON OF GOD. 
 
 rature, than that he zaas the own proper Son of a divine Fatlur, 
 Generation is not only the communication of what hath life, but 
 ihefcnm life with that of the genitor, which by being imparted 
 becomes life in himfetf \o the generated, his own conftituitivs 
 vital nature. '' As the father hath life in himfelf, fo He hath 
 given fo the Son to have life in himfelf.'* If the Father^^ 
 life is eternal, fo muft the Son's be from henceforth : but it is 
 impoffihle a Ion fiiould be eternal a parte ante, as alfo that 
 given life {liouid be felf onginate. We never read of any 
 eternal Son's now condejcending to he bornj or coming from 
 heaven to enter the virgin's womb, or iieing any ways active 
 iri this affaifa The birth of Jefus is always exprefTci in the 
 paHive voice : nor have we one witnefs that an eternal Logos 
 now took to himfelf a true body and a reafonable foul, or 
 aiTumed the human nature, a^ fome fpeak, from groundlefs 
 tradition. An ''eternal Logos or Son, is one perfon," and 
 one felf, and '* a true body and a reafonable f&ul" is another 
 perfon, and another felf ; and that the firft of thefe, fliould 
 take the fecond into union with itfelf, and then that the twQ 
 compounded (elves fhould be "two natures and but one perfon 
 forever," is clear fcholaflicifm, and abfurdity, which Thomas 
 A.quinas and Puns Scotus ought to be albamed t>f. Fifty 
 natures feparate frorn^an intelle£J: do not make a perfon, and 
 one intelle£l may exiil: in feyeral natures, and yet all be one 
 intelligent agent only. The fpirit of man may exlft in the 
 human nature, in an animal nature, and in the divine nature, 
 and be but one perlon. The foul of Jefus came to exifl in the 
 human and divine nature at his generation, conception and 
 birth, but all conftituted but one perfon, and neither nature 
 was a£tive in taking the other, nor the whole perfon in confli- 
 tuting itr< If. In the generation of Jefus the divine life was fo 
 imparted to the Son, as not to be totally fcparated from the 
 Father's lifC;, as it is in creature generations, but is like lo 4 
 
op THE SON OF GOD ^i^ 
 
 living fir tarn from a living fountain, an undivided derivative. 
 exifting in each other, and yet having diftin£l Cubfiftence, by 
 their perfonal intellefis of which it is the vital fubflance, and 
 not a mere modality or denomination. The Father and Son 
 are not mere relative properties, or denominations of a co-nmcr; 
 eflence, as Sabellius and others fuppofe, for tbefe cannot ?;en« 
 crate or be generated but in their fubje6ls. 
 
 3. The generation and nativity of the Holy Thing it Beth- 
 lehem, was the origin of the perfonal lubfiftence, of the Son 
 of God, and of David. 
 
 What thoughts foever any may have of thi prior cMiftenre 
 of the intcUeft of Jefus to this generation, yet the Son of God 
 had no pre-exiftent perlbnal being, nor are any fuppofed acts of 
 that pre-exiftent foul, the afts of the Holy Thing now bcrr.o 
 Jefus became the only begotten of the Father by this gensia- 
 tion and nativity, as much as John did, by his nativity of 
 Zechariah and Elizabeth, become their fon. The one and the 
 other were foreordained, but that precludes aftual being. 
 I. Peter i. 20. The divine nature though eternal in itfelf, 
 formed no diftin£h perfonal fubfiftence in a Son till now, it 
 was not life given to be in himfelf, before this. Much hath 
 been written by jews and chriftians of the pie-exifient ioul 
 of the MelTiah, as the firft of God's creation, and as the only 
 fpirit of the human order which flood, when devils and 
 others fell. And Dr. Watts and Price, ^c. have treated 
 largely of it, and fuppofe the many appearances in the Oid 
 Teftament are to be underftood of it. But thefe are not laid 
 to be of Chrift, nor is God faid to have fpoken till in thefc 
 laft times by his Son ; Heb. i. 2. in the Old Teftament time^ 
 the word was fpoken by angels, but the great lalvation firft began 
 to be fpoken by the Lord Jefus in his public miniftry ; but th^ 
 fuppofition of his giving the law totally oeftroysthe apoftJc'i 
 argument. Heb. ii, 1, 2, 3. No other only begoiten Son of 
 
ji8 OF THF SON OF GOD. 
 
 God is mentioned in the bible befides Jefus, and no oth«r c^ufe 
 «-)f his filiation by nature to God, but his Bethlehemetical 
 generation and nativity. And if this pre-exiftent foul did 
 exift, and was an agent, his prior a£ls were not the a6ls of 
 Jefus or of Chrift ; nor will an)^, what fome call a communion 
 or communication of properties, juftify the predicating of the 
 whole, what belongs to a part of his perfon, becaufe there was 
 no communion or communication of properties, prior to the 
 union of the natures to which they belong, and neither nature, 
 nor both in conjunftion, is a diftinft agent, but only thatintel- 
 leftualifl:, which exifls in thefe natures, and of whom they are 
 the vital (ubflance. To call an acorn^ the oak it may grow 
 into, or the pillar it may be in an edifice, is improper. 
 
 The Holy Thing, after called Jefus, and the only begotten 
 Sen of God, are one and the faaie perfon, which was not con- 
 fiituted until this generation and nativity took place, and no 
 Son of God before exifted, any more than the rib ©ut of whicK 
 the woman was builded, was the diftinft perfon of Eve while 
 it remained in Adam, and his a£ls were predicable of her. 
 
 4. This generation, conception, and nativity of the Holy 
 Thing, was no more the aft of Jefus, than thefe fame a£ls, arc 
 the atts of any other child. 
 
 The above is oppofed to the abfurd language of fome, that 
 God's Son condefcended to he born^ i. e, afted to be pafiive : 
 that the eternal Son took to himfelf a true body and a reafonable 
 foul in the virgin's v^omb : that the eternal God became a 
 mortal man, and more fuch fluff. He was born^ not made of 
 a woman, and his birth and coming into the world, are 
 dlflinguifhed, as pafTire and a£live. Luke i. 35. John 
 xviii. 37. Gal. iv. 4. original. How a child fhould be an 
 agent in his own generation and conception, when his perfonal 
 being was conflituted, we leave to profound fcbolaflics to 
 explain. They who deny that the Son of God came from 
 
OF THE SON OF GOD. 119 
 
 kcaven in his public miniftry, for want of witnelTcs, when if. 
 ftiall be proved that Jefus and the two Johns aflcrt it, ought 
 to bring one witnefs or one text, that the Son of God now 
 earae from heaven, and entered the virgin's vvombj and fortrii'd 
 what they call the hypoftatical union, 
 
 5. This generation, conception and nativity, was of thit 
 which is creature-tranfccndcnt, and fubjcft-tranfcendent. 
 
 Compound words are here ufed becaule no other will exprefs 
 the idea. A creature may in part be divine by a participation 
 of the divine nature, and a fubjeft may haVc rule over fallow 
 fubjefts, and even fuperiors to himfelf in feme refpeds. The 
 divine efTence, nature, or life, for thefe are the fame, is but one 
 in God and in all holy beings, who partake of it derivatively 
 from Him. They are with God and Chrift, even as He and 
 the Father are one, the fan6lificr and the fanftified are all of one* 
 John xvii. 22. Hcb. ii. 2. There is no fpecinc difference, 
 nor effential difference, if efTince, life, and nature, are thi fainCi 
 We affirm farther that ail fpirits as fpirits are of one nature, 
 phyfically confidered, with only a gradual difference. But 
 neither faints nor fpirits are creature^tranfcendent. Creature* 
 may exift, without rational fpirits ; and fpirits may exifl with- 
 out the divine nature, as vye fee in devils and the unregenerate ; 
 the divine nature is net conflituitive of the whole of their 
 perfonal being* 
 
 Now as to Jefus, we fuppofe his fpirit which ifTued from th^?- 
 father of (pirits in a way, lime, and manner, to us unknown, w»^ 
 the firfl of all fpirits, and as to fan£lity or divinity of nature, 
 the Holy Jefus never did, and cannot exift without it. This ere- 
 ature-tranicendency is involved m that appropriate title, ths 
 
 ONLY BEGOTTEN SON OF GOD. 
 
 Confidering Shunts, as regenerate he is the firfi: bcrn amor*)5 
 «i;iny brethrenj as one of thdr /pedes, a faint of God kind of 
 •S-j^t, they are n born cf th^!8ft?2c Spirit he vvasi.?r«. He :s i>«.^ 
 
120 OF THE SON OF GOD, 
 
 Father of eternal life to thenij and they are his feed he Was to fee 
 ias the fruit of the travail of his foul, and the children he will 
 prefent to the Father. Ka, ix. 6.1iii. lo. Heb. ii. 13. But as 
 the only begotten^ he hath a natural preeminence to Creatures 5 
 He is not of their party; and hath no compeer among angels 01' 
 human faints, to none of whom did God aver fay, '' tboU art my 
 fen, this day have I begotten thee." The holy King was/upe- 
 rior to angels, not lower^ when he was born, and lay in the 
 manger. 
 
 Again, this Is the generation of what vJas/ubjeSi-tranfcendent^ 
 divinely royal and imperial, 
 
 God £s asking, the divine majefty, the higheft, or moH high,- 
 begat his ioiperiai Ton and h^ir. He was born the divine fon 
 the King, not of the fubjecl party in God's kingdom, any 
 tncrs than he was of the creatute party in God's creation. 
 
 By his virgin mother he is of the royal family of David. In 
 th^ prophets he is called the " branch of Jehovah," and •' the' 
 righteous Branch of David." The branch mud be like its root. 
 He was a Hem of ancient royalty, of the royal family of Judah 
 XV ho derived his pedigree from ancient kings ♦ This is the 
 meaning of his *' goings forth being of old, from everlading." 
 Mic. v. 2. Some indeed underftand this of their favorite eter» 
 nal generation, but St. Malhew applies it to the temporal birth 
 of Jefus, leaving out the laft words, which only mean that he 
 as then born was from ancient kings. Or that his goings forth 
 in the divine foreordination were before the world was, which 
 is 2s from everlafting. Matt, i:, 26. 1. Pet, 1 20. 
 
 Here muft: be noticed a material diflinftion between the 
 vealperfonat and real political birth of a king. A Ton cannot 
 be born a God from a God, a King from a King, in the fnlnefs 
 of regal power, any more than a man can be born from a man 
 pienarily, with all man like perfonal oerfeftions. When the 
 arge's fpcok of Jefus as " born Chrift the Lord," it exprefies 
 
OF THE SON OF GOD. Hi 
 
 i^rhat be was to be, not what he then was. There was no irl- 
 veftfture in his offices at his birth. The child born, was not 
 fz/on given till afterwards, much lefs was the government upon, 
 his (houlder, or He the everlafting Father, wonderful, counfeU 
 lor, the mighty God, or the prince of peace, Ifa. ix. 6. Thefe 
 are after titles, and none but the firft, a child born, predicable of 
 him at his birth. Any one who foreknew what Jofeph was to 
 be, might juft as well fay at his birth, " This child is in the 
 field, and in Dotham, in the pit, in the dungeon, and riding in 
 the fecond chariot in Egypt at the fame time." Jefus was mad© 
 Chrifl; at his baptifm, Lord and king at his refurre6lion ; his 
 Coronation day was his birth d^y as a king, Adis xiii. 33, Pf. 
 ii. 6, 7. Heb. i. 5. 
 
 The angel tells his virgin mother that the Lord Go^ Jhould 
 give him the throne of his father David, as what was future. 
 As to what fome call his eflential power and government, they 
 cannot belong to a child born : and his official capacity did no 
 tnore commence at his birth,jthan John the Baptifl's did at his. 
 His being horn is not his coming into the world ; John xviii, 
 3-7. the fulnefs of time was not yet come, nor was any Son 
 given, fan£lifiedj fealed, or fent of God at that time : Chrift 
 was yet to come. 
 
 6. The divine and royal nativity of the Son of God, arid of 
 David, vfzs honorary, and ennobling. 
 
 It was no humiliating or condefc^nding aft of His, or any 
 ways humiliating or degrading to Him. He was indeed bora 
 an infant God and King in human form^ and fubjeft to the 
 progrefs of nature towards perfeftion, which is an unavoidable 
 attendant on every birth. It was honored by heaven variou^ 
 ^ays. if it be an hcnor to be a God 2nd Kingj it muft be am 
 honor and dignity to be born the Son and Heir of the Mod^ 
 High. David thought it ennobling to be only the fon-in-laW 
 of an c?rthly king : how much more honorable niuft it be, td 
 
 Q 
 
t&2. OF THE SON or GOD. 
 
 be the reai only begotten Son and Heir of Heaven's Divine 
 Majefly ? His generation and nativity was no more his humil- 
 iating att or humiliating to him, than our regeneration is ours, 
 when we become the fons and daughters of the Lord Almighty, 
 And who ever thought that to be his condefcenfion at>d diC- 
 grace ? Every birth is attended with fomething of natural 
 imperfetlion, they are babes, in minority, dependent on parents, 
 fubjeft to a natural progrefTion towards perfe£lion, under gov- 
 ernors and tutors, and fo differing nothing from a iervant. 
 This is unavoidable to the Heir who is to be Lord of all. 
 Gai. iv, 1, 2. The regenerate are firft babes in Chrift, and 
 progreffively grow up to the ftature of peifccl men. Thus 
 Jems grczu up to be God, n^as with Godj and Jtibfijitd in the form 
 of God, at the termination of bfs^fenerative capacity. 
 
 n. A defcription of the agency of the parties concerned in 
 this generation, conception, and nativity, will farther illuf- 
 trate it. 
 
 The Lord God the Highefl, the Father of the Holy Thing, 
 is the firft agent. And his agency is intimated feveral ways. 
 T^&pozuer of Highefl's overfhadowing the Virgin, is the caufc 
 of the Holy Thing's being the Son of God. Luke i. 35. At 
 this time, and by this means, the relations of paternity and filia- 
 tion were conftituted, by an a£l of the Father's holy virtuous 
 will. The divine nature, effence or life, for they are the fame, 
 were now giver, to the Son to be in himfelf, conflituting Him 
 a Son. See what is written in the firft chapter concerning 
 the divine nature. The Deity is the God and Father of all 
 fpirits phyfically confidered, and there is only a grad- 
 ual^ not a fpecific difference between them. The fpirit of 
 Jelus did not now begin to be, any more than the fpirit doth 
 jn human generations, or in the regcneiation of chriftians. 
 Mere phyfical fpiriluality is not the divme nature, as we fee 
 in devils. 
 
OF THE SON OF GOD 123 
 
 By the divine nature we mean the life and conflitution of 
 Cod, as God, and this isfanEtity, the vital fubjlance in which his 
 infinite intelleEl exijls. The vital effence of God, is divine and 
 eternal life, light and love. The Father hath this in hiraleif, 
 •f himfelf, or from none, and othet beings who partake of it, 
 do fo by derivation from him. I: is an infinite ocean of vital 
 fanBity, and is impeiial as well as vital ; for it is the dignity as 
 well as the life of the divine majefty, who is '^ glorious or mag- 
 nificent in kolinefs.** 
 
 Now, the divine nature, in both the above fen fcs, was com- 
 municated in this generation to the Holy Thing, in a divine 
 manner, and creature-tranfcendent degree. It is what belongs 
 tone creature neceffarily, but it is necefTarily the life of God, 
 and of Jefus by his Father's gift. The incorruptible f:ed of 
 God, was the vital fubftance of the Holy Thing born. A fern- 
 piternal principle of divine vitality, as joined to his intelleft 
 and the human nature, conflituted his perfon, as fubjeft to the 
 progrefs of nature towards perfe6lion. If all the fulnefs of 
 the God head dwelt in him bodily, it mufl: be, ad modv.vi red- 
 pientis, according to the capacity of the recipient. The divine 
 cffence comprehenfively as the fountain, is God's abfolutely, who 
 by its communication becomes a Father, and the Father of the 
 Holy Thing exifling by fuch communication, but in a f rider 
 notion, it is the Father's retained life in himfelf, after he hath 
 given to the Son to have life in himfelf. In the firft (enle it 
 comprifeth the Son's efTence, and the Father's own perfonai 
 eHence alfo, becaufe there can be no efTence in the God-head 
 which is not the Father's as the one God. And yet the Father's 
 retained perfonai life, is not the Son's given or derived life. 
 This derived life is fo imparted, as not to be divided from the life 
 of the one God, but is an undivided derivative from that as a 
 fountain, and yet has a didinft fubfiflence in itfelf, as a livincr 
 /Ircamfrom a living fountain. As the livinjg ftream exjAs in 
 
324 «5^ TMF SON OF GOD. 
 
 and by its fountain, To the fountain dwells in the ftream as its 
 fource : thus the Father and the Son dwell in each, and pre- 
 serve their perfonal diftindnefsy [o that the perfonal a6ls and 
 fufFerings of the one, are not the perfonal a6ls cr fufferings of 
 the other. And this perfonal diflinftnefs is preferved by their 
 intelle£i;s exifting in the one, in the divine nature, the primitive^ 
 and in the other m the divine nature the ddrivative : the former 
 is the Father-s, the latter is the Son's life and efifence. The 
 Son by this generation having diilin£l divine perfonal exiftence, 
 was Life of Life, Light of Light, Spirit of Spirit, Love of 
 Love, God of God, in his nature and effence. As the image 
 is the derivative from the exemplar : fo the Son is " the 
 engraved image of his Father's perfon." Jieb, i. 3, This 
 elTence the image, in this generation, is vital, and fubflantlal, 
 end yet without any divifion, and with fuch diftinftnefs a$ 
 united to the Son's intelleft, as to conftitute perfonality, 
 whereby a diPcinfl individual fubflance of a diftinft individual 
 intelleflualifl;, and not a mere modality or denomination "is de- 
 rived from the one God. The Son may be allowed to be co- 
 eflential and confubflantial with the Father, if fcholaftics choofe 
 thefe terms, but coeternity a parte ante, and cocquality in power 
 and glory, are repugnant to the nature of things, and to th« 
 primacy of the Father as the one God, Self, or necelTary ex- 
 iftence, abfolute eternity a parte ante, original, underived power 
 and glory, can never belong to' a Son, any more than underived 
 exiftence can. 
 
 The Son was alfo by this generation of the divine imperial 
 edence, fince God as effentially King begat lus fon and Heir. 
 But though a king's Ion and heir, is the King the Son, yet he 
 is invefted with no aftual government by his perfonal nativity. 
 He is not of tlio fubjeft party, and yet is fubje£l to the fole 
 reigning fathcrasevery dutiful fon will and ought to be. The fon 
 ths Kirj, is exempted from th: rule of all but the Father alone. 
 
OF THE SON OF GOD. ,25 
 
 a. The next agent concerned In the nativity of Jefus h the 
 Holy Ghoft. 
 
 The Holy Ghoft is faid to come upon the virgin, a com- 
 mon ejipreflion, when he applies himfelf to any work of 
 fanftity, relative to them on whom he comes, or fails. She is 
 therefore faid to be with " child of the holy Ghofl." Matt. 
 i. 18. In the apoftle's creed he is faid to be '• conceived of the 
 Holy Ghoft :" fome other creeds fay, " he was born of the 
 Holy Ghoft and the Virgin.*' But as the power of the Hi^hejfj 
 was the caufe of the Holy Thing's being the Son of God, and no 
 creative aft was now exerted, and as neither Jefus nor chriftians 
 are the fon's or creatures of the Holy Ghoft by being born of 
 the Spirit : fome other agency muft be afcribed to the Holv 
 Ghoft than what is generative, or creative. The Holy Ghoft 
 is to be conftdered as an irifpir ation agerit, or in/miration virtue^ 
 And whether he is to be taken here perfonally ovimperfonally, it is 
 probable all the influence was, to enable the virgin to beeome a 
 Mother without the concurrence of man, uniting the conflitucnt 
 parts of the Holy Thing, and JanEtijying the Jruit of lizr womb. 
 By the Holy Ghoft God finifhes or completes his works of 
 vital fan6tity : fpiritality, if the word may be ufed, is his kind 
 9f thing. Here was fpirit born of fpirit, and not flefh born of 
 the, will of the fledi. 
 
 3. The other party concerned was the Virgin Mary, the 
 mother of the Holy Thing born, called the Son of God, 
 
 Mary the fame with Miriam was a common female natne 
 among the Jews : but this highly favored and bleued among 
 women, is diftinguifhed from others by being efpoufed to a man 
 named Jofeph, and efpecially as fhs was the mother of the Son 
 of God, and yet a virgin : iov Jhc knew not a man^ and Jefus 
 was born before Jcfeph and Mary came together. Her being a 
 virgin is of lingular note, becaufe the predictive curfe upon 
 ihe ferpcnt is the.: the feed of the wcman fhould bruife /;;> 
 
t^e ©F THE SOK OF GOD. 
 
 k^ad : And the famous prophecy of Ifaiah that " a virgin 
 fhall conceive and bear a fon, and call his name Emmanuel." 
 Ifa. vii. 17. The former of thefe is never quoted in the 
 New Teftament, it being no gofpcl preached to man as Luther 
 fuppofed, or promife made to man, but a curie pronounced 
 upon the ferpcnt, eflablifhtng his doom : but the latter is ap- 
 plied to Jefus, whofe name is equivalent to Emmanuel, being 
 Jah prefixed to Ofhea, which fignifies the Divine Savior, of 
 the fame import as God with us. 
 
 Modern Jews have tried to give another turn to this text 
 by underftanding Alma to fignify any young woman, but th« 
 ancient Jews, and the relations of the words and the wonder 
 of the fign given by God himfelf, will juftify our underftand- 
 fng it of a proper virgin who knew not a man. It was never 
 fulfilled in any but Mary, and was literally fulfilled in her, 
 who was a virgin when efpoufed to Jofeph, and fo continued 
 until Jefus was born. Bat whether fhe fo rem.ained ever after 
 we leave to Francifcans and Dominicans to difpute. 
 
 But this is certain, marriage is honorable in all, and the bed 
 undefiled, and no paft a6ls in that relation could prejudice the 
 virginity of M.\ry when the Holy Thing was begotten, con- 
 ceived, and born. Her maternal acls were a proper conception^ 
 progreffive nutrition^ Luke i. 42, and aSiual parturition. It was 
 expedient that he fhould be human divine in his natures, and 
 no defcendant from the animal Adam, fubjeft to, or involved 
 in, any of his evils. The honor put upon this bleffed Maid 
 entitles her toefteem and blefTing from all generaiions, but not 
 to worfhip. Jefus was born of a woman, that being of the 
 one fex^ anddefcended from the other, He might lave both men 
 and women. Now the unjuft reproach is wiped ofl from that 
 worthy part of our fpecies, which hath been cad upon them 
 by fons of Adam and Eve, becaufe the latter being deceived, was 
 firft in the tranfgrenion, when Adam not beguiled, yet alfo 
 
OF THE SON OF GOD. 127 
 
 tranfgrefTed. They may now hold up their heads, as more of 
 good hath come by one of iheiry^A; than of evil amehy another. 
 And to the honor of females, it is noted, that to them Jel'us 
 firfl appeared after his refurreclion, as they had been fleady at- 
 tendants upon him in his miniftry ; and they have been more 
 generally friends r.fChrifh and his religion than men. Few or none 
 have denied his revelation or divinity, and more in proportion 
 have embraced and adorned the chnftian profefTion. Sc:ldom 
 is the woman an hinderance to the man's being a chriftian, but 
 jatherahelp thereunto: while often hath the woman to en- 
 counter the temptation to infidelity from the man, and to follow 
 Chrift without him. 
 
 III. The natures, dignity, flate, and chancer of the Son of 
 God and of David, as a child born, before he was a Son given, 
 remain to be coqfidered, in order to the full underflanding of 
 him in his perfonal, generative capacity. 
 
 As the angel announced to the Virgin that the Holy thing 
 to be born of her fhould be calkd, Luke 1.32. John iii. 1. (o 
 he really was the Son of God the Higheft. He hath been 
 proved to be divine by nature, the Holy Son and Heir of the 
 Divine Majefty by the communication of the divine vital and 
 imperial elfence. If God wdisjicrile, and the divine nature had 
 not a power of fecundity, there never could have been any firll 
 born Son, who is divine and imperial only, or many brethren 
 who are creatures and fubjeEis alfo, 
 
 Jcfus alio had the human nature as condituitive of his one 
 perlon. By the human nature we underRand nothing now 
 all common to men, that God might manifeft th«m, and to beaft. 
 Eccl. iii. 18. &c. This Holy Thing was not born a beaft as 
 the children of Adam arc in their prefent eftate, with relpeft 
 to all that the fathers of their flefh are the authors of. The 
 offspring of God the father of fpirits, the children partakers of 
 flclh and blood, are Hot fo denominated from the {1^0* and 
 
128 OF THE SON OF GOD. 
 
 blood they are the partakers of : for that is animal and corrupti* 
 ble, the creature fubjeft to vanity, and the bondage of corrup- 
 tion. Heb. li. 14. Rom. viii. 19. &c. And certainly this 
 was not the eftate of the Holy Thing at his birth. Yet he had 
 proper humanity of nature in a true body and a reafonable foul* 
 In this true body he was diftinguifhed from angels, as he is now 
 fmce his refurreftion in a body of flefh and bones. Lukexxiv* 
 39, Neither the divine nor human nature are intelledlualifts, 
 but in them the intellect of Jefus exifted, and they are vital 
 fubftances neceffary there-with to conflitute perfonality, but 
 are no agents of themielves. 
 
 His dignity was that of Son and Heir, even though in infan- 
 cy, minority, and fubjeftion to a progreflion towards perfeftion* 
 But He could not be born a God from a God plenarily, nor 
 3 King from a King with regal authority. No heir of a king 
 can be pofTefTed of royal power while his father lives but by 
 appointment. Heb, i. 1. The great Jehovah cannot die. But 
 though this child born could not have all human divincj 
 perfonal and royal perfeftions at once, yet he had the natures and 
 elTenccs of them : and he grew^ waxed flrong infpirit a-nd increaf- 
 ed injiature and zoifdom. The eflentialities of humanity and 
 divinity, were in him /aninalfy by his generatiori and concep- 
 tion, and complete^, though in muiiature^ by and at his births 
 Great things may grow out of fmall under the influence of the 
 God of nature and of grace. " The ftone cut out of the 
 mountain v/ithout hands may fill the whole earth." Dan. ii. 34* 
 Being born of a woman an helplefs infant in human form, he 
 jieeded food, cloathing and proteftion, as other children. Every 
 one will own the incorruptible feed of God is unperifhable, as 
 alfo the immortal fpirit of man : the human bodv alone of Jefus 
 could be hurt, and it may v\'ell be quellioned how far that 
 could be injured, or whether it could be injured at all, being 
 fpirit born of fpirit, and if liable to any external violence, \* 
 
OF THE SOM OF GOD. 19^ 
 
 muf\:b& (iS the fruii of the virgin's womb. The attempt' of 
 PIcrod to kill hira, and the coramjnd of God to Jofer^h to Acs 
 into Egypt, argue nothing agafnft the above fuppofition ; becaufi 
 God could hsve prote£led him from Herod there, if he was lij*. 
 ble to external violence : but it was not wholly the fe.ir of Horod's 
 power, or the liability of the young child to his yiolsoce, that 
 caufed that movement, but the fulfilment ofa piophecy. He 
 was truly a middle perl'on between Gud and men, exclufive of 
 *he animal nature of men, without any imperfeclioa or deficien- 
 ey excepting what is unavoidable^in minority. 
 
 As to the extent of the capacity of the fpirit of man, we ar« 
 but imperfc6l judges : we lee how far it hath reached in a 
 Locke, Newton, Milton, &c. And if the fpirit of Jefus was 
 the firfl in degree, time and capacity, ot all derived fpirits, in 
 the human and divine natures- now united to it, it might be 
 capable «»f infinite progrelTion, as his i^Qv^ongrew^waxedftrong in 
 Jpirit, Jpirii born of fpirit, increaftiig in wifdoin as in Jiature. Luka 
 ii. 40, 52. The wifdom was not of this world, but heavenly : 
 not fuch as reafon, fleih and blood, or man teacheth, but fuch 
 as is of God. When twelve years old, the time when children 
 took upon them the yoke of religion iifiiong the Jews, he was 
 found in the mldft of their do6lors, hearing them, and ali4.ii)g 
 them queftions, to the aflonifhment of all that heard him at his 
 ufiderftanding and anfwcrs. Both the divine and human na- 
 ture in bim enabled him to make great progrefs in fanQity and 
 the knowledge of the holy, and to be fdled with the fulnefs 
 ©f God in proportion to the capacity of the recipient. As he 
 tarried behind at Jerufalem unbeknown to his parents, to bs 
 examined by the dodors, or rather to examine them : J ofeph 
 and Mary miuing him, returned to find hiai, and finding him 
 chid him for putting them to fo much concern and trouble. 
 *' Behold," i^sith his mother, " thy father and I have fought 
 thee forrowlng." His anfwct ij:;Iaconic, bat pregnant wiik 
 
130 Ob THE SOM OF GOD. 
 
 more fenfc than fhe then underftood, or many have fuppofid 
 fince to be in it. " He faid unto them, how is it, that ye fought 
 me r ivift ye not that I muft be about my Father's bufincls ?" 
 "But they under flood riot the faying which he fpakc unto them," 
 as others have not after all the confequent explanations of it, 
 "And he went down with them, and came to Nazareth, and wis 
 fubjed unto them. But his mother kept all thefc fayings ia 
 hf.r heart : and Jefus increafed in wifdom and ftaturc, and in 
 favor with God and man/* We read no more of Jefus for 
 eighteen years, even until his public miniftry commenced, 
 when he began to be about thirty years of age. Among the 
 few -who have thought of this matter, it hath puzzled thera 
 how to account for fo long filencc, in four Evangelifts 
 who undertook to write his life, as to the better half of it. 
 To fill up this fpace, tradition, that dernier refort, hath been 
 recurred to, and with its common ill fuccefs. The tradition is 
 this, upon the credit of Juftin Martyr : " That Jefus lived 
 retired with Jofeph, learned and worked at the carpenter's 
 trade, or that fpecies of it making ox yokes, to be a pattern to 
 all children in induflry, fubje£lion to parents, and providing 
 for thtra in their ftraii^.'' Origen, a father lefs credulous, of 
 fuperior capacity, and furnifhed with equal means of informa- 
 tion, denies the tradition, but how he folves the difficulty, we 
 know not. But as neither of them had any perfonal knowledge 
 of the matter, nor any other authentic revelation than we have, 
 we are at leafl as good judges as they were, from reafon, fcripture. 
 md the analogy of things. 
 
 As on the determination of this matter, we fuppofe the 
 honor of Jefus is depending, as well as the clearing up many 
 paffages of fcripturc concerning him, and the tradition itfelf, 
 hath folely the contradiflion of fmners againft himfelf, for its 
 ground : it ought to have a fair difcuflion that the reader may 
 judge of himfelf what is right : and cfpccially as the truth of 
 the heavenly miflion of Jefus depends upon it. 
 
OF THE SON OF GO© 
 
 3^ 
 
 It appears to be a groundlcfs inconfiftcnt old wives fable, 
 diflionorary to the Son of God and of David, when it is con- 
 fidered that he was no Son of Adara, or fubjeft to get his 
 bread by the fweat of his face : and was defignated for the 
 kigheft office in the kingdom of God, and it was needful for 
 him to be otherwife employed to qualify him for it : and as to 
 the fuppofed example of induflry and providing for the flraits 
 of parents : we have no account either of their poverty, or his 
 filial piety in that particular. If he had been eighteen years 
 at work diligently, he might have had forae property, and 
 where to have lain his head in his public miniftry : and be- 
 ing fo ufed to manual labor, we might have read of his putting 
 his hand to fome work, in his ftraits, which we "^ver^A 
 throughout his life. Was he fo bufy all this time atil.i.; 
 trade, as never to appear in the temple, where all males wOg 
 obliged to be three times a year ? or if therCy never to fay or do 
 any thing worthy of record ? to oppofe thefe valid reafons, 
 we have only fome ignorant and malicious queftions evidently 
 defigned to deftroy his ufefulnefs, as his anfwer implies, " Is 
 not this the carpenter, is not this the carpenter's Ton ?'* Matt. 
 3ciii. 55» 56, Mark xi. 3. Thefe cr others faid, <' V.-t was a 
 gluttonous man, a wine bibber, and a friend to publicans and 
 linners. Matt. xi. 19. Let both be believed or neither, as 
 they (land upon the fame ground of ignorance, malice and i'pitc. 
 But when we look upon the other fide we fee fcripture and 
 reafon. His anfwer to his Mother, " wifl ye not that I muft 
 be about my Father's bufinefs ?" hath another meaning than 
 that he was in future to be employed by Jofeph, who was 
 not his father, in making ox yokes. 
 
 His mother never fuppofed this, though flic did not under- 
 ftind him, but, " kept thefe fayings in her heart," for after 
 difcoveries. If he was after this fijbjeft to his parents, it was 
 •nly fo far as this other bufinels permitted. He had nothing; 
 
J 32 ©F THE SON OF GOD. 
 
 to do or to learn farther on earth, but while here, he was "in favor 
 with Godj and with man," fo far and long as mau knew him. 
 The Koly Jefus was in his minority training up for ufefulnefs 
 in piety, and fubje6tion to parents, and is therein a fit pattern 
 for youth to follow. But when the time of his native fervi- 
 tude under governors and tutors, as appointed by the Father, 
 w^as out, we find him by an elTential remove aftually in heaven 
 with G<)d, under his divine inflruciion and tuition. He wss 
 to be, and a6lually was, a teacher fent from God, to declare and 
 teftify, what he had feen, heard, or learned of him, and to repeat 
 commandments from his mouth. Some prophets were trained 
 up in fchools or colleges under eminent maflers, fuch as Elijah 
 and Elifhi, but Jefus was defigned to be, and was a prophet 
 above cU, as coming Jrom above, not at his birth, but in his 
 mifiion. 
 
 We may account for this afcentional remove as eafily as for 
 that of Enoch or Elijah, or his own after refurreflion. 
 
 But here the great cry is, why have we no witneffes of this f 
 The queRion comes with an ill grace from thofe who put it, 
 and {hews the blinding influence of traditional prejudice. 
 They believe an eternal Logos or Son, defcended from heaven, 
 entered the virgin's womb, and condefcended to be born. 
 Surely fo great an event as " the eternal God's becoming a 
 mortal man," as Tome fpeak, mufl have many wilnc.Tes. But 
 •where are they, or one fcripture aflertion of the fa^l j' 
 
 A few witneffes to his eternal divinity would have been a 
 mighiy help to fcholaftic orthodoxy, and it really riccds it. 
 But clas ! there is no fupport to the bafelcfs fabric. That fuch 
 an alcent is conceivable, appears from what Chrifl was 
 and did after his refurredion. At times he was with the dif- 
 cinles for forty days, eat and drank and converfed with them, 
 appeared and dllappeaied at plcafure, even when tJoors were 
 fliut ; arid might have xntir.y sfcents and dcfcents in that time : 
 
OF THE SON OF GOD. ,33 
 
 we never read of his lodging with them, and he never appeared 
 f ID the temple, \ras no inhabitant of this world any more thzn 
 angels are upon occafional meffages, but was detained from a 
 final departure by fpecial reafons. The angels Tent to minifler 
 to the heiis of falvation, always behold their Father's face in 
 heaven. Jefus might after his twelfth year confider himfeif as 
 no inhabitant of this world, and yet be fometimes in ii, known 
 to his mother and fome few friends with whom he was in favor, 
 and, at the expiration of his generative capacity, corT*e in his 
 miniftry into the world, 2isfan6iifced^feakd, 7\n6jent. ' 
 
 There was good reafon for his alcentional remove, and there 
 is no need of any other teftimony of it than we have. Heaven 
 was his Father's houle and court, Vv'herc the divine king's (on 
 and heir at the termination of his minority ought to be. If a 
 great king beget a fon and heir, of a virtuous fubje£l prince!? 
 in a far country, defigning him hereafter to reuore the revolted 
 fubjefts in that country to their allegiance, it muCt have a 
 happy tendency towards their return : and it is equally fitting 
 that he fhould remain M'ith his mother under fuch governors, 
 and tutors, as were proper for a time : but when by a grcwth 
 up into his father's image, and a conformity to him, and he is fit 
 for his father's prefence, it is highly proper he faould be removed 
 to fee his father, learn his mode of government, and under him 
 be qualified for his after work, give his attual explicit confrnt 
 to undertake it, receive his commifiion and credentials, wit'i 
 fuitable inflruftions, and from thence to fet out to execute his 
 omce. For fome fuch purpofes Jc^fus went to be with Goo. 
 He had proceeded as far as the Jewifn pedagogue could lead 
 him in divine knowledge, and therefore went to heaven to- 
 read the volume of the book Pf. xl. 7, of God's prededina- 
 tion, and have the old teftam.ent prophecies explained concerrj- 
 ing himfeif. There only he could find Jyie to give him n com- 
 prehen five view of the plan of redemption, (ce his own forc^ 
 
134 OF THF SON OF GOD. 
 
 ordination before the foundation of the world, the Father's 
 love to him before the world was, and what glory he had with 
 hiiB, who calleth things that ar^ not, as though they were, as 
 a reward of his mediatorial work. 
 
 Then in pvofpeft of the joy fet before him, he engaged to 
 make his foUl an offering for fin, upon condition of feeing his 
 feed. This divines have called the covenant of redemption 
 between the Father and the Son. It could not be between any 
 eternal Logos or eternal Son, becaufe if any fuch had esifted, 
 he had no foul to offer. The Father having then revealed his 
 defigns as to raen, the Son, as allied to them by the birth of a 
 woman, voluntarily, of holy benevolence, engages to comply 
 with his Father's propofal, and to lay his own perfonal advan* 
 tage by, to be, do, and fuffer, what flciould be for his Father's 
 honor and the general good. In fo doing he quitted his claim 
 to hereditary honour, and accepted of an appointment to be 
 heir of all things ; And though rich became poor, that we 
 through his poverty might be made rich. All this was the 
 a£b of Jefus himfelf, and not of any eternal Son, or Logos, 
 lie went to heaven to have the plan unfolded to him, to be 
 inftrufted in all the parts of it, to yield his explicit confent to 
 it : and there to tarry in glory, until the fulnefs of time 
 fhould come, as to the divine foreordination, the divine proph- 
 ecies, and his own age, for his being fan£lified, fealed, and fent 
 into the world. 
 
 What hath been fuppofcd above is not only poiTible, but 
 probable, anil the afcent and defcent of Jelus after his birth, and 
 prior to his public miniftry, as a matter of/aBf fhall be attempt- 
 ed to be proved, from plain fcripture. And in order to this 
 it will be necelTary to prove his being in heaven when John 
 began his miidllry, then his afcent there, and his defcent from 
 thence in his own miniftry will be evident. As to Jefus, who 
 was born at Bethlehemj being in heaven when John began 
 
OF THE SON OF GOD 135 
 
 his miniftry, and before his own raiflion and coming in to the 
 world, we prove it from John firft, firft, as compared with oth- 
 er fcriptures, ** In the beginning was the word, and the word 
 was with God, and the word was God. The fame was in the 
 beginning with God.** The learned do, and the unlearned raay> 
 know what hath been written to pervert and wrefl this eafy 
 text of fcripture from its natural, obvious, and popular fenfe, to 
 one totally foreign from the fubjeft the^Evangeliff is treating 
 of, and which hath nothing but Plato, a heathen, and tradition 
 from him, to fupport it. Much hath been written of the reafons 
 of John's undertaking to write his gofpel, and more of what 
 fome platonic philofophers have faid of the fubiimity of it, who 
 underflood nothing of it, and that it ought to have been written 
 in letters of gold. The fcripturi-s explain themfeives, and we 
 need no help from fuch as are of this world, and belong to the 
 God of it, to explain plain revelation. No -natural man ever 
 conceived of what John hath written. The Platonic Logos, 
 and Rabbinical Membra, are both different from St. John's 
 word. 
 
 John, the beloved difcipleand mofl: intimate friend of Jefus, 
 is allowed to have been the writer of the gofpel which bears 
 his name, after he was far advanced in life, had outlived the 
 ©ther Apoftles, and had feen the rife of many errors to ths 
 perverlion of the true faith once delivered to the Saints. An- 
 tichrifts had come who denied jfe/us to be. the Chrijl, or that he 
 had corns injlejh^ as may be feen in his Epiftles. 1. John ix. 4, 
 II. John 7. 
 
 He had alfo in view the completion of the gofpel hiftory by 
 ihe fupply of what others had omitted. 
 
 1. Like other hiPiorians, he fets out from a^ well known epoch 
 or aera, which he calls beginning. 
 
 Thus Mofes, began his hiftory with the creation of ov»r 
 tei^'rellrial Syftem, Some by Johr^'s beginning under {land 
 
\ 
 
 136 OF THE SON OF GOD. 
 
 tternity^ though that hath no beginning : othei-s fay before all 
 worlds : and not a few fay in the Mofaic beginning ; and to 
 perpetuate the laft conceit, marginal references are inferted in 
 fomc bibles, in Genefis and John. But John's beginning is not 
 fo early as the birth of Jefus, nor fo late as the commencement 
 of bis public miniflry. We cannot mifs the time, if he and 
 the other evangellfts are allowed to interpret his fenfe. If a 
 writer uCes a word majiy times in a known determinate fenfe, 
 for once in a difputed ienfe, iiid even that once may be befl 
 undei flood as the others, nay if it make no finfe^ to put any 
 ether meaning upon it, but fpoils and mars the whole : it is 
 ahiijivt to put this perverted conftruftion upon it. In this 
 manner hath John been treated. Mark and John begin their 
 gofpels at the fame date evcn\wilhJohn Baptift's minijiry. Mark 
 i. 1, 2. Hereeven Mr. Henry faith, "the gofpel did not begin 
 fo foon as the birth of Chrift, f*or he took time toincrcafe in wif- 
 domand ftaturc : nor folate as his entering upon his own public 
 miniftry, but half a year before, when John began to preach." 
 This is John's beginning, and in it, the v.'ord was, and was with 
 God. Nothing can be plainer, or more determinate. "The 
 law and the prophets were until 'John." then a new epoch 
 commenced. Luke xvi. 16. When the place of Judas was to 
 be filled up, it was to be out of thofe men which had accom- 
 panied with the Apoflles, all that time the Lord Jefus went 
 in and out among them, beginning, Afts 2. 22. at the bap- 
 tifm of John, Beginning at John's baptifing any, for fome 
 of John's difciples were afterwards the followers of Jefus, or 
 beginning at his baptifing Chrifl himfelf. St. Luke ufcs the 
 word beginning in the fame fenfe. '• Who from the beginning 
 were minifters and eye witneiTes of the word." Luke i. 2. So 
 John explains himfelf, " That whicli was from the beginnijig^ 
 which we have heard, which we have feen with our eyes, 
 which we hav? looked upon, and cur hands have handled of 
 
OF THE SON OF GOD. tjj 
 
 the word of life : that which we have ken and heard declare 
 we unto you : for the life was .manifefled. and we have iccn ir, 
 and bear w Itnefs and flicw unto you, that eternal life which 
 was zviih the Father, and was raanifeRed unto us." I. John io 
 1. 2. 3. IheTariae perfon is denoted by the life and eternal life, 
 thit In the goi'pel is called the word with God : whom they 
 never fa w or handled until he came in flcfh and dw&lt am&ng 
 them. From that fame beginning, in which beginning the 
 word fub filled with God, they favv and handled him who is the 
 perlonal life eternal which had been Vvith the" Father^ with 
 God, but was now raanifefted. *' Ye were with mc from ihe 
 beginning : Jefus knew from the bcginvAn^ who fhould betray 
 hiai." John Jtv. 27. vi. 64. viii. 25, xvi. 4. I, John ii, 2, 
 S5. and iii. 3. II. John v. 6. 
 
 ,2. In the beginning was the Word. 
 
 Here is a proof of St. John's fiinplicity in barely afTertln?; 
 that the Word was, or had a real fubfiftence. But v/hodid 
 not know the Word *v^j, with a fncer, fay fcholailics, if the 
 Word was Jefus after his birth, and not yet made flefh ? th^ 
 anfwer (hall be ferioudy. When Mofes began his hiflcry, he 
 doth not fjy in the beginning God was, becaufe njcn already 
 had fufficient notices of his being from creation. But John, 
 writing of a perfoa v. liofe exidence could not be known 
 by natural light, and whofe creation as well as kingdom was 
 not (;f this world, faith the Word was or had a real being. 
 Who is the word ? not wifdom in Prov. viii. Wifdom is of 
 anothery^;!;, filler to Prudence, allied to Charity whom St. Paul 
 perfoniries. I. Cor. xiii. Mr. Henry haih this law quibble, 
 '• Woid is two-fold, word conceived, word uttertrd, the hrfi 
 is thought, the other is Ipeech, thought is the conception of, 
 and one with the foul, and therefoje the fecond pcrfon is fitir 
 called llie Wi)rd, being the fiift begotten of the Father, as 
 thought i£> of the foul." After quoting Prov. viii. he goea 
 S 
 
138 OF THE SON OF GOD. 
 
 on, "And as (here is word uttered Vv'hich is fpeech, thus Chrift 
 is the Word as the Father hath fpoken to us by hini. John 
 Ba-^tiil was the voice, hut Chrift the Word." Wretched 
 ilufF ! fcholrnic hufks ! Leclerk faith " In the beginning was 
 rtafcni ;" a njighty fubjeft of gofpel revelation ! others fay the 
 Word is a certain eternal Son of God, and fome, He is the Su- 
 preme God under a fecond denomination. But John never 
 bare wit ni^fs to the cxiftende of any fuch perfon. A few fay 
 the word is firft born, before the creation and the moft glorious 
 creature. John telis us plainly who the Word is, even the fame 
 with the Light, the Life, the eternal Life which was with the 
 Tafhcr, the fame John bare witnefs of, who came to his own, 
 and his ovvit received him not : the fame with the only begotten ; 
 the fam^with Jefus Chrift ; John i. 6, 11, 14, 17, 18. called 
 the Word becaufe he hath declared t'iiC Father, and hath the 
 words of eternal life. The Word 0/ God ftill retains his name 
 with a garment dipt in blood, Rev. xix. 13. which no abftraQ: 
 Logos, or eternal Son, or fii ft born before the Creation, ever 
 had. Scholaftics have impofed a figment, a non entity, for 
 Jefus Chrift who can^e in fiefh, and totally change the JidjeSi, 
 miftake the time, and the nature, of the incarnation, and in the 
 room of an important reality, fuhftitute a nothings 
 
 3. The Word in the beginning v/as with God. 
 
 " Wc fliew unto you that eternal life which was with the 
 Father, and was manifeft unto us." He was zvith God, as we 
 fay of a good man departed, he is gone to God. He repeats it 
 for the greater confirmation as John's manner is. TkeJ'amt 
 zvas in the beginning za'ith God. 
 
 In tlie beginning of John's nn'niftry, the Word u-as wjth 
 God, n-ot yet made flefh, nor come to dwell among the Apof- 
 i\cs. If v.e could not tell how Jei'us went to be with God, 
 or what he went there for, wc ouglit to believe the faft upon 
 John's tcQiiixM^.y, r^ ay upon Chiifl'sown repeated aflertioB, 
 
^ OF THE SON OF GOD 139 
 
 wh© was the true witnsfs. John iii. 33. They both alBrm 
 he afcended there, was in heaven, and came from thence in his 
 miflion. The proof of this matter of faft being important as 
 to the miffion of Chrift, a few of the many texts that fpeak of 
 it fhall be produced. Whole chapters ahnoft, fpeak of hii 
 coming from heaven, not as an eternal Son or Logos, but as 
 the y^n of man, a title he gives himlelf, and which belonged 
 not to him in his generative capacity. Dircourling with Nic- 
 odemus, he faith, '• Verilv, verily I fay unit) thee, we fpeak 
 that we do know, and teflify that we have feen : and ye receive 
 not our witnefs. If I have told you earthly things, and ye 
 believe not, how fhall ye believe, if I tell you of heavenly 
 things ? And no man hath alcended uo to heaven, but he that 
 came dov;^n from heaven, even the fon of man, which was in 
 heaven." John iii. 11, 12, 13. Our tranflation, which z'-f in 
 heaven, is not right nor true. The original word is in the 
 pad as well as prefent time : and the fon of man could not be 
 in heaven while talking with them on earth. Here is firll an 
 afcent to heaven from earth, then a defcent from heaven to 
 earth, and an affirmation that he was in heaven, after his afcent, 
 and before his defcent. And the whole is predicated of the 
 fon of man, a name not a (fumed or given him only in his 
 Riiniftry. It is not fpoken of any eternal Son or Logos, or 
 of the divine nature, for a nature cannot aicend or defcend 
 without the perfon whole nature it is. John the Baptift tefti- 
 fies the fame thing in the fame chapter. " He that cqmeth 
 from above, is above all (prophets) : he that n of the earth, is 
 earthy, and Ipeaketh of the earth : he that comech from heaven 
 is above alj, and what he hath ieen and heard, that he teftifi- 
 eth, and no man receiveth his tedimony, he that receiveth his 
 teflimony hath fet to his feal that God is true." In this his 
 preeminence to all other prophets confided, that he had 
 fien and heard, what he decla:ed. In the fixth chapter ok 
 
140 OF THE son: OF GOD, 
 
 John, Chrlfl difcourfefh largely of hlmfclf as \.hz head of life 
 which came clown from heaven ; *• And the bread that I will 
 give is try flefl^, which I will give for the life of the world." 
 The Jews underftood him literally and queflioned about it : 
 and when many cf hisdifciples faid, '' This is an hard faying, 
 who can hear it ? And when Jefus knew in himfelf that they 
 murmured nt It, he faid unto them, doth this ojffend you ? John 
 \\. 60, 615 62. What, and if yc fhall fee the fon of man afcend 
 np where lie was before ? Nothing can be plainer than this. 
 It is predicated of no Son of God, not the fon of man, nor of 
 any divine nature. The word before, doth not relate to his 
 birth, but his miflion ; for it hath been validly proved that 
 there was no fuch perfon unde^ any denomination prior to the 
 birth of Jefus. ''He that defceridcd is the fame that afcendcd far 
 ?bove all heavens.'* Eph. ix. lo. Mr. Pool's corps are much 
 pinched nere, *^He faith not, he that afcended is the fame that de- 
 fcended, left it Giould be thought that Chrift jbrought his body 
 with him from heaven, but on the contrary, He that defcendcd 
 is thejar/ie that afcended, to (hew that the Son of God did not 
 become other by his delcent than what he was, nor theaffump- 
 tion of the human nature add any t riing, as a man is not made 
 other by the clothes he puts on.'* Thus the human nature 
 according to them, is no efientiality of the perfon of Chrifl:. 
 But this is guarded againfl. " He that afcended, what is it 
 but that he defcended firft : He had afcended firfl of all, then 
 defcended, and hath now afcended, and v^ill dcfcend again. 
 Jefus was l>org here human divine, without the clothes of 
 flefh, went to God without them, came from God in his mif- 
 fion, ?tid put them on here for a little while, put them ofi' at 
 bis death, went to heaven without Ihem ; but thefe cloaths are 
 not the human but animal nature. The fame perfon faith, 
 *' I proceeded forth and came from God ; neither came I of 
 jnvfelf, but hefent me." John viii. 42. "Ha which is of Godji 
 
OF THE SON OF GOD. 141 
 
 he hath feen the Father." '•! came oui from God, I came fcrih 
 from the Father, and am come into the world : again 1 leave 
 the world and go to the Father. His difciples fild, lo, now 
 fpeakeft thou plainly : We believe that thou camefl; forth from 
 God." John xvi. 28, 29, 30. The fame that came from the 
 Father was to return again, and in the fame fenfe : but he could 
 not come from God in his raiflion, unlefs he had hrfl gone to 
 be with God. '-'Jefus knew that he was come from God and 
 went to God." John xiii. g. His birth was no coming in h:s 
 miflion ; God did not give his only begotten Son at his nativ- 
 ity. But why were there no fpeftators of tlie iuppofcd afcent 
 and defcent ? Anfwer : becaufeit concerned none but. himlelf ; 
 he had received no commiflion, and was not fent. But when 
 the Fzihev /an6lifiedy /ealedf znd fent him, it was from heiveoj 
 where he had been with God. 
 
 4. And the Word was God. 
 
 The fame Word, in the fame beginning was properly God : 
 He was not that God with whom he was, but the only begotten 
 of that God, now arrived to perfection by the progrefs of na- 
 ture he was born fubje6l untv>. God here is without an article 
 in the Greek, to diftinguifli him from the Father, and ot denote 
 that He was not in Jt at: God ; that is in a reigning condition, 
 vefted with any power of a6lual government. This is the 
 God afterwards manifell in flefh. And while he v/as with the 
 God and was God, He fubfifted in the form of God. Phil. ii. 6. 
 As to this form and h\s leaving of it {ox flufi^ it will come 
 under con fi deration in the next chapter. 
 
 It appears, from the above defcription of the Son of God 
 and of David in his generative capacity, that He was perfonaily 
 fit to a£l as a mediator between God and men, if ever called 
 thereunto. 
 
 As the divine nature and human nature srebotli united in 
 his perfon, he is exatlly a middle perfon bc-twccn God snd men, 
 
,42 OF THE SON OF GOD. 
 
 confidering men as the offspring of God. But as yet he had 
 not become flefli by parta^king of theanimal nature of the Sons 
 of Adam in their prefent eftate that God might maiiifefl: them. 
 His perfonal conflitution, origination, and native hereditary 
 accompliflimerttsare fuch, that neither the one God the Father 
 nor the children of God now fubjeft to vanity, have any caufe 
 of fear to truft him with their concerns, or that he will be un- 
 equal to the execution of any office devolved upon him, by 
 the Father of Spirits and creator of louls, for the redemption 
 and reftoration of thele lo.fl fheep now ilrayed from the fold of 
 the one Shepherd and fupreme Bifhop of fouls. The Son of 
 God born of a woman is allied to both God and men, and is fit 
 to mediate between both. Being the engraved image of his 
 Father's perfon. His only Begotten and well beloved Son, He 
 vk/ill therefore pleafe his God and Father and not hirHfelf, and 
 come into any propofed expedient which wifdora and benevo- 
 lence may devife for the recapitulation of all things. As a 
 male born of a female of our fpecies, both fexes may have hope 
 for his interpofiiion as a kin/man redeemer. While Jefus was 
 God with God in heaven, there was a fuller vifible equality 
 between God and him. Tranfaftlng with God for man in the 
 covenant of redemption, he as God, fubfifted in the form of 
 God. But when he came down to earth, we fhali fee he a£ls 
 as the man God's Fellow conformed to the prefent eftate of the 
 Sons of men, and even in the form of a fervant, ih the Ukev.efs of 
 finfulpjh. 
 
 Having the glory of God at heart, and a compaflionate 
 feeling for men, wc may view him as ftanding ready in the 
 imperial court of heaven, waiting for the fulnefs of time to 
 come, when thefovereign mandate fliall be iffued for his defcent 
 into our world to afTume a body fitted for him, Heb. x. 5. to 
 aft the mediator and faviour, in the offices of a Prophet, Prieft, 
 and King, of the Mod High. The holy writers who had « 
 
^ OF THE INCARNATION, &c. 143 
 
 right idea of the native dignity, and riclies of JefuSj the only 
 begotten of the Father, feel enraptured wheti they fpcak of 
 his condelcenfion and huruiiiation, not in being born, but in 
 becoming incarnate for a little while. A moie accompiifhed 
 perfon cannot be conceived of for this work. This is David 
 m the antitype. God's Son and Heir, becoming his fervant 
 voluntarily, whom God hath found and cholcn, and anointed 
 to execute the office of a redeeming, new creating, and refloring 
 God. This leads to a fubje^l, the admiration of angels, the 
 joy of men, and the a Peon ifh meat of devils, and the ground and 
 pillar of th-e truth, even the great myllery of gcdIincJs, G:>d 
 manifefl \v\ Jicfn, 
 
 CHAP. VI. 
 
 OF THE INCARNATION, H U :/: 1 L I A T I O N , AND M I S S i O >! 
 OF CHRIST. 
 
 The myjlery of Godlinefs, or tkt incarnation of the Mejjiah J^ffa^ 
 Chriji exidained : The form of God : His becoming ficfi in 
 the form of a fervant in the likeuefs of men : His humiliatict 
 unto death : Exaltation to the throne of God : And the rejli- 
 tution of all things into the kingdom of God all in all, &t. 
 
 THE great myf^erv of godlinef^, is the Word's " being made, 
 or becoming flcfh ;" the fame with the '• manifeftation of 
 God in flefii ;" the fame with the " coaung of Jefus Chriil m 
 flelh." John i. 14. !. Tim. iii. i6. I. John iv. 2. This is 
 the ground and pill ir of ihe truth, as it ought to be iranlhted, 
 and not the chutch. I. Tim. iii. 15. As known unto God are 
 all his works fr'Mn the beginning of the world and before, he 
 foreordained Chrilt before the foundation of the world to be ihtt 
 ijviourofit, andfubordinate to this forecrdinalion, he created 
 
144 OF THE INCARNATION, HUMILIATION, 
 
 our world and man, formed the feveral economies of religion, 
 begat his own San Jefus, snd trained him up to a fitnefs for 
 the office of Chrifl, when the foreordination expired and the 
 fulnefs of time came for his raiffion into the world. The holy 
 Jefus being all fubmiffion to his Father's will comes, as fent 
 upon this crrzr\6, fanciificd^ let apart to the wovVyJealed i cora- 
 n^JiTioncd as under the broad feal of heaven, to perform the 
 arduous undertaking. He comes from God the Father, with 
 whom we left him in the preceding chapter, to do that which 
 Vas wnrien in the volume of God's book concerning him. He 
 was rrsdc Fiefh, came in flefh, to dwell or tabernacle among ths 
 apoftles. But previous to this, the form of God he fubfiiled 
 in as God with God mud be laid afide. Phil. ii.6. This is th« 
 voiunlary aci of Jefus Chrift and not of any eternal Son or Lo- 
 ^T-f.. As fcbclaflics have changed ihc fupreme obje£l of worfhip, 
 the only true God the Father, for a triune deity, or *• moft 
 bleifed elTencc confifting of three perfons :" So they have to- 
 tally changed they-«/^'e(S of the inanition, and incarnation, from 
 Jelus Chrift, to a ficlitious perfon of their own invention who 
 was -neither Jefus nor Chrifl;, but becam.e fo, as they foppofe, at 
 hisbirth, which they erroneoully call his incarnation. With 
 the change of thefubjc6l they have alfo changed the time of it : 
 and the nature, as ^hcy fuppofe tins ei*irn<'il Son then, took to 
 himfelf " a true body and a reaionahle foul," which is fome- 
 thing more than Jefus himfelf 's becoming Jlejh, Heb. ii. 14. 
 
 Thefciipture idea of the incarnation is precifely no more 
 tlian the farkofis becoming flcfii of Jefus Chrili, at that begin- 
 ning which fucceeded the termination of his generative capacity, 
 andvvas the commencement of his mifTive economy. The 
 faikofis means no more than that at the dclccnt of Jefus from 
 heaven, and coming into our woild, after emptying himfelf of 
 the form of God, he aifumed an animal body fitted for him, 
 for a little v.-hilc called Helh, flefli and blcod. And thus com- 
 
AND MISSION OF CHRIST. 145 
 
 ingin (lefh he was anointed, made God's MelFiah by the defceot 
 of the Holy Ghoft at his baptifm by John. 
 
 In cvtvyjiate after the perfon of J^fus was condltuted by his 
 Bethlehemetical generation and nativity, he remains the fame 
 effentially human divine, of two natures in one perfon. The 
 feveral dates he pafTes through do not alter his perfon, hut fo 
 change his condition, that things rightly predicated of him in 
 ' one ftate, are not compatible to him in another flate. The 
 becoming incarnate was only for a little while, a temporary 
 thing : the days of his flefh were only during his miniftry on 
 earth, and are now over, but his effential divinity snd humanity- 
 are the fame yefterday, to day, and forever. In Ifaiah ix. 6. 
 and Philip, ii. 5, 11, we have three ftates of Jefus Chrift 
 mentioned at once ; and in I. Cor. xv. 28. &c. a fourth. 
 
 Before thefe ftatcs are explained let the Reader keep the 
 following rules in mind. 
 
 1. That the fame identical perfon is fpoken of in each ftate 
 even Jefus the Son of God, and no eternal Son or Logos. Hei 
 is the child born, the word made flefh, the fon given, God m:in- 
 ifeft in flelh, the mighty God, the everlafting Father, &c. 
 
 2. That his perfon is elTenti^lly the fame in every ftate, form, 
 and condition, human divine in his natures as hath been def- 
 cribed. 
 
 * V.-. 
 
 3. That he was in no two flates, forms or fonaitionS at on-; 
 and the fame time, but relinquifhed the one for the other* 
 When a child born, he was no Son given, when in the form of 
 God, he was not in the form of a fervant in the likencfs of men, 
 In nsHi, or the likenefsof finful flefh : much lefs was he the migh- 
 ty God or the everlafting Father when a child born, or Son given, 
 nor was any government upon his fhouider until his exaltation. 
 
 4. The order of thefe dates mufh be carefully obferved. 
 The progrelTion Is from a child to a fon, to a mighty God and 
 everlafting Father : and if one ftate Is taken away, or mifplaced, 
 T 
 
146 OF THE INCARNATION, HUMILIATION, 
 
 I, 
 the argument is loft, and confufion introduced. If thefirft ftatc, 
 
 the form of God is taken away, there is no room for the incar- 
 nation and humiliation : and if in the firft, or fecond, the eflen- 
 tial government was pofftlled, the exaltation would be a degra- 
 dation as force make it, from the elTential to the mediatorial 
 throne. For as to the exaltation of a nature without the perfon, 
 it is nonlenfe. The fourth ftate is a return to the firft. I* 
 Cor. XV. 28. &c. The firft and laft ftates are perfonal, the tw# 
 middle ones arc official. ^ 
 
 Thefe four ftates fhall be confidered and explained in their 
 older. 
 
 i. The form of God is that ftate fubfifted in by the c Mid 
 hrh, at the termination of his generative capacity or econ- 
 omy. A 
 
 This is what belonged to Jefus when he was with the God, 
 and was God in the beginning of the Gofpel epoch. It is 
 what he had grown up to, and poffcffed by native hereditary 
 right. Morphe, the word tranflated form, is the external figure, 
 iliape, or , appearance of a perfon. Matt, xvii, 2. Mark xvii 
 12, Chrift was transformed on the mount, and appeared in 
 another form to his difciples. Satan and his minifters can 
 transform themielves. II. Cor. xi. 14, 1 5. It fuppofes fub- 
 ftance. but never fignifies what is effential. It is an exterior ap- 
 pendage of God : Jefus emptied himfelf of i% but never laid 
 afide any thing fubftantial. Deiformity is that exterior con- 
 dition and majefty which accompanies fubftance as the fhadow 
 doth the body. It belonged to Jefus as the Son and Heir, and 
 was analogous to the m.ajeftatic exterior port, guife and form 
 of a King's Son and Heir, which is tranfcendant to that of fub- 
 jctti, as this was creature-tranfcendent. In all appearances of 
 God in the Old Teftament theie was a glory attending them, 
 which was luminous and relplendent. God is light, Chriji is 
 the true light, the Son of right eoufne/s. Light hath both a 
 
AND MISSION OF CHRIST. 147 
 
 juhJianct\nA zform^ and the form is a luminous emanation from, 
 and concomitant of the fubftance, A philofopher faid of God 
 " light was his body and truth his foul." Now what the 
 form of Jefus was in heaven as the exprelJs imageof his Father's 
 pcrfon, and brightnefs of his glory, you may learn from his 
 own transformation on the mount, which was a return to this 
 condition for a little while, not by any change of fubftance, bur 
 of outward figure. Matt. xvii. 2. Mark ix. 23. Luke ix. 29. 
 Then they " beheld his glory, as the glory of the only begot- 
 ten of the Father." /Ind tucrc eye loitnejfes of his majejty^ 
 John 1.14. II. Pet. i. j6, 17. 
 
 Whenever celeftials have madetlieir appearance, it hath been 
 commonly in fome luminous form. The divine fchekinah was 
 of this kind. The countenance of the angel, was like light- 
 ning and his raiment zvhite as /how, who rolled the flone from 
 the fepulchre. Where faints have had ii^timate communion 
 with God, fomething of this form hath been imparted, as 
 Mq/es'facejhonCf and Stephen's tuas as it had ken the fc^cc of an 
 a^ngel. Exod. xxxiv, 30. Aft. vi. 15. As Jefus gren' to be 
 more like God in his internal fubflantial form, the rays 
 of divinity became more refulgent, and he v;z% in his fpiritual 
 body more glorious than any creature. And the fame bright- 
 nefs is communicated to ail beings in proportion to their fanditv 
 which is divinity, and this keeps pace with their ncarneis to 
 God. Angels and faints are light, Satan is total darknefF. 
 Judge of the form of Jefus then from what it is now. Rev. i. 
 J3, 14. Suppofe what ought to be, an earthly court whe 
 virtue and merit are the folc rule of honor an4 fplenvlor. Th 
 King as fupreme is the fountain of virtue and honor to ail his 
 nobles, officers, and fubjecis. Their forms are more or Ic^s re. 
 fplendent according to their nearnefs to him in the iuhftjntinl 
 form of his perfjn, which is virtue. The prince the only 
 l?egoUen and heir, to whom is derived his Father's nature. In -* 
 
 ere 
 
 rhe 
 
mS of the incarnation, HUiMILIATION, 
 
 faperior degree to what any others poflefs it, and whom he 
 hath raoft imitated, (o that when arrived to manhood He is 
 mofl his image and brightnefs, in manlike and kinglike ac- 
 complifhments. Ii is plain this royal fon muft excel all others 
 in external port, form, and fplendor, becaufe he exceeds them 
 all, in the internal fubjlantial form of virtue. And although 
 this prince is vefted with no governing authority, yet is he 
 fubjeft to none but his father. Every comer to court, every 
 officer and fubjeft, will view him to be of fuperior dignity to 
 them, and as (ubfifting in the mod perfeft form of the king of 
 any of them, and as meriting fuch perfonal refpeft as is not 
 due to any fubjeft, even when they pay him no direft a£ls of 
 icvereign honor. 
 
 Such was the ftateof Jefus while in the form of God, with 
 all the advantage, that heavenly things have above earthly, 
 he was incorruptible, impafTable, immortal, invifible af pleafure, 
 linlubjeft to any but his Father, glorious and happy, the facred 
 inviolable on^ of the Holy One. In this (late he might have 
 ever remained, but for the redemption of mankind. In this 
 he was a voluntary agent, and dilcovered the fublimeft piety 
 in not pleafing himfelf but his Father, and the moft confum- 
 Diate benevolence in not feeking his own things, but the things 
 of others. If he had then polTeffed the elTential government, 
 it is hard to fay how he could have relinquifhied it, and as the 
 exercife of it muft have been according to God's holy fpiritual 
 moral law, which none but holy angels had kept, devils and 
 men could only have felt his iron fceptre in righteou fnefs, and 
 tlie latter could never have been faved, for the law could not 
 give them life. 
 
 There is a fentence conne£led with the form of God, that 
 hath been divcrfely tranflated. Some prefer our reading, 
 f* He thought it no robbery to be equal with God." But 
 fome read it, ** He did not covet to appear as Gcd." Or as 
 
AND MISSION OF CHRIST. 149 
 
 others, ** He was not fondj of appearing as God, or tenacious 
 of retaining his equality to God." Let critics fettle this 
 point. As a Son, He had an equality of nature to God. 
 which He could not empty himfelf of : but equality of nature 
 infers no equality in power and glory. As a Sun, the Father 
 muft be greater than He : the genitor is fuperior to the gener- 
 ated, the giver to the receiver ; the fender to the fcnt. , If 
 Jefus thought this exterior equality might be retained, and yet 
 he was willing to part with it, it is the firfl aft of his humiiia- 
 ti©n : if it was fomething that belonged to his form which he 
 claimed, it expreffes his native dignity. But it ought not to 
 be extended fo far as to infringe on the prerogatives of pater-- 
 nity, or to render it inconfiflent with the Son's declaration, 
 " The Father is greater than I." The con:ipariron is not be- 
 tween natures^ but a divine Father, and a divine San. Tney 
 cannot be equals and the Father greater, in the fame refpeft* 
 The engraved image may be fo like the examplar. that Hs who 
 knows the one, may know the other alfo, John xiv. 9. but 
 they cannot be the fame. The fountain muft be fuperior to 
 the living flream. Given life, and power, are not unoriginate. 
 If we read it thus, *' Chrift Jefus whd fubfifled in the form 
 of God, was thereyi equal or like to God without robbery, but 
 did not covet to retain it, but relinquifhed it." it Ihcws his 
 humiliation, and benevolence in becoming /^oi^r for our fikes, 
 who was natively rich, that we through his poverty, might be 
 made rich. His benevolence was not fo difmtcrcfiicd but tiiat 
 he expefted to be crowned with gloryj had refpctl to the joy 
 fet before him, and thought it not meicenary 10 pray for it 
 when his work was finiflied. Hcb. xii. 2. Joan xvii. 4, 5. 
 
 2. " But made himfelf of no reputniion," or as tlie 
 tranflation may be corrected, '• Emptied himlcif, t.iking upon 
 Lim the form of a fervant in the likencls of men." The vvord 
 for emptied is fometimes tranflatcd. .'■;' m::ke void, or vaiii. I. 
 
i^Q OF THE INCARNATION, HUMILIATION, 
 
 Cor, ix. ig. 11. Cor. ix. 3. It denotes his voluntarily diveftr 
 jng himlelf of his former deiformity, and exterior equality 
 or likenefs, and being fubjeft to vanity, in the form of a/ervanti 
 in the Ukenefi of men.- The fojm of a fervant is the exterior 
 rendition and flate of a fervant. In the likenefs of men , diflin- 
 guifhes him from angels, who are miniftring fpirits to the heirs 
 of falvation. This likenefs is unto his brethren, the children 
 partakers of ftefh and blood. Heb. ii. 14, 17, In his deiformity 
 he was rich, in divine immunities and privileges, of unfervilc 
 condition, but for our fakes became poor, in a menial .condi- 
 tion, II. Cor. xiii. 9. in the likenefs of common men. He 
 became for a iJttle while what he was not before, lower thart 
 the angels, and is not now in heaven, and yet he retained, an4 
 ilill retains all his human diving eflentialities of perfon. Like 
 a, King's Son and Heir, who lays afide the appendages of his 
 native dignity, and becgmes his Father's fervant, fo did He, 
 Ifa, xlii. 6. The form of a fervant doth not mean the nature 
 of 3 fervant, nor doth likenefs imply famenefs, or the likenefs 
 of men fignify the human nature. John ix. 9. God (ent his Son 
 in the reality of fejii, but likenels of finful flefii. Rom. viii. 3, 
 His likenefs to his brethren in all things was without fin. 
 
 The fubje£l of ihe incarnation is Chrifl Jefus, II. John 7. 
 which fome heretics denied, and thQ nature of it, is his taking 
 part of flefh and blood, Heb. ii. 14. or becoming flefh, and 
 coming in flefh, or affuming a body fitted for him, Heb. x. 5. 
 which in the Pfaltps is mine ears haih thou opened, Pf. xl. 6, 
 alluding to a cuflom among the Jews, of boring the ear when 
 one who might be, or was free, voluntarily became a fervant. 
 Exod. xxi. 6. What he affumed was not the human, but 
 animal nature, which he had not at his birth ; and hath it not 
 now : it was only taken for a litilt while, for the fujfering of 
 death, Heb. ii. y, 9, 1 4. In flefh he tabernacled John i. 14. orig- 
 inal, among the apoflles ; our czrthly houfc of this tabernacle 
 
AND MISSION OF CHRlST. i^l 
 
 Is a body of flefh and blood, a body fubje£l to hunger thirftj 
 difeafe, and death. In this the incarnation precifely con fi fled* 
 The children partakers of flcfh and blood, of which Jefus alfo 
 himfelf took part, are the offspring of God, the Father of Spir- 
 its, not in flefh and blood which conflitutes none children J 
 they were children before fuch ^participation, and lemain fo 
 afterwards : In flefh and blood they rank with beafts for the 
 prefent that God might manifefl them : and^are fubje£l to 
 vanity , and the bondage of corruption, not willingly, but by 
 him (God) who hath fubjetled them in hope. I. Rom. viii. 20. 
 To this eflate Jefus defcended in his incarnation, and was like 
 thefe childrenj his brethren as Spirits, and God's offspring and 
 differed nothing from them in animal refpefts, only that his 
 flefh was not faiful, but the Hkene/s of finful flefh. He became 
 what the firft Adam was made, by his incarnation, and is from 
 hence called man, znd the Son of man, though the Lord from 
 heaven ; I. Cor. xv, 5.^ and this is the fole ground of thefe 
 appellations and not his birth of the Virgin. Not until thidt 
 time did the days of his flefh commence. In fcripture lan- 
 guage we are called men, and the Sons of men the Fathers ct 
 our flefh with refpect to foul and body, as difllnguifhed from 
 the fpirit of which God is the fole Father, and in which only 
 we are diflinguifhed from beafls. Jefus flooped to this eitjte 
 of the Tons of men, that as we have been roanifefted to be 
 beatls, as fons of men, we might alfo by him be manifefled to be 
 the fons of God by the adoption, viz. the redemption or refur- 
 reftion of the body. ' There appears to be wifdom in this 
 myflery of godiinefs as thus imperfeaiy explained : And ihaC 
 the above account is right for thereafon of his name man and 
 the Son of man, is evident in that he is not now man, or the 
 Son of man, nor in the form of a fervanl in the hkencfs of 
 rfien : but one liki to the Son of man, Rev. i. 13, yet GoJl 
 «/v^r all (the Fath'^r excepted) bleOTcd forever. 
 
152 OF THE INCARNATION, HUMILIATION, 
 
 The time of the incarnation of Jefus Chrift was after John 
 began his miniftry, and before he began his own, cr tabernacled, 
 among the ApoftIes» John i. 14. 
 
 The Apoftles only are meant by the, us, among whom he 
 dwelt after he was made flefh, even the zoe who beheld his 
 glory. Now it is evident he was not in earn ate in the beginning 
 of John's miniflry ; for he was then with God. But he was 
 made flcQi before he came in flefh, and was manifeft unto Ifrael. 
 So that jufl before his baptifm and becoming Chrifl: he was made 
 fleni, and caine m flefh. I. John ix. 2. II. John 7. Rom. viii. 
 3. And was fent in the likenefs oijinful flefh. As fome her- 
 etics denied the coming of Jefus Chrifl injlejh, not the flefh, 
 for there is no article before the word for flefh, the pointing 
 out their error, will help farther to fhew the nature and the 
 time of the incarnation. The denial of the coming of Jefus 
 Chrijt inflejh, is equivalent to denying the Father and the Son^ or 
 that Jefus is Chriji. I. John ii. 22. None ever denied his birth 
 of the virgin, but the antichrifl:s denied his after coming in flefh, 
 and were righter than the reputed orthodox, in fuppofing his, 
 incarnation not to.be at his birth. Simon Magus and the Gnof- 
 tics were thefe antichrifls, to confute whom John wrote his 
 gofpel. Their error was precifely this, that iiiQjleJh which 
 Jefus afTinned in the reign of Tiberius, who had been born thirty 
 years before, in the reign of Auguflus, was not real, hxxX. fiSli' 
 tious. They joined likenefs to flefli, and not to ftnfuL Rom* 
 viii. 3. Bifhop Pearfon quotes St. Augufhine, faying, "That 
 Simon Magus made himfelf to be Chrifl, and what he feigned of 
 himfelf was attributed by othcis to Chrifl himfelf." He faid, 
 *' He gave the law in mount Sinai by Mofes in the perfon of 
 the Father, and that he appeared putatively, feignedly, in the 
 perfon of the Son in the reign of Tiberius." Now it was in 
 the reign of Tiberius that Jefus began his miniflry, confequent- 
 iy the coming of Chrifl in flefh which he denied was not at 
 
AND MISSION OF CHRIST. 
 
 ir>2 
 
 ihebirtli of Jefus. St. Cyril reprefents Simon asiayir.g, '• Je'us 
 Chnft appeared not in real flefli but Dokefi, in appearance only." 
 Hence they were called Doketai, and Phantafiajlai^ as holding- 
 that Chrill's was not real flelh, and that he ruffered in appearance 
 only, putatively, or in phantafiiiate. Pea rib n, p. 184. Margin. 
 The fcholaftic incarnation is of a perfon neither J^fus nor 
 Chrift, but who became both thereby : thus another per- 
 fon is fubftituted in the room of Jefus Chrift. who came \n. 
 {leili, and was crucified through wcaknefs, and in all was our 
 example, and as that other perfon isJiciitiouSi we have a noth- 
 ing for tht.Jubje^ of their incarnation. And as their incarna- 
 tion is more than the adumption of flefh, the nature of the true 
 incarnation is mifreprefented : and fo alio is the time, for it was 
 not at the birth of Jefus, but about thirty years after. This is re- 
 puted orthodoxy, and yet no reputed heretics were fcarcely 
 ever guilty of three more egregious and fatal errors, and 
 millakes, 
 
 ** Being found in fafbion as a man, he humbled himfelf, and 
 became obedient unto death, even the death of the crofs.'* 
 
 Here is another word exprefTive of the exterior ftate cC 
 Chrift Jefus, the Schema, fafhion of a man, which denotes his 
 figure and {hape, in which he fuffered hunger, thirft, eat, drank, 
 was feen, handled, and at laft died. Being thus found in fafiiiori 
 of an ordinary man. He humbkd himfelf to death. 
 
 If he had been born mortal, it was his lot, and there coulcj 
 be no room for his humbling himfelf to death : nor any conde- 
 fcenfion in fubmitting to his lot. His birth was no voluntary 
 Sft of his humility, and if he had been born mortal, there could 
 be no poT:erior a£l of humiliation in his dying. In his nativo 
 ftate as the Son of God, even though born of a woman, no law 
 fubjefted him to death, but in the fafhion of a man there was 
 a law which obliged him to die. Into this ftate after leavipg 
 the form of God in which he cdvdd not diei he voluntarily 
 T7 
 
5 54 OF THE EXALTATION OF CHRISt. 
 
 enterea, and fo humbled himfclf as to become obedient to ihlS 
 great law ot his condition,' and though the prince of life died t 
 which death includes his previous (unerings, and all that was 
 prior to his refurreftion. Death re(pe£ls only the animal part 
 of. man : the human nature cannot die naturally. It was the 
 man G*>d's fellow, and not *' the great Jehovah that died," 
 and as God the S'n in flefh purrhafed the church with his own 
 bloody A6ls XX. 28. I. John iii, 16. and laid down his life for 
 •as. The divine and human life He was born witl^, he could 
 not part with, but the animal life of man he had affumed he 
 could lay down. And as this was his ctL'n after his affumption 
 of it, his whole perfon fuffered. No man took his life from 
 him, but he died bccaule he chofe to die, and eveti fooner than 
 the other ma^efaftors, To that Pilate marvelled he was dead fo 
 foon. See the contraft : the firfk Adam by /e eking his own 
 things, expofed himfelf and all to lofs : the lecond Adam by 
 not pkafing himfelf, gained for himlelf glory and honor, and 
 for us more than Adam loft for him'elf or us. In this He is 
 a pattern for our imitation. *' Let the fame mind be in you, 
 ^hat was alio in Chrift Jefus." The death Chrift luffered 
 was the death of the crofs, which with the blood, is confidered 
 as the propitiation for the fins of the whole world, the price of 
 redemption for all, from the curie of the law ire force againft 
 them.' The (landing of all is in redemption, God is not im- 
 puting their trefpafies to any for not obeying the la\\', but for 
 v.vt believing in L hrift. John iii. 36. 
 
 ,3. The next Rate of Chrift is th;:t of exaltation, 
 " Therefore God hath highly exalted him," &c. 
 As the inanition, incarnation, and humiliation made not 
 iny eOential alteration in ihe conftltulion of his pcrfori as hu- 
 man divine by its natures : fo the exaUaiion added nothing to 
 it, but onlv changed Kis fate, Jofcph was the fame perfon 
 -.vhen in the pit, in the dungeon, and when riding in th« 
 
OF THE EXALTATION OF CHRIST. ,55 
 
 fecond chariot ; fo was Jefus when in the manger, when with 
 God, and God, and when in {l;;fh, and when on the throne of 
 the Divine Majefty. Therefore, may be underflood illativeiy^ 
 or caufally, that his exaltation is either ihe Jequel or reward 
 of his humiliation, or both. L .ke xxiv. 26. Heb. xii. 2. 
 This is what Chrift prays for after he had finifhed his work, 
 *' Glorify thou me with thine own folf with the glory which 
 I had with thee before the world was :" John xvii. 5. i. e. 
 before thee *• who calieth thole things which be not as though 
 they were." Rom. iv. 17. This was (lipulated for in the 
 covenant of redemption, which the father had decreed him, 
 when he was foreordained, and which he was now entitled to ; 
 the glory he gave the apoftles, as the Father gave it to him. 
 And therefore it was no elTential glory then aftaally poffefied 
 by him :^ but the mediatorial glory, he is now exalted to. 
 God hath hir^ly exalt^ him, or fahtrexalud, or Xi)ilh all ex- 
 altation. It refpefts his whole perfon and not the human na- 
 ture only, for that cannot but be exalted with the perfon whofe 
 it is. Exalted above the grave in his refurrCiSlion, above the 
 earth in his afcenfion to heaven^ and above all heavens, at' his 
 Father's right hand upon the throne of his glory, tp ad^iiniftcr 
 •11 things, and judge the world. Eph. i. 2.1. 
 
 It commenced at his rerurrs:tli on, Rom. i. 4. and was a po- 
 ii-ticai generatipn, Pf. ii. 7. Heb, i. 56. Afts xiii. 32. for a 
 king's coronation day, is his birth day as a king. Then he 
 was vefted with sll power in heaven, and eaith : Matt, xxviii, 
 J 8. but before be had all power on eartJi as the/on of man. 
 Matt. ix. 6. Being brought again into the world at his lefur- 
 re6lion, asgels ^re ordered to zoorfiip him. Heb. xi. 5. Then 
 he became the creator of angeis as throne;, dominions, nrinci- 
 palities and powers, ColoL i. 16. 17. and of tlie world to 
 come, the world for whofe fins he is the propitiatiow. From 
 t\ri% time there was a jural pofition of all things und-r his feet^ 
 
i5o OF THE EXALTATION OF CHRIST. 
 
 Eph. i. 20. and iv. 10. Him alone is excepted which did pui 
 all things under him, I. Cor. xv. 27. He is now in J}at% 
 GcQ over all, blefifed forever more : the father of eternal lifs 
 to his feed. Ifa. ix. 6. Heb. ii. 13. True God (the Ton) and 
 eternal life, as Ibme under (land I. John v. 20. He is in th^ 
 univerie what Joieph ^vas in Egypt, Gen, xli. 40. " Thou 
 ^ait be over my hou*e, and according unto thy word ihall all 
 i^y people be ruled, only in the throne will I be greater than 
 thou.*' His exaltation extends to the utmofl height of crea- 
 tion, even to divinity of flate and condition ; which is ths 
 dignity and fummity of the peerleis fupereminency, and tranf- 
 cendency, or the fupreme (upremacy of God, As mere hu- 
 manity of nature entitles none to an earthly throne, neithc? 
 doth mere divinity of nature ; \Jofeph was of the human nature 
 as much in the pit or dungeon, as when riding in the lecond 
 chariot ; but then none were ordered to bow the knee before 
 him. Jefus was as divine by nature in the manger, and in the 
 days of his fleih, as he is now : but then none treated him aS 
 in fiate God. To fuppole Jcfus is now feated on God's throne, 
 being a creature, is more incongruous, than to imagine Pharaoh 
 advanced an ape or monkey to his throne, and not one of 
 the fame nature with himlelf, becaule the difference between 
 the hir^hefL creature as fuch, and God, is greater than it is be- 
 tween man, and animal. The name given Ckrift above every 
 ytame, is the official dignify of God, added to divinity of 
 "Aature which he before poffeffed. Thus name fignifies in no* 
 bilitv learning, fuch as David his type ac<^aired. II. Sam, 
 vii. 9. Now things are predicable of him that were not true 
 before : i^x fince the government hath come upon his fhoul- 
 AtT, He is wonderful, &c, a Prince and a Savior : and is not 
 in the flate of a child born or Son given. What the Father 
 was necedarily. He is now by the Father's gift. King of Kings, 
 i>'jrd of Lords ; Alpha ai)d Omc pa, PcntocratQ^, Abr.ighty^ a? . 
 
OF JESUS CHRIST. ly^ 
 
 all imperial ; to Him are afcribed every perfeftion ii\ a crea- 
 turc-tranfcendent degree, Rev. v. 12. not upon the account o( 
 his eternal Son(hip, but of his redemption, and a^ ihe exahecl 
 Latnb. His ftate is in fiae the lupreme fupremacy of God- 
 head : his power is all power, creative, legiflative, judiciary, 
 and executive. It is therefore reafonabic every knee ITriould 
 bow at or in the name of Jefus, and every tongue confe(t> him 
 Lord to the glory of God the Father : and honor him as they 
 do the Father. John v. 22. 
 
 It appears there are two grounds or reasons of the £liatIon 
 ©f Jefus Chrift to God, 
 
 The firfl is, as Jefus, whereby he is the Son of God by nature 
 the only begotten of the Father. The fecond is, as Chrift, 
 whereby he is divine by Itate. The divinity of the nature of 
 Jefus can only be proved by his generation, and the communi* 
 cation of the divine life to him therein. But the divinity of 
 the ftate of Chrift is to be proved by his official dignity. 
 Thus Chrift proves his divinity of ftate from his being fandi- 
 fied, andfent into the world. John x. 36. Mr. Emlyn and 
 others who deny the divine nature of the Son, fay he was only 
 an ofHcial G od as magiflrates are. It is allowed divinity of 
 nature is not aiTerted here in John x, 36. however it may be 
 fuppofcd. As Chrift he is God by office, but as Jefus he is 
 God by nature, and it is impofEble he fnould be other'vile as a 
 Son of a divine Father. Even in the forecited John v. 30, and 
 38, his divinity of nature is alfo intimated, " I and my father 
 ara one,'? and " the Father is in me and I in him." San£tity 
 is divinity of nature, or life : and is only the vital fubftanco, 
 of the intelligent agent made partaker of it : the communica- 
 tion of it to Angels or the regenerate neither makes them all 
 powerful oor all knowing; A nature is no intellect or intellett- 
 ualift, but the fubftance of one, and therefore knovvS nothing of 
 itfelf. Is it a Vdlid proof that a man hath not the huT.srj 
 
^58 OF JESUS CHRIST. 
 
 nature becaufc he knows not fo much as Newton, or cannot rca. 
 fon like a Locke, or write a poem like Milton, or move a weight 
 equal to Samplon or Archim%des ? Juft as well Jefus may be 
 denied to be divine by nature when in the manger, becaufe he 
 , was not that mighty God and great God our Savior he came 
 to be when the government was upon his fhoulder. Let 
 them prove that the only Begotten of the divine Father can be 
 by nature of a different fpecies from the Genitor, and it will be 
 to fome purpofe. It makes nothing when the Son begins his 
 perfonai exiftence ; his life from the time of its being given, 
 mufl be divine and eternal becaufe the Father's is fo. A 
 Son can no more be coeval with his Father than, a creature can 
 be coexijleyit with its creator. The regenerate have nov/ eter- 
 nal life abiding in them, but Were they from eternity ? fchohf- 
 tics fuppofe a difference in the viode of the cxijltnce of the 
 divine being from other beings., and fpeak of degrees of exifl^ 
 ence : but until they explain therafelves and prove their alTer- 
 tions, they muft ftand for words without knowledge. One 
 tells us " there are three perfons in one God : not three GodSj 
 for this would be a contradiftion : But that this infinite 
 Being exifls in fuch a manner as to be three fubfiflencies, or per. 
 fons, and yet but one G )d, whom he calls three one, and 
 qjotes I. John v. "7." Now all men live in G&d, Atis xvii. 28, 
 &s a parental providenc'e. And that all faints are in, dwell and 
 abide in God, and are one wiih him, even as Chrift and the 
 Father are one, and are all of one. ] Ain xvii. 22. Heb. ii. 1 1» 
 But are all thefc diflinft fubfift^ncies or perfons, one God ? 
 One God or being, cannot have more than one intellefi: without 
 deflroying his individuality, and there mufl be one intelle6l 
 to coi.ftitute perlonality. To return from this digrelTion, if 
 it be one, Mr. Emlyn and otiicrs mufl advance better cvi, 
 dcnceof ChriPrs not being divine by nature, than his not know* 
 i.n^ the daj and hour 0/" the judgment. Matt. xxiv. 36. Jefuj* 
 
OF JESUS CHRIST. 155 
 
 had but one intelle^l, neither his divine nor human nature are 
 Capable of knowledge. So that his not knowing that ddy of 
 hour, argues nothing againft his divine nature, any more than 
 againft his human nature : nor any thing againft hisdivinity of 
 ftate, for he was then in ftate man and the Son of maoi He 
 knows fome tkiiigs now which he hath received the knowled.^o 
 of fince. Rev, i. i, 2. He may know that now, it is no more 
 degrading to him, that the Father gives him his knoA'!ec!j;e and 
 power of creation to be in himielf. than thu he gave him his 
 life to be in himfelf. Befides it is improper hn a F^ithcr te 
 Gommunicate the arcana imperii, fecrets of government^ to a 
 Son, before he hath invefled the Son in the government, as was 
 the cafe with J-^fus Chrift, when he denies that he knew of 
 that day and hour. 1 he prevarication fome put into the mouth 
 of Jefus, in whom was no guilcj that he did not know it as 
 man, but knew it as God, merits the utmofl reprobation, as a 
 mean jefuitical evafion of their own making, and forging upon 
 him, and nothing but ignorance can be any foit of excufe for 
 them, or he hath but oneintelle£lor knowing faculty, or cipacitVi 
 
 Another inferential obfervation may pertinently be made, 
 viz. That divinity of nature aior.e, is no ground of religiou? 
 WorQiip, but divinity o^ ftate grounded on and added to divin- 
 ity of nature is. It is only in his ofHcial chara6ler Chrift is 
 worfhipped. Every mjn pofTeffes the human nature equallv' 
 with a king, and yet that nature is no objeft of civil worfliip, 
 but only the perfon of him who is in ftate king. V/hilcS 
 Jeius was God's holy child and heir, he was truly divine by 
 nature, but dire£t aCU of divine worfiiip were not then paid 
 to him. 
 
 The woi fiiip of th6 wifti men ^'as civil according to thd 
 ^^aftern mode ; it wab paid to the born king of the Jews, bui. 
 it does not appear that they viewed him as divine. The wof-* 
 JA'.p ordered to be given him is becaufe of his being the i'or\ 
 
iU OF JESUS CHRIST, A'^b 
 
 &f man, and having all judgment committed to hirn. John v. ^^^ 
 As Jefns he was the image of his father's perfon, but as Chrift 
 in lis exaltation he is the image of the eternal majefty whom 
 vie adore. He that honcrelh not the Son in his million, hon- 
 orcth not the Father who fent him. The exalted Lamb is wor- 
 ■n-jjppcd by faints and angels for his ftate and works. Rev. v. X2. 
 V/oi{hip paid Chrifl only as an official God, would be only 
 fuch as is civil, and magiftrates have a right to, as fons of the 
 Mod High. The worfhipping the divine nature, doth not 
 determine the perfonal Being who is the objeft of it, for the 
 divine nature is partook of by all holy beings in a degree, and 
 yet 3YC not any creatures objefts of worfhip, becaufe not in 
 ftate divine. The truth is, the divine nature is no perfonal 
 3gent, but the vital fubftance of one, and it is for the ftate of 
 3 perfonal agent in this nature that he is worfliipped. Should 
 any objecl that we are to worfhip God only, and therefore 
 5f the Father, Son, and Holy Ghoft, were not in conjuntlion 
 one God, it would be idolatry to worfhip the Son. The 
 jnfwer is cafy, the worfp^ip paid the Son is not fupreme though 
 it is diviney but is fuch as the divine Father orders to be paid 
 to the divine Son, to His own glory. Phil. ii. 2. The intelli- 
 gent chnftian who knotvs the only ttue God, and Him whom 
 jie hath fent, worfhips each according to their perfonal idea and 
 ftate, and for their perfonal works, and doth not confound the 
 fender^ and the Tent, and the whole of the worfhip of Jeful 
 Chrifl; redounds to the glory of the Fatherj the fountain of all 
 divinity of nature and ftate. 
 
 It is Jcfus Chrift as exalted, that is the mediatorial creato^ 
 or all things, as fhall be fhewn in its place, which determines the 
 nature and time of his creation. That it is fpiritual and heav- 
 enly, not natural, earthly, or material, and that it did not take 
 phce till at or after his refurredion, the beginning of his ex- 
 altation. 
 
THE RESTITUTION OF^ALL THINGS. i^i 
 
 jefus Chri/l In his exaltation is the fecond perfon in liie 
 chriftian trinity, which is the triune adniituflration of the 
 kingdom of God. 
 
 An eternal Son, and an eternal Trinity, are mere fcholafli- 
 eifms, human inventions, and groundlels traditions. 
 
 There was no Trinity before the rerurre£hon of Chrift, and 
 there will be none after he hath delivered up the kingdom ta 
 the Father, and God fhall be all in all. Nczj the government 
 is that of the Father, of whom are all things, and of the Son, 
 by whom are all thihgs, and of the fame Spirit, through whom 
 are all things. 
 
 The fourch and lad flate of Jefus Chrifc is what Divines fay 
 as little of, as they do of the fiift, and vv'ith as much confufion. 
 And although it is not to take place, until the prefent ftate. 
 come to an end it is beO: to defcribe it here, that the reader may 
 ha^'e a connefted view of the fourfold flates of Jetus Chri.'fc 
 the Son of God. The fulleil account of this lafc flate is in 
 I. Cor. XV. 24, 28. The delign of the apof!ls is to prove ths 
 refurrection of Chrift, and the conferjuential refurreftion of all 
 others, each in their order. ChrlH: is to reign in his prefent 
 excited (late, till he hath put down all rule, power, and author- 
 itybut his own ; and put all enemies under his feet,. and def- 
 troyed death the laft : then cometh the cr.dy and he fliall deliv- 
 er up the kingdom to God even the Father : and as the Father 
 who piit all things jurally under Chriil, is excepted from being 
 put under him, fo when all things iriall be fubduedunto Chrift, 
 then fhall the Son alfo be fubjeft unto him, that put all things 
 tinder him, that God may be all in all*. The above great events 
 are to tr.ke place *• in the times of the re/titutiori of all things, which 
 God hathfpohenby the mouth of all his holy prophets face the world 
 Ifcgan," Afts iii. 21. As the Mellias was to come to reflore all 
 things, and a reduction, reditution, or rcfloration implies that 
 there v/as an original flate of all things to which the relloratioa 
 is to be made, and a prefent derangement of all tilings : 
 
 w 
 
i62 OF JESUS CHRIST, AND 
 
 1. That original and Jirjl Jlate of things mufl be defcribed. that 
 zot may determine zvhat things are to be refiored^ and to what 
 degree and extent this rejloration is to take place. 
 
 The reader muil take a retrcJpect to the ftate of all things 
 in God's iiifi: creation and kingdom. For no beings or things 
 will have place in the. kingdom of Gcd all in all, but what 
 had a prior exigence in the original and firft creation and king- 
 dom of God : for nothing can be reftored to what it never 
 was, though the reftoration may perhaps be to the firft ftate with 
 fome advaniage. ' The original creation of God hath been de- 
 fcribed as confifting of the matter of all things out of nr,ihing, 
 though the word create in no language implies io much, be- 
 caufc necefTitv of being cannot be attributed to any thing but 
 Ov.d. Bur cre?tion properl^ is the change of the ftate and 
 nature cf precxiftenL thui^s. Thus ?he flarry and planetary 
 Corporeal univerie was put into order, after a previous creation 
 of the marrer of it as a building is htly framed together. But 
 oui earthly lydem was in a chaotic {Inte, and needed a farther 
 adornoi ion, when ihc firft creation of God took place, and was 
 not included m it ; and therefore nothing in or of the Mofaie 
 creation is to he reftored to its firft chaotic ftate, or the ftate 
 in which it was placed by the Hcxemeron creation, 
 
 Belides the ft'arry and pbnetary corporeal univerfe, the 
 heaven of beatitude locally underftood, belonged to that crea- 
 tion, fixed for/iewhere withi^ the region of the planets and 
 fixed ftars. '' 
 
 And to inhabit thefe celeftial regions a uni^'erfe of rationals 
 ^v8s formed all at once, independent of each other,Jpirits. iffuing 
 from the father of fpirits, and holy, as idumg from the fountain 
 of fanfllty, otherwife they would have been unfit for fbciety 
 with God, or to be loyal fuhjeflsof his kingdom. They were 
 under la vv to God, even the holy fpiritual moral law, requir- 
 ing unfinning obedience, which was a covenant of life between 
 Sod aiid them, being obeyed in contijiued life, but could not 
 
OF THE RESTITUTION OF ALL THINGS. i6§ 
 
 give life to tranfgreffors. In this (late all were holy and happy : 
 and God was all in all. There was no finer evil, conicquciit- 
 ly no mediator, redeemer, renewer or fandifier, needed in that 
 ftate. They were free as moral agents muft be : but uncon- 
 finned in their (landing, and therefore fell through abuie of 
 liberty. The Hebrews mention two orders ofthefe raiionals, 
 whom they call Cherubim, and Ifchim ; lome of ihc fjrmer 
 the fame with the angels kept not their firfl eflate, and all of 
 the latter have left their own habitation and (landing in the 
 originaL kingdom of God. The Kchim are what we now call 
 human fouls or Spirits. In Spirits phyfically confidered 
 there is no fpeCific but gradual difference only. The Mofaic 
 creation and the whole (late of things in our world, prove an 
 a£lual derangement from that firft Rate of things. And no 
 things originated by the jMofaic creation are to be redored : as 
 they are only terreftrial and animal. 
 
 To effeft the reftitution of all things relating to human 
 fpirits, the prediftive curfe of the ferpent *' thit the feed of the 
 woman fhould bruife his head," is introduftory, next comes 
 the promiffi to Abraham that in him and in his feed all nations 
 of the earth fhould be bleffed. And after this all the proph- 
 ecies which fpeakof the reftoration of the Jews and others, comje 
 jn proof of the reftitution. 
 
 When Jcfus Chrifl came in flefn it was as a common Sav- 
 iour, h« was equally allied to all men, and gave himfelf a 
 ranfom for all alike to be teftified in due time. All that ever 
 hdve been, fince the world began, recovered and reflored, ar.* 
 indebted to the grace of God through him therefor, as he was 
 foreordained before the foundation of the world, and was the 
 Lamb flain from the foundation of the world, for thispurp^fe : 
 and all that are ever reftored in future, muH: own that their 
 ranfom, even if it be from the^iV, is by the blood of the cove- 
 nant, or by Jefus Ckrift as flain for us. 
 
i6i OF THE RESTITUTION OF ALL THINGS, 
 
 There is a jural reftitution of al! things already accomplifhed 
 in confequence of whal ChriCl hath already done, by the Fa- 
 ther's committing all things into Chrift's hands, putting all 
 things in fubjeclion under his feet, fo as to leave nothing that 
 is not put under him. Heb, ii. 8. 
 
 In this fenfe be hath reconciled all things, in heaven and 
 parth, and created all things anew, a general peace, a new- 
 world, and kingdom of God, a new teftament covenant and 
 law, *' old things are pafled avv^ay, behold all things are become 
 new." 
 
 But the aBual reftitution of sU things is not yet accom- 
 pliflied, " We fee not yet all things put under Chrift, but 
 we iee Jefus, vho was made lower than the angels /or a litik 
 zjohile^ for the (uftering of d^ath, crowned with glory and 
 honor" to eiie£l it. Heb. ii. 9. original. And wc exprefsly 
 read that he muft reign till all enemies are put under him, and 
 death itfelf the laft is deftroyed. He was manifefted to deftroy 
 the works of the devil : fliall he not do it ? Nay he became . 
 incarnate that he might deftroy the devil himfelf, and he will 
 doit. The devil and his adherents 2ls Juch are not of God*s 
 creation, they had no exift;ence in God's original creation and 
 kingdom, nor will they have any being in God's final king- 
 dom. God will not fuftcr an eternal blemifh in his works, or 
 evil to be endlefs. He canpot be relatively ail in all until all 
 evil and evil beings as fuch, and every plant not of God's plant- 
 ing, are deftroyed and rooted out. God being love without 
 hatred, gave only beneficial being to rationals ; their chief 
 end is to glorify God and enjoy him forever. He wills their 
 falvation in the way of hc4inefs, through coming to the kno\\r- 
 ledge of the truth : who fhall effeftually fruftrate this end ? 
 can it be done by tiny creatures ? they who think it can en- 
 tertain very unworthy apprehenfions of the Almighty, and fo 
 do they who fuppofe he defigned any for endlefs mifery in 
 
OF THE RESTITUTION OF ALL THINGS i6^ 
 
 giving them being. That this was necefTary for God's glory, or 
 for the good of the whole, is utterly abfurd. The being, de- 
 ligned for endlefs mifery in his produdion, can be under no 
 obligation to his creator, confecjuently cannot fin, which is a 
 violation of obligation. The good of no whole can confift 
 in the mifery of the individuals that compole it. And that 
 the glory of God, or the happinefs of the righteous, fhould 
 be promoted by the endlefs mifery of fome, is utterly inadmifii- 
 ble, as repugnant to their natures and benavolent characters. 
 The happy themfelves delight in the happinefs of others, and 
 not in their mifery, and the benevolent will piomoteit ali in 
 their power. There is in all rationais fomething that was in 
 God, which he has not by their defeftion loft his propriety in, 
 and he has not relinquiflied his right to it. They were once 
 holy and happy, and will be reftored again to their primitive 
 ftate, that God may be all in all to them, which he is not at 
 prefent, but will be at the end of Chrid's mediatorial reign. 
 Chrift is faid to be «•' all and in all." Colof. iii. ii. He is all 
 in himfelf as mediator ; and in all the redeemed in a meaf- 
 mre. But he is in none all in all, without any interponng and. 
 So far as he is all and in all to any, there is forae detraction from 
 the Father, fo that he is not all in all as he will be when Che 
 all power given to the Son is reftored to him that gave it. 
 God gave Chrift to be " Head over all things to the church, 
 which is his body, the fulnefs of him that filleth all in all.'- 
 Eph. i. 22, 23. But here a prefent deficiency is implied as 
 the filling is not completed, and to be all in all is fometl.'ing 
 more than to ^// all in all, and this isalfo a kind of detention 
 from the Father of that which he was originally, and is to be 
 finally. As in the multitude of people is the king's honor : 
 but in the want of people is the doftrudion of the prince. 
 Prov. xiv. 28 : lo God's relative all in al'fhip is detrafted 
 from him while any of his fubjcQs continue unholy and rcb:" 
 
i66 OF THE RESTITUTION OF ALL THINGS. 
 
 lious. The reflitutlon of all to God and heaven will be irj 
 n way confident with all the divine perfeftions ; he is a juft 
 God and a Savior. All will be his willing people in the day 
 of his power, and fome will be Uved/o as by fir t. 
 
 When the Son delivers up the kingdom, and is himfelf fub- 
 je£t to the Father, he will retire from government, and return 
 to the flate and form of God he was in before his incarnation, 
 full of ail the fatisfaftion, and with all the honor and glory 
 refulting from his beneficial work. He will be as glorious in 
 giving 'dp as in receiving the kingdom. 
 
 The advocates for endlefs fin and mifcrv ftill continue God's 
 creation and kingdom divided and deranged : G;^d is not aad 
 never can be all in all, according to them, to the whole of it. 
 He endures in his creation what is not of his making, and what 
 ])is foul hates and abhors, A ufurping devil is paramount to 
 him in the number of his fubjefts. Some of them fay Chrifl 
 died only for a few, but all for whom he died will be faved. 
 Oihers fay he died for all, and yet finally will lo^e moft of his 
 redeemed. But neither of them can give a fatisf-iftory realon 
 for the endlefs duration of {in and mifery, nor reconcile it te 
 the benevolence, holinefs, wifoom, and even juftice of God, 
 Endleis punifhment cannot be proved to be conducive to God's 
 glory, or the benefit of the righteous, who are perfected by 
 love and net by fear, and confirmed in their hnppy condition 
 without need of fuch a fpeftacle of milery always before them, 
 who as ifTung from God they are always, and ever will b« 
 bound to love. 
 
 What hath caufed many to deny the falvation of all men is 
 their fuppofing the general judgment tnds the mediator's reign 
 and that this life, be it longer or fhortcr, is the only time of 
 fTiCrcy* to the fpiiits and fouls God hath made. But thcfe are 
 {liewn to be miflakes by many able writers on this fubje6>, and 
 to thefe the reader is referred. 
 
OF THE RESTITUTION OF ALL THINGS, i^^ 
 
 In the kingdom of God all in all, i\\ communicnions are 
 immediately from God as the fountain to t'very ft i earn : and 
 he communicates kiynfdf, to theutmofl finite beings are capabla 
 of receiving. All zrc Jdlcd with all the fulnefs of God. Eph.- 
 iii. 19. And this is their permanent and immutable condition. 
 Into this kingdom of G'>d all in all, the m'^diatorial kingdom 
 empties itielf, as into a vail ocean, and becomes ejided, as to its 
 mode of adminiflratiop. God's kingdom will come under hio' 
 fole pergonal government. The economies that have been, or 
 now are, do in a mealure detract from, or eclipfe, the ^lory, 
 dominion, and eternal lovereignty of the one God. The lav^ 
 was the vvord fpoken by angels ; and even the gofpel thongli 
 to the glory of the one God the Father, and the Father hirn- 
 felf is exempted from the all things put under Chrift, yet being 
 the kingdom of the Son, a human divine perfon, it mud give 
 way to this eternal kingdom. The kingdom of the mediator fluU 
 have no end in its efecis, yet it mull have an end in its admiu- 
 iflration. Being the kingdom of the Son properly, it fiiall 
 lafb until He is fully glorified, and then the appropriate ku-g- 
 dom of the Father fhall come in ablolute eternity. The whole 
 of creation, the beauties of providence, and the grace of re- 
 demption (hall then be {czn in the majefty of the Father, the 
 fource and end of all. The whole flate of rule, power, and au- 
 thority, fhail be taken away by Chrift from all creatures, and be 
 delivered up by him to the Father, from whence all originated, 
 and He alone fliall be all in all, to his Son, and the redeemed 
 forever. What the Son then iljall be depends upon what He; 
 was before the mediatorial undertaki^ig. He was God with 
 God, and fubiiftedin the form of God, and therefore will not 
 be m the rank of a general to execute an important commi!- 
 fion and then return into the rank of icllow fubjetls : but will 
 remain the divine Son of a divine Father, and enjoy all the 
 glory and fdicity of his atcbievements, and the fatisfacticn of 
 
i68 OF THE RESTITUTION OF ALL THINGS. 
 
 feeing all his redeemed fafe and happy forever. The preferit 
 reign of Chrifl; is for the fubduing of every oppofing power, 
 Jews, Romans, Turks, Kings,, and Infidels, Sin, Death and 
 the Devil. Then every branch of his mediatorial ofEce fliall 
 ceaie. The prophetic with all need of inftrudion will be 
 fucceeded by the beatifical vifion, and perfe6tion of knowledge : 
 prefent fruition will prevent oblation, and interceflion, and 
 p^rft^Bfecurity in life eternal, will prevent all need of rule and 
 prott6tion. But the real glory of Chrift, and the faved, wilt 
 not be dirainifhcd but rather enhanced. The end of ail dif- 
 penfations hath been to manifefl God to his creatures ; all 
 that ever hath been, fhall be, or can be, is to be found in God : 
 therefore whatever hath been in all the economics of time, 
 fnall be fcen in this infinite mirror, with ail the glorious attri- 
 butes of wifdom, juftlce, power, grace, holinefs, &c. clearly 
 fhining out in them, and fully underflood, (hall be vifiblein 
 the glorious fountain of all. Whatever perfe£lions the mind 
 of any creature can or fhall have any apprehenfions of, are in 
 God. And none can have fo high conceptions of God in the 
 kingdom of Chrift, as they will in the kingdom of God, all 
 in all : for they will fee him as He is. 
 
 Now they know the exemplar by the image, but then God 
 will manifefl himfelf direftly and fully, and they v/ill be for- 
 tified to bear it. God being infinite, the infinity of glory 
 which he is, cannot indeed be taken in at once by finite beings ; 
 therefore there will be eternal new and frefh glories and 
 plealures without fatiety, breaking in upon the whole ftate of 
 angels and Saints. A river of life, and pleafure ever flowing 
 always fre(h and new. All have all fo far as finite beings can, 
 and yet neio, becaule they cannot have all at once. The great- 
 nefs of this kingdom is inconceivable as it draws up into its 
 vortex all rationais of God's creation, as they all iffued from 
 the Father of fpirits, and the fountain of fandity, fo they vail 
 
Of THE PERSONAL NAME JESUS. 169 
 
 bd brought home in him. And there will abide as in their 
 eternal manfion. Then Chrifl perronally will be more glorious 
 upon delivering up the kingdom than upon his reception of it. 
 The above fourfold ftates belong to Jefus Chrill, and not to 
 any eternal Son, or Logos, nor to any mere nature which is no 
 agent, but like a cypher without an integer, of no denomina- 
 tion, feparate from its fubje6t* 
 
 CHAP. VII, 
 
 i)j the pcrfdnal name Jfe/us : His ojzce as Chrijl : Dignity as 
 tUz One Lord : A creator under this charaSler : His creation 
 a proof cf his divinity of Ji ate and nature, 
 
 THE contents of this chapter are included in the words 
 bf the Apoftle, " One Lord Jcfus Chrift, by whom are all 
 things, and we by Him," I. Cor. viii. 6. As the Father is 
 the one God, in oppofition to the gods many, and in difdnBioii 
 from the Son : fo Jefus Chrifl is the one Lord in oppofition 
 to the lords many, and in diJlinSiion from the Father* For 
 though the Father is Lord, and Chriti: is God, yet the fupre- 
 macy belongs to the Father in both titles, as appears from thd 
 addition, " of v/homare all things," which is fomething more 
 than, '• by whom are all things/' applied to the Son. Mr^ 
 Pool's continuators quote a learned author as faying, ** That 
 although the name God is often given to the Son, yet no where 
 by St. PaijJ, wheil he makes mention of God the Father : from 
 hence he concludes the preeminence of tha Father to Chrifr, 
 and the Son's preeminence to all others, the Father alone ex- 
 cepted, according to \. Cor. ::v, 27." it may be added that 
 although the Father is Lord, and the Son is alfo Lord, yet not 
 X 
 
*70 OF THE OFFICIAL TITLE CHRIST. 
 
 in the fame fupreme fcnfe. Both are not one God, nor both 
 one Lord in any fcnfe, nor God and Lord in the fame fenfc, 
 r hough both are tranfcendent to creatures. 
 
 J. Jcfus is the perfonal name of the Holy Thing whofe gen-' 
 eration, nativity, &c. hath been defcribed, given him at his 
 circumcifion, as had been ordered by the angel before his birth. 
 It was a common name among the Jews, and like others figni- 
 ficant, efpecially when given by divine command. Among 
 ail the perfonal types of Jefus, Odiea the fon of Nun, was 
 moft eminent in his names and works. 
 
 Mofes calls him Jehofliua, or Jofhua ; and as Ofliea fignifies 
 falvation, or the defire of it, fo Jofhua fignifies the certain fu- 
 turition of falvation by the perfon fo named. Thus much 
 the angel exprcfleth, " He himfelf Iball fave his people from 
 their fins." Luke i. 31. This name is equivalent to Emman- 
 uel by prefixing Jah to Olhea, which is God the Savior is 
 with us. Matf. i. 2-2. 
 
 But Jefus was not born a Savior in atlual office, but was 
 made Chrifi; the Lord, and exalted to be a Prince and a Savior. 
 
 2. Chrift is an ofncial name added to Jefus, and is the fame 
 with Meffiah in Plebrew, and anointed in EngliOi. 
 
 Jefus was made Chrift as a man is made an officer, and this 
 was at his baptifm by John. Time was when Jefus was not 
 Chrifi, to fuppofe a Chnft before Jefus is abfurd, becaufe it 
 places the office before the perlbn. Milton and others who 
 fpeak of the MelfiaL's afting as chief general of the eternal 
 king againft Satan, know not what they fay. Chrift was the 
 objeft of the divine foreordination before the foundation ot 
 the world, but this came not to pafs until almoft thirty years 
 afier the birtli of Jcfus, When a perion v»^a3 made Chrift he 
 was fct apart to feme fpecial office, which is a political creation, 
 or making of him. Prophets, Priefts, and Kings, were fo many 
 Chrifts: but one was expefted who was to be above his 
 
OF THE OFFICIAL TITLE CHRIST. 
 
 171 
 
 fellows. Hcb. i. 9. John iv. 25. This expe6lation prevailed 
 among the Jews, Samaritans, and other nations, as feveral lear- 
 ned writers have proved. "When the trees made them a king, 
 they chrified him, invefted him in office. Jud. ix. 8. The King's 
 prophets and prieds were made chrifts by unftion. As the Judai- 
 cal economy was typical of the chriftian, and its government con- 
 fifted of thefe three offices, fo Jefus as Chrifl: fuftains them all. 
 
 His unftion to the prophetic office is predi£led in the Old 
 Teflament and fulfilled in the new. I(a. Ixi. 1. Luke iv. 21. 
 Acls iii. 22. And in his preparation ^ aSlual mi^on, and exi- 
 tution of this office, He was fuperior to all prophets. While 
 with God he received his inftruftions from his Father, and 
 was taught what to fay, and tcftify. John iii. 32. He was 
 fan6iij.cdi fet apart to his work, fealed, commillioned to engage 
 in it, and zOimWy /ent to execute it. His inauguration was 
 at his baptifm when he was anointed with the Holy Ghoft. 
 In the execution of his office, he declared the Father, as having 
 keen in his bofom, John i. 17. of his bofom council; therefore 
 is he called the Word, and his very enemies owned no man 
 fpake like him, and his friends, that he had the words of eternal 
 life. And his works bare v/itnefs that the Father fent him. 
 John xviii. 37. 
 
 As Chrift, Jefus fuftained the prieftly ojjice, not after the 
 order of Aaron, for he was of Judah, but t)f a more ancient 
 order, even that of the firll born. Yet what Aaron did in his 
 office was typical of what Chrift was to do in his, by way of 
 ohlation^ intercejjion and benediEiion, 
 
 In way of oblation, he had fomewhat to offer, as a body zoas 
 fitted for him. Heb. x. 5. viii. 3. And he became a conle- 
 crated, everlafting, and royal high priefi: after the order of 
 Melchifedeck when he afcended up on high. 
 
 Scholaflics have written much concerning the infinite evil 
 ^f fin, and the neceffity^of an infinite atonement. Some have 
 
172 OF THE OFFICIAL TITLE CHRIST. 
 
 thought that the penalty of Adam's fin, was death temporal, 
 fpiritual and eternal ; and one thinks it was death eternal only. 
 Whatever his punifhment was, He and all his defcendants 
 fuffer it in its full extent, and Chrifi: frees none from it. That 
 Chrlfl; fuffered death fpiritual and eternal, fcholaftics will find 
 it difficult to prove, Chrift was put to death in flefh, and 
 becaufe the affumed body of flefli was his own, He laid down 
 his life for us, and as God manifeft in flefli, purchafed the 
 church with his own blood. It was the perfon of Jefus that 
 fufiered, and not one or more natures : and His dignity, and 
 the Father's appointment and acceptance of him therein, ren- 
 dered it available to atone for all fins. Though in Adam 
 all die without exception, even fo in Chrifl: fliall all be m.ad« 
 alive. But not as was the ofience fo alfo is the free gift : for 
 the life by Chrifi: is eternal. I. Cor. xv, 22. Rom. v. 15. 
 Thus the infinite evil of fin, and its infinite atonement, be- 
 come infinitely intelligible to z jinite capacity. 
 
 As a prie^. Jefus Chrifl ever lives to intercede for us, and 
 upon this foundation is built our perfuafion of his ability 
 to lave to the utteiraofl the comers to God by him. Heb. 
 viii, 25. 
 
 Thelafl branch of the prieft's office is benediftion. I. Chron. 
 Sixiii. 13. Gen. xiv. 19. The 6nly facerdotal aft of Melchif- 
 edeck upon record is, his blcfTing God, and Abraham. The 
 Jews fay the priefls blelTed the people in the mornings but not 
 in the evening, to fignify that in the evening of the world, the 
 benediction of the law fhould ceafe, and the bencdiftion of the 
 MefTiah fiicceed it, 1 his may be intimated by the dumbnefs 
 of Zechaiiah the father of John liaptifl, Chrifl's forerunner. 
 
 Chrifl began his fermon on the Mount with blejfed ; at 
 leaving the world he hkjfcd his difciples. But at his confecra- 
 tion, *' God having railed up his Son Jefus, fent him to blefs 
 1}S, in turning every one from their iniquities,'* A£ls iii. 26. 
 
OF THE OFFICIAL TITLE CHRIST. i-.> 
 
 No man taketh the honor of the prieflhood upon himfelf. 
 but he that is called of God as was Aaron : Chrift glorified 
 not himfelf to be made an high prieft, but he that faid unto 
 him, thou art my Son, this day have I begotten thee. Heb. 
 X. 4, 5. This was at his refurreftion from the dead. 
 
 Jefus as Chrift is the anointed king ion the holy hil! of Zion. 
 
 Daniel prophetically calls him " MelTiah the Prince." In 
 the fecond Plalm he is called King. Gabriel told his Mother 
 that tha Lord God would give him the throne of his Father 
 David. Chrift witnefied this good confefTion before Pontius 
 Pilate, that he was a King. And He fuffered under this in- 
 fcription, "Jefus of Nazareth, King of the Jews." But every 
 one knows that no perfon is born a king from a king plenarily : 
 there muft be an after a£lual inveftiture. 
 
 Under the law a particular oil and manner 0/ anointing, were 
 prefcribed. The pouring the oil, which might not be imitated 
 on the defignated perfon, by one duly authorized, was efteemcid 
 an un6lion, and that unftion an inauguration. The an- 
 cient oil the Jews fuppofe to have been loft in Jofiah's 
 time, and the cuftom of anointing in that manner hath from 
 hence ceafed. But Jefus is confidered as anointed with the 
 oil of gladnefs, with the antitype of the ancient oil, even the 
 Holy Ghoft, Pf. xlv. 7. A£llx. 38. who defccndcd upon 
 him at his baptifm. He was anointed with regal power at his 
 refurreftion. Then He had on*his vefture and on his thigh a 
 name written, '' King of Kings, and Lord of Lords." R^v. 
 xix. 13. As a king he halh a-creative, Icgiftative, judiciary, 
 and executive power, Theeffahon or a6lion of the fpirit dc-. 
 fcending upon him, fignified the divine election to hs omce, 
 and an influx to fit him for it. 
 
 According to ancient practice tjajhing preceded unclion, 
 therefor* anointing was often performed near fomc fountain. 
 Solomon was fent to Gihon, and Jeius went to Joidin to b© 
 
174 OF JESUS CHRIST AS LORD. 
 
 baptized and anointed by tlie defcent of the Spirit upon him 
 like a dove. Then he was conflltuted Chrift in a6lual office. 
 His un6lion denoted his dignity, and facrednefs as the holy 
 one of God; every way qualified for his work. 
 
 Since Jefus was made Chrift at his baptifm, and King at his 
 refurreftionj it follows that there was.no Chrift before, only in 
 the divine foreordination which precludes aftual being. As 
 to I. Cor. X. 9. '' Neither let us tempt Chrift, asfome of them 
 alfo tempted," it is not him, Chrift, but God whom they fpake 
 againft, even the Moft High. Numb. xxi. 5. 6. Pf. Ixxviii. 
 56, As to Mofes's efteeming the reproach of Chrift greater 
 riches than the treafures of Egypt, it only proves him to have 
 been a believer in Chrift to come, and that the reproaches of 
 the godly then, are the fame With the reproaches of chriftians 
 now. Heb. xi. 26. The Spirit in the ancient prophets, is 
 called the Spirit o/Chrifi, becaufe he predi£led his coming, fuf- 
 fen'ng, and glory. I. Pet. i. 1 r. That any one fhould exift 
 officially, before he exifted perfonally, is abfurd. As to his gld' 
 ry, John xii. 41. it is not predicated of Chrift, but of him 
 whom Ifaiah faw, wbich was the Father, who predifted the 
 blinding and hardeningof the Jews under the Miniftry of Chrift 
 M'hen he ffiould come. Ifai. xi. 1. That Chrift was the angel 
 of God's prefence ; or that Godever fpake by him in times paft, 
 or that the law was given by him,- are (uppodtions without 
 proof, and againft proof. Pleb. i. 2. ii. 2. 3. As to his being 
 ciWcd the mejenger of the covenant, Mai. iii. 1. it is not as then 
 come, but to come in future." St. Peter fully determines that 
 Chrift did not preexift the birth of Jefus, when he faith, " Let 
 all the houfe of Iftael know affuredly, that God hath made that 
 fame Jefus, whom ye have crucified, both Lord, and Chrift." 
 A6ls ii. 36. He could not be made what he was before. 
 
 jtfus Chriji is the one Lord by zvhom are all things ^ and 
 we by Him, 
 
OF JESUS CHRIST AS LORD. i-^ 
 
 Although Jefus is faid to be " born Chrift the Lord," He 
 Was not then Chrift or Lord a£lua!iy and officially, but only 
 deftgnedly^ for he was made both Lord and Chrift afterwards. 
 His being the one Lord by whom are all ihings, diftinguifties 
 him from the one God, or the one yehovuh of whom are aUlhin<^s, 
 The title of Lord, both in the old teftament and new, hath rela- 
 tion to dominion : and in a civil law fenfe it denotes a fuperior 
 proprietor of things and perfons ; Matt. xx. 8. and in one 
 place it is only a title of civil refpeft tranllated Sir. John v, 
 7. In nobility learning, which treateth of titles of honor^ 
 the greater dominant eftates of a kingdom are Lords. I, Sam. 
 V. 2, Of the Lords many, Chrift is the Lord paramount. In 
 fcripture the title of Lord is applied to God the Father, as 
 anfwering to EI, Eloah, Elohim, Adon, Jehovah, Kurios, Def- 
 potes : and as fome of thefe are applied to Chrift, feme have 
 wrongly inferred him to be the one Jehovah, or one wlthhira. 
 The Jews tell many wonders about the incommunicablenefs t^f 
 the name Jehovah : but it is applied to other perfons, and 
 even to Jeruf3lem,as ths woman is called after her hulband, 
 Jerem. xxxiii. 16. 
 
 It i» evident Chrift is prophetically called Jehovah our 
 ngbteoufnefs : Jerem. xxiii. 5. and fome think two Jehovahs 
 are mentioned in another place. Zech. x. 12. But to infer 
 from hence that Chrift is in any (enle the fuprema Jehovah is 
 very wrong. Dr. Whitby on I. Cor. viii. 6. argues thus, 
 *' Thatbecaufe Chrift's being the one Lord, doth not exclude 
 the Father from being the one Lord, therefore the Father's being 
 the one God, doth not exclude the Son from being God alfo.'* 
 But this is far from being conclufivc, becaufe the Father and 
 Chrift are not the one Lord in the fame fenfe, for the of wham 
 are all things, will in no fenfe apply to Chrift, nor the l>y whom- 
 Are all things, to the Farther. The LordOiip of Chrift is no: 
 ncceffary, original, fupreme, and underivcd, as that of th.-; 
 
176 OF JESUS CHRIST AS LORD. 
 
 Father's is. Jehovah calls Chriii Adon or Adonai as diflin- 
 guifhed from himlelf : Pi. ex. 1. and the Son hath a God even 
 •when called God. Heb. 1 . 8,9. The Lordfhip of the Father is 
 founded on the original, and terreftrlal creation, but Chrifl; is 
 a mediatorial Lord, and his dominion is founded on a creation, 
 like his kingdom, not of this zoorld,'* Jefus Chrifl both died, 
 roTe and revived, that he might be Lord of the dead and living." 
 The Father is the only Lord God in the fupreme fenfe, Jude 4. 
 The dominion of Chrift is delegated^ but not to a creature : the 
 extent of it is univerfal, the Father alone excepted, A£ls, x. 36, 
 I. Cor. XV. 27. His dominion is like to Jofeph's over Egypt, an 
 eminent type of him. " Thou fhalt be over my houfe, and accord- 
 ing to thy word fliall all rcy people be ruled, only in the throne 
 will I be greater than thou.V Gen. xli. 40. Two fupremes 
 upon one throne is a contradiftion in terms, and two equals ici 
 authority is a repugnance to all government. But to infer from 
 hence that Chrift is a creature Lord, would be no better than 
 to deny Jofeph's humanity of natuie, when Pharaoh advanced 
 him to ride in the (econd chariot. 
 
 In heaven this one Lord is above all thrones, dominions, prin- 
 cipalities, and powers, who are conftituted by him what they 
 now are, and they are commanded to worfhip him. He is ex- 
 alted far aboveall heavenSj which are the utmoft height of cres- 
 ted nature : and hath a name above every name which is that 
 of God, in an aftual ftate of reigning. 
 
 On earth his dominion is over all, the heathen are his, and 
 all mankind are put in fubjeftion to him : Lord of lords. King 
 of kings. Prince of the kings of the earth, he is anointed above 
 his Jellows, who are anointed ones. 
 
 Human dominion is acquired by ji^wrcA^, conqueji, or volunta- 
 ry confent : Chrifts dominion is by an acquired right : as oth- 
 er Lords had ufurped dominion over men, not without their 
 confent : Chrift delivered us by conquering them who held us 
 
OF CHRIST THE LORD AS CREATOR. 17'^ 
 
 infcrvitude : and bought, or redeemed us by paying a price, 
 tiot to the ufurpers, but to God, by which means he hath 
 acquired a right of dominion over us and propriety in us. He 
 doth not make us flaves, but treats us as freemen, and requires 
 our voluntary confent to become his people. His dominion 
 over holy angels is not by conqutO: or purchafe, but by reconcil- 
 iation, recapitulation, recreating themi as thrones, Sec. and con- 
 firming them in their prefent ftanding. Colof. i. 20. Eph. 
 i. 10. Colof. i. 16. Heb. i. 6, Thus angels and men have 
 one and the fame Lord, and even deviis are fubjeti to his 
 powerful dominion. 
 
 This ftate of Chrifh as the one Lord, is imported by that 
 title, *' Thefirfl; born of every creature ;" Colof. i. 15. it hath 
 no relation to pafl time, being in the prefent tcnic. and e^ipref- 
 fes the prefent dignity of Jefus Chrifl, and not of any eternal 
 Son born before the creation. But more of this in its place. 
 The dignitv and condition of Clirift as the one Lord, is his 
 divinity of Ji ate f or creatdre-tranfcendcn-.y of rank ando^cc : and 
 fuppofes his divinity of nature on which it is grounded* 
 The prime duty of chriftians is to confefs him Lord. Rom, 
 XIV. 7, 8. 
 
 There Is a certain work predicated of Jefus Chrid as the 
 One Lord, in thoib words, '* By whom aie ail things, and we 
 by him." 
 
 The all things here Intended ars only fpiritual bleffings in 
 heavenly places : no other are correfpondent to the character 
 of Jefus Chrift, nor is he the author of any other, but fuch as 
 are fpiritual and chriflian in their kind and quality. Thefc are 
 the all things God hath made by Jefus Chrijl, the beginning of 
 the creation of God. Rev, iii. 14, That the chriflian rehgioa 
 is the conftitution of all things conftituitively made, and exec- 
 utively introduced, appears from its names : the religion ox 
 jfaving grace; the law of grace, faith, and liberty 3 the Nev/ 
 Y 
 
A 78 OF CHRIST THE LORD AS CREATOR. 
 
 Teftament, covenant, and law ; the kingdom of God and hea- 
 ven, not come until our Savior's refurreftion ; the world t9 
 come put in fubjedlion to Chrifl; ; and from the charafter of 
 God as the Savior and of Chtift the Prince and Savior ; from 
 the chriflian Trinity who are the perfonal fovereignty in this 
 kingdom ; from the church's being called one new man, con- 
 fifting of Jews and Gentiles, and the New Jerufalem ; and 
 laftly, from chriftians being new creatures in or by Chrift. 
 If all this doth not imply a new creation both political and 
 real, then effetts may exift without a produdHve cauie, 
 Thcfe are the all things which are of God as the Father, by 
 the one Lord Jefus Chrift. 
 
 Tlie prophets predict a new treation and ilate of things to 
 come in the days of the MefFiah. Ifa. Ixv. 17, 18. New heavens 
 and new earth, in prophetic language, fignify a new politic 
 conftituiion of things : and to create a city, is to form a body 
 puliiic, by declaring its rights, and eftablifhing its conftitution. 
 An iiicorporating aft is creative, ifa. Ixvi. 22. Theie new 
 heavens and earth aie called worlds, as including the angelic 
 a'.)d human fyflems ; flcb, i. 4, the fame with the all things 
 in heaven and on earth created ; Colof. i. 16. and the fame 
 with the world to come put in fubje6iion to Chrift. Heb. ii. 5. 
 Or worlds may be tranflated the ages, the feveral economies, 
 and difpenfations, that have or are to take place before the end 
 tome. Could a world come without a creation of it ? or new 
 heavens and new earth, or new any thing without a new crea- 
 lu n ? God, as the prime caufe, uiakes all things new, Rev, 
 XXI. 5. And the prophecies relating to this event point t© 
 the laji or latUr days, not of the world, but of the Jewifh 
 polity, the world preceding the world to come, Gen. xlix. t. 
 Num. xxlv. 14. Afts ii. 17. L John ii. 18. Heb. i. 2. which 
 extend no farther than to the defl:ru£lion of the Jewifh ftatc, 
 and worldly fan6luary. Tiiere was ^ jural or conjtituitive mak- 
 
^f CHRIST THE LORD AS CREATOR. 179 
 ing all things new, at our Savior's refurreaion : but old things 
 did not wholly pafs away, until the call of the Gentiles, the 
 taking of Jerufalem, and burning of the temple. Then fomc 
 fuppofe the coming of the New Jerufalem from God out of 
 heaven, took place. Rev. xxi. 1,2. 
 
 The ruin of the Jews' commonwealth, and their worldly 
 elements, is in prophetic language, fet fonh as if the whole 
 world were come to an end. Deut. xxxii. 22, 23. Jer. iv. 
 '±3. 27. Matt. xxiv. 29, 34. Rev. vi. 12, 13. Thefe great 
 events were reprefented by the earthquake when Chrift arofe, 
 even the removal of things fhaken, to make way for the things 
 that could not be Ihaken. Hag. ii. 6. comp. Heb. xii. 27. 
 
 The creation by Chrift is both political and real, changing 
 the nature zndjlate of things, which is the proper notion of a 
 fcripture creation. Then a new divine fettlement of things 
 was made. Peace was created. 
 
 The kingdom, of God of original, became mediatorial, by a 
 »ew conftitution and law, a new declaration of rights and 
 dues, a new fovereignty, the chriftian trinity, new creatures 
 and fubjeas. Creating and building are fynonymous, the build- 
 ing a houfe, is not the making the materials out of nothing, 
 but the framing, ordering and putting them together. God's 
 church IS his houfe, temple, building, m.ade by Chrift as a Son 
 over his own houfe. I. Cor. iii. 9. Heb. iii. 6. Zech. xi. 1:?. 
 This is the city the patriarchs looked for as to come, and is 
 now come, whofe builder and maker is God by Jefus Chrifi. 
 There is a fettlement by creation of rights and dues, on which 
 politic focieties are founded, and v/hereby they are compaaed 
 and held together. God became a creator of lirael as a people, 
 when he redeemed and eftablifhed them, as he had before created 
 them as men, which is a foundation for his plural name creators, 
 Eccl. xii. 1. original, if that is not purely idiom3tical. And 
 in like manner he made us men, and creates us new creatures 
 
2 go OiF CHRIST THE LORD AS CREATOR, 
 
 by Chiift. Thefe are the things which are of the one God th^^ 
 Father, by the one Lord Jefus Chri ft ; He as a Son, Mediator^ 
 Redeemer, Savior, the appointed Heir of all things, is the 
 creator, which determines the kind of his creation. 
 
 The Lord God, the Father of the holy child Jefus, whom he 
 hath anointed, is the creator of the material fyftem, heaven and 
 carfh, the fea, and all th?t in them is. A£ls i\\ 24, 27. If the 
 reader runs over the feveral places in the New Teftament 
 which fpeak of ihe creation of Jelus Chrift, he will perceive 
 what the all things are by him. *'By the Word which was God 
 were all things m.ide ; and without him was not any thing 
 made that was made." This Word which was God, St. John 
 faith was the only begotten of the Father, and the only begotten 
 is Jefus Chrift, and no other. John i, 3, 14, 17. The charafler 
 of John as an evangelical hift^rian, the epoch of his hiftory 
 as explained, by himfelf and others, and the fubjeft of whom 
 he predicates thefe things, no eternal Logos, or Son, which 
 never did exift but in a fcholaftic's mind fpoiled through phi- 
 iofophy : all determine the creation to be of fpiritual and 
 heavenly, and not of material, and terreftrial things. And 
 left any fhould underftand thefe all things to be of this world : 
 he faith " He Vv'as in the world, and the world was made by 
 him, and the world knew hira not.'* How he was in the 
 world, Chrift repeated!y tells us, and what v^orld it was, and 
 when he came into it, even in his miniftry. John xvi. 28. And 
 as to ihe \yorld made by him, it could not be the material 
 world he came into, or was in, becaufe he made one world 
 after he was in another. The world He made therefore muft 
 be that, zvorld which God fo loved as to give his Son to be a 
 propitiation for its fins, and wlych zcorld God is reconciling 
 to himielf in Chrift. The tvorld thai knew him not, is the 
 unbelieving world lying in wickednefs : for He even came te 
 his o:uj7!j and they received him not» If he created this world^ 
 
OF CHRIST THE LORD AS CREATOR. ,8i 
 
 we read of no faint or angel in fcripture that ever knew it or 
 worftiipped him for it : a htl fo flrange and yet true, that 
 fcholaftics know not how to account for it. The angelic, but 
 efpecially, the zuhole human world, receive benefit from Chrift 
 as he hath confiimed the former, and is the propitiation for the 
 fins of the latter, and is a new creator, as reconciler and re- 
 deemer. The above expofition will appear the plainer if one 
 error John wrote to oppofe is confidered, viz. the denial of 
 the coming of Jelus Chnfl in flsfh, I. John iv. 2. and II. 
 John 7. This error was not that Jelus was born of the virgin, 
 but that at, or before his being made Chrift, at his baptifm, he 
 was made flefli, came in flefh, and was God manifeft in ilefh, 
 St. John therefore begins with afErming that the perfon then 
 well known by the name of the Word, to be the only begotten 
 of the Father, who was Jefus Chrift, had a real exiftence with 
 God, in the beginning of the gofpelepoch, and was God. Here 
 he fubjoins an eulogy of him, and fpeaks of his work which 
 would better come in, in this place, than afterwards to the in- 
 terruption of his narration. Read what follows relative to his 
 creation, his being the life, and light of men, his coming to his 
 own, and their receiving him not, and believers receiving 
 him, &c. in a parenthefis, and all will be eafy. Thus in the 
 beginning of the gofpel sera, the Word was, and the Word was 
 with God, and the Word was God. This I repeat for the 
 greater confirmation, The fame was in the beginning with God, 
 In this time there was a man fent from God, v^^hofe name was 
 John, to bear witnefs of the light, the IVord, fo called, becaufe 
 of the light he is in himfelf and religion to men, as he is called 
 the Word becaufe of his declaring the Father, and having the 
 words of eternal life. The above Word was made or became 
 flefh, and dwelt or tabernacled among us, apojlks, full of grace 
 and truth. And zve beheld his glory, as the glory of the only 
 hgottcn of the Father. As the above perfon whom I hava 
 
iSs OF CHRIST THE LORD AS CREATOR. 
 
 called the Word, God, Life, Light, really and truly was : 
 end of his fulnefs of grace and truth, we have all received, 
 and grace for grace : for the law was given by Mofes, but grace 
 and truth came by Jefus Chrift, the perfon I have been writing 
 of, under the above metaphors. No man hath feen God at 
 anytime: (He that is of God hatli feen the Father, and is 
 therefore an exception) the only begotten Son, which was in 
 the bo'om of the Father (of his bofom council) hath declared 
 him. 
 
 The words of St. Paul will confirm the above idea of Chrifl's 
 creation. He was fent to " preach among the Gentiles the 
 unlearchable riches of Chrift : and to make all men fee, v^'hat 
 is the fellowfiiip of the rayftery, which from the beginning of 
 the world hath been hid in God, who created all things by Jefus 
 Chrijl." Eph. iii. 8, 9. God created all things by Jefus 
 Chriji, not by any eternal Son, or Logos, and the all things 
 created relate to the myftcry which had been hid in God frorn 
 the beginning of the world ; therefore it muft be an evangelical 
 creation, and the all things muft be of the chriftian kivd^ not 
 material, terreftrial, animal or natural, huXfpiritual and heavenly. 
 
 In Colof. i. 15, 16, 17, there is a large account of the dig- 
 nity of Chrift in his now exa!ted ftate, " As the image of the 
 invifible God, the lirft born of every creature,'* He gives this 
 reafon, '* For by him were all things created, that* are in heav- 
 en, and that are in earth, vifible and invifible, whether they 
 be th.ones, dominions, principalities, or powers ; all things 
 were created by him, and for him ; and he is before all 
 things, nnd by him ail things confifl. J\m\ he is the head of 
 the body the churcli, who is the beginning, the firft born 
 from the dead, that in all things he might have the prceny^n- 
 ence." All this is predided of Jefus Chrift and not of any 
 etcinal Son or Logos, even " Him in whom we have ledemp* 
 tion through his blood, the forgivenefs of fins.*' The whok 
 
OF CHRIST THE LORD AS CREATOl^: i3,;j 
 
 js in the prefent, not pad time, who is the image ; the firfr 
 born : who is, not who was, before all things, &c. Prototok^s 
 Fcndered, firft born, hath no relation to priority in tiaie, but is 
 only exprefTive of prefent dignity. In fcriptiire language the 
 fiift born is the Heir and Lord. So it h^nifiss among other 
 nations befides the Jews. The firO: born of every creature is 
 the fime with the Lord of all, or the Heir of all things, to which 
 Chrifl was appointed in his exaltation flate. A£ls x. 36* 
 Heb. i. 1. When God faid to David," a type of Chrift, 
 *' I will make him firft born," it is thus explained, " Higher 
 than the kings of the earth." This was true of David when 
 he conquered the neighboring kings, Pf. Ixxxix. 27. II. 
 Sam. viii. 6, 12. and xi, 19. All of them might be older 
 men, and older kings than he, and yet he be firfl; born, becauift 
 higher than they : and of Chrift when he was exalted to the 
 throne of God. The confequent reafon given proves this to 
 be the fenfe. '' For by him were all things created," &c. 
 The creator muil be higher than the created. Thefe all things 
 are the fame that are reconciled, and gathered together in one, 
 Colof. i. 20. Eph. i. 10. Dr. Whitby faith 'Spiritual things 
 are not intended, becaufe things vilible and on earth are not 
 capable of a moral creation v he fuppofes the things made and 
 feen in the Mofaic creation arc the tame with thefe vifible 
 things of Chnfl's creation, which comprifeth all things with- 
 out life, as metals, ftones, vegetables, beafts and trees." If 
 Jefus Chrift is creator of thefe^ they are fpecincally fpiritual, 
 holy, and heavenly, as all his produ6ls are. There are vihble 
 things of Chrift's creation, both politically and really confid- 
 ertd. The kingdom of God among men, the New Teftament 
 covenant and law, new inftitutions and ordinances, ne^w facra- 
 ments, a new day, new paftors, a new man the church, and 
 new creatures, are vifibles, and not " raetals, ftones, beads, 
 vegetable, and trees." 
 
i84 OF CHRIST THE LdRD AS CREATOR^ 
 
 The invifibks zxQ in heaven as thrones, &c. Thefe Dr, 
 Whitby iuppoles, againft Giotius, to be incapable of reno- 
 vation, or a new creation by Chrift, But it is only a theo- 
 political creation that is here afferted, and not any creation of 
 the angels as Spirits, or beings, phyfically confidered. It is 
 only a conftitution of offices and officers among angels, by 
 Qhrift the Head of ail principalities and powers, giving them 
 their grades, ranks and (landing under him, which if they btfore 
 fuilained under the one God, was a new creation of God by 
 him. And luch as is often feen in human kingdoms, upon 
 the alteration of the conftitution, or the acceflion of a new 
 Prmce. When the firft begotten was brought again at his 
 refurredlion, into the world, God laid "" Let all the an^^els of 
 God wordiip him," and upon their compliance they were 
 created by Chnft their Lord, as thrones, &c. Thefe things 
 were created hy him znAjor him for his ufe and fervice, as their 
 proprietor and poff,;ffor. And to exprefs his primacy and 
 preeminence, it is faid, " He is," not he was, btjort all things ; 
 that is all thefe things. And by him all things confiji. As they 
 are all given into his hands of the Father, he is the preferver 
 and upholder Heb. i. 3. of them in their prefent ftate, '*He 
 was foreordained before the foundation of the world : the 
 world and all things were created to bring that foreordination 
 to pafs : and when he was made Lord, and Chrift, it might be 
 truly faid of him, He is before all things, in the order and fuc- 
 ceffion of things." Since fome with Dr. Whitby are fond of 
 orthodox Fathers, the reader may fee their thoughts upon this 
 fubjeft, not as authorities, for they are none, any more than the 
 reputed heterodox. The following quotations will fliew that 
 thefe authors underftood the chriftian theory, much better than 
 modern fcholaftics and metaphyficians, fpoilt by philolophy^ 
 TertuUian faith, " Touching the MefTiah it is in the firft place 
 to be enquired whether we are not to exped the inftitutor of 
 
OF CHRIST THE LORD AS CREATOR. i3^ 
 
 anew law, and a new teftament, of new facrifices, oF new cir- 
 cumcifion, a new fabbath (the Lord's day which he hath crea- 
 tively made) one who abrogateth the old law, abolifheth rhs 
 old ceremonies, circuracifion, and Sabbath." Cyprian thus 
 writes, " From the tefiiimonies oi fcripture it appears, that by 
 Chrift we are to e\'pct>, new circumcifion, a new teflament, 
 new law, new yokes, new paftors, new facriHces, a new prieft-' 
 hood and people." Chryfoftom faith, '• In chriftianity we 
 have all things new, a new Jerufalem, a new fpiritual temple, 
 a new houfe whofe maker is God, a houfenot made with hands." 
 Can all thefe things be eff;;cled without a new creation ? 
 Are not all thcfe by Chrid ? Thefe things are vifiblc, and 
 yet are not *•* metals, flones, vegetables, beads or trees," v/hich 
 cannot be chrifLianized, 
 
 God who fpake in times pad to the fathers by Vne prophets/ 
 made the worlds by that Son by v.;hom he hath fpoken to us in 
 thefe laid times. Hcb. i. i. Thi^ Son is defcribed as being 
 the appointed Heir, (Lord) of all things, as the brightneis of 
 his glory, and the exprefs image of his perfon, and as uphold- 
 ing all things by the word of his power, who when h» had by 
 himfelf purged our fins, fat down on the riglit band of the ma- 
 jefty oh high« 
 
 Here is an implied neg.Ttion of God's having fpokch by h.\S 
 Son in times pad, or until the lad times of the Jewifh flate. 
 The appointment of his Son to be Heir or Lord cf all things/ 
 iliews it to be an ofHcial not an hereditary dignity, confc- 
 quential to his having purged our fino. The creatiori of the 
 worlds or a^es, is by the fame perfon ?nd not any eternal Logos 
 Or S^n. That the prime agent herein is God the majedy on 
 high. The worlds or ages is plural to include angels and men, 
 or all economic!? which are completed in or by Chrid. That 
 the material fydera is not included is evident from the v/hols 
 context, and the manifed defign of the Apoftie, whick is t« 
 
i86 OF CHRIST THE LORD AS CREATOR. 
 
 prove the Son's fuperiority to angeis, as the appointed Heir of 
 all things, who was made better than the angels, as he hath by- 
 inheritance obtained a more excellent name than they. For 
 unto which of the angels ftid he at any time. Thou art my Son, 
 this day have I begotten thee. This was at his refurreftion 
 when all the angels of God are ordered to worfhip him, when 
 God made the woilds by him, and not at the birth of Jefus, for 
 then he was only conftituted the Son of God by naturCy but 
 not with power. There is not thcleaft intimation that the cre- 
 ation of thefe worlds was performed by any Son of God fup- 
 pofed to have exifted prior to the birth of Jefus, and who then 
 condefcended to be born and took Jefus to himfelf, and there- 
 fore this prior acl is predicated of the whole perfon as it now 
 is, by a communion or communication of properties. Neither 
 nature of Jefus is any feparaate agent, and there could be no com- 
 munion orcommunicationof properties prior to the union of the 
 natures to which thefe properties belong. And if this fon had been 
 the eternol creator of angels, they muft have known it, and muft 
 always have worfliipped hira for it, and needed no command for 
 it now. Nor would there have been any need of labored proof 
 of his fuperiority to them. The Son no doubt is the maker of the 
 things, and worlds of which he is the appointed Heir : and 
 thcfe are all included in the zocrld to come put in fubjeBion to 
 him. As his kingdom, fo his creation is not of this world : 
 and for this creation only is he worQiipped. The lo, ii, 12, 
 verfes of the fii ft chapter of Hebrews have been applied to the 
 Son, " And thou. Lord, in the beginning hath laid the foun- 
 dation of the earth," &c. But the unprejudiced and attentive 
 reader will fee this to be a miftake which great and good men 
 have fdllen into, if the, following thin^^s arc confidcred : — Firft, 
 the palfage is quoted from Pfalms cii. 25, 26, 27, where the 
 words evidently belong to God the Father, nor would any 
 unbiaffed reader of that Plalm ever think to underfland them 
 
OF CHRIST THE LORD AS CREATOR. 1S7 
 
 of any other but " the one God the Father, Almighty, maker, 
 of heaven and earth.** And the one God the Father, is not 
 the holy child Jefus, whom he hath anointed. A6ts iv. 24, 2'^. 
 Secondly, the making the worlds in the fccond verle is nut 
 the fame with laying the foundation of the earth, &c. in the 
 tenth verfe, nor performed alike. God Ify the Son made the 
 worlds : but He layeth the foundations of the earth alone : fo 
 that the laying the foundation of the earth cannot be attributed 
 to the Son, becaufe he is not the prime agent in any creauoo. 
 Thirdly, it is plain that the "Thou art Lord," in verfe 10th, 
 is the God who fpake by the Son, who appointed him Heir of 
 all things, who made the worlds by him, who laid to the only 
 begotten thou art my Son, who brought him into the world 
 again, and faid, let all the angels of God worflHp hira, who 
 faid unto the Son, thy throne O God is forever, the God that 
 anointed him with the oil of gladneKs — Thou Lord who faid 
 and did all tbefe things hath laid the foundation of the e^rth ; 
 therefore the truth of the foregoing quotations from fcripture 
 may be relied upon : the change of the perion from He to Thoi^ 
 is becaufe it flood lb in the original text from whence it is 
 taken. It may be added fourthly, that if the Son had laid the 
 foundation of the earth, and the heavens had been the work of 
 his hands, the apoftle took a deal of needlefs pains to prove 
 his fuperiority to angels. The worlds therefore had a new 
 creator in Chrift, and a new obje6l of worlhip upon that 
 account, and even the Father became a kind of new deity to 
 angels and men, as revealing himfelf under a new character, and 
 fuftaining new relations in and by Chrift, unto us. 
 
 Another text afcribes creation to Chrift, *' Write theie 
 things, faith -He, who is the faithful and true witnefs. the 
 heginning (arche) 0/ the creation of God." The ^'' creation of 
 God," expreffeth the fpecific nature, kind, and quality of this 
 creation, that it is fpiritual, holv, and d'vine. and not the j/r-v 
 
:l6S of CHRIST THE LORD AS CREATOR, 
 
 Gufllon of what is terreflrial an J animal : as the phrafe, the 
 kingdom of God, imports it to be a divine heavenly kingdom. 
 And fince ihe faithful and true zcitnefs is the beginnings head, or 
 author Of it under God^ it mud be new and mediatorial. Wherein 
 it particularly confiRs will be fiiewn hereafter, chap, xiii. 
 
 There are two reafons in ipeclal which caufed fcholaftics 
 to be fo zealous in their attempts to prove that the Son was 
 ,the creator of the iTiatcriil lyflem : The one is that they fup> 
 ■Doie this creation to be the produ6lion of all things out of no- 
 thing : the other is, that they think his elTential divinity can- 
 not be fupported without he was the creator of all material 
 things. The Erft of thefe is a mifl:ake, and the latter will fall 
 to the ground, when that is reclined, There is no word in 
 nny known language, v/hich irt its true notation, fignifiesthe 
 produflion of any thing out of nothing. The word for create 
 in Hebrew, Greek, Latin and Englilh, fignifies no more than 
 the change of the fiate or nature of a thing or being, or both, 
 •js is done in material, or political building, either a houfe, 
 temple, or city, or new creatures of fuch as were old, or fub- 
 jctts of fuch as were before aliens, ftrangers, and foreigners. 
 
 That their fear, left the effential divinity of the Son, cannot 
 be fupported, unlefs he is held to be the creator of all material 
 thi'igs, and of them out of nothing, is entirely gvouiidlefs, the 
 following things will (hew. 
 
 1. lirji. That creation in no fenfe is evidential of mere divin- 
 ity of nature. For nature is no agentof itfelf but the property 
 of one. Angels and faints are made partakers of the divine 
 nature, and yet fuch participation gives them no power of crea- 
 tion. But if the power of creation was annexed to divinity 
 of nature, all would be vefled with a creative power in pro- 
 portion to the degrees and meafures of their pofieffing divinity 
 of nature. When men talk of the human, or divine natures' 
 doing this or that, ihcy know not whereof they sSrm, 
 
OF CHRIST THE LORD AS CREATOR. 189 
 
 2. Secondly, Every creator muft be a perfonal Ageui asid in 
 ftate God. A property, accident, or denomination, cannot aft 
 feparate from its fubjeft : and every creator mufl be in Jiate 
 God. Even human politic creations are the produ6ls of thofe 
 who are injiate, gods. I. Pet. ii. 13, 14. To be a creator and 
 a creature in the fame refpefl: is a contradiction. None but 
 the one God hath the power of creation neceffarily, originally, 
 and underivedly, and if he communicate a creative power to 
 any one, fo far as that islraparted, he makes him in ftate a god, 
 and Son of the raoll High, confidered as the Mofl High. Pi. 
 Ixxxii. 6. 
 
 3. Thirdly* When a Being is in ftate God, and veiled with 
 the power of creation, and the produ6i of that creative power 
 is fpiritual, holy and divine in its nature, that being mufl be 
 divine by nature as well as jflate. None by nature a creature, can 
 create what is holy and divine. The production of material, 
 terreftrial, and animal things, only proves divinity of power. 
 Tbele things iffue from a parental providence, but not from 
 paternal fanftity. The chriftian creation is fpecifically divine, 
 the creation of God, and therefore the prime efiicient, and the 
 mediate author, arc both by nature God, 
 
 4. Fourthly, No being is worfhipped for mere divinity oj 
 nature,but for divinity of flate added thereunto. They who 
 are gods only in ftate as rulers, have only a right to civil wor- 
 fhip. Angels and faints, though partakers of the divine naturej 
 have no right to any vvoiftup at all, becaufc ihey aie not divine 
 by ftate alfo.. The Sun of God, as Jefus, chimed not diiect 
 worfhip, but when he became Chrift, and cfpccially when he 
 was exalted to his Father's throne, being God by nature and 
 ftate both, he hath an undoubted right to divine honor and 
 worfhip. And hnce he is worlhippcd -s the enthroned hir.l) 
 that ^zsjlain and becaufe he vvas (lain ; Rev. i. 5, G. a?;d v. 0, 
 This proves his creation not to be old bat 72fw and cuniplici:::d 
 wixh, redemption, 
 
X90 OF THE HOLY GHOST. 
 
 Wc as chriflians or men creatures are by the one Lord Jefus 
 Chrift. 
 
 That we are not by him as men is evident, becaufe what is 
 natural and not fpiritual is oppofite to his chara£l;er as fpiritual, 
 and a quickening fpirit. L Cor. xv. 45, 46. " The man is the 
 head of the woman, but the head of every (chriftian) man is 
 Chrift, and the head of Chrift is God." «« Ye are Chrift's and 
 ChriO: is God's." We arc God*s new creation kind of work- 
 manfiiip, created in Chrift Jefus unto good works. The idea 
 of the Sonof God is nowconpleted, excepting his mediator- 
 fhip, the confideration of which is left until wc come to treat 
 of the new tefhament or covenant of which he is mediator. 
 Hence it appears tiiat the fcripture Son of God, Jefus Chrift, 
 wliom the only true God hath fent, the fecond perfon of the 
 chriftian Trinity, is totally different, from the fcholaftic Logos, 
 or that eternal Son whom they have imagined to thcmfelves. 
 
 A fyftem of religion that neither teacheth the knowledge of 
 the only true God, nor of Jefus Chrift, though it arrogate to 
 itfelf thename of orthodoxy, demands no credit. And whether 
 what hath been written above is of better charafler, is fubmitted 
 to the examination of all lovers of the truth ; and direftion and 
 fuccefs are wiflied them in their impartial en<juiries and confe- 
 quent judgment. 
 
 « 
 
 CHAP. vni. 
 
 OF THE HOLY GHOST. 
 
 DJ the Holy Gho/i : his perfonality^ divinity ^ and offici : a pecu-. 
 liar kind of perfon : the worfJiip due to him according to his 
 idea and work, 
 
 THE term Spirit or Ghoft is confefledly of various fignifi- 
 
 caMon in fcripture : yet there is an account of ojie fingul&r 
 
 fomezvhat^ called the Holy Ghoft or Spirit, very different from 
 
OF THE HOLY GHOST. 191 
 
 any other being or thing cnlled Spirit. Jews, Mahometans, 
 an«i all denominations of chriflians agree in this, how divcrli- 
 fied Toever they mav be in their apprehenfions eoncsrning 
 what is intended by the Spirit of God. That the holy fpirit 
 is fometimes to be taken imperfonally for the virtue^ injiucntial 
 power of God. or fruits of that power, is readily granted : but 
 that the Holy Ghofl is not alio fometimes taken per:onilly is 
 denied. 
 
 1. That the Holy Ghoft is a perfonal being or agent, there is 
 (ufficlent proof to fatisfy the unprejudiced. 
 
 The very word Spirit denotes both his Perfon and Nature, 
 the additions of holy, good, fpirit of God, of Chvifl, of grace 
 and truth, denote his properties, relations, operations and 
 works. He is the Spirit of God from his eternal relation to 
 the Father, and of Chrift, as officially applying to his work 
 of redemption, and of holinefs, as being vital ian£lity in himreif 
 and to us. A perfon is a diftinft intelledualift, having the 
 individual fabftance proper to fuch an agent. Now the Holy 
 Ghoft hath perional properties, afts, attributes, and adjun^is 
 afcribed to him. This way we know the Father and the Sou 
 to be perfons, and for aught appears, their perfonality may he 
 denied, as well as the perfonality of the Holy Ghoft. If the 
 Spirit was only a virtue, it muft be aEiuated, and not aEl, and 
 when not acluated would ceafe lobe ; bui the holy fpiiit 
 always is. In the form of baptilm he is joined with two per- 
 fons, as having a name, which is improper to a mere energy. 
 
 The fpirit hath an underftanding and will, Icarc'ieih even 
 the deep things of God : I. Cor. ii. 10. 11. He only know- 
 eth the things of God, as the fpirit of a man which is in htm, 
 knoweth the things of a man. The (pirit is faid iocorji:, d-'pirt, 
 hear witnefs^ make inter cejfion, Slc, which are perfonal acls.'Acb 
 X. 19, and xiii, 2. Chrift calls him another com/ortsr, which 
 with his appearances in a vifible form are incompatible l<u 
 a virtue, and evidence him to be a perfonal agent. 
 
192 OF THE HOLY GHOST. 
 
 2. He Is an uncreated and divine perfon. 
 
 What hath an eflential eternal relation to God, cannot ht 
 created, and we read of no manner of caufation by which hfi 
 is produced. If he was a creature, lying to, and blafpheming 
 of him would not be To heinous fins, nor would his inhabitation 
 make us the temple of God. Matt. xii. 3. I. Cor. vi. 19. His 
 being called holy, the fpirit of grace, and his works of infpi- 
 ration, ana prophecy, argue his divinity. And thefe perfonal 
 a6ls diflinguifh him from the Father, and the Son. What is 
 related to another cannot be that other. He is exprefsly called 
 the eternal fpirit. Heb. ix. 14. By office He is the third per- 
 fon in the chriftian trinity, which is the triune adminiftration 
 of the kingdom of God under its prefent conftitution. 
 
 3. He is a person fui generis of a peculiar kind. 
 
 The Father is imperial, ftands in a politic relation to others^ 
 haih the titles of King, Lord and God, with the kingdom^ 
 power, glory, dominion, creation, prefervation, &c. afcribed to 
 him in fcripture. He is reprelcnted as feated on a throne, in 
 a reigning condition, as being a Lav/giver, and a Judge. And 
 the fame things are true of the Son in his exaltation (late to the 
 glory of the Father. But the perfon of the Holy Ghoft, 
 though equally divine by nature, ftands in no filial or fraternal 
 relation to God, or Chrift, or paternal to faints : though he 
 is one v/ith the Father and the Son in the divine iovereignty« 
 yet he fuflairs no politic charafter, nor is the kingdom, power, 
 and glory, ever afcribed to him ; chriftians are not his creatures, 
 children, fubjccls, people, confidering of him perfonally. 
 Prayers are not direclcd to him as our God, Creator, Redeemer 
 or Savior. In no vifion do we find him on a throne, nor is 
 he numbered with the politic perfons in the city of God. 
 Heb. xii, 22, 23. All thefe things confidered prove him to 
 be a peculiar kind of perfon. Our definitive idea of him is 
 that of an eternal, undivided ejfintiality of the one God the Father, 
 the fountain of divinity : and ojicially the infpiration agent in th<; 
 
OF tHE HOLY GHOST. 153 
 
 kingdom of God, who animates all thcfubjcds of it. His mani- 
 fold operations are reprefenteci by the fevcn fpiriis before the 
 throne. If the fcrlpture account of the Holy Ghod had been 
 attended to, we fhould have never heard, *' That the Father, 
 Son, and Holy Ghoft, were one God, equal in power and glory." 
 Or *• That God was a mofl: perfedl eflence conlifling of thiee 
 perfons." A famenels of effence or fubflance conflitutes no 
 equality in power and glory, which belong not to the nature, ■ 
 but perfonal flite of God as reigning. Many of Dr. Watts'^; 
 doxologies taken from the Popiflr liturgy are very faulty : As 
 " Glory to the great and facred three ;" " to the three and 
 one ;'* " Glory to God the Trinity," &c. Some church 
 covenants run in this unfcriptural form, " We avouch th^s 
 Lord Jehovah, Father, Son, and Holy GlioO:, to be our God." 
 Such ftufF merits the utmofl difapprobation of all fcripture 
 unitarians and trinitarians. As mere divinity of nature is not 
 the ground of divine worfliip, but divinity of flats added 
 thereto : and as divine worfhip is terminated on a perfonal 
 obje£l ; fo each divine perfon mufr be v/orfhipped according 
 to his (late, work, and our relation to him, 
 
 4. Of the origination of the Holy GhoR, and of the man- 
 ner of his deriving his being, the fcriptures fay noiLing. though 
 fcholaftics fay much,. 
 
 Reputed orthodox traditionifts tell of an eternal produfllve 
 procefiTion of the Holy Ghoft from the Father, and call the 
 Father's acl ih^xcin fpiration, to diftinguifli it from, and match 
 with their eternal generation of the Son. They can defcribe 
 heiiher of thefe emanations, nor tell how they differ, only in 
 naiTie. The only or chief text on which they ground the 
 Spirit's procelTion, relates to his proceeding from God \i\ his 
 miffion to apply himfelf to his work. John xv. 26. And the 
 fame is fpoken of the Son in his temporary milTion, John 
 viii, 42. '•! proceeded forth and came from God, neither came 
 A a 
 
i94 OF THE HOLY GHOST. 
 
 lofmyfelf, biat he feat ine." The word fpi rat ion they get 
 from Chiifl's breathing on the apoftles, faying, " receive the 
 Hoiy Ghori," anJ apply it to his eternal procefTion from the 
 Father's breath. But this is to darken, and not illuminate the 
 iubjecl, by words without knowledge. The fcriptures fpeak 
 of the Spirit as an agent in the Molaic creation, and he was no 
 doubt the author of the original fanctity of all rationals. It 
 was through this eternal Spirit^ and not through his own eter- 
 nal Godhead, that Chiifl cffered up himfelf, and not one part of 
 himfelf. through the other, as fome have fuppofed. He is 
 thciefore an eternal undivided eJJ'entiality, of the one God the 
 Father the fountain of divinity, and is divine by his neceffary 
 relation to Him who is ncceff^rily exiftent and divine. 
 
 But in his temporary milTion ht proceeded from the Father 
 as fent by hiiu, and by jult implication from the Son alfo, 
 becaufe fent by him. Indeed he is not faid to proceed from 
 the Son, yet He is called the Spirit of God and of Chrift, as 
 officially aQing for both. The long fchil'm between the eaf- 
 tem and v.eftern churches, becaufe the latter by pious fraud 
 added //tc)^M^ to the creed, expreffing his procefTion from the 
 Son, as well as the Father, in his being, (lands on the page of 
 ecclefiaflical hiftory, as a monument of the ignorance, fuper- 
 ftition, bigotry and fraud, of fome of thofe from whom many 
 are fond of taking their creed. It is becauie the holy f^irit is 
 fuch a peculiar kind of perfon, who flands in no politic relation 
 to God, Chrifl or Saints, that the contemplation of him is fo 
 difficult. Wc have little or no help from analogy to aflifi: 
 cur conceptions of him. But if we take him to be a divine 
 perfon, an eiernal undivided, and underivcd effentiality of the 
 Father, who in his office and work, is ni-t the Creator, the 
 King, Lawgiver, S;ivior, Redeemer or Judge, but the infpira- 
 tion a^ent in the kingdom of God, the Renewer, San6t:fier, 
 comforter, and applier of Chrifi.'s redemption, we fhall not 
 conceive much amils of him. 
 
OF THE HOLY GHOST. 195 
 
 5. The Holy Ghofl is now the third perfon in the chrlftian 
 Trinity, but his work muft be confidered under fcveral 
 notions of him. 
 
 As an eternal efTentiality of the one God, to him are to be 
 attributed, the garnijhing and completing all the original works 
 of God, and adding fanciity to fuch parts as were capable of it. 
 No creature is holy without his operation. Tl^e heaven of 
 happinefs, and all fpirits, were originally made holy by hitn : 
 Holinefs is his kind of thing. In the Mofaic creation He, 
 moving on the wateis, gave life and motion to ail vitalifls. 
 And in the^economy of grace the produfl of his operation is 
 vital fanftity. He afted as the propheric fpirit of Chrift to 
 come. I. Pet. i. 11. Through Him the will of God haih been 
 revealed unto men in all ages of the world, il. Pet. i. 22. 
 All gifts and graces are afcribed to his agency. I. Cor. xii. 4, 
 In the old teftamcnt times his operations were fuited to that 
 difpenfation, civile moral, and typically fpiritual. Num. vi. 11,16. 
 I. Sam. X. 9. Jcfus was born of the Spirit, anointed with the 
 Holy Ghoft, afted in his miniflry as not having the fpirit by 
 meafure. Miracles, ngns and wonders, were wrought through 
 him. &c. The order in which the three divine perfons fublifi: 
 in the Trinity, fliews the order of their operation. The divine 
 elTsnce or nature, is one and indivifible, originally and primi- 
 tively the Father's as the fountain, derivatively the Son's as the 
 ilream, communicatively the Holy Ghofl's as the vital fanftity 
 thereof, diftinguiOied perfonally by their intellefcls, from whence 
 arifeth a clear difference, and yet an union. The Father's 
 retained efifence or life, is not the Son's derived elTence or life, 
 and neither are the divine effence or life, the communicative,^ 
 whicli is the Holy Ghofl's. The a6ls of one pcrion are not 
 the a6ls of the whole. The Father is the fender, the oth?r two 
 are fent ; but the Holy Ghofl is not fent as the Redeemer, but 
 as the Renewer, Sanftifier and Comforter. There is a diftind 
 
1^6 OF THE HOLY GHOST. 
 
 imprellion of each on their works. The Holy Ghoft is not 
 the anima mundi of Platonics, but the author of divine anim- 
 ation to the kingdom of God, who actuates all the fubjefts 
 of it. The divine fovcreignfy of the Trinity is not of nature 
 and providence, but of grace and fanftity ; all holinefs in 
 creotures is derived from the Holy (?ne, through the Spirit. 
 The agctiicy of the Spirit under the new teftament, may be 
 considered in relation to the Head of the Church, the Church 
 itfelf, or lo particular members. Thus we may conceive of the 
 Holy Ghoil. as a divine perlon, an eternal undivided efien- 
 tiality of the Father. Officially the infpiration agent in God's 
 kingdom. 
 
 The v/ordiip dueto him is correfpondent to his idea. Ws 
 are to believe in him. Ee baptized into his name. In the 
 benediftion the communion or communication of the Holy 
 Ghofl is prayed for. Our regeneration, renovation, and diving 
 animation is by him : he is appealed to as a v^itnefs. We are 
 dehorte'd from quenching, grieving, refifting, lying to, or 
 blafpheming him ; and exhorted to be filled with, led by, 
 walk in, and after the fpirit. To worfhip, oray^ and do all in 
 the fpiiit, an.d bring forth his fruits. In our doxologies fcrip- 
 ture forms fliould be kept to : or fuch as are agreeable to fcrip- 
 ture ought only to be ufed. The moft in common ufe are 
 from the Roman ritual, and betray a fliameful ignorance of the 
 fcripture doctrine of the Trinity. Polycarps the difciple of 
 St. John is evangelical. " I praife thee, I blefs thee, O God, 
 by theeverlafting high Prieft, Jclus Chrift, thy beloved Son^ 
 by whom glory be to thee, together with him, through the holy 
 fpirit now and forever." Always keep in mind that the one 
 God the Father is thefupreme objeft of worfliip, and that W9 
 have accefs to him, by the Son, through the fame fpirito 
 
OF THE TRINITY. i^^ 
 
 CHAP. IX. 
 
 OF THE TRINITY. 
 
 O/i/u Trinity : the Father the firfi perfon : the Son ikefecond 
 per/on : the Holy Ghofi the third per/on : how they are three, 
 and yet one in ejence or nature, and in the/overcignty of God's 
 kingdom. 
 
 THE doQ:rine of the chriftian Trinity is a peculiarity of the 
 gofpel, and fundamental to the religion of Cbrift, It is not 
 taught by the light of nature, nor by the old teflamcnt reve- 
 lation. The Jews did not believe in it ; nor could they know 
 orembrace it until the gofpel revealed it, and it could not be 
 revealed until Jefus Chrift was rifen from the dead, nor made a 
 praflical ufcof until he was exalted to the kingdom. Jefus Cbrift, 
 and no eternal Logps, is that Son who is the fecond perfon in 
 the Trinity, as the Father of hira is the firft, and the Holy 
 Spirit of both, the third. An eternal Trinity, a parte ante, 
 hath no foundation in fcripture. Jefus Chrift, the fame yef- 
 terday, to-day and forever ; but yeflcrday no more fignifies 
 eternity pall, than to-morrow doth eternity in future. The 
 dreadful fluff contained in the Athanafian creed, made by a 
 Monk in France, fome hundreds of years after his death, whofe 
 name is impofed upon it by pious fraud, to give it credit, 
 merits the abhorrence of all who make the holy fcriptures their 
 only rule of faith. 
 
 The Trinity are the three divine perfons mentioned in the 
 form of baptifm ; Matt, xxviii. 19. and in the apoflolic bene- 
 diction : II, Cor. xiii. 14. and the three that bear record in 
 heaven. I. John v. -7. They are the perfonal fovercignty in 
 the kingdom of God and of Chrift. They are the Father ; 
 
tg% GF THE TRINITY. 
 
 the Son our Lord Jefus Chrift, or the Word, and the Holy 
 GhoR, three dillinft perfonal beings, and yet in fome intelli- 
 gible fenfe, enCy but not one God, Being, or compound intelli- 
 gent agent. 
 
 Thtfaft in order^ dignity and preeminence, is the Father, the 
 cue perfonal Cod, in the abfolutely fupreme, and independent fenfc, 
 zoho is oj none, and befuUs whom there is no other perfonal God 
 in the fame fcnfe. 
 
 To maintan; and fupport the fcripture do6i:rinc of the 
 Trinity, the monotheifm of the Father mun: be eftablifhed, as 
 neccflanly exiftcnt, uncaufed, unoriginate, and independent, 
 pofTeffed ofali dtvine, vital, perfonal, and imperial perfeftions 
 in a dtgrre manner and tranfcendent to all creatures. He is but 
 one Being, that is one intelligent Agent, or Perlon, according to 
 the common notion of a perfon, even a diftincl individual 
 intelleflualift, with one underftandin?, mind, and w'U ; and a 
 Being, or God, can have no more, without deftroving its indi- 
 viduality. The exiftence of this one perfonal God, is in the 
 order of nature, prior to the being of the chiiftian Trinity. 
 The orthodox Triunity, as it ought to be called, is no Trinity, 
 any more than a three unit is a Tnnjty in Arithmetic. 
 
 An individual three being, perfon or agent, or a compounded 
 «ne being, perfon, or ageiit, are full as intelligible, and ^s agreeabj* 
 to realon, fcripture, and the analogy of things. The one God 
 hathlifein himfelf, of himfelf ; He isautotheos, God of himfelf 
 by necefhty of nature, and the fountain of diviruty of nature 
 ZT\6flate to all pc.lTelTcd of either, or of both. The Icriptures 
 krrbw of no Triiliry but what is confident with, and derived 
 from the monotheifm of the Father, the only true God, who 
 only hath immortality, who only is wife, holy, and good in the 
 abfolutcly fupreme and undcrived lenie. All of being and 
 divinity which the Son and Holy Ghofl; have, is from the 
 Father, or becaufe of their relation to him ; but he derives no 
 
OF THE TRINITY. 199 
 
 effentiality from them, having the reafon of his exigence, divin- 
 ity, pcrfeclions, and government in himfelf. He is the God, 
 as much as the Father of our Lord Jefus Chrift in his vv'holc 
 perlon, and highe ft capacity. No title that will not bear the 
 addition of Son belongs to the fecond perlon in the chriftian 
 Trinity. If he is Jehovah, it is as a Son. If he is the ever- 
 lafting Father, it iS as a Son of the abl'olutely eternal God, If 
 he is God over all, the Father is excepted. If he is the true 
 God, it is as the Son of the only tiue God in the luprcme 
 fenfe. Divid was the only true king of lirael in the fuprcme 
 fenfe, even afrer Solomon was crowned at Gihon : for He did 
 not trtcike him king of hiinfclf. The Son calls the fiift perlon 
 his God. as well as Father : and even where the Son himfelf 
 is termed God, he is fa id to have a God. Heb.i. 8, 9. The 
 Father is the only God. John v. 44. The only Lord God. 
 J;id. 4. The Father is greater than ti^e Son, not as to one 
 nature, but as to his whole perfon. John xiv. 28. The 
 Father is greater in the throne than the Son. Hivi that JiL Let h 
 on the throne, is a periphrafis of the Father. A preeminence 
 to the receiver, belongs to the giver ; The genitor is prior 
 to the generated, and the fender to the fent. To underiland 
 all this of a mere nature, makes no fenfe at all, for neither nature 
 nor borh natures in the Son, is a perlonal agent, without that 
 Intelle^: which exifls in thefe natures. This preeminence and 
 monotheifm of the Father ought to be maintained as the founda- 
 tion of all natural and revealed religion. It by no meai.s 
 derogates from the real and true divinity of the Son and Holy 
 Ghoft. But never in fcripturc are they conjunftly with the 
 Father, reprcfented as the one God : nc^r yet are either of them 
 or both of them, another God, or other Gods befides him, 
 becaufe they are the Father's own divine Son. and Spirit, buc 
 not fupreme or independent. They exift. within the boun- 
 daries of the one undivided effence, and fovereignty, aad arci 
 
200 OF THE TRINITY. 
 
 as far from being creatures, or of the creature fuhjecl party in 
 God's kingdom, as the Father hirafelf is. The Son of God, 
 and the Spirit of God, cannot be of a different Ipecies from 
 God, though they mufl have fome kind of dependent relation 
 to him : whereas to fuppofe any fuch thing of the Father 
 would be a derogation. 
 
 Il is on this primacy, and preeminence of the Father, that 
 the miilion of the Son and Holy Ghoft is grounded. For the 
 Father to lend his Son and Srpirit, involves no incongruity, 
 becaufe he is the oiv7ier of them : but for them to fend Him, 
 would be a great impropriety : and yet if there was that full 
 equality fome contend for, each might fend the other, or rather 
 neither could fend nor be fent, as there mufl: be a preeminence 
 in the fender to the fent. Ana as to the Supreme God's under 
 a firfl: denomination, fending the Supreme God under a fecond, 
 or third denomination, it is a mere abfurdity. A denomina- 
 tion cannot be a miiTionary, nor can any compounded being or 
 perfon lend a part of himfelf. The priority of the Father to 
 the Son, is not of another, but of the fame fpecies of being, 
 whereby as a Father, he is the origin, fountain, root, caufe and 
 head of another like himfelf, his engraved image. Never doth 
 the terms God, Father, Being, fignify more than one intelligent 
 agent. And a perfon cannot be lefs than one intelligent agent. 
 If a God, a Father, or Being, is more than one intelligent per- 
 fonal agent, it deftroys his individuality, and makes three per- 
 fonal Fathers, Gods and Beings. The affertion of Dr. Ed- 
 wards in his Theol. Reformata is big with abfurdity, and flatly 
 repugnant to reafon, ficripture, common fenfc, and the analogy 
 of things. *' We the orthodox afiert that as there is but one 
 true God, fo in Him, there are a plurality of perfons, and ihefe 
 perfons, are three. Father, Son, and Holy Ghoff ." Again " To 
 form a right notion of the true God, we mufl fct him before 
 us, as a moft blcffed elfence confi fling of three perfons.'* If 
 
or fns TJliNiTV. iit>^ 
 
 k.>e orthodox, liad not been pre&xed to tills firnnge jifTertior,, it 
 might have been called heterod>xy, and trHhtilrn, <>r nonimf* 
 to the under-landing of mankind. Ail hun^n f^cinfts are m rhc 
 one God as a parealid providctnce : Acls xvii. /.d. all holy 
 beings are in him «s the foijnt^itn of Sanitity. J u\n xvn. 21, 
 Heb. ii. Ji. BLit they do not fc^nflituie him the f»nc G -^f 
 He is the one God indf pen'knt of them : fo jH'o is fie inde- 
 pendent of the Son and Holy Ghoili The famencis of tUfj 
 divine nitnte or efTence (both aif the fame) in all beings thit 
 partake of it, aS all holy beings do iu a mciliire, doth not con- 
 ftitute them in conjundion with the.Fiiher the one God, 
 Living dreams iffuing from a living foantiiln, do not conili' 
 tule the fountain vviiat it is ; nor do rs\s of light, proceeding 
 from the Sun as their fource, form the Suni Ah elfcnce or 
 nature is that in which an intellccl; exiils, and vvhere the intei- 
 let-t is out one, fand a conapound inteileft is nc n'enlr) peron- 
 ility can be but one, however pi.M fc6l or unbcrjnJed thecff nco 
 or nature may be, or how many foever perlonal agents lublut 
 in or partake of that eflence, "For it is the eiTcnce of one intel- 
 ligent agent, which is the fount. iin to all the rcftj and :n hir.i 
 it is necefl-ii-y, unonginate, underived, ar.d Hs therefore is the 
 one God in the abfolutely fupremc Icnle, beiiJes whom there i^' 
 no other in the lame feme. 
 
 The {econd Perfon in the chrillii.in Trinitv, is the bnlv be- 
 gotten Son of the One God tlie Father, even our L'*rd JduJi 
 Chrift in his exalted ftate, and not anv eternal Son, or Cvcroal 
 Logos, or a»ny divine nature, abftru^liied from the whole per!oi.i 
 of the Son, confitling of two natu:>-^, in which his iu tell vitli 
 fubfiRs. 
 
 This iliuftrious perfonage, whole origination by his Bc.'h>- 
 
 lehemetical generation and nativity, both been delcribed, WaS 
 
 conftituted of the divine nature, a true bodv, and a reaf^) "able 
 
 foul : he was not created but begotten ; was not a crcaiuvej 
 
 B b 
 
■J02 OF THE TRINITY. 
 
 hut a divine- So'i of a divine Father. He was firft; a child 
 burn, which native hciiihip and dignity continued during th« 
 wiicjle titxie oi^ his progreis towards pcj fe£l ion, his. beiug with 
 G( d, as God, and iubfifting in the fcrm of God, Then he 
 be< -in.c a Son given in his public miniftry : and afterwards 
 5n ins exahcuioi. ftaie the g,uvernment came upon his fiioul- 
 dtjv : and He is in ftale God over all, the Father alone ex- 
 ctj.:cd. in every ft^re his perfon is efTentially the fdme divine 
 ar,G human by his natures. In his humilidtion ftate, he took 
 p rr. of {lefti and blood for a little while, and was in ftate man 
 an I the Ion of man, but fince his exaltation ftate, He is in ftate 
 G'^o : uhat he alTunied in his inci^rnation he hath now laid 
 aiuie : and yet tn all cffential conftiiuitiv^s of his perfon. He 
 iS ever the lame, vefterday, today, and forever. Things pred- 
 icible of him in one ftate are not true of him in another, and 
 He was in two llates at one and the fame time ; the appendages 
 of one ftate ate laid a{ide when he paftts into another ftate ; 
 Bs the form cf God, for the form of a fervant in the iiktneis 
 of men : and as exalted he is neither in that form of God, he 
 emptied himfelf of. nor yet in th« hkenefs of men, though one 
 like to the Ion of man. But when he ftiail deliver up the 
 k'ur.dom, to the Father, it is likely he will then return to the 
 frrm of Gc-d in »a hich he fubfiftea at the termination of his 
 generative capacity, and will be God, wiih God. ' 
 
 The third Pel (on m the chnftian Trinity is the Holy Gkoji, 
 lie ba(h been proved to be a perfonal agent, and not a mere 
 viriu'e or energy ; divine and not a creature : an eternal undi- 
 viccd eftentialitv of the one God, and not caufcd by any pro- 
 dvidiive procffiicn, or (piration. Ollicidily the inTpiratien 
 i^ciii in the kingdom of God, and a peculiar kind of perfon, 
 ^uft.'iiiing no jx'litic relation to God, CliiiO, Angels, the 
 C huu-h, or individual Sair.ts. His diviniiy of nature appears 
 '^: ' •■'• !•■:••!", foriiinaily is divinity : and his divinity "of 
 
OF THE TRINITY. 2.0^ 
 
 fi4itt is evident from his jun6lion with the Father and the S ■'! 
 in the divine fovereignty. Tiie eflence and power of f'le 
 Holy Gholl, like that of the Son's, is not another tlivided fro -n 
 the Fatlier's, but his communicated, manifefled, and exercikd 
 in a certain 'vay and manner peculiar to the Holy S^/irit, to 
 the Father's glory, the fource and fountain of all divinity ^f 
 ftate, and nature. The honor therefore due to each, mu^ l;e 
 clivine according to their perional chara6^ers, and works : and 
 the reafon of this worfhip cannot be the fame in each ptricjn, 
 but differs as " of whom are all things, by whom are all things^ 
 through whom are all thini^^s," diffc^r. The intelligent w^>r- 
 fiiipper will not confound the!e diftinttums, milplace thom^ 
 nor unite them as mere denominations in one Agent, Being, 
 or God. 
 
 Thefe three, the Father, the Son or the Word, and the Holy 
 GhoQ, are therefore three divine perlons, and not three mod- 
 alities or denominations of one common being : and yet m lome 
 real and important fenfe one. I. John v. ^. Whether Lhis 
 text is canonical, the reider is referred to Travis' Letters, and 
 others who have written upoti ir. This theory depends not 
 upon ore particuhir text, Th^t they are not three n.odalitu«, 
 denominations or relations of one God, appears from t'v-ir 
 bearing record, for then the witnels would he of one and .'",' .-f 
 three. A triur>e teftimo.iy w?s never heard of. They cann -•f. 
 be three in the fimc (enfe or refpeCt they are one ; n<>r one hi 
 the fame lenfe they are thret-. The original for or.e is t-ot ei.t 
 v/hich fignifies a perfona!, hut m which imports a comp<niri'-l 
 unity, but not an union of feverai perfonalitif s or intellicf noes 
 in ot-e Being or God. It is the '.irne word that is ufed for th? 
 onenefs of Chrifh and le'icvers. Jolm xvii. a 1. If it imnrrs 
 a perfonal or effential utiitv hv the notati(»n of the word, in 
 one cafe, it doth in the other : whirh will prove too ^'mh h f^.v 
 orthodox fchoUflics themfelvt ?. 
 
204 ^F '^-^^E TRINITY. 
 
 A pcrfon is a diitii.cl individuai iiitelleflualifl, cxifting iq 
 an inciividiial iubft.mce, nature or c(knc^ : the lubllnnce, na- 
 ture, or cifence in which an inlelletl: exifts is not a perfon, but 
 bo h cooititate perroiidiiiy. ihc life, nature, eflc'ice, or vital 
 iubPt^ince of a being, is what denominates or diflinguilheth it, 
 from others of an.>ihcr fpecics or kind, hfpccijic ramenefs of 
 eiTf nee doth not cor^flstute the Fiither, the S«>rj, and the Holy 
 Ghnfl one Goc', any more than a fpecific fariieneis of effence 
 f onih'tutes three men, one man. The term God never fignifies 
 :nore than one intellicent agent, any more than 7nan doth more 
 than one periona! agent. It is impoffible a perlon fhould be 
 }e«rs than one intelh>;crt a[*ent : and it is certain three intelli- 
 gent aj^ents. c-'nnot be one iiitelbgent ager)t. any more than one 
 intelligent agent, ran be three intelligent agents. 
 
 Even a nun-.erifa! rarr-enefs of cffence doth not conftJtute a 
 famenelsof pcrf-n-Tlitv : for thi^. c(i:;r.ce may be diflinguifhable by 
 ihe fevcral inte.'I 6ls vv^ich ex^ft in it, and yet hot be divifible. 
 And levers! natures t relf^^nces may belong to one perfon, and vet 
 there not be ievfral pcrfr,r-s in one God. or Being, for this would 
 be the fame as fever'jl perlons in one pcrfon» which isimppffible. 
 The explaining liuw the three divine pcrfcns may be in one 
 fJ/hiCii ana /over cir;-nty!, and yet the Father alone be the one God, 
 in the fLipvcme abl'olutc len f"-, fna II be attempted, to render this 
 doftrinc of baptifm intelligible, 
 
 1. Bv effcnce, nature, or life, for they are the fame, is not toby 
 underftood a being or perfonal agent, but a cetain fpecific con- 
 fl.tuiiiveof a being or perfonal agent, which diftinguidieth hioi 
 fiom all otliers of another kind, and determines and denomin- 
 ates him to whom it belongs, to be what he is. One perfon may 
 have more natures than one, yet thefe feveral natures have no 
 didiiift feparatecr:i{lencc, from the peifon, or diflin£l power of 
 agency or capacity of fuffering, fo that it <^aB he faid that either 
 paluie nth or luHcrs leparate from ihc pcricu whole nature i^ is 
 
OF THE TRINITY. ^05 
 
 A nature or cff-ncvs beln^ the vital fubftance of an Itidivid- 
 ua! intelleftui'ifl, is the compiehcnfion of certain innate proo- 
 cr»ies, and qualities, in whch there are fympathics and antip- 
 athies, whjch prevent reafon, deiibcratioMj ai:d choice, and 
 Tn\y be confidered as an inflindl or conRirution. Theie :s (uch 
 a nature in all Vital beings accurding to their kind, the wolf 
 is fivage, the iamb me:kj the ferpcnt fubtle, ^nd the dove hartn- 
 lefs. by nafire. No\v the divine nature is the vital conf^-iiu- 
 iwvQ fub{l.ince of the infinite mtelJe£l of God : and is fuper- 
 hu nan, lupra-angelic^l, and creaturc-tranfcendent. There is 
 but one kind of divine nature, as there is fpecifically but one 
 human nature, how many foever partake of eiihcr. And by 
 the divine nature is not meant the metaphyfical eff-nce oT 
 God as the firft being, for religion hath no manner of concern 
 with the (cience of analogy. All fpirits ifTuing from rhe Father 
 of fpirits may partake of the phvfical effence of the Deity, but 
 this puts no difference between them oply in degree. In phyf- 
 ical entity, immateriality, mtelleftuality, invifibility, immor- 
 tality, &c. there may be only a gradual difference between 
 good and evil beingr-, but the evil partake not of llic divine 
 nature or image in the fcripture fenfc. By the divine nature \z 
 intended that which is rhe life, vital fubl^auce, and conftitution 
 of God, asGjd, This is '/itd fmtlity in infinite fulneis. It 
 belongs to no creatures a^ rreatures, and all who partake of ir 
 in any degree, do To by dcrivanon, and communication from 
 Gjd as the fountain : in fcripture language they are partakers 
 of his holinels which is the divine n<iture. He alone is neccf- 
 farily, originally and infinitelv holv. Swidity is b:>'.h the 
 immaculate purity, and unrivalUd dignity of God. IWs dif^rim.- 
 inality, and crcature-tranfcendenry^ whcicby he is God by nature 
 and flatc. The quantity of his phyfical entity, " the degrees 
 of his exiflence," the Infinity of his underftanding, &c. abflr.^ft- 
 ed from the vital fan£lity of his nature, do not th-'-^f - ' '^ ■" 
 ftuyite hip God. 
 
2O0 OF THE TRINITY. 
 
 2. Vit^l fanciity, being the divine nature, this is the -on« 
 un:ori:;inate eirenceof the one God, the Father alone, the foun- 
 tain of divinity. It is in him an infin:ts ocean, and iucxhduffc* 
 ible fource, of light, love, and eternal holy vitality, ThiS m 
 its unbounded fulncfs is all the Father's, and is the fountain of 
 divinity to all who partake of it. In him it is underived, 
 uncaufed, from everlafling to everiafting. In there was any 
 divine erTence, not the efTence of the Father as i\\(t fQiiniain of 
 divinity, there would be more divine tffences than one, and 
 the one undivided effence of the one God would be wanting, 
 andalfo the Father could not be what his name and le'ations 
 to the Son and the Holy Ghoft import him to be, a fountain 
 un!:o them. If the divine effence W7is Jierile and had no power 
 o^ fecundity, v,ox\c co'jAd partake of it but the one God. But 
 he hath a power of deriving it to otiiers. From this divine 
 effence in its unbounded fuhiefs thfe Son's covfiituitive difiind 
 perfonal ejfcnce is derived, '* As the Father hath life in himfelf, 
 fo hath he givento the Son to have life in hina'elf." John v. 
 26. The Father's life is uncaufed, and of himielf, bur the 
 Son's life is the Father's ,^t ft, life of his life, divine and eternal. 
 Hence the St>n's effence the deriv.-.tive, is the Father's effence 
 comprehcnfiveiy, and vet the So j*s effence conffitau.ive!y as the 
 dillintt vital luhftance of his peifona! intelletl:. This explains 
 how he is m the Faiher, and the F<ither in hiiTi, ar>d they 
 are vuc. 
 
 In a reilr^ined {cn{^, the divine effence, is the pcrfonal 
 effence of the Father, the life retained in himfelf, after he gave 
 to the Son to have life in himfeif. This is conffituitive of no 
 other perlon, for if the Son's given life, was not diftinft from 
 the Father's retained life, the Father would fufler, which doc- 
 trine of the patrlpapians is to be rejefted. The great Jehovah 
 cannot die. The Son, as God manifefh in HeflT, purchafed 
 the church with his own perfonal blood, and gave his life 
 for us. 
 
OF THE TRINITY. ' 207 
 
 o. Tlie divine nature is vital, fpirit, -Tncl lifo : '• Gofl is pur« 
 l^'ijt," or f|iiritality, if the ^vard may beuie^. Therefote iJic 
 S ill's generated life maft be life of life, znd fpirit born of fpinu 
 li^ht of light, love of lovc, eternal life of etc rnal life, wh'.chwas 
 wall the Father, This vital finctiiv, which is the fpecific na- 
 ture of the Father, fo as 10 be an exigent individual iuhftance, 
 is communicated in a de;rci:\.o all Uints, and thev are one with 
 Gnd and Chrtft, as ihc Father and S )■.) are one ; J 'hn xvii. 22. 
 but It IS not cundituitive of their peif»ns : the union is not in 
 the lame de,^ree, for ia the Son dcudls all tki fulnefs of the z^od- ^ 
 he.ad bodUy, lo as to be tfe conllituiiive iubllance of his inteiicct, 
 and in conjiiutlion with the human nature, forms his difluict 
 perionality as the only begotten of the Fither, and givts this 
 fii ft born a preeminence above his many brethren, who aie 
 crcritures, and the children of God alio. And as the Fatlier 
 was imperial or the hi^hcfl in begetting his only Son, thjt Sua 
 mufl be imperial alio, the King the S'>n, and iuljecl-tranl'cend- 
 cnt ; as well as creatiire-nanfcendeni. 
 
 4. In the S )n*s generation, the Father's effence was io 
 
 imparted as not to be divided fro.n his own, as is the caie in 
 
 human generations. The Son's communicated life was like-ix 
 
 living ft;ieam iffuing from a living fountain, (o that the dream 
 
 itfelf is a fource of vitality to others, as the fountain is to thaC. 
 
 *' It oleafed the Faiher that in him all fuluels (hould dvvell^ and 
 
 of his fulre'.s we receive grace for grace." Grace in nian is 
 
 r«tuie in G -d. There is a mutual indwelling between ihc 
 
 fountain and the ftream, they live in each other, are di/tin&f 
 
 o:;d vet one, and the Imaller rivulets arc in theai, and otic wuh 
 
 them in a lower degree. " He that fjnc.tiiieih and they who 
 
 are fantlified are all of one.'* Heb. ii. 11. As the Scu'^ life i* 
 
 not divided fro'ii the Father's, the Faihei':> hfe being eterrnl, 
 
 the Son's muft h'e eternal alio, and iv. iafiDite fulneli.. *' All 
 
 things that the Father hath arc mine," T..e Son exiPucg wi'.h- 
 
to 
 
 8 Of THE TRmiTV. 
 
 in the boundaries of the godhead as a per ion of i?", is ^ot of th-B 
 fubjeft creature party, and yet is fuhje6t to his God c;!-d Father, 
 as a dutiful Sun ou/^ht to be. Jelus is the divine King, the 
 Son, of the divine King the Fjther. 
 
 5, The Son muft be a derivative and not felf-origtnate, or 
 eternal a parte ante. 
 
 TheTe are as p^eculiar to the Son^ as felf cxiflence is to the 
 Father, Two uncauled perfonal edonces in the godhead^ 
 would necclTariiy m.ike a plurality of Gods. An eternal nerci- 
 fary generation is impofiibJe. God Is not always father as he is 
 always God, The Father mufl be a free a^ent, ellc Jeius would 
 not be the Son of his love. 
 
 D-. Edwards in Theol. Rcformat3j Vol. I. p. 283 affer 
 ackt.owledging the Son's efl^nce to be derived^ adds, *' This 
 d"th not hinder or deftroy the felf-origuiation of it." A .d 
 this ftrange affertion is thus (upported. "The eilence of ihe 
 Father being felf exiftent, that of th* Son muft be to too, leeipg 
 the elTence of the Father and of the Son is »he larnt,** A>d 
 therefore with Athanafius, Calviu Bv za, &( . he laiih the Son is 
 autotheofGod, of himjelf. This, faith he,oj.ii}ht not lo (een, ftrangei 
 to them who are acquainted with our Savior's vtoros, ** as 
 the Father hath life in himfelf, fo hath he given to the Son to 
 have life in himfelf.'* Tiie Son's hA<i\^ ^iven. then he h^th it 
 in himjclf^ andfo have all the regenerate in a decree. But can 
 given life be necelTary, or unoriginare ? The Rev. John B«r- 
 n-trd, iij a fermon delivered at a B fton leclture, 1761, from 
 I. John V. 20, pubiiPaed ?t the dcfire cf the heuiers, fahbj 
 page 14, '• Icannot but thiuk Jefus Chnft is as trulv and prop- 
 erly the Son of God, as Ifaac was the (on of Abrahanni, whom 
 Abr.iham is fiid to beget." And in p^ge 23, he affirms the 
 Son to hejeljcxijlent, and independent, " becaufe there can be 
 ro being prior to him, from which he fhould derive, and on 
 which he can be dependent.** Thus he forgets the Esther or 
 
OF THE TRINITY. 20^ 
 
 pt^ta ilajc-^von in his place. Here Trinitarians ana Anlilrinita- 
 rian&fclwidc^ and the former arc charged with Tritheiiin by the 
 latier. it may be neceffary to fee if they cnn clear themlelves 
 from this high charge. Since the F.ither_jaz.'(? the Son his life, 
 it could not htt ftlf- originated ^ and its bein,^ in hifrJclfaUcr fucli 
 gift, is as true of others, as of him, u ho arc made pa i takers of 
 divine life. And although the Father's and the Son's life are; 
 in fome ferife the fame : yet the Fathci's ictaineJ hi'cj is not the 
 Son's ^iOff/i life. But Ijiith Dr. Edwards, '-The vvriole divine 
 elTence is wholly in each perfon, and was ever [o fro^-a all eter- 
 nity." But this wants proof. The lupoorition of an cternoi 
 Son, by an ef.ernal generation, haih neither realon, fcriptare, 
 nor common lenle to {upport it, and enlirely dellfoysihe pein^ 
 of tiie only begotten Son, accorcing to the Icripture -ac- 
 count of his only gerieration aiid nativity at Bethlehem. Hii 
 wjy of arguing in creation will apply her>!;, and in the produc- 
 tive proceflion of the Holy Ghoft, by fpiration^ *• The caufc 
 mufl precede the elTed, and an eternal caule of an eternal effe^l, 
 it is abfurd to fuppole, becaufe it is impoOihle, what had its 
 being from another fliould be co-exiftcnt with it." He iaiiit 
 we fhall be called Trithcids : and what then ? Some of the 
 ancient falherjs were fo called. R;Uher thin not be ofthodox, hb 
 would run the venture of this charge. But this is a mixrahl-i 
 confolatlon. To be erroneous in fo important a Doint, becaui^; 
 fome called orthodox by themfelves and party, were really 
 erroneous according to fcripture, is cert£fnly not commend.ible. 
 If !he Father is Autotheos, God of himielf. and the Son is 
 Autotheos, and the Holy Ghoil is Aiitoilicos, tl;ree Autothtr 
 cannot be one Autotheos : as v/ell may three units, be one 
 unit. It' the three perfor.s haveor-.e common elfence, yet each 
 halh its own diilintl tntelle6>, and a diflintl pcrfonal edcncq 
 in which it exiOs, vi'lthout any reparation or uivifion <,f thi^ 
 ©ne elTence. The per fond I cfifence of the Father aa no .i:ci\5 
 C g 
 
.io OF THE TRINITY. 
 
 be the perfonal ciTcnce of the Son, than the Father himfelf can 
 bs the Son himieif. -/The Father's undcrived life retained in 
 himfelf, IS not the Son's derived given life. The living foun- 
 t.iii is not the living ftream ififuing from it, nor is the flream 
 the fountain. They are as di{lin61; as the exemplar and exprefs 
 im.ige.^ No lamenefs of ellence will m^ke the flream or the 
 ifn<2j;e leif exi'lcnt, though the llrcam is in the fountain as its 
 foutce : nor can the fountain be the flream and derived, though 
 it dwells in the ftream and is a living fountain to it. The 
 divine effence of itieif doxh not ctinftitate perfonality, but is 
 the vital fabfbance of the three perfons, with fuch diflmflnefs, 
 that each intel!e6}: hath its own perfonal edence. The com- 
 munication of that eflence in an equal degrse to the three per- 
 fons, will not render them i^n all refptds equal, becaufe the 
 F-jther is ihe fountain of divinity to the other two perfons, 
 and therefore He alone, and not the three, is the one God in the 
 fuprcme fenle, as he alone is of none, and befides or without 
 liim, there is no other in the fame fenfe, or in any other real 
 fenfe. But fo fuppofe three perfons of the fame effence, each 
 a fountain to himfeif, equal in power and glory, is Tritheifro, 
 lei the charge fall where it will, and no unity of confent frees 
 fro;n it. Since mere nature doth not conflitute perfonality, 
 and divinity of nature is no perfonal obje6l of worfliip, the 
 worfnip of three equal perfons, each divine, mufl be the wor- 
 Tiiip of three Gods, notwithftianding their unity of effence and 
 confent. And if the effence of the Son is derived as hath 
 bet", coiifeffcd, its felf e>ci[lence is a contradi6lion, and is the 
 lame as for a thing to be and not to be. No Company of all 
 the orthodox fathers in the world is fufficient to excufe any in 
 ihcif adherence to fuch erroneous opinions. It is thefe Trith- 
 ciftic and contradiftory tenets, pertinacioufly adhered to, for 
 the fd^e of their Diana, orthodoxy, and good covipany, that 
 gives fuch juft: caufe of oilence to Jews, and others as good 
 
OF THE TRINITY. 211 
 
 men, if not better than they : makes Deifts, and keeps muiu- 
 tudes back from profcfTing Chriftianity. This {lumbliug block, 
 Athanafians, and orthodox Trinitarians, and Triunitarijns, ought 
 to remove out of the way, as it is of their own laying. 
 
 The divine efifence is diftinguiQiable into what it is primi- 
 tively^ and what it is derivatively, the farmer is the Father's 
 retained life, ihe latter is the Son's given perfonal life. It be- 
 came of this twofold confideration upon the Son's generation, 
 when it was imparted, but not divided, and fo the fame edeace 
 of the one God originally and comprehenfively, became the 
 effence of two divine perfons, the Father's primiti'-eiy, and 
 the Son's derivatively, without any divifion, 1 he derivative 
 effence, in the large comprehenfion, is the Father's, and as im- 
 parted, but not parted with, it may be called the undivided deriva- 
 tive. And an individual intellect with an individual iubftance 
 being a perfon, if the individual fubftjnce is wanting, there 
 can be no individual perfon : therefore the Father generated 
 no Son, if no diilin6b individual fubftance was derived. One 
 intellect can ctfnilitute only one perfon, and to each intelltft 
 there muQ: be a diftmct vital fubflance, otherwil.; it will be no 
 perfon, but a mere modality. Such a Trinity fome hold to, 
 making the Father, Son, and Holy Ghoft, only relative 
 properties or denominations, which they fay are incommuni- 
 cable, and conflitute three perlons, when in fa6l they are 
 but three modes of the being of the one God in one eilcnce. 
 Thus the fchoolmen, Drs. Wallis, and South, &c. Sibellia- 
 nize, as the others Tritheize. Good Dr. Watts adopts this 
 indwelling fchemc, of one infinite fpirit under three relation^. 
 But a relation is only a denomination, neither oufia cjfence,, nor 
 hvpofldfis Jubjianze, are a perfon. Some erroneoudy fuppofc 
 fubftantiality conftitutes perfonality, but this is a roiflake, there 
 rnuft be intellcftuality aUo, and there may be feveral di{\!ni^ 
 fubftances in one perfon, as in Cl.'if^, divine, hti;nan. and animal 
 
512 X OF THE TRINITY. 
 
 in i.ne clays of his flefii, and 3et be never had more than one 
 intclleO. If God IS but one infinite Spirit, under three rela- 
 tions or denomination?;, he is but one perfonal objeft of worfhlpj 
 and Dr. Watts' d:)xologics are ablurd. 
 
 Plach pcrfon muft be a diftin^l intelh'gent agent to be an 
 object of worfnip. There is no fpecific diflPerence in fpirits, 
 as fpirits : The diflftrence between holy angels and devils lies 
 not in their inteiletts, but in the natures wherein they exift or 
 of which they conuftj the one is vitally holy, the other is vital- 
 ly wicked. Though an ' individual fubdance muft concur to 
 conftitute perfonaiity, yet the addition of one or more fob- 
 Aances doth not double the perfonality as we fee in man*s 
 partaking of the divine nature, he was a perfon before, and is 
 but one pcrfon afterwards. JBut the addition of one intelleft 
 to another will make two perfons if they have a nature to 
 exift in. And if two or three intellecls by having a common 
 efTence are one God, they by having each its effence are equally 
 three Gods, as hath been proved againft the Athanafians. On 
 the other hand if there is but one infinite fpirit, no multiplicity 
 of natures, relations, or denominations, will conftitute him 
 more than one perfonal agent : to afcribe diftmcl worfliip to 
 thefe natures, relations, or denominations, is improper and 
 ablurd. Our idea of the Trinity is equally clear from Trithe- 
 ifm, and Sabellianifm, which makes it to coDfift only in three 
 modalities, relations, or denominations, without intelletluality, 
 to found perfonality upon. 
 
 6. Befides the divine cfience the primitive, and the derivaf 
 tlve without any divifion : there is the divine eftence the 
 communicative : and this vitality, the communicative, is the 
 cCence of the Holy Spirit, an undivided c{[^mh\ity of the onp 
 God who is the Fiither. 
 
 The imperial Father is the head of a vital empire, and muft' 
 pcflcfs thst life which is conjiituitivc of his perfon, and that li% 
 
OF THE TPJNITY. 213 
 
 which is communicative, which is the effcncc of the Holy 
 Spirit, who was tht Father's agent in crer,tion, and in the Son's 
 generation, and in the communication of vital fanftity to 
 the whole empire. And the imperial Son is mediate Head of 
 a vital empire : and there is in his elTence the vitality which 
 is conflituitive t)f his pe.rl.m, and the vitality which is commu- 
 nicative. Therefore the one divine efTence mud be confulercd 
 as it is the cunjlituitive pnjonal cffincc of tht Fathir as the 
 primitive, and the cmjlituitive perjonal cjjtnce of the Son. as the 
 derivative, confronted to the divine ejftnce the communicative ^ 
 which is the conjUtidtive ejfence of the Holy Ghofi. That vitality 
 which the Father's efifence is, as the primitive, mud be con- 
 fronted to the Son's as the derivative, and as it is \.\it confiitii- 
 itive, it is confronted to the communicative, which is the Holy 
 Ghoft's. And in like manner the vitality of the Son as the 
 derivative, mufl be confronted to the vitality the primitive ; 
 and as it is merely the conflituitive of bis pcrfon, it mud be 
 confronted to the communicative. 
 
 Moreover as the Son is, conjun6lly and yet fubordlnalely, with 
 
 the Father, the head of a vital empire, the third perlon, who is 
 
 vital /aridity the communicative, muft be derived from the hi ft 
 
 to the fecond perfon, and in his miff on proceed f:om both. 
 
 t^ow zs vital fan&ity is not an accident, or modality, but a hib- 
 
 flance, and the Son and Ho'y Ghoft both partake of it in a 
 
 divine degree, they can be no creatures by nature. And fince 
 
 the divine eiTcnce is numerically one in the Father as the foun* 
 
 tain, zc\di fpecifically one in cnch per'on : the Father muft be the 
 
 one God and the centre of unity to the S'-n and Holy Ghcft. 
 
 Thus an unity of the divine cflence is preserved in the Father : 
 
 and fubordinate to his monotheifm we hive a Trinity of divine 
 
 perfons in the undivided eftence of the one God, and a diftin^- 
 
 nefs ofeffencein the other two perfons by their intelieas. 
 
 The Father's is the living fountain, the Son's conftituilivc 
 
214 OF THE TRINITY. 
 
 effcnce is the living ftream, and the Holy Ghofl'^ is the vi- 
 tality, the communicative from both. 
 
 Thefe three divine perfons are alfo of one undivided fove- 
 reignty in the kingdom of God. 
 
 This is an ii^perial political unity, and belongs to their 
 (late, as the other did to their nature. The authority is 
 eri^inal'm the Father, derived to the Son, and adminiftered by 
 him through the infpiration agency of the Holy Ghofl, to the 
 glory of the Father the fountain of power. It is a triune gov- 
 ernment, if any like the word, om in the Father its fountain, 
 and twofold befide, in the exerciie of it. Each divine petfon 
 afts according to their refpeftive ideas, and the perfonal order 
 of their luhfiflcnce. This doftrine of baptifm, called a myf- 
 tery by kholaftics, but not l^y Icriptuie, into which babes in 
 Chrifl: are baptized, may be fummed up in few words. " It is 
 the fubfiftence of three divine perfons in one undivided effencc 
 or nature, each in their order, and their threefold admimflra- 
 ticn in the kingdom of God, as conftituted at the refuneQion 
 and confequent exaltation of Chrift, by an undivided i'ove- 
 reignty." The Father, as fupreme, is the one God, *' of 
 whom arealltbings :" the Son, as divine in nature and flate, 
 "by whom are all things :" the Holy Ghcft, adivine perfonal 
 agent, "through whom are all things." And the vvorfhip due 
 to each, is in the (ame order, " by the Son, through the fame 
 fpirit we haveaccels to the Father." 
 
 All holy perfons and ferious enquirers after truth, are left 
 to judge of themfelves what is right, concerning the preced- 
 ing exphnation of the fcripture do8rine of the Chri/lian 
 Trinity. It is hoped orthodox Trinitarians, i'o called, and 
 Unitarians or Antitrinitarians fo reputed, will reconfider their 
 fenliments upon this do£lrine, for it is important, and not a 
 were fpeculation, and all their principles of divinity in general, 
 will take their /^«<f?z^r^. from their apprehenfions of it : and tht 
 
OF THE KINGDOM OF COD. £i^ 
 
 underftanding and believing it might, will have a falutary in- 
 fluence upon their lives and prat^ticc. The conceiving of it 
 as a myftery, and underftanding a ray fiery to he lometiiing 
 inexplicable and incomprehcnfiDle, have contrthu:^ muv-hj 
 throu-^li want of a h.»bit of thinking, and a !,;irit: of free inquiry, 
 to that profound ignorance, many, and even divines aie char,i^e- 
 able with, of this dodrinc. 
 
 It 13 very ieldom treated of, and when it is, it is in a way 
 that either fliews they do not underftand it, or are enchained 
 by cieedsand catechifnns, which in tei minis contradi<El fcripture, 
 and are evidently repugnant to reafon, common fenfe, and the 
 analogy of things. It is too true, how much foever it is t-j hs 
 lamented, that if any try to break their fetters and think for 
 the nfelves, and efpecially if they make known the refalc of 
 their enquiries upon this fubjetl, the no-thinking traditionifis 
 are too apt to fligmatize them as hcretica!, even when tiisy 
 propagate only the unadulterated truths of fcripture, if the/ 
 happen not to coincide with commordy received opinions. 
 It is hoped the reader of this will preferve a mind of his own 
 to be perru:idt"d in, free and independent of all pretended human 
 authority, but rea/ tyranny and.uIurpeJ lordfiiip over the faith 
 and coaiciences of men. 
 
 CHAP. X. 
 
 OF THE KINGDOM OF GOD- 
 
 Thc Kingdovi of God of which th: ChrijlLin Trinitj/ art thz 
 P erf on at Sovereignty, defr.ed and dtfa-ibed, 
 
 AS God is definitively the Divine Majsfiv, he mufl havi a 
 kingdom appropriately his cton. Hir. dominion in nature and 
 providence is as extenfivc as creation, and flriclly univcfal. 
 
2i6 OF THE KINGDOM OF GOD, 
 
 But this is not the iraperial eftate, or the imperfonal love* 
 leit^nty of the chridian Trinity. The doftrineofa trinity 
 belongs not to nature, but to grace, not to Jiidaifm, but to 
 Chridianlfy as eftabhlhed lince the reiurreftion of the lecond 
 peifd"n in it, from the dcad^ and exaltation to the throne of 
 God. The kingdom of God. of Clififl;, and of heaven, are 
 the fame, it ib not once named in the Jewilh law, for it had not 
 come, was not created, or ere6led, in old teftarnent times. And 
 although the nam3 ts found in Je.vifh writers, they meant not 
 the fame thing the gofpel intends by it. It had not come, 
 but was at hand, when Chrift begarj to preach, and Cyhrift duc6is 
 his difciples to pray for its coming, and it did come at his ref- 
 
 urre^lion, when lie was advanced to the throne of it, as the 
 
 - \ 
 mediatorial creator of all things new. As it is peculiar to the 
 
 gofpel, its feveral fignifications mufl be deduced from the nev/ 
 
 teftament revelation. Thefe are three, to which all others are 
 
 reducible, agreeably to the common ule of the word kingdom. 
 
 The region or territory. The reigning eftate, or peifonal 
 fovercignty. The Polity, including the goods of it, fanftity 
 and glory. 
 
 1. The Kingdom of God figniiies the region or territory^ even 
 heaven, locally underjlood. 
 
 This is the celeftial paradife, the lupernal city, the region of 
 immortality and beatitude, where is the court, throne and refi- 
 dence of the great King. Matt. v. lo. and ix. 47. We read 
 of heavenly places, manfioos, and a third heaven. This divine 
 territory includes the whole circumference of the etherial 
 regions, and fixed ftars, where the vad univerfe of holy fpirits, 
 who have their exiftence in the heavenly (late of life and blefT- 
 ednefs, dwell. Properly all that is not this world, is 
 heaven or a ir.anfion of it, for in this world is hell, and heaven 
 and hell divide the univerfe. Some no mean chriftian Philofo- 
 phers have placed the throne of God and the Lamb right over 
 
OF THE KINGDOM O^ COD, sxi 
 
 the milky way, which is the caufe of its effulgence and bright- 
 nefs, notwithllanding itsvaft diftance from hence. 
 
 2. The kingdom fignifies the reigning ejlatt or ptrfonalfovtr" 
 eig7ity. The kingdom of God, and of Chrift, is their eflate of 
 reigning in the fovereign adminiftration of things. Matt, xvi, 
 s8. The coBning of Chrift in his kingdom is to be underftood 
 of his reigning condition. Mark ix. i, comp. Luke xxi. 31, 
 So it is to be underftood in the requeft of the penitent thief^ 
 And when Chrift faith "My kingdom is not of this world :" 
 it means hiseftate of reigning, 
 
 3. It fignifies that polity of which God and Chrift are the 
 |)erfonal fovereignty, including the good of it, fanftity and 
 
 This is the kingdom of God and faints, of Chrift and fanfti- 
 ty, grace and glory. God the judge of all is the fuprcme Head, 
 Chrift the mediatorial fovereign, the Holy Ghoft the infpira- 
 tion agent, and animating fpirit, angels and holy men the fub- 
 jefts, fan6lity and glory the goods of it. Heb. xii. 22, 23. It 
 is a regular orderly polity, the parts of it are united together by 
 an implicit or explicit confederacy, having a conflitution and 
 common law, and is held together by the bonds of rights and 
 dues. It is the fame with the Church militant and trium- 
 phant, the holy empire of which the new Jerufalem is the 
 metropolis. 
 
 Confidering it as the kingdom of Chriftianity in the real 
 and perfonahcceptstion it is vifiUe ayid invifibk. 
 
 As the vifible chriftian church, it includes all who owrl 
 the one faith, and confefs Jefus Chrift to be Lord. Men be- 
 come the fubjefls of it under this connderation by faith and 
 baptifm, or a birth of water, or the wafliing of regeneration. 
 In this view it is compared to wife and foclifli virgins, a field 
 of wheat and tares, a net repIeniQied with good and bacJ 
 fifties, &c. 
 
 D d 
 
$i8 OF THE KINGDOM OF GOD. 
 
 But as the kingoom of faving chrifliianity, including the 
 goods of itj its coil {lituitiv'eeflence is, " Truth, righteoufnefs, 
 peace, and joy, in or by the Holy Ghoft :" Rom. xiv. -y. And 
 15 compared to treafure hid in a field, to a goodly pearl, &c. 
 liie polTeffors of it are the poor in fpirit, like to little children : 
 under this notion Chrift tells a fcribe he was not far from it, 
 enjoins all to feck it, and its righteoufnefs fiift, and recommends 
 a holy violence in taking it. 
 
 Sometime^ the chriflian church as vifibie, and faving fanfti- 
 IV, are both included in the kingdom of Gcd ; and in this ref- 
 pefl. it is compared to a grain of muftard feed, and to leaven ; 
 Matt. xiii. 31. 32. the Scribes and Pharifees fhut it up ; 
 Chrift gave the keys of it to his Apollles. Matt, xxiii. 13. 
 and xvi. 19. John iii. 5. Matt, xviii. 23. In this fcnfe 
 Chrid threatens to take it from the Jews, Paul preached it and 
 teflined it. As ercf^ed by fupernatural means, it is adminifter- 
 ed not in word but in power. I. C or. iv. 20. It is a vaftly 
 great polity, comprehending tliC catholic churth in heaven and 
 eartli. In creating it by Chrift, God is the founder of a mighty 
 empire, an ornamental lydtm, a divine city. 
 
 A city is not a rude multitude, or herd of people, but a 
 body politic like the body natural, which hath the Jigurt and. 
 beauty of a man. iiai. xliv. 13. It is built and united into 
 one uhole by a fettlemeiit of rights, and a fixed conftitution, 
 determining who Ihall reign and who be lubjeft, &c. without 
 which there can be no jiiftice or governtnent. The church 
 cor.ftitutcs tliis kingdom perfonally, znd is conftitutcd by it. 
 coiifidcied really, i. e. by the grace and faultily of it. Th« 
 descriptive maiks of it are luch ss thcfe following. 
 
 1. it is new, not old, founded by the new, and not the fit ft 
 cu:uticn of Gcd treated of Chap. 2. it is alfo mediatorial, not 
 original. 
 
 Thcfe chara^tcis of it arc of fiiiguUr note, for in the firftnnd 
 
OF THE KINGDOM OF GOD. str, 
 
 original kingdom of God there was rrj Trinity, no Mediator, or 
 official Rene^ver and San61ifier. All Tllued frcn G d as mere 
 creator, and he was all in all in the government : no fin exifled, 
 all were of one whole, all were holy and hs .pv. A Mediator 
 is not of one, and to fuppofe rationais created at firft, fo as to 
 need an inter-agcnt betv/een their makerand them, is not reafon- 
 able. The holy moral law was the conftitution of that king- 
 dom, a covenant of life, fubiifting between Gad and his holy 
 fubje6ls. All had domiciiium in urbe, a m.infion in the city, 
 no prodigal had left his Father's houle, or Iheep flrayed from 
 the fold of the Supreme Shepherd. God created none lod lo 
 as to need a Saviour, The adminiftration was without fove- 
 reign grace, according to legal juflice, and the law continued 
 life to the unlapfed, while obeyed. Devils were of this orig- 
 inal kingdom before they finned, and left their own habitation ; 
 Then they had not left their firfi: eftate, nor were the heavens 
 unclean in God's fight, nor thefe angels charged with folly. 
 Human'fpirits were alfo fubjects of that kingdom, and lipfed 
 from it, as appears from their coming into this world hiV, and 
 needing renovation and reftoration to whit had been. This 
 was the ftate of Adam in natural innoccncy, as needing the 
 tree of life, a type of Chrift, and this is now the ftate of all 
 bis natural defcendants as foon as born into our woild. The 
 original kingdom of God being thus divided, there was an ab- 
 folute necelTity of a new Creation and conflitution of it, if 
 any rebels or revolter* were reftored, for there was no la-.v that 
 could give the tranfgrcffor life. In thiL kingdom all were 
 native faints and no provifion was made k^v faints f active of fin- 
 ners. But the prefent kingdom of heaven is the conilitution 
 ©fall things conftitiiitively made new, and the (landing of all 
 in It is of faints/flr7/:"?,'for even holy angels are analogicidly 
 reconciled, and created by Chrifl as thrones, dominions, princi- 
 |»alities and powers, which are offires and officers, in ihs prrf- 
 
■229 OF THE KINGDOM OF GOD. 
 
 cnt, not the original kingdom of God. This kingdom that 
 now is, upon the original lapfe, was foreordained to come in 
 Chrift, before the foundation of the world, this world and aU 
 things in and of it, were created to bring this foreord ination to 
 pafs. , And all the fpiritual and eternal concerns of men ever 
 {met the world was made, have been adminiftered by God, 
 with reference to this kingdom, and according to the conftitu- 
 tion and law of it, as thereafter to be completely eftabliihed 
 when the kingdom fhould come. The law of grace virtually 
 cxifted from the beginning of our world, but the kingdom it- 
 feif was not creatively made until the refurrcflion of Chrift. 
 In the New Teflament in Chrid's blood, a new fettleraent of 
 things is made, including angels as well as men. And the 
 kingdom of heaven is become new in its JoMndation, foveriigntyy 
 (on/litutiorii adminiJlration,fubjeHs, and all that belongs to it, 
 and will fo continue until Chrift fhall deliver up the kingdom 
 to him from whom he received it, and all things revert to their 
 original ftate. Chriflianity, by which God's kingdom is now 
 founded, is to angels religiQ conjirmans, a confirming religion^ 
 and new to both. " Chrift died, faith Fulgentius, to confirm 
 angels that they might not fin, and to reftore m.en who had 
 finned." The gofpel kingdom is properly a middle kingdom, 
 between the original and final kingdom of God all in all. 
 
 2. This kingdom of God, Chrift and Heaven, ftands dif- 
 tinguifhed from all kingdoms of Qod fo called, and in partic- 
 ular from the Jewifh theocracy. 
 
 God never had any other kingdom but this fince this world 
 was created. The world itfelf was made, and all the econo- 
 mies of nature and providence, and every dilpenfation of religion 
 antecedent to the eftablifhment of chriftianity, were fubordinate 
 to this kingdom of heaven. The Mofaic Creation did not 
 i'ound the kingdom of God either as original or mediatorial, 
 but was fubfequent to the former^ and introduQcry to thp 
 
OP THE KINGDOM OF GOD. asi 
 
 JUtter. Adam's (landing in paradlfe was not in or of it, for he 
 was only a natural man, not having the fpirlt, confifliiig of 
 ilefh and blood, which do uot ii.herit the kingdom of God, 
 All the fubjefts of this kingdom are born into it of the Ipirit, 
 and what is born of the fpirit, is fpirit. 
 
 And as to the Jewifh theocracy, it was of this world, not of 
 heaven, as its worldly fanftuary Hicvs, Hcb. ix. i. and only a 
 figure of tiiis heavenly polity and government. Solomon 
 indeed is faid to fit upon the throne of the kingdom of the 
 Lord over Ifrael : I. Chron. xxviii. 5. and God is called their 
 King, and Jerufalem the city of the great King, Zepft. iii. 15, 
 Matt. v. 15. and the Jews ftiil pray " Let thy kingdom reign 
 over us forever." God did once reign over them in a peculiar 
 manner, and they v.-ere in covenant with him, as a people with 
 their king. He made their laws, governed them by his min- 
 ifiers, received their tribute, fought their battles, dwelt among 
 them, walked in their camp, and they are called a kingdom of 
 priefts, that is a facerdolal polity of regial quality. Exod. xix, 6, 
 But all this did not conflituie them the kir.gdom of God 
 in the gofpel fenfe. Canaan was not heaven : they were only 
 a commonwealth until Saul came to reign. God is now as 
 really King of nations as he was of them. Their kingdom, 
 religion and national church, were of this world, not of heaven, 
 only typically. Whatever of ipiritual and heavenly bleflings 
 were derived to the Jews, they came not by the law, but ihc 
 p/omife relating to the gofpel kingdom, to which the law wa<; 
 added to ferve civil, national, and worldly purpofos. Their , 
 rnational church was only typical of the chriflian church, as 
 was alfo their covenant. The n-: .v covenant was not made, 
 until the blood of Chrifl; was (Va-*!. If the covcnnnt of cir- 
 cumcifion had been the covenant of grace, the Iccond covenant 
 would have been more than four hundred years prior to the 
 ferflj for the firft was m^de at Sinai, The root ?.nd f^vtriefs of 
 
2iS2 OF THE KINGDOM OF GOD. 
 
 the olive tt^e. Gentiles partake of by engrafting into the church 
 with the Jews, relates not to their national church, founded 
 en tlie covenant of circumcifion, but to the church of Ipiritual 
 Jews founded on the belief of that abfoiute pr<'mi(e made to 
 Abraham before he was circumciied. Rom. iv, lo. As all 
 facrificcrs in faith before the law wore J-ws without the name : 
 fo all believers in the promife before Chrift came, were chrif- 
 tians without the name. The kingdom of God therefore over 
 Ifracl, was only a typical, {hadowy,and worldly reprelentation 
 of the kingdom of God, Chnft, and Heaven, of which the 
 Chriftian Trinity are the perfonal fovereignty. There was 
 no triune adralniflration of the Jewifh government, no infpired 
 or uninfpired Jews were Trinitarians. They had no Mediator 
 between God and them but Mofcs a fervant. The law was 
 by thedilpoiition of angels : God biid not then fpoken by his 
 Son, to men : nor vv'erc there any appearances in old teftamcnt 
 times, of Him, who was then to come. 
 
 3. The kingdom of God, and of Chrift, is diftinguifhcd 
 from, and independent of all human worldly kingdoms. 
 
 It's names import it to be divine, chriflian, and heavenly in 
 ilsorigin, fovereignty, conftitution, laws, and fubje6ls. Chrift 
 who was the Lord from heaven faith, " My kingdom is not of 
 rhis world." John xviii 26. Worldly kingdoms have anoth- 
 er origin. Dan. vii. 3. There is nothing in this kingdom t© 
 feed men's v.-orldly ambition : the refined arts of humam 
 policy, which thiive in other kingdoms, are cramped in this. 
 The world hate^ God, Chrift ?nc! chriflians, becaufs not of it 
 and because they teftify of the world that its deeds are evil. Go-l 
 and Chrift are not of the worll's choice or liking. To b' 
 in and of this world is to re without God, and without Chrifl 
 and the'r kingdom. V/orld'y ]slngdon)S ite civil politicalj c\ 
 at bef> avil rfl{<;ious, pol fics : but this is /piritual reltgioia 
 They are claimed by world-y dcfcent, by conqucft with car« 
 
OF THE KINGDOM OF GOD. 22.^ 
 
 na! weapons, or the elcdion of worldly men, and refpcQ: 
 worldly and bodily mothers, and even the religion of 
 worldly kingdoms, is of this world. Every national church, 
 the Jevvifh not excepted, is of this world. This king- 
 dom is entered by a heavenly birth, gained by a rpintusl 
 warfare, and its rights and privileges accrue by a divine 
 creation. The kingdoms of this world are mairitaincd by 
 wealth, governed by worldly policy and maxims not aUvaya 
 juft, defended by ftrength of armies, and their nobles '• glarct 
 in gems and fhine in gold." But in this kingdom all is the; 
 reverie. The highefh office 'in it, which is of a blQiop or 
 prefbyter, is a vvoik, or labor, the fubjcfls are volunteers called 
 out of the world, their enemies, graces, ornaments, are h(!3veniy 
 or fpiritual. It is the kingdom of the crofs, founded on it, 
 and erefted by the preaching of it. And it is independent of 
 all worldly kingdoms ; no human king or magiftrate, as fuch, 
 hath the leaft authority in it. Chrifl's miviiQers, as fuch. might 
 juft as well exercile jurirdi6lion in the kingdoms of men. A 
 king, if of the church, is as much fubje£l to the difcipline of 
 the church, according to the laws of Chrift the prince of the 
 kings of the eirth, as liit- meanefl: brother. And the higheft 
 ecclefiaftic is equally ame.iable to jufl civil authority, as any 
 other man. Tiiere are no fpiritual tor ds \n Chriil's kingdom 
 but himfelf : no lords bijiiops, or hrds prcfaytcrs, or high and 
 mighty lords, brethren. How little hath the n-ture of Chrifl's 
 kingdom been known, and bow different hath been the pre- 
 vailing fpirit among thofe c.illed by his name, from what it 
 ought to have been ? It hath in a degree been made a worldly 
 polity, ever fince the days of Conflantinc ; and the chriflian 
 religion hath by fome bren made an engine of ftdte, and its 
 iacraments civil teRs. Men have been urrig(.oncd into religion, 
 or to a compliance vviih fhupid edicts of pa{Ti"c obediences, 
 d not refiflancc to the violators of the rights of man, v.^A 
 
 ?,\)' 
 
524 OF THE KINGDOM OF GOD. 
 
 the chriftian, hath been opprefTcd with power. peiTecutioilj 
 and a barbarous inquifition. The Luciferian pride of eccleii* 
 allies, not of Chrift's making, hath been unbounded ; fuch as 
 Patriarchs, Metropolitans, Archbifhops, Diocefan Billiops, as 
 an order above Preloyters, &c. all creatures of this world. 
 The Patriarch of Alexandria /Uies himfelf *' Judge of the 
 world.'* And the dignity of bifnop, is by Pvoman author?} 
 made equal or fupsrior to the imperial. 
 
 Eufebia, the Emprefs, lent for Leontius the biOiop of Tri- 
 poli to come to her. He made aniwer, that if he came, th® 
 reverence due to bifhops mud be preferved. *' When I enter 
 you mud ccine down from your fubiinie throne, and reverently 
 tome to meet me, and put your head under my hands to re- 
 ceive my benedidicn ; then 1 mufl ht, and you modeftly ftandj 
 until by a fign I give you leave to fit. If you like thefe con- 
 ditions, I will come, if- not, you can do nothing for m.e tha{>^ 
 will compcnfate for the negletl of the honor due to bifhops, 
 end the violation of the divine inQitutes of the priedhood.'* 
 
 Contrad this with the temper and conduct of the meek and 
 lowly Jefus, and of his Apodles : how ftriking the difference I 
 By fuch ignorance of the nature of Chrid's kingdom, biniops 
 became proud, and princes tame to bear any burdens fubmsffivc 
 as affes, to have their necks trod upon, and to kifs the toe of 
 the foot that honored them with its preffure. Their tyran- 
 nical dominaiions, puily grandeur, worldly pomp, outrageous 
 contentions for preeminence, bloody difputes at their elections^ 
 furious perfccutions, lordly ufurpations over prefbyters, their 
 equals, depriving them of the power of ordinuion and govern- 
 ment, fill ecclcftadical hifi-ory, and the half is not written^ 
 Sec the canons of the councils of Nice, Chalcedon, &c. for 
 the exaltation of Metropolitans, Patriarchs, and Bifhops, fome 
 of whom couM not write their names, but figned by others, or 
 made their ranrks. Fit perCons for us to take our creeds frum- 
 
OF THE KINGDOM OF GOD. 22^ 
 
 What furious kafis were the monks, and others at Alexandria, 
 who murdered that excellent mathematician, llypatia, the 
 daughter of Theon, tore her in pieces and burnt her members ! 
 and who alfo killed Protcrius, the bifhop, drew his body, torn 
 to pieces, through the city, then burnt it, and thrcv/ the alhcs 
 into the air, a fit lacrifice for infernals to make to their God, 
 the prince of the power of the air ! Ignorance of the nature 
 of Chrift's kingdom ftill continues, though not to the produc- 
 tion of fuch tragical efFefts. For becaufe Chrift's kingdom is not 
 of this woi.ld, the kingdoms cf the world have fet themfelves 
 ajgainft his fubjefls, to deprive them of natural and civil rights 
 inerely upon that account, witnefs the conflitutions and laws oi 
 fome fiates to deprive the miniflers of Chrifb of any civil rights, 
 4. This kingdom {lands direclly oppofeJ to Satan's worldly 
 kingdom. The devil hath had a kingdom, in the world even 
 from the beginning of it, and it is likely even from before its 
 prefent adornation, and as he aimed to be, fo he is the god of 
 it. His kingdom of this world comprehends all without the 
 church, and kingdom of God. To the one, or the other of 
 thefe allrationals belong. To oppofc this kingdom, Chrifl's 
 kingdom was erefted, and to cledroy his works the Son of God 
 was manifefted. The fcience of fan^lity cannot be well unoer- 
 ftood without fome knowledge of faian's worldly kingdom. 
 By their firfl birth men are in, and of it, and by a new birih, 
 they pafs from under the power of darkneis, and enter the 
 kingdom of God's dear Son. The chara£leriRics of Satan's 
 kingdom are darknef?, falfhood, and wickednefs. But as it 
 had a beginning it mufl have an end : God will not falTcr aa 
 eternal blemifh in his works : Chrift will reign until every 
 oppofing power is fubdued. and every en^my deflroyed, tbs 
 lafl enemy is death, confsqucntiil to the deflruflion of him 
 that hath the power of death, that is the devil. I'. Cor. y.v. 
 26, Hcb. ii, 14. 
 
 K f 
 
226 OF THE KINGDOM OF GOD, 
 
 5. The pofitive chara6lers of this kingdom, defcriptive of 
 hs ruturc, though verj' many, are eafily deducible from its 
 names, and frcrxi what hath been alraady written of it. 
 
 As God's kingdom it is divine, as Chrift'sit is chriftian, and 
 tinder both names, it is holy, fpiritual and heavenly, in its fu- 
 preme, and mediatorial head, and in its fubjefts, goods, promifes, 
 graces and privileges. The kingdom of the regenerate or new 
 cieated by Chrid, or the city of regeneration, as St. Auguftinc 
 calls it. It is peopled by a generation from above. Being 
 new and divine it is the churca oi iht Jirfi borti^ which denotes 
 it's dignity and nobility. Heb. xii. 22. Even angels have the 
 thing which regeneration is, a birth of God without our mode, 
 by being reborn. It is a kingdom of grace, truth, love, right- 
 eoufnefs. peace, joy, &c. 
 
 6. The church militant on earth, which is an eflential part 
 of this kingdom, is like to the chara£terof the holy fcriptures, 
 holy popular. 
 
 By nature all men nre one people, God's offspring, of one 
 flefh and blood, poffefled of equal rights. Thefe are canton- 
 ized into families, tribes, nations, and empires. The people's 
 fafety and happinefs is the public good. A people are com- 
 bined together by a common law or by common utility and 
 intereft. " Where there is no' law. juftice, or right, there is 
 
 no 
 
 peop 
 
 le.' 
 
 In fcripture, people, is ufed in a magnifying fenfe for a polity, 
 •' Ephrairn fliall be broken that he be not a people.** The 
 Jews are now no people. Sometimes people fignify an eccle- 
 fiaftical pc^pulaf community. Rom. x. 19. I. Pet. ii, io. 
 
 The people were held in abhorrence by the philofophers. 
 But in all the important concerns of mankind, the people have 
 the grcatcO: intereft as being the many. The welfare of the 
 people demands the grcatcft attention. The people are capa- 
 ble of the greateft and beft things : God and Chrifl have 
 
or THE KINGDOM OF GOD. 227 
 
 aianlfefted the greateft love for them. Bifliop Taylor remarks 
 " That good women of the common fort" were favored with 
 the firft fight of our raifed Savior. The dignity of the people's 
 nature, their relation to God, cognation to all, equality to any, 
 their ufefulnefs to the higheft, fhew their importance and worth, 
 Chrift makes no difference between the fouls of the rich and 
 the poor, higheft and loweft, nor fhould his minifters. The 
 meaneft if born of God are ennobled. God's people arc holy and 
 peculiar, I. Pet. ii. 9. The popreft have equal rights in God's 
 kingdom with a king on his throne. The greateft potentate, 
 being -> chriftian, is no more than a private brother in the 
 church. All are the people as to Chrift. Now that this 
 kingdom is popular in the above fenfe, appears from the char- 
 after of the holy fcriptarcs, which is the people's book qf religion, 
 written for them, and is of univerfal concernment. It is the 
 life of every foul. Human (v->ciety cannot exift without fomc 
 kind 0/ religion. Religion is the proper indifpen fable ^/?!^^^', 
 0Z071 zoork, and bufmefs of every man. The gofpel invites all 
 the people, Chrift died for all alike. It is read by the people 
 as the laxo of their life. Its motives are accommodated to their 
 natural love of life, and according to their heart's defirc it 
 brings them life. 
 
 This kingdom is popular as oppofed to aofolute fovercignty^ 
 that is the defpotic, arbitrary will of another.' without a charter 
 affrights. The government of God and Chrift is not arbitrary, 
 tyrannical, but juft and happy : that of a father over chil- 
 «lren, a fhcpherd oyer his fheep, a hufband over his fpoufc, and 
 is full of manfuetude and gracioufncfs. There is a covenant to 
 the people^ a. charter of their immunities and liberties : and 
 thev are treated as freemen, not as flaves. As in other free 
 ftates, fo in this, the people choofe God and Chrift to be their 
 God and Savior, and their officers under them, and are a 
 willing covenant people. God's decrees are edifts publiftied. 
 
22S OF THE KINGDOM OF GOD. 
 
 .'- « 
 
 rio fccret purpofes, and are terminated upon no fpecificd char- 
 adters. Ungodly men are ordained to condemnation : fanfti&cd 
 believers are chofen to eternal life. Where people are diftin- 
 guiflicd from their paPiors, they are confidered as the Lord's 
 people, and may not be lorded over as to their faith by min- 
 iftcrs, nor may they lord it over minifters* faith. They may 
 choofe their ofHcers in this kingdom, as was done in the free 
 ftates of Greece, by lifting up their hands^ in the choice of 
 their magiftrates. The churchy x\\q brethren, i\iG faithful, z.x^ 
 names for the people. The people ekCl, but do not inviji in 
 omce, or convey the authority, that comes from Chrift the/ole 
 Head by his ordinance : and the ordainers under Chrift cannot 
 limit or reAricl the authority, nor extend it farther than Chrift's 
 law doih. Nor can the ordained ftipulatc for lefs power than 
 Chrift hath given : it is a nullity. The paftor executes 
 Chrift's laws with the brethren's confent. As men with their 
 magiftratcs make one civil people, fo the fraternity with their 
 paftors make one ecclffiajlical people, St. Augufline calls the 
 flock cf Chrift, confifting of minifters, deacons, and brethren 
 in particular, a holy popular commontuealth. A kingdom is a 
 bcdy of people profeffing fubjeftion to one fovereign Head, 
 fo is the church with refpeft to Chrift the one Lord. And 
 as civil kingdoms confift of leffer particular fyftems, or corpo- 
 rations, fo doth the church catholic • confift of particular 
 churches corapofed of paftors and their flocks. But in the 
 Church there is no one common, human authority over the 
 whole, making it one viftble corporation, nor over a part as 
 in a nation or ftate. Rulers in one church have no authori- 
 ty in another. The power o f oecumenical councils, national 
 fynods, provincial prefbyteries, county consociations, is really 
 none at all. Thefe are human inventions, and as to any juril- 
 di£lion which they have it is ufurped. 
 
 The name of a city given to the church, Qiews it to be 
 
OF THE KINGDOM OF GOD. S25 
 
 popular. For a city is a fettled polity by an a£l of incorpara- 
 tion, which is its creation as a city. All citizens are enrolled 
 freemen, have equal right to «left, or be elefted, if qualified, 
 into office, to give their confent to the admiflTion of members, 
 and in cafe of delinquency, to be judged by their peers accord- 
 ing to law. And thus it is in the church, city, or kingdom 
 of God, Other focieties. may and ought to be religious, but 
 this only is made a politic foclety by religion. The pact 
 between God, Chrift, and their people, is the holy new covenant^ 
 and all in covenant are in ftate, and by profefiion holy. 
 
 The name ecckjia^ church, as well as cily^ hath fomething 
 popular in it, for it doth not fignify an aflcmbly of chief 
 men, as z fenate^ but a number of all forts, believing in the 
 common Savior, none of whom are excluded from it, by tlic 
 lovvnefs of tbeir condition, li pride was lawful, the meaneft 
 member of Chrifl's church might fo be proud of his full 
 equality as a brother to the greateft potentate on earth, and of 
 his fuperiority to any who are not brethren in Chrift. But 
 in the church of Chrift they rife by humility. 
 
 The church of Chrift is not conftituted after the model of 
 the temple Hierarchy, but correfpondent to the civil polity of 
 the Jews. It hath the name of the twelve tribes, Rev. vii, 
 was founded by twelve apoftles, who anfwer to the twelve 
 patriarchs, and twelve princes of ihe tribes, I. Chron. xxviil. 1, 
 who were next in dignity to the king, and fat about the throne 
 in twelve chairs. But they did not as a common authority 
 govern the twelve tribes, but each Prince his own tribe. 
 Chrift did not fet the apoftles, or their fucceffors, over the 
 church to govern it by their joint authority, but each kept 
 in his own line, as each Prince did in his own circuit. Each 
 city had its fenatc, and the Apoftles ordan:ied elders in every 
 city to guide and rule the church in it. 
 
 As judges and rulers were made by the impofitlon of hands, 
 fo are prefbyters, who are gofpel bifhops. I. Tim. iv. 14. T'iul 
 
»^i^ OF THE KINGDOM OF GOD. 
 
 the government of the church is holy popular, like to that of 
 old Ifrael its type : yet with this difference, they being of one 
 liation, dwelling in the fame land, had a fuprerae court of 
 feventy elders to appeal to, but not fo the church which was to 
 fpread over all nations. Chrift chofe feventy difciples and fent 
 them among the jfcws^ and then laid them afidcj and never 
 made a common authority over all chriftians, as the feventy 
 were over the Jews, Epifcopalian lordjhip^ and Prejhyterian 
 arijiocracy, have no foundation in fcripture. 
 
 God's kingdom and church hath alfo the name of a houfc 
 and family, which denotes it to be popular. Chriftians of 
 aliens and foreigners are made fellow-citizens of the faints and 
 of the houfehold ef God. 
 
 ^. The kingdom of God is but one, though of great extents 
 
 The chriftian Trinity is one undivided fovereignty, with 
 oncnamey faith or religion. Angels and human faints make 
 but one family, houfehold, city, holy polity of faints, Eph. iii, 
 i5.andii. 9. Eph. i. 10. Rev. xv. 3. Heb. xii. 22, There 
 may be a circumftantial difference between things in earth and 
 things in heaven ; yet angels are of the iame religion that 
 chriftians are^ and worfhip Chrift fince his refurreftion. He 
 is the head of both and they are complete in him. As a 
 kingdom is no inferior polity, fo this is of great amplitude. 
 There are an innumerable company of angels, who as much 
 exceed devils in number, as the loyal fubjeds of a well gov- 
 erned kingdom exceed the malefaftors in its prifons. The 
 holy writers pretend not to define their numbers when they 
 call them kgionsy ihoufands of thoufandsy ten thou/and times ten 
 thoufands, and myriads. 
 
 St. Auguftine fuppofes there are ten thoufand myriads of 
 angels above ten hundred thoufand of arch angels, thrones alfo, 
 and dominions, principalities, and powers without number. 
 And as to the human fubjcBs of it, they have been many, and 
 v;ill be more before the tiroes of the rcftilution of all things. 
 
OF REGENERATION. 831 
 
 At th« end this kingdom fhall be emptied into the kingdom of 
 God all in all : and there will be no oppofue kingdom to God 
 •lone. Such is the kingdom of our God, and of his Chrift. 
 
 There is one obvious inference from the prcmifes, <viz. 
 That the firft chriftian duty is to become fubjcfts of this king- 
 dqm of God. 
 
 As in human kingdoms men arc made fubjefts in flate and 
 relation, and then become bound to obferve the laws of the 
 polity : forfo prince and people firft confederate, and then do 
 the duties of their relation : fo we take God for our God, 
 Chrift for our Savior, enter their kingdom, and then obferve 
 the laws of it. " As yc have received Chrift Jefus the Lord 
 fo walk ye in him,** Colof» ii. 6. *' All the ten command- 
 ments, faith Luther, are radically contained in the firft, in taking 
 God for our God.*' In refpefl of the benefit and duty of 
 Cbriftians, " Baptifm is to me, faith Bafil, the beginning of 
 life." The kingdom of God, confidered as the kingdom of 
 faving Chriftianiiy, is propofed to our acceptance and purchafe : 
 and ought to be fought for firft, and even to be taken v/iih a 
 holy violence. And three is good reafon for our utmoft exer- 
 tion upon account of the worth of its goods, which no time 
 can bound, cogitation faihom, arithmetic compute, or words 
 come up to the dimenfions of them. 
 
 CHAP. XL 
 
 OF REGENERATION. 
 
 Tht zoay oj enisring the kingdom of God by ngcncratiov. -'" '' ■''- 
 and nature^ defcribed, 
 
 THE founder of this kingdom dtfclarcs that •'' Ekc^pI any 
 one be born of water and of the fpirit, he cannot enter inlo 
 the kingdom of God." John iii." 5» -^"«^ f^"'' ^^ parallel to 
 
l^< OF REGEJ^EJlATIOlf , 
 
 thofe words, " According to his nicrcy he favcd us, by th« 
 tvafhing of regeneration^. Sind renewing of the Holy Ghoft." 
 Tit. iii. 5. It is obvious to remark that men tre nbt^ natively 
 or by their fi'rft birth in and of this kingdom : for then another 
 birth to eriter it would be unnecefTary : and alfo that God 
 r.ever created rationals aliens from his kingdom, for that would 
 have been in effeft to make them fubjefts of Satan V kingdom. 
 Adam's (landing in paradife vi'as not in this kingdom, being 
 only a natural earthy man. 
 
 The Moiaic creation founded ho kingdom of God and heaven. 
 All rationals have been' proved before, to have been originally 
 of God's kingdom, and that men arc now natively without it, 
 snd are candidates for redu£^ion into it, but not for reftora- 
 tion to any thing poiTefTed by the flrfl: Adam : He needed 
 regeneration into the kingdom of God as much as we now do, 
 and neither he nor any of his defcendants could enter this divine 
 kingdom, either by a birth of bloody or being born of the will of 
 thcfiefi^QV oi the zoill of man, John i. 13. A natural birth 
 cannot enter any into a fpiritual kingdom, llefh and blood 
 though innocent could not enter it, I. Cor. xv. 50. much 
 lefs can a birth of finful flefi . Eph. ii. 3. ^ And if Adam had 
 never departed from innocence, a birth vf the zoill of man ^ 
 could not have entered his defcendants Into this divine and 
 heavenly kingdom. When Solomon faith, God hath made 
 • man upright, it doth not imply holinefs, or divine animation, 
 but areOJtudeof human nature, whch is fhort of a participa- 
 tion of the divine nature, the only thing that will introduce 
 any into this divine kingdom. No a6l proceeding from one 
 kind of life can produce the principle of another kind of life. 
 The mod perfect a£ls of a brute cannot make him partaker of 
 the human nature : nor can the mod perfeft human a6l?, be 
 produQive as a caufe of the divine nature. Holy exercifes 
 cannot proceed from the human nature, until it is renewed 
 
OF REGENERATIOiV. 2:>3 
 
 ifito the divine life. A thing muft hrfl; be, and tlicn jft : 
 "Make the iree good and the fruit will be good," As th- 
 kingdom of God muft be entered before ilic duty of luhjcrts 
 can be performed : fo the mode of entrance is by a birth cj 
 u^ter and of thefpirit, Thele iSgnify not the fame thing, any 
 more thas the wajhing of regeneration, and the ren^ojim^ of ih^ 
 Holy Ghofij mean the fame thing. 
 
 1. A birlhof water, cr the vvaOiingof re-'enerit>or» is what 
 vifibly enters us into the vifible kingdom of God. 
 
 As to be born of water and of the fpint is th^ fi.ne as bcin'? 
 born again, or from above : John iii. n. So the binh of 
 water in particular, is the fame with being bapiizzd with water 
 agreeable to the chriflian inftitution. Regeneration or the new 
 birth is the bufmefs, end and defign of baptifm, of which the 
 new covenant is the fubftance. Byptifai is a vitible rcgencra. 
 tion, changing the viftble Jiatt of a perlon, as his Hate is chang- 
 ed at his birth : for then he enters upon a new mode of bein^"- 
 in a new region : and Kxarealjlcitch changed alu), if the thin?, 
 fignified accompanies the hgn, as it doth in the offcro^, ir, and 
 in the cffeEb^, where the fubjtrtl is not faulty. Bapiilm formerly 
 went by l!ie names or regeneration, tJisfacravdcnt offundiicatio::, 
 the vital laver, the vitaluaUr, ibtfccond nativity, ih^falutar'j 
 nativity, and the beginning of life, St. Cyprian faith, '• The 
 chriflian's nativity is in baptifm." But moderns have ailixed 
 an idea of their own to regeneration, and will not allow or 
 baptilmal rcgenerpiion, in their fcnfe meaning faving renovation 
 or converfion, v/hich is not fatt as to all the bnptucd. But 
 S;. r.iurs callir/g baptifm i\\& wafJiing of regeneration ^ feems to 
 infer I'omc kind of baptifmal rcgencraiion.- Men thcrcbv b.;. 
 come vihble /T..embefs of the viable church, have the name of 
 chriftiuns, f.nd are under all chrif>i;:n eng;rements which iij<:ir 
 bgeaiid capacity wdl.adiniL of, imd fhould be treated as chil- 
 *^ien, iaints and fubjea;.. W ,, ar^ the lul>jeas of baptifji 
 F f 
 
-34 OF REGENERATION. 
 
 Iialh been diiputed. Some cor.nrieit to adult believers, others 
 extend it to their infant offspring, which hath been validly 
 proved to be agreeable to fcripture : But the ctherwire mind- 
 ed mud be fully perfuaded in their minds, and aft accordingly 
 •antil God reveal this alfo unto them. We only obferve that in 
 order to the validity of baplilm it ought to be adminiftered by 
 a vifibly authorifed perfon, as well as into the name of the 
 Chriflian Trinity, And therefore lay baptifm is invalid. 
 
 2. The birth of the fpirit conflitutcs us real fubje^ts of the 
 kingdom of God. 
 
 By the fpiiic we are undoubtedly to underftand the Holy 
 Spirit, (incc Jeius the firfi: born, M'as born of the Holy Ghoft. 
 A biith (iippt'Tes a previoi^s gcnerstion. God begets us with 
 the word of truth, and we are born again or above, not of 
 corruptible, hut incorruptible Iced, by the word of God. James 
 i. 18. I. Pet. i. 23. What is born of the {^\x\x^ is fpirit^ vital 
 lanftity. 
 
 Regeneration is two fold, cf (late and of nature ; the fubjefi 
 of it IS the rnan born into our world, as the bring born again 
 implies. But fince ih.e fpirit of man wss not originated by a 
 birth into our world, not th.; phylical being of the foul, nei- 
 ther its elTenl::d faculties are cliaa.^ed by regefieration. But 
 a vital principle of fanctity is infufed, ?.rd the fubjefts of it 
 are quickened into hie, and become bnbes in Chrifl, and grow 
 up like the Holy JcTlis to the perfcfl flali'ire of men. With- 
 out life there is no generation, 01 reg^eneiation : the Spirit 
 "ives life to foul and body, snd renews us pKo in the fpirit of 
 our mdnds, and iiiuminaiCi with the light of life. Regeneration 
 h.-^th a beginning, but the product of it is not jerfeflcd st or.ce. 
 Enoch Was p/Cifcflly r(*gcr.cr?rted when fe wa.s trar.flited, io 
 was Elijah when Ivc enterrd the chariot of Inr, for fit fli and 
 Elood cannc^t inh.i-rit the kingdom of God, tier ^.A.\\ ccrrup- 
 tion inherit incorrupt' ;-. ''"he appearance of Mol'^i and 
 
OF REGENERATiOlN. 235 
 
 KUas on the Mount was in bodies peifcftly regenerated. It 
 was the regenerated life of God within him made Mofes';i face 
 Lo ftiinc, and Stephen's face to appear like lliat of an nngcl. 
 It is the indwelling of the fpirit in the faints that quickens 
 their mortal bodies:, and raifcs them fpiritual and glorious, and 
 completes their rcgcneraticMi. 
 
 The term regeneration is founded in Judaiiiiij liealhenifm, 
 among politicians, and phyfirians, and lawyers, Sec. which 
 fefemblanccs may lerve to illuflrate the fcripturc noiion of it, 
 as not' relating to mind but liic and lubuancc, <;r flatc and 
 condition. 
 
 Selden and Marfliam tell us that live Jews looked upon 
 their profelytes as new born, when baptized, even as infants 
 newly come into the woilcl. I'hcy (uppofcd all tlieir formei 
 kindred ceaied with their Gentiiifm, and thai none of ' their 
 relilions by affinity or conianguinity, could inlieiic iKeireflatcs 
 after their deceafe: and even their former rnarriage they thought 
 to be diffolvcd, but the Apolile reftilies th.al enor. I. (vor. 
 vii, 33. 14, &c. At that time they svere ihou^^ht lo put ofi 
 iheir country, and to have a new foul from heaven. Analo- 
 gous to this by the chiiftian regeneration tlicre is a new fet of 
 Ipiritual reJatior^s fornicd, the natural continuing as ihty w-ivc : 
 they change their fbie and country, by pafting out oi dark- 
 neis into ligiit, from Satan's kingdom iiUo t'ut ot God's drar 
 Son, and from being citii'ns of this world to become citizer.s 
 if heaven. Ti ey are ihtrcfore new rncn c.- new creatures, 
 :n nature arul Hate. 
 
 Heathen had a kn.<l >1 uj <.i.oi dtion by their iiiitjwii.n into 
 llic Mleufinian myi'lcricr, p.ifiitig tl.«rongii m.nn- purgations 
 and five yciirs prepjrjtory tn..l: jit wiiich lime they engaged 
 to rclinquifli their former i*rid t.tke up a ncv/ way of liviog, 
 and bLumd therafclvcs to the pratiicc of grcarcr piety and hu- 
 ir.iritv ihan others. '1 lit-l^^ mydcvits .vcre c:.;lcd ihc princ'.t!^; 
 
£3^ OF REGENERATION. 
 
 cj- iifc, which fpcaks them to be a regeneration. See Grotius on 
 John iii. 5. Tertullian faith, " The Gentiles are tinged at 
 cerlein facred times, for a regeneration and the impunity of 
 their pcjjuries." Among the Greeks the long abfent, or (up- 
 pofed dead, for whom funeral rights had been performed, upon 
 their return or revival, were looked upon as born again. 
 
 Among politicians, the new creation of the conititution 
 cn a ftatf , and declaration of its independence is a regeneration. 
 Thi'v. a nation is korn at once, I fa, Ixvi. &c. 
 
 Phyficians call the redoraticn of loft flefli by a dew growth, 
 2 regeneration. 
 
 Phiiorophers caU the recucing ?hir»gs to their fird eftate, a 
 regeneration. 
 
 The floics and Platonics held to fuch a regeneration of the 
 world. And Chrifl: fpeaks of following him in the regenera- 
 ticf, in the new ftate of things, Matt.xix. 28. 
 
 Lawyers fpcck of a regerieration of great note : which is 
 when 3 bond ilave is fully manumiffed, and made a citizen, as 
 thou^'h he was free born. This is a regeneration of ftate, and 
 30 is adoption into a family. 
 
 Cicero terms a reftoration to his country and honors, a 
 rrgcnerating of him. 
 
 '• If a man is delivered from the danger of death, let him 
 look upon himfelf as born ng^in." Firmicus. " 1 feem to be 
 born again, to have new life," (faith Hcgio in Plautus,) when 
 he heard his captive fen was come home. 
 
 The refurreftion of the body being a rcvivifcence is a 
 regeneration. Heb. i. 5. comp. J. Pet. ii. 3. Pf. ii. -7. 
 
 The redemption of the body, and the deliverance of the 
 creature fubjeQ to vanity, from the bondage of coiruption, is 
 its adoption^ which is a regeneration of ft ate. Pvora. viii. 19, 
 20, &c. They are begotten and born into a life of glory, 
 &nu arc ^cns of God beinq fons of the lefurrection. 
 
OF REGENERATIO.V. 
 
 23' 
 
 As to chriftian regeneration o^Jlate^ it is to be oUfervcd that 
 the firft entrance into a new mode of cxiflence in a new vc- 
 gion is a birth^ and the j^erfon who thus enter?, is born inio ir, 
 and if any rite or thing js ufed to eflcft this birth. He may be 
 faid to be born of that. Thus by the application of water 
 agreeable to the chriuian inftitution, to adults or infants, ihey 
 change their ftate, and begin a new being in a new world. 
 They pafs out of Satan'i> into Chr;fL's kingdom, become hi'' 
 fubjc£ls, the adoptive {on?, and daugV.ters of God, and are \.ii 
 more aliens, ftrangers, or foreigners, but fellow cl'.ir.-^ns of 
 the Glints, and of the houfehold of God. They arc in thrit 
 region where the Holy Spirit ufually afts, enjoy the nurture*. 
 and admoniticS^ of the Lc«nl, ■3x^6. the patronage of angels of no 
 mean dignity, who always behold the face of their father in heaven. 
 Ma*:!, xvili. lo. Efth. i. a. The wafliing of regeneration 
 comprifelh the rer)ujfion of fins : A£ls xxii. 16". therefore the 
 (late of rcmiffion of fins, adoption, and divine citizenuiip, 
 may be called regeneration offlafe, as refiitutio nntalium, or 
 the manumiiring a flave with plenary ingenuity, is by tl.c 
 imperial lawyers called rrgcneratic^n. As the fen''.' o^' thiiigs 
 under X^hrift is called the regeneration; Mntt, xix. 28. ih 
 that flate of rights and relations conferred on cliriflians, upon 
 their admiflion into the kingdom of Gcd, mufr be confidered 
 as part of their rcgcncrnti'^.n. 
 
 " God hath taken us into Iiis kingdom by the adoption of 
 facred regeneration." St. A.mbrofe. Ti)!s king<iom is conRi- 
 tuted by regeneration cffate, for therein confiflieth the manu- 
 mitting Hives, the endc-nizing ciri/vu';, naturalizing aliens, and 
 adopting fon^s. *' By the adoption of regeneration wc are born 
 of God." Sf. Auguft;!ne. The grace of adoption is conferrc'i 
 in our fecnnd nativitv. vhich is T)Trt of rc^vnemrion, and isf).ir 
 ennoblement of ilue and condition, a pi^fhiig fr :m tr.s Icj^d 
 ft..-ite under kvvitudc, bondige and cond'.^ir.nation, int'> iho 
 
2^8 OF REGENERATION, 
 
 ftate of grace, liberty, and ialvation, from the ftate of death, 
 to that of life. This is vifibLy ^ndfignificatively effefted by the 
 birth of water, and really by the birth of the Spirit accompa- 
 rying it. The water in baptifm is the antitype, to the water 
 in Noah's flood, that was falvivic to him and family, this \s to 
 believers and their houfeholds. I. Pet. iii. 2. They are the 
 favcd ones. And this birth of water is ordinarily as neceflary 
 in its place, as the birth of the Spirit, and the previous exiflence 
 of the latter, doth not render the former needlcfs. 
 
 Regeneration of nature is no m.oxQ figurative than the firft 
 generation ana birth is. 
 
 It is the communication and addition of the divine nature 
 and life, to ihc creature to whom the golpel is commanded to be 
 preached. The produ£l of a birth of the fpirit, isfpirif, z 
 vital fubflance,. and not a rational foul. The account given 
 of the generation and nativity of Jefus the Sun of God, will 
 explain our regeneration of nature ; for he was born of the 
 fame fpirit we are reborn. He \.\\?i fir fi horn ^ we the many breth- 
 ren j he the natural, crest ure-tranfcendant Son of God, we the 
 adopted creature Sons of God. As his intelle£l or fpirit was 
 not then originated, but a«divine vital fubftance united to it, 
 fubjecl to a progrefs and growth towards pcrfeftion : fo neither 
 is our fpirit originated by our natural generation or birth, but 
 comes from God, and is made partaker of fie (h and blood, to 
 which a divine vital nature is added in our regeneration, fubje£l 
 to a natural p/rogrcfs and growth, Viniil we arrive to z perfect 
 man iivto the mcafure of the fiature of the fullncji cj Qkrifi. Eph. 
 iv, 13. Regeneration of nature therefore elp-ntially confifts 
 ,in the communication, and participation of the divine vital 
 nature which is life eternal in holinefs and \o\c^ and is called 
 incorruptible feed ^ I. Pet. i. 23. and i? compared to a grain of 
 muftard feed, for its mighty growth, hence the born of Gt)d 
 \\^\c his feed remaining in (hew. I. John iii, o. This piinti- 
 
OF REGENERATION. 23^ 
 
 pie of life and divine animativio is what the heart is to the iiat- 
 (iral man, and is called a new hearty a new creature, and new 
 man. All the moral changes In the world without life, do 
 not amount to regeneration of nature. The dead in trefpaircs 
 and fins, the alienated from the life of God, are made a/iui, 
 and/zue unto God. Chrifl came that \vc might have life, he 
 is the life, God hath given us eternal life in him, and he is 
 our life, hid with Chrift in God. Chrifl is made a quicken- 
 ing fpifit, as the firft man was made a living foul to communi* 
 cate life to the children, God hath given him, of which ho is 
 the everlafling Father* Speaking of the fpirit (he faith) ^'' he 
 Ihall receive of mine, and (Lew it unto you." 
 
 Of his fulnefs we receive by the fpirit and grace for grace. 
 By his fpirit the mortal bodies of faints are quickened. Thci 
 Spirit born of Spirit is light, love, and holinels, a vital infLinft 
 and conftitution, the vital fubihnce of Saints, as Saints, a 
 compreheniion of properties, having fympathies, and antioa-^ 
 thies, a principle of fre^ motion, like the circulation of the bloody 
 15r a living flream from a living fountain. I. John i. 5. I. iv. 
 8. II. Pet. i. 4. Heb. xu, 10. 
 
 "Out of his belly ihall H.av rivers of living water.*' John 
 vii. 38. As ants are taught to do after their kind ; io the 
 regenerate are taught of God, to love God, and to hate evi!^ 
 with an antipathy like that of a Iamb to a wolf, and cannot 
 fin, his feed remaining in them, becaufe they are born of God. 
 I. John iii. 9^. They are alfo inftinftively taught of God tj 
 love one another. I. Thef. iv. 9. The fpirit born of fpirit 
 luftelh againfi: the flefn, and prevents their doing what the 
 Helli would have them to do. Gal. v. 17. It is for want cf 
 this fpirit, the law of the naind in the unregenerate is too weak 
 to hinder their being captivated to the law of fin in their mem- 
 bers. Rom. vii. 23. Flefli and fpirit will no more mix tiian 
 ci! and water. Flsdi is a vi^j! nature fpontaneouily pafturi^p^' 
 
240 OF REGENERATION. 
 
 of lin, thGrefore c<A\zC\ finjul and they who are under its reign, 
 and governed by the mir.d of the flefh, are carried on in the 
 ways of lin. by a live impctus.yor tke fpirit of whoredom is in 
 tram. Hoien. v. 4. In a fmiilar aranner the divine nature is a 
 \ital orlncipie in the regenerate, letting them in motion towards 
 Cv,d and holinels, inclining them to holy duties with a willing 
 T;roncniion, which they perform with a willing and ready 
 luind. as not being grievous, fcr the ipirit of God is and abidetk 
 i;i I hem. Their f.uih and love are holy, the produtt of a new 
 heart. In propoition to their regeneration, hol;nefs is their 
 life 2tul pulfe, their very conflitution as faints, and by degrees 
 it woiks out the leinainder of corruption, as nature, according 
 \o Ihpocvsiss^ is a cure for all diJeafa. The divine nature is 
 ii*e foundation of all holy aas, which arc wrought in God. John 
 iii. 21. It is fuperior to, and diftinft from common human 
 nature, and cppofed to evil nature. To walk as men is to be 
 carnal. I. Cor. iii. 3. To Jliow our/elves men, is a laudable 
 attainment, but regeneration makes us more than m.en, by the 
 addition of the divine, to the human nature. It was the diviift 
 nature which is love, moved God to give his only begotten 
 Son. and Jefus who is love of love, voluntarily to come from 
 heaven to earth to help us, by undergoing agonies for our eafe, 
 ^ndarin? fi.ripes for our healing, and fulTering ignominy and 
 death i.^v our honor and life. The divine nature is light v;ilh- 
 out darknefs, pure luminous vitality, abhorrent from all evil, 
 all joyouSj beauteous and lovely. '• Thou art fair my love, 
 altogether lovely, there isnofpot in thee." It is endued with 
 a celertia! kind oi beauty through tke covidinefs of God. put upon 
 ihc ])nrt«kcrs of it. EzrJ;. xvi. 14. And as the holy offspring 
 of the king of, lainis, the regenerate are endued with the holi- 
 r.els rf d gr.iiy as well as of puriiy. Their fanftity is their 
 divmt n'.;bili:y. excelie.icy and honour, the righteous "is more 
 
 •. ♦• »ViTn l-ii«. nr'inV.hri 
 
 cxceAient.irian nis ncig 
 
 U\J 
 
 ur. 
 
OF A TESTAMENT, &c. 241 
 
 The regenerate are alio Zion's children, born of her, wlio 
 travails in birth to bring them forth, and Jerufalcm above, is their 
 mother* Lament, iv. 2. Ifai. Ixvi. 8. Ps. Ixxxvli. 5. The 
 forming a child of grace, is like forming a child in the womb, 
 and godly Minifters travel in birth till it is efFe6:ed. Gal. iv„ 
 19. Though God begets us, and we are born of the Inirir, 
 yet the word, miniilers, and human exertions, concur heicin. 
 
 We only obferve that all chriflian graces, dntias, benefits, 
 engagements and privileges, are confequences and efre6ts of 
 regeneration. And that renovation in the fpirit of the mind, 
 illumination, converfion, putting off the old man, and putting 
 on the new man, in the new Covenant, come under the famo 
 denomination. The necedity of divine regeneration ariles 
 from the conftitution of God, the nature of the kingdom enter- 
 ed, and the utter impollibility of any's being happy without it» 
 
 This ftiould make every one to agonize to enter the kingdom 
 of God by being born again, for without are the unclean, unholy 
 and vile. Rev, xxii. 15. 
 
 CHAP. XII. 
 
 or A TESTAMENT, CGVEN'AMTj A K' D LAV,. 
 
 Of a Tejiamcnt, Covenant^ and Law : 0/ the vld : of the neu : 
 compared : the new the better Tiftavitnt : Ch.rijl the MediuU-r 
 of the new : his mediation. : all his offices inediatorial. 
 
 CHRISTIANITY confidered as the kingdom of Goc. cF 
 Chrift, and of Heaven, muft have a conjiitution according to 
 which it is fettled, and governed, and a chcrt-'r cfrig^ts declar- 
 ing the dues of Ibvereign and fa bje£l5. A ref,ular kinp,dr>ni 
 cannot exifc withrmt fach a conftitution, and there is alwavs 
 an implicit league or covenant between the (overeign and fub- 
 jecls. What t lie conRitution and law of lliis kingdom is, 
 
i42 OF A TESTAMENT, 
 
 none can be ignorant who coiifider the kingdom iifelf i^not 
 original but iiccv, that it is entered by zneio birth, and we fliall 
 prove hereafter is alfo founded by a nezo creation. The very 
 title affixed to the book which contains the chriflian religion^ 
 E Kaine Diathche^ tranllated the Nezo Ttjiamait^ imports it t© 
 be a ntw Jutkmtnt of things. The old teflament and new, 
 the old law and the new, are not the fame under diflerent 
 editions, any more than the old raan and the new, are the lame. 
 Though we r6ad of commandments both old and new : yet the 
 iiezo w'hen materially the fame with the old, are at the fame time 
 dirtintt from therh, as enjoined by anew authority, as laws of a 
 new kingdom, and containing either an addition of duty, or 
 caufcs, mearures, and motives of duty, to angels and men. The 
 wiiter to the Hebrews faith, *' For this caufc he (Chnflj is the 
 Mediator of the new teflament, that by means of death, for 
 the redemption of the tranfgrefTions, Chat were under the firfl 
 teflament, they which ate called might receive the promlfe of 
 eternal inheritance." II cb. ix. 15. Here is a f.i ft and a new 
 teflament, the former is in other places called the old, and the 
 latter tlie belter teflament cfUblifl'ved upon better promifes. 
 'j'herefore they cannot be one and the fame under different 
 editions as fome fpeak. Thcfiii'i. Jjad no promife of eternal 
 inheritance. 
 
 The religions of Jews and Chrifiians, and the books that con- 
 contain them, go under the 7iamc of Tcftaments. 
 
 It will be vcce.jfdry to inquire into the 'nature cf a I'eft.rimenl 
 according to the force 0/ the original word E Diath;:kc : to 
 drjcribe the firji or eld : to conjtder the nature oj the kcond 01 
 nno : point out their differences upon comparijon. whence the nc^v 
 tvill appear to hi (he belter : [new Chriji to be the Mediator of the. 
 new. dcjcribe his vi::diation in Jasjev^rul offices. The illnjiiauon 
 of thejc particulars will give us an idea oJ the prejent conjiitution, 
 and ddminiji ration of the lAngdom of heaven before dcfcribed, 
 
COVENANT, AND LAW. ..43 
 
 I. The nature of a teftamcnt according to the force of the 
 original words E Diatheke, is to be inquired into. 
 
 This word is tranflated covenant^ as well as leflarucnt, and ir 
 partakes of the nature of both a leflannent and a covenant, and 
 alfo of a law. 
 
 The primary fignification of Diathekc, is that of a politic 
 difpofition or lettlement of things. The Hebrew word an- 
 fwcring to it, fignifies to inaks, ordain, and ejiablijh. Now 
 both the Jewifh and Chriftian religions are conftitutions, or 
 •ettlements of things which God hath created, and eftabliHied ; 
 ond fuch fettleraents as have the name and nature of teftaaients, 
 covenants, and laws, and therefore tlie v*'ord is ufed for all 
 thefe forts of conftitutions. 
 
 It fometimes fignifies a tejlament properly, and cannot be olh- 
 erwife undcrfliood. '* Where a tcftament is there muft alfo 
 of neceflTity be the death of the teftitor, for a tefhament is of 
 force after men are dead^ otherwife it is of no {licn;^*!i ar. all 
 while the teflator liveth." lleb. ix. 16. 
 
 But in fome other places it muft be tranQated covenant ; 
 covenants were made by blood, and had rnediatois, not f> 
 proper to teftament5. 
 
 And both the Jewini and Chriftian reiigions are in th.cir gen- 
 eral nature laws, for any difpofition of things of authorative 
 f)biigation, and cfpecially if it be a conftiturion declarins^ rights 
 and fettling dues, muft neceftarily be a law. There is propriety 
 in calling them by thcfe (everal names becaufe of the affinitv 
 between a teftament, covenant, and law, and alfo becaufe both 
 the Jewifh and Chriftian religions, partake of the nature of 
 thcfe conftitutions. As to a tcftament it is a maxim among 
 civilians that, voluntas Tejlaioris, pro lege habctar : the tcill 
 .of the tcjlator fiould be accounted /j:;-. And is law to the 
 legatees, and from hence lq]arc to U;(]ucath, and legacy at.? 
 derived. 
 
244 . OF A TESTAMENT, 
 
 A mutual covenant is ever allowed lobe law to the contraft- 
 ing parties, and the terras of it are laws. The public law of a 
 co.T.monwealth is by Dsmofthenes called, " A certain agree- 
 ment or compacl of the people.'* In a law the nature of a 
 covenant is involved, becaufe it implicitly proraifeth indem- 
 nity or reward. Laws and public covenants both have a 
 fanflion (a fanguine) as covenants were made by the blood of 
 facrifices, and the penal part of laws, confecrate the blood of 
 the tranigrelTor to them. Tefiaments and covenants agree in 
 having an eftabllfhment by death, and blood ; the death of the 
 teftator, and the death and blood of the facrifice at making cov- 
 enants. But what is mod noticeable in each is, that they create 
 rights and dues, claims and titles according to law, which 
 accrue to a legatory by a teftament, to a covenantee by a cov- 
 enant, and by the conftitutional law of every polity, the rights 
 and dues of rulers and lubje^ts are fettled, and declared, 
 
 1. Of a Tefhament. 
 
 A teftament conftitutes heirs, and in the flrift law fenfs 
 none is heir to the living, or at lead can come into poffeflion 
 while the teftator liveih. By inherita7ice the patrimony is to be 
 underil:ood, or the eftate of the rights of a perfon deceafed, 
 with the right of fucceeding thereunto. But in this hv'iEi 
 fcnfc neither Chrift nor Chriftians can be heirs of God, or have 
 right to any divine inheritance, becaufe God cannot die. If 
 p teftament is only the will of the dead, and is of no force 
 while the teftator liveth, there can be no fuch teftament of 
 God, for " the great Jehovah cannot die." In this ftrift fenfa 
 jieiihertheold, nor new, are God's teftaments. But in a holy 
 popular fenfe, the firft covenant was a teftament, " For if 
 one will be a great benefador to others, and fo make and pub- 
 lifh an irrevocable fettlement of his eftate, giving the right of 
 heirs, and beftowing the right of inheritance, thus devifing his 
 gocds.^ to be received after a certain timCj though he die not; 
 
COVENANT, AND LAW. $45 
 
 he maketh his will or teftamcnt.*' This a£l and deed Is his 
 rettlement To as to be his tcftamcMt. If legacies are not of the 
 cffence of a teftament, yet the giving the right of heirs, and 
 beftowing the right of inheritance, are fo far clTential, that fome 
 civilians, have defined a teftament to be injlitutio hcsredis, the 
 making of an heir. When God made Abraham an heir, by a 
 difpofal of his eflate to him, and his feed, and when he made it 
 irrevocable, certain beafts and birds being (lain and divided in 
 the midft, and the pieces laid one againft another, and a burn- 
 ing lamD pafled between them, by this folemn a6l and deed, 
 he made and confirmed his Abrahamical tcflament. Gen. xv. 
 To this teflament, complicated with the Mofaic, the Apoflle 
 refers when he faith, " Neither was the firft teftament dedica- 
 ted without blood." Heb. ix. 18. As in a ftrift proper tefta- 
 ment there muflbe the death of the teftator, fo this had the na- 
 ture of a teftamentfo far, as not to be dedicated without fome- 
 thing of death and blood. Tcftaments and covenants fo far 
 agree in this, even their being made and cftabliflied by death 
 and blood. The gofpel teflament and covenant was confirmed 
 by death and blood, but God the teftator did not die. A tefha- 
 jnent is a noble deed of fettlement becaufe it inflituteth heirs : 
 the chriftian teftament is of this nature, *' That they which 
 are called might receive the promife of eternal inheritance." 
 Both teftaments agree in another refpeft as being witnclFcd rr. 
 by teftable perfons. Human tcdaments are firft nuncupative, 
 and are valid even then, if fufficicntly atteflcd. Both thcfe 
 teftaments were of this kind for fome time, but arc now regii'- 
 tered by divine fcribes. 
 
 Chrift as firft born, and the appointed jnincipal heir, ii 
 executor of the new teftament, and difti ibutes to his joint heirs, 
 the legacies bequeathed : and all their claims to Ipiritual i*ti.l 
 heavenly bleffings are by virtue of, and according to the ncv>/ 
 feftaraent, in Chrift's blood. 
 
846 OF A TESTAMENT, 
 
 2. DIathekc fometimes fignifies a covenant, and both the 
 Jewifhand Chriftian religions agree in being covenants. 
 
 A mere promifory fculement of things is fometimes in fcrip- 
 ture called a covenant, but it is only a covenant of one party, 
 is not mutual, but is abloiutc without conditions or a mediator. 
 Such was the covenant of day and night, of not drowning the 
 world, m^^dc not only with Noah but with every beafl of the 
 field : and fuch was the promi/e of God to Abraham concern- 
 ing his feed, and to Phineas about the priefthood. In making 
 thefe God took upon himfelf a binding engagement to others, 
 but no confederating afi or explicit confent on their part wa« 
 required, they were neither mutual, nor with feals. A ftatutc 
 or conftitution is called a covenant, where a fcttlement of things 
 is made by promife : and a chvenant offalt^ as fait was ufed to 
 make covenants fiim. Numb, xviii. 19. 
 
 There are but two proper mutual covenants mentioned in 
 the Bible, as ever fubfifting between God and mankind, in this 
 world, the old and new, firft, and fecond, Abrahamical-Mofaical, 
 9nd the chriflian. 
 
 Divines inceed have written much concerning a fuppofed 
 *« covenant of life made with Adam not only for himfelf, but 
 for his poflcrity, upon condition of perfect obedience, forbid-* 
 ing him to eat of the tree of the knowledge of good and evil 
 upon pain of death." But when we look into the Bible we 
 f;nd no fuch covenant in name or nature, nothing that amounts 
 to a pofitive promifory fettiement. If the Adamjcal conflitu- 
 tion was an inftitution and covenant of eternal life, there would 
 be one covenant before the fw-ft, for tlie Abrahamical as cdm^ 
 plicated with the Mofaical is certainly the firft covenant. We 
 read only of a pofitive prohibition with a penalty, and a tacit 
 promife that he fhould not die penally while he did not fin. 
 Of Adam's federal head(hip we read nothing, but of his nat- 
 tual headfnip we ^0, I. Cor. xv. 45, 46. That a natural mar. 
 
COVENANT, AND LaW. ti". 
 
 without the fpiiit, for a natural man, P/ychikos Anthropui'^ 
 hath not the Spirit, Jude. 19. fiiould be a Ipiritual federal head* 
 and reprefentativeof his natural delcendants, is of all ablurdilici 
 the moft ablurd, yet it is reputed ortliodox. 
 
 But the Abrahamical as complicated with the Mofaicjlj and 
 the Chriftian, are proper mutual covenants : being agrcc.neols 
 between two perfbas or parties, wherein each become enga;^ed 
 to the other for the performance cf certain fpecifisd aiti^lt.i-. 
 God's covenant, as an inditution of religion^ contains pieccpis, 
 promifes, and penalties. The firil covenant fettled the benefai 
 part of it upon the Ifraelites, upon their doing the duiy part 
 of it, with a penally annexed in cafe of failure. The benelit 
 is contained in its promiies, the peaaity is coulained in us 
 threatenihgs. The Chriftian covenant is like to it in ihelb 
 refpeds, with aj/)eci/ic differcnceas to its nature. Tije chiifliui 
 preachers like Mofes, tender the covenant to men with its 
 benefits, and manage a treaty with thtirn to bring them into 
 the bonds of it. None were Jev/s, and none arc Chriftians 
 while wholly out of covenant. In the covenant God takcth 
 upon himfelf a binding engngement to be unto the covctiau'oc'b 
 a God : and he requires them to take on themlelvts a bindm'-' 
 engagement to be unto Him a people. Tlius Prince and 
 people conledcrate, "I l\voie unto liu'f, and cntctcd ir.io 
 covenant with thee, and thou bccamtft mine." Kzjk. xvi. iSi 
 " They alio fwore unio him and avouched ihc Lord to be tlieit 
 God." Deut. xxvi. i'^, 18. 
 
 3. Ttie word Diathche, as applied to the J„'vvi{h and Chrii- 
 tlan religions, involves ia it the general notion of lau>, dud ii;c 
 are both laws. 
 
 77/(f law came by Mcfa. And although the New "^rcrLiLcul 
 is diftinguilhed from and (jppoied to that, )ct it is as truly lac'^ 
 a cLriJlian hind of law : a law which all the world to whom it 
 i> promulged a;e bound to receive and obey, it is d ■ 
 
J48 OF A TESTAMENT, 
 
 the faiil:, and praftice of all chriflians. The prophets fpeak 
 of it as bw. '' Out of Zion fhall go forth the law : a law 
 fliall proceed from me: the Iiles fhall wait for his law/' 
 Ifa. ii. 3. Ii. 4. xlii. 4. The voice from heaven faid, "This 
 J5 my beloved Son, hear ye kirn." His leiTons are virtually 
 laws ; his inftruftlons are his edi6ls ; his teachings are his 
 commands ; verily, verily, I fay untoyou^ expreffeth his author- 
 ity, as the prophets expreffed God's with a thus faith the Lord, 
 The prophets fpeak. of Chriil to come as a Lord and lawgiver, 
 with the power ar.d authority of legiflation. Ifa. xxxiii. 22. 
 The all power given Chrift in heaven and on earth, includes 
 the power of legiflation, and giving out commands which all 
 his fubjecls are bound to obey. Religion is matter of law, and 
 obligation, fuch is the chrifiian religion. Every man's duty 
 is matter of law to him. If chrifLians were not under law to 
 Chrifl , they ccuid not be finners, for fin is a tranfgrefTion of 
 lav/, as being a violation of duty and obligation. Confidering 
 Chrilliinily as the kingdom of God, it muflhave a public law, 
 fettling the polity, declaring the rights and dues of rulers and 
 fubjecls. And that the golpel law is net the holy moral law 
 properly fuch, though it adopts that as a rule of life in the 
 TDuiter of it, but a new remediable law, appears evident in that 
 repentance and faith are not of the moral law. And fuch 
 precepts of the old commandments as the gofpel enjoins, com« 
 under a new confideration, are ena6led by a new authority, 
 obeyed by new men, from new motives, with other me^fures, 
 and for another end and purpofe. The old law requires us 
 to love our neighbor as our/elves ; the nev/ to love one another 
 as Chr'ifi hath loved us. Repent and believe, believe and be bap- 
 tized, Olftrve all things whafoever I have commanded you, are 
 certainly new commands. 
 
 Thcfe names of Teftaments, Covenants, and Laws, import 
 them to be honorary and noble feltlemcnts. By them as 
 
COVENANT, AND LAW. 249 
 
 teftaments men are heirs of Gad. A covenant of the people, 
 is the charter of their liberty, the injtrumcnt of their freedomo 
 I(a. xlii. 6, 7. and xlix, 8, 9. Chriftianity is the law of 
 liberty <is it makes us free : and the charter of our immuni- 
 ties, rights and privileges. 
 
 Confidering thefe teilaments or covenants as inflitutions of 
 religion, the covenant mufl be laid as the foundation. It is fo 
 on God's part, and mud be fo on ours. God is our Cod zi 
 being in covenant, and we are his, 
 
 "The foundatioti of God ftandeth fure," <y;c. II. Tim„ 
 ii. 19. The word rendered foundation foine tranflate a cove- 
 nant, or contra^, whereby two parties mutually cbligc them- 
 felves to each other. Seals were affixed to covenants, and 
 fometimes there was an infcription on each fids agreeable to 
 the conditions of the contraft. Here is a feal to a covenant 
 with this infcription on God's pait, " #.ie Lord knoweth.'^ 
 &c. and on man's part, *' Let every one that," &c. There 
 is a relation to a foundation which ftandeth fure, and to a 
 contraft fealed, the former is the verbal^ the latter is the real 
 meaning. Themelios, fignifiss foundation ; but if it be afl^-J 
 what that is to which the notion of foundation belon?s, the 
 anfwer is God's covenant. Read it thus, The foundation of 
 God, which is his covenant, flandeth fure, having a fcal to it 
 as a covenant, and an infcription on the I'eal as z foitndcition. 
 
 That which is the foundation of God flandeth lure, the 
 covenant of God is that which is hh foundation, wilh a fcal 
 and infcription on God's part and man's part. That covenant 
 of God which was Mofaical, wa:; the foundation of a!l claims to 
 Judaical privileges : and the new covenant is the foundation of 
 all claims to chriftian privileges, and bleiTings. God doth not 
 adminifter the affairs of religion arbitrarioujly, or by dbfoUte fuo- 
 ereignty, but agreeably to the tenor of his own covenant. He is 
 immenfely gracious and condefceuding ia making this covc:iar.r, 
 H h 
 
t..^ Oy THE OLD TESTAMENT, 
 
 ^dmittincT men into it, and alTifling men to fulfil its terms r 
 but he hath no (.iving mercy to men's fouls only according to 
 the tenor of the new and everlafting covenant. " If children, 
 then heirs :" but if not children, then no heirs to an eternal 
 inheritance. Aliens from the commonwealth of Ifrael had no 
 inheritance in the earthly Canaan : and the non allied to God 
 and Chilli in the covenant of grace, can expeft no inheritance 
 in heaven. The contrary fuppofition would overturn the 
 foundation of God in both teflaments. But God's covenant 
 is a foundation furely founded, and faith and hope grounded 
 on it z:e fure : but all expeftations without his cove- 
 ■naiit will fail. Such as were not native Jews, became Jews 
 factive^ and both by the terms of the covenant. We become 
 chriftians and heirs of eternal life, by becoming parties in 
 liie new covenant. The leading duty in Judaifra and Chrii- 
 tianity is contained' in the prophets. Ifa. xliv. 5. We mufl: 
 avouch God to be our God, Chrift to be our Savior, the Holy 
 Ghoft to be our Rencwer and Sanftifier, and then obferve all 
 tilings commanded. Become fubje6ls m ftate, and then a6l 
 as the law of the flate requires. And if any, in any nation, 
 are fearers of God and workers of righteoufnefs, they fhail be 
 Dtccpted of God according to the tenor of that covenant, and 
 Through the univcrfal redemption of Chrift, which they have 
 not had any explicit knowledge of, bccaule it hath not been 
 jcvciled to them. 
 
 II. Of the iirll or old teftament. covenant, or law. 
 
 By this we underftand the Abr^ih^mic covenant of circurn- 
 tilion, Separate from the promile, as complicated with the Mo- 
 iaic or Sinai covenant ; which had a worldly fanftuary, and 
 J6 a law of works, and of carnal commandments. Heb. ix. 1. 
 
 We mean by It no iuppofed covenant with Adam^ no cif- 
 fercnt edition, or legal dilpenfjtion of the covenant of grace, 
 ♦f which fomc abfardly fpcak. The covenant of prace did 
 
COVENANT, OR LAVv\ -25 
 
 not cxifl until the death of ChriH:, only in prophecy, in 
 promife, in type and figure, as there was then no Chrifl onlv' 
 in the divine foreordination, nor until the baptilm of Jcfus 
 by John, when he was made Chrifl, by the defcent of the 
 Holy Ghofl upon him. The gofpel is the new teftaraent in 
 Chrift's blood, which had no eftablifhment until his blood 
 was (hed, though as he was the Lamb (Iain from the foundation 
 of the world in the typical facriHces of him, God treated be- 
 lievers in the promife, according to the tenor of it. The 
 Abrahamic promifory conftitution is to be diftinguifhed from 
 the covenant of Abraham, wliich was the Judaical covenant 
 initially introduced. But the promifoiy conftitution was no 
 mutual covenant : Abraham became an heir not by the lar/, 
 or firft; covenant, but by promife. 
 
 Holy men were believers in a Chrift to come in th'? times of 
 Judaifm, and were Cliriftians thereby without the name, and 
 initial Judaifm was as old as the facrifices of Cain and Abel, 
 who were Jews without the name. All fpiritualbleirings were 
 derived to them through faith in the abfolute promife of Gcd, 
 which was before any covenant of circumcifion was mad?. 
 It is therefore evident that no fpiritual blefTing could be 
 d^ived by the covenant of circumcifion, which was a'^cer the 
 blelTings were poffcifcd by promife. Believers kept all the 
 laws of God as being in a ftate of grace by their belief of the 
 promife, and they Judaized in their rights and obfervances. 
 They were God's believers, and Chrifl's prophetic believers, 
 and obtained righteoufneis by faith, as Abr.^ham did, and all 
 chrillians do, being uncircumcifed. Rom. iv. 10. For watit 
 of diftinguilhing between the promife of Abraham, and the 
 covendnt of Abraham, things that dlfler have been corifounded. 
 The firfl: or old teftamerit and covenarU as completely edab- 
 lifhedis certainly the Mo'aic Sinai covenant : now if the ct)V»_ 
 .enant of Abrahams w^s the gofpel covenant^ the new and f^corul 
 
igz OF THE OLD TESTAMENT, 
 
 covenant mufb be four hundred and thirty years before th* 
 fii fb or old covenant. Gal. iii. i-j. But certainly the Abrahamic 
 covenant complicated with the Mofaic, and as diftinguifhed 
 from the promijej was the firft old, faulty covenant, that was 
 ready to vanifh away. Pleb. viii. 7. Certainly the firft cov- 
 enant, confidered as either Abrahamicai or Mofaical, was made 
 by the blood of beafts and bnds, and contained no promife of 
 eternal inheritance, and therefore could not be the new or 
 goipel covenant under any edition or difpenfation, but totally 
 difl'.nft from it, and of another nature, ratified by the blood of 
 Chrifl:. Great flrcfs is laid upon circuincifion's being i\i& feat 
 of the ri^hteoufnefs of faith. But the faith of which it is the 
 feal Abraham had while uncircumcifed, To that a carnal ordi- 
 nance confirmed an antecedent fpiritual promife, and was alio 
 a token of a covenant of future temporal bleffings to Abraham's 
 natural feed. 
 
 Therefore the firft Abrahamic and Mofaic covenant was ab- 
 flra£led from its types and figures, only a civil moral, or civil 
 religious injlitution^ but not fpiritual religious^ which by way 
 of tcftament, covenant, and law, made a fettlement of the {ec- 
 ular, worldly and national concerns, of Abraham and the old 
 or literal Ilrael. This is iti proper idea, and fpecific nature, 
 as a covenant. It enjoined a this world religion^ having a 
 worldly fanftuary, and temporal promifes, for the reward of 
 obedience was life, but death without mercy for its penalty 
 in cafe of difobediencc. It was added to the promife becaufe 
 nf tranfgrefions, that is the prevalence of tranfgrefiions in men 
 who had not faith, for it was made for the lawlefs, and not the 
 rif.hteous, juft as the civil moral conflitution of other ftates, 
 even where the gofpel is profeffed, is added to reftrain the 
 licentioulnel's and difobedience of non believers. I. Tim. i. 9, 
 J fall men had been believers in the promife : and if all lived 
 2T.d cbcyed the gofpel, ihf^ law would be unnecelldry. 
 
COVENANT, OR LAW. 253 
 
 1, The firft and fecond covenants dlfFsr as law and grace, 
 temporal and earthly promifcs dillsr from fpiritual and heav- 
 enly, and upon this account the latter is the better : Heb. viii, 
 6. and they are fo oppofite to each other, that to expeft any 
 fpiritual benefit from the former, deftroys the latter, Gal. ii. 
 21. V. 4. as their different adminiftration fhevvs. II. Cor. 
 iii. 6, 7, 8, o. No freedom from the fervitude of I'm, no 
 regeneration, no juftification in the fight of God, no cleanfinfj 
 as pertaining to the confcience, accrued to any by the firft cov- 
 enant. They might be good Judaical citizens by a civil religi- 
 ous obfervance of that covenant, as Paul and the young man 
 were, but could be no fpiritual holy men^ becaufe they received 
 not the fpirit by the law, but by the hearing of faith. That all 
 their proraifes were temporal is raoft evident from a varietv of 
 fcriptures. Levit. xxvi. 3. Deut. xxviii. Exod. xxiii. 3. &c. 
 
 The land of Canaan was the great inheritance promiieH, and 
 excifion from it the great penalty threatened : God's being a 
 God to them according to the tenor of that covenant, is to ba 
 underftood in a temporal and national fenfe. The Jews believed 
 in a life and Meffiah to come, but did not derive this from the 
 law covenant, but from prior revelations. The righteoufneCs of 
 the law is our czvn, originating from a birth of the will of man, 
 it exalts a nation when prevalent among rulers, and ruled, but 
 can anfwer no fpiritual purpcfes. Repentance according to 
 the tenor of it only averted temporal judgment, as in Ahah, 
 and the Ninevites, and procured like blcffings when obeyed, 
 and juftified from fomething, but not as to fpiritual matteiij. 
 Afts xiii. 39. Even the moral law as a law of that covenant 
 was of civil religious interpretation, as it is now in ail civil 
 ftates where it is adopted, and comes under hi.m3n cognizance 
 and jurifdi/ilion. Overt a£ls only are rewardable or puniih-ibb 
 by it : temporal life and death, are its higheft reward and 
 punifhment. 
 
a5t O? THE OLD TESTAMENT, ' 
 
 2. The firll teftamsnt involved in it a prophetical and typicat 
 inftltution to chriflianity. 
 
 The epiftle to the Hebrews fully fhews how almofl every 
 t^ing in ludaifm, fhidowed forth fomething'in Chriftianity, 
 The way of prophecying in old times was not only by v/ords 
 but by types and figures. The type and antitype cannot be of 
 the fame fpecific nature : figures and (liadows of things to come 
 sre not the things themfelves, nor yet the fubftance. Natural 
 and earthly things may be types of fpiritual and heavenly things, 
 but theie latter can be no types of the former. To prevent all 
 mifconceptions concerning the Adamical, Patriarchal, and Ju- 
 daical economies, let it be particularly obferved, Firft, that the 
 Adamical inftitulion was exprefsly no inilituticn to eternal life, 
 but only a temporary difpenfat^ion for the trial of man, accord- 
 in?^ to whole condutl the courfe of nature was to be eftablifhed 
 in this world. Secondly, thit Adam and the Patriarchs were 
 believers in Chrift to come, and became entitled to fpirituai 
 and eternal benefits only thereby. 
 
 Thirdly) the law of nature, and the moral law as then revealed 
 and known, was their rule of life, as being in a Hate of grace 
 by a belief of the promife. 
 
 Fourthly, they had certain rites, ceremonies, and obfervances 
 of a typical nature, enjoined upon them, to lead them to Chrift, 
 and which were to laft until the gofpel covenant was made. 
 Thefc types were various and numerous, hiftcrical, real, and 
 pcrronal. The whole hiftory of the Jews, their bondage in Egypt 
 under Pharaoh, their deliverance, their travels in the wilder- 
 ncfs, paffing Jordan, fettlement in Canaan, &c. were typical of 
 Ipiritual, chrillian, and heavenly matters. Mofes, JoQiua, the 
 High Prieft, their judges, deliverers, kings, were perlbnal types 
 of Chrift. The brazen ferpent, manna, rock, &c. were real 
 types of him. Some types were charafteriftical, and defcrip- 
 live types of him, the moft noted was the pafchal Lamb, If 
 
COVENANT, OR LAW. 255 
 
 that Lamb had been rational and prcphetic, he would havs 
 fpoken thus in the perfon of his charafter, and fomc part would 
 apply to himfelf, and fome to Chrift. "I am a perfect unblcm- 
 ifhed Lamb, fet apart on the tenth day of ihe month Nil'an-, 
 put to a bloody death on the fourteenth : I am facrificed, my 
 llefh is roafted, my blood is fprinkled : I am the Lord's palF- 
 over, they pierce my hands, but not a bone of me is broken, 
 they who fee me laugh me to fcorn," &c. 
 
 This is true of the Divine Lamb, and was proper to tha 
 Pafchal Lamb, applying fome of it to the typical and fome to 
 the antitypical Pafchal Lamb who was facrificed for us. 
 Their ceremonial types were, fymbols, patterns, or fliadows, o§ 
 heaven and heavenly things. Some were hiflorically commem- 
 orative, as their fabbaths and feafts : others (ignificative of moral 
 purity, as incenfe, fait, the dilcarding leaven, circuracifion, their 
 ablutions, abftinences, and fuch more. Their facriBces wers 
 either typical of Chnfl's, or of the fpiritual facrifices of chrii- 
 tians ; and efpecially did the blood of their covenant, typify the 
 blood of Chrill in the new teflament. 
 
 3. The firft tcfta-diCnt or covenant involvful in itj the hply 
 fpiritual moral law, as a covenant once fubfiOjing between God 
 and rationals, with refped to their fpiritual and eternal interefts. 
 The fifil covenant literally and primarily refpeiled their bod- 
 ily interefts cxprcjsly ^ and \.\\€\\: foul interefts covertly. Ths 
 moral law never was an effe61ual inltitution to eternal life, or 
 any covenar>t between God and men, in this worlds for any fuch 
 purpoie. But it had been a covenant of li?e, ordained to con- 
 tinue life to unlapfed rationals. vci God'i original kingdoin, 
 and having been violated by fome angels, and by ail human 
 rationab, it could not give life to tranfgrelFors. Yet it is held 
 forth to men to teach them their eonditixnn under and by it, and 
 what they deferve if the law had its courfe. However true it 
 may be that the doer of the hw fhill be ju[l:fi.jdj a;id ihit un- 
 

 
 OF THE NEW TESTAMENT, 
 
 finninjy obedience renders the reward of debt : it is equally 
 true that it curfeth every one that doth not obey it in all 
 things. And this is the legal condition of all mankind. But 
 G<d is not imputing to the world their trefpaffes according to 
 Ia\^ 5 and offers them a cov^enant to lay hold of, which contains 
 a law that can give life. And if they rejeft this offer they will 
 be condemned to zforcr punifnment for their unbelief, than 
 death without mercy by the law of Moles, even the fecond 
 death. 
 
 The law is good if ufed lawfully, to convince of fin, guilt 
 snd condemnation, and of the need of Chrift to end it for right- 
 eoulnefs. But God doth not require obedience to the law as 
 the condition of life, but faith in Chrift. Rom. x. 9. Dr. 
 Watts faith, " That when St. Paul defigned to reprefent the 
 original covenant, and the conditions of it, do and live, curfed 
 is every one, &c. he doth it by quotations out of the old tefta- 
 ment, becaule the language of the JewiQi covenant, is the lan- 
 guage aUo of the original covenant, and God governed them 
 mucli in that way v/ith regard to their temporal rewards and 
 punilhments." On the other hand he faith, '• When St. Paul 
 fpeaks of fpiritual matters, or of the covenant of grace, as it 
 thcnexifted, which was only in prophecy, type and figure, he 
 cites the Jewifti fcriptures, becaufe they direft to eternal 
 life by teibfying of Chrift." Thus the righteoufnefs of faith 
 was witneffcdto by the law and the prophets. The firft cove- 
 nant was faulty, elfe there would have been no room for the 
 fecond, as being weak through the flefli. 
 
 III. Of the new teftament, covenant and law. 
 Tni's is cffentially and fpecificaliy different from the old, noc 
 only in its mode of adminiftration, but in the very ?natter of it, 
 A le^al dilpcnfation of the coven;uit of grace, is contrary to 
 the fcnpture notion of law and grace. If the old teftament was 
 the firft edition of the new, as forac fpcak, it was an edition 
 
COVENANT, OR LAW. 25^. 
 
 €>f a teftament not made. Thefe two tefiament? are as diftln^t 
 as oil and water, and will never mix, but will feparate them- 
 felves however fhook together. 
 
 The charafter of nezonefs which is eflfential to chriflianity, 
 was a great objeftion againft it, at its rife, and a principal caufti 
 of its ill reception and treatment in the world. Several Ro- 
 man Emperors in theiredi6ls againfl: it, and its profetfors, give 
 it as a reafon, that it was a new fupcrjiition^ and they had for*, 
 faken the ancient religion. The pagans brought Paul to Areo- 
 pagus to know wha{, the 7iczo do^rinCf whereof he fpake, was. 
 A6ts. xvii. 19. They reproached chriftianity with be-.ng a 
 new religion, but of yeflerday compared with their ^ncu'n^ reli- 
 gions. People in general have a great and often an extravagant 
 veneration for antiquity, they glory in it, and are governed by 
 it. Bellarmine brings this as one proof, that the RomiCh is the 
 true church : but in this they muft yield to the pagans, the 
 Pantheon is older than Peter's, and the gods of the nations are 
 as fit objefts ofworfhip, zsihcxr 2i\\ faints are. 
 
 When Luther began the reformation, a great clamor v/as raif- 
 ed againft the nezonefs of his doftrine, and the fewnefs of its 
 abettors. In feme cafes the fcriptures fpeak favorably of 
 antiquity : ancient and honourable are joined together : na- 
 tions have contended for it, cuftoms acquire authority by if, 
 and obtain the force of laws. What hath ftood the fliock of 
 ages, fecms to be allied to the ancient of days. But in {'ome 
 refpefts oldncfs is a difparagement. Old teftament, old roar, 
 old ferpent, old things, oldnefs of the letter, old wives fables^ 
 &c. are fpoken againft. The new creation^ new tePtamenr, 
 new man, new wine, new fong, &c. are reprefented as mofh 
 excellent, Man's attachment to old creeds, catechifms, and 
 confeffions, and averfifin.to what is new have tended to fup- 
 prefs the habit of thiiiking, and the following precedents in 
 divinity, hath lengthened, and flrengthened the chain of error. 
 
25^ OF THE NEW TESTAMENT, 
 
 The heathen were fo tenacloas of their ancient rites, that it 
 was death by the Grecian and Roman laws to introduce a nciv 
 religion, or to deny that which they had received by tradition 
 from their fathers. And even in this enlightened age, the de- 
 nial of old errors, and advancing new fcripturc truths expofes 
 him that dares it, to be hard thought, and evil fpoken of, and 
 It is regretted they can proceed no farther. Chriftians who 
 are naen of the new tellament, covenant, and law, ought not to 
 be afraid of new truths deduced from fcripture by an impartial 
 Icarch after truth with unfettered minds. But to gratify fuch 
 as arc fond of antiquity. 
 
 a Chriftianiiy fliall be proved to be the oUeJi faving reli- 
 gion this world ever faw, that it is as old as the creation in a 
 belter ienfe than Tinal's book, With this title afferts, nay older 
 than the world itfelf. The Athenians called the thirtieth day 
 of their month, when the moon was both old and new, old 2ind 
 new. Nou' although the chriftian religion was not formed 
 into a tcftament covenant and law, until the blood of Chrift 
 was Died : Yet it w^s of primary dejign with God in the crea- 
 tion of this world, and in the fore ordination of Chrift, and our 
 cleftion in him, it was even before the foundation of tlie world, 
 I. Pet. i. 20. Eph. i. 4. Titus i. 2. II. Tim. i. 9. What is 
 foreordained' or pr'omifed to come, may be certain, but its 
 cxsftcnce is only m the mind of the foreordainer or promifor, 
 or of thofe who believe therein. And when what was foreordain- 
 ed or promifed halh come, that thing orpcrfon may be faid to 
 be before all things and perlbns which came into being ^<f^r 
 iuch fcireordination (^rpromife, or in order to their accomplifli- 
 rnent. What is foicoidained hath not, but muft com.e to pafs 
 III its nine : and wh.u is fi;reordained confequentially, and 
 luboidinuely to the fii ft foreurduiation, and in order to its fuf- 
 ftlracnl. even though it exift prior in the or4er of time ro the 
 •ctual being of what was hrfl foreordained, yet is after it in 
 
COVENANT, OR LAW. 259 
 
 • 
 
 the divine conftitution and fuccefTion of things. And In this 
 fenfe Chriji is before all things. Colof. i. 17. He had no per- - 
 fonal exldcnce as Jelus the Son of God until his geneiaucm 
 and nativity at Bethlehem, nor official being as Chrift until 
 hisunaion with the Holy Ghoft at his baptilm by John, for 
 then Jefus was made Chrift, and not Chiift made Jdus. He 
 could not therefore be before all things in aaual being as to 
 time, as Jefus or Chrift, unlefs the all things are to be under- 
 ftoodof the new created all things by him. Its being in the 
 prefent tenfe, and predicated of Jefus after he was made Chrift 
 as officers are made, fhews that he is the fiift and before all 
 things, in the divine defign, fucceftion and order of things. 
 Chrift and his religion was firft in the divine predeftination, 
 and is firft in the fuccefTion and order of things. They are for 
 him and not he for them. If Chrift had not been c{ioftrn firft, 
 we could not have been chofen in him. And after the crea- 
 tion of this fyftem and of man, there hath been no other way 
 to obtain eternal life but as the gift of God through Jelus 
 Chrift our Lord, as to come, or as come. Abftinoice from 
 the tree of the knowledge of good and evil, prevented a penil 
 fubjeaion to natural death, but the tree of life a type of Chri;h 
 was to give him life. Adam might be let farther inio tbr 
 plan of redemption than we have any account of. In tlic- 
 inftitution of facrifices he might be told their reference uy 
 Chrift. And they be' confidered, by fuch as oftered them in 
 faith as Abel did, but which they could not do without a d\- 
 vine inftltution, as prefigurations of the Lamb ftain from, the 
 foundation of the world. The prediaive curie pronounced up- 
 on the ferpent, "That the feed of the woman fliould bruifehis 
 head," might be in man's hearing ; and be his fupport while 
 hearing his own fentence, according to the tru>^ import of tlje 
 original threatening. Thou fhalt die, i. e. naturally and penally, 
 for duft thou art and unto duft ftjalt thou return. That 'J;. 
 
ffo OF THE NEW TESTAMENT, 
 
 cuiTe fhouM be the firfi; blefTing through Child is a miftake of 
 
 This world never would have been made, nor man created 
 cf the earth earthy, nor natural and corruptible as ilefh and 
 blood are, and were, if God had not purpofed their falvaiion by 
 (Inift. Eph. iii. ii. The offspring and children of God the 
 Father of Spirits, are here made partakers of flefh and blood, 
 nnd rank with beads, being fubjeft to this vanity, not willingly, 
 hut by him, (God) who fubjefted them in hope of deliverance, 
 from the bondage of corruption, with full redemption and fal- 
 vaiion by Chrift, Heb. ii 14. Eccl. iii. 18, &c» Rom. viii. 20. 
 
 The antiquity of Chrift and his religion is implied in thefe 
 words of Chrift to the Jews. *• Your father Abraham, rejoic- 
 ed to fee my d ly he faw it, and was glad. Then faid the Jews, 
 thou art not yet fifty years old, and haft thou feen Abraham ? 
 Jofus {aid unto them, verily, verily, I fay unto you, before 
 y\braham was. I am." John viii, 5b, 57, 58. Thefe words have 
 been ftrangely roifqnderftood by great and good men, as well as 
 by thefe captious Jews. They have tried to prove from them 
 the prior exiftence of Chrift to Abraham, the very thing which 
 is denied : nay that theexpreftion I am^ imports him to be the 
 J am that / aju which fpake to Mofes. Exod. iii. 13, 14. 
 And Mr. Henry that he might be right hath two contradiftory 
 interpretations. Before Abraham was I am Jehovah. Before 
 Abraham was I am the Mediator. The text in Exodus is total- 
 ly foreign to this. There it fignifies " I will be what I vi^as, 
 I w!il be in fa^l what I was in promlfe." I will be the true 
 God conftant to my promlfe made to your Fathers as it is ex- 
 pUincd. v. 15, "Thus flialt thou fay unto the children cf I frael, 
 ]chovah the God of your fathers hath lent me unto you, this 
 IS my name for ever, and my memorial unto all generations." 
 Again, " I appeared unto Abraham by the name of God Al- 
 fni^h!y,but by my name Jehovah wa§ I not known to theme" 
 
COVENANT, OR LAW. 261 
 
 Exod. vli. 3. They knew his name to be Jehovah, but they 
 did not know him by the reality of what that name fignifies, 
 ajuljilkr oj his promijts. The name Jehovah denotes the vtrity 
 of his being as oppofcd to falle gods, and the certainty of his 
 fulfilling what he had prornifed. Here was propriety in the 
 affumption of this name, and fending Mofes under it, to dcchue 
 his raeflfagc. 
 
 But the words of Chrifl: have no relation to any name or 
 promiCe, but only predicate feme thing of himfelf. Dr. Sher- 
 lock faith, " The words are a mere folccilm, and according to 
 analpgy of language exprefs nothing : no idea belongs to ihem : 
 for a man cannot in his mind carry the prefent time back and 
 make it antecedent to the time already paft ; and therefore to 
 fay, before fuch a thing was, I am, is fnuffling ideas together, 
 which can have no place in the mind or underiianding." Ana 
 after all he will have this no meaning exprcfTion, I am, to fig- 
 nify eternity and permanency of duration. 
 
 Chrifl: had faid feveral things to thefe captious Jews, which 
 appeared to them as riddles or untruths, by ufing words in one 
 fenfe and they underftanding them in another. *' If a man keep 
 my faying he fhall never fee death." For this they tell hira. 
 he had a devil. So here, by ** Before Abraham was I am," 
 they underftood him as faying he was before Abraham in time, 
 that he had feen Abraham, and Abraham had feen him, but he 
 faith nothing like this, or any thing that implies it, but rather 
 the reverfe. Abraham defired to fee his day^ he Taw it, but it 
 was future to Abraham : It is the gofpel day, the time of his 
 coming in flefh, as the feed in whom all nations were to be 
 bleffed. Abraham faw this day as to come, by faitii, but he 
 could not have feen it, if that day had not been before Abraham 
 in the divine defign, promife and fuccefTion of things. To 
 take in the fenfe we mull read it thus, "'licfore Abr.iham wns 
 barn or made in his day, I am the Chrifl in my day. Our 
 
462 OF THE NEW TESTAMENT, 
 
 tranflatois have left this text without their iifual addition. I 
 am ; What ? In other^places they fupply the word Chrijl ox 
 hf, Jt'hn iv. 26. viii. 24, 28. xiii. 19. and if they had done it 
 here, much learned labour to obfcure a plain aiTertion might 
 have been prevented. One of Mr. Heniy's interpretations is 
 true, but the other cannot be true where he applys it to the 
 Tthovah of Mofes. *' Before Abraham was, I am the Mediator, 
 he was appointed the Mefliah long before Abraham, the Lamb 
 flain fnom the foundation of the world." The learned Grotious 
 faith, " Chrift was before Abraham by divine conftitutions 
 and appointment." This needs the following addition. " In 
 ihc order and fuccefiion of things, in the divine conftitution, 
 before Abraham was in his day, I am the Chriil in my day." 
 Chrift as a£lually exifting in his day, had an antientry to all 
 old teftament faints. If Chrift had not been foreordained to 
 coxe, and ccnficcrcd as come in his day, by that God who 
 calleth things that arc not, as though they were, there would 
 have been no this world, no Adam, no Abraham or their econ- 
 omies of religion. The realexifteacecf Chrifl in his day as 
 Mediator and Maker of the new tftftament, is the antecedent 
 and procuring caufe of all the faving benefits, which Abraham 
 and the ancient faints enjoyed, and what he was to be, and do 
 in his day, is the only confideration for which they were gran- 
 ted. Suppofmg that in the divine mind which views z\\ futu- 
 rities as realities, it had been determined, that A B and C 
 fhould never have been brought into being in this world, nor, 
 being criminals, enjoyed liberty and life, in the days of Mo/eSy 
 but in confideration of what Davidzcas to be and do in his day : 
 and this had beer, revealed to thcfe criminals, and then" belief of 
 It was the condition of their liberation : David might fay, 
 Before thcfc men were in their day, I am in my day ; becaufe 
 if it had not been for me, they would not have been : I, 
 i\\o\x^\\afttr thimin time, am before them in the fuccefiion of 
 
COVENANT, OR LAW. 563 
 
 things, and the caufe of their being, and being what they are 
 in their day. 
 
 Thus we are to underftand what John faith, "He that cometh 
 after me, is preferred before me, for he was before ir.e." John 
 iii. 16. He was before me, not zVz ^iW, for this would contradi6t 
 what he had faid of his coming after him, but in dignity : Protos 
 cenmoii he was firfl to me, or my chief in dignity, as he is pre- 
 ferred before me in efteem. Chrift was after John in time, hut 
 before him in eftimation, and dignity, as the Prince is before the 
 harbinger that prepares his way, 
 
 Chrift and the new teftament therefore in the divine conPci-* 
 tution of things and perfons, are before this wcrid and ail 
 things in it. If God had not predeftinated hicn ar:d his reli- 
 gion, before the worjd, there would have been no this world, 
 Mofaic creation, Adam, Abraham, no firfl: covenant, nor John 
 the Baptift; to prepare his way. And m this way we are to 
 underftand our Savior. "Glorify me with thine own feif, 
 with the gloiy which I had with thee before the world was. 
 And thou lovedft me before the foundation of the world." 
 This was only in divine foreordination and decree, and in viv'iw 
 of his doing his mediatotial work. It is mediatorial and not 
 eftential glory he pravs for, it is this he now enjoys, r.nd gives 
 fome of it to his difciples, as the Father gave it to him,' but sis 
 to elTential glory, if he had poffefted any before the world vvaj>, 
 as he did not, he doth not pofTefs it now, and would not while 
 the mediatorial lafted, and fo his prayer is not anfwered, nor iikj 
 to be, until he delivers up the mediatorij;!, which is tli^ loii 
 honorable, and returns to the elfential glory : So that according 
 to the common interpretation, the exaltation of Chrift h a 
 leal degradation to hira. Thus fcholaftics by their repuud 
 orthodoxy treat their Savior. 
 
 2, Yet the gofpel teftament covenant and law, as t) aHudl 
 creation and ejlablijhmcnt ismw, 
 
i64 OF THE NEW TESTAiMENT, 
 
 Its preexidence was in purpofe, prophecy, prortiife type, 
 figure, and in the treatment of believers according to it. It was 
 real in futurity before God, and in the benefits rebounding to 
 believers by it. But as Jefiis Chrifl: had no peffonal aftual 
 being, or manifeflation until (.he lafl times of the Jewifh ftate : 
 and we read of no prior afts of the preexident foul of Chrift, 
 and if we did, fuch afts .would not be the afts of the perfon of 
 Jefus ChriH;. a perfon afterwards conftituted, and who when 
 conllitutcd, was of yefterday as to a6lual being, though he. is, 
 and ever will be the fame, to day and forever. Neither was 
 there any new (eftament made but by means of his death and 
 blood filed. Chriftianity diflinguifheth things into old and 
 rew : and the old things are firfi: in time, had an aftual eflab- 
 lifhment prior to the new r^ and the exiflence of the new in 
 the times of the being of the old was in fieri, and futuro : but 
 to carry back the aflual exiflence and eflablifhment of Jefus 
 Chrifl and his covenant to be the firft in lime, makes confufion 
 worie confounded than a little. 
 
 Good Dr. Watt's with much learning and labour in his dif- 
 fertallon on the glory of Chrift, hath fo confufed his perfon 
 that noconfiftent idea can be formed of him. Sometimes he 
 afts as a^ mere human foul, fometimes as a divine angel, and at 
 other times, as a human angel : and anon he afts as an underived 
 <livine nature, and again as a diflinft human nature, or elfe the 
 iium:in nature and divine nature are united, and agency afcrib- 
 cd to the two united properties. If this is not confufion con- 
 founded, what is ? What idc.^ can be affixed to exaltation of 
 the hum^n nature ? Is it changed into the divine nature ? Or 
 doth the communion or communication of properties thefchool 
 men fpt:iii fo much ofj run one into another, and twifltwo non 
 agents into one ? And from this indi(lin6lnefs and indetermin- 
 atencfs concerning the perfon of Chrifl;, hath arifen a- con* 
 fufion about the new tcftnmcnt, confounding it with th« 
 
COVENANT, OR LAW. 263 
 
 covenant made with Abraham by the blood of beaHis and birds 
 wlien it is rcially the new teOrciment in Chrill's blood, aud 
 cou-ld not be m^de until his blood was fiied. Chriflloinky'* 
 beinc' the new tcflacn-ent is not dillionorary to it. — For> 
 
 1. It inioorts ic co be a fettlement nczcly made, and publlflisd. 
 For as the appearance of Chrift was not until the lafl days of 
 the world preceding the world to come, made by him and put 
 in fiibjetlion to him : So the new teftament was made to put 
 an end to the firll. The old, though ready to periQi and van-^ 
 ifh away, continued until Chrill blotted out the hand writing 
 ofordinancesthat was agaiuft us, and contrary to us, and took 
 it out of the way. nailing it to his crofs. ColoH i:. 14. The 
 ending oi the fe^'eral preceding economies by the death of 
 Chrift, is the difpenfation of the fulnels of times, when a new 
 :era commenced, and a new fettlement was made. Chiifl was 
 the Alpha, the firll, in the divine conftitution of tilings, and 
 he is the Oiwega, the Ua in the divine eftablidimcnt. His 
 covenant is not only new, but everiafting ali'o, becau(c it will 
 not ^ive way to any other. It is true that in condefccntion to 
 Tewifli prejudices, the old fettlement was fufiered to continue 
 until Jerulalem and -he temple were deftroyed, and believers 
 in Chriil were tolerated in the ufe of fonie pas ts of it, not fub- 
 verfive of the gofpel. Through fondnefi to tlieir.old khcv..! 
 mafter to Chrifl, thev conti-nued under it when they might have 
 been totally free. But when j-rufalem and thetcmp'.e were 
 no more, old things paliVrd away, and all things became new by 
 aaual eft«ib!iaimcnt. 
 
 2. The epithet of new denotes chriflianlty to be a fsiriement 
 of a ntw and difTerent kind, nature, and qu-llry from ihe old, 
 Tiic verv nature atid elTence of it is ntw, as well as the form 
 nnd admii:'MTfation : tho.dih'-rcnc^ is (pecifical in all things. 
 St. Auguaine laith, '' Moffts delivered a law in Mount Sin.i,- 
 which is billed theold teftament, becaufe it had eavlhly promi- 
 
i6o OF THE NEW TESrAMENT, 
 
 frs. r.wii bv Jc;as Chriil; a new teflament is come in which the 
 ki'gdom of heaven is prcmifed. This therefojc is the better 
 !e(^J3mcnf : Heb xiii. 6. better in its whole kind. 
 
 -. It is a Tettlcment of entire MZi) matters. 
 
 Public civil fetllements are -converfant about at;z7 fociety-y 
 cominlon anji fovereignty, fuhje6tion and loyalty, the fecurity 
 of life, liberty and property, and about civil religicius piety and 
 virtue, in order to national exaltation. 
 
 But the- things of this {ettlement are new matters of divine 
 fovercignty and fubjeclion, fpiritual religious piety and virtue, 
 of n new kind of life, warfare, learning, freedom, nobility, cit- 
 izen Pnip, heirfnip and inheritance. " May ws hear, what this- 
 dottrine is whereof thou fpeakeil ? For ihou bringcil certain 
 ftrangc things to our ears, we wguld know therefore what thefe 
 things mean ?" A£ls. xvii. i o, l>o. All the matters of chrif- 
 tianity are new, and flrange to the non initiated. Even the 
 old commands which were from the beginning are new, as enaft- 
 ed by a new authority, given to new fiibjefts, and as to be 
 obeyed from new principles, in a new riianner, and with new 
 mearares of duty. The well inftrufted fcribc will bring out of 
 bis trcafurc thefe o/i and r.tn) things. 
 
 4. Chrin;i2nity may be f;.l]cd vnv upon account of its un- 
 cotiimon excellency and goodnefs. 
 
 In good authors newnefs is attributed to things great and 
 :,ood.. of an rxccllcnt quality, and tforthy of admiration. Thus 
 tiic Athenians and firr.ngrrs fpcnt their time in nothing eife, 
 but. cither to tell or he.ir fomc new^ that is, fomc great, v.onder- 
 r.-.l.'.Tid unurually good, thinr, A61-. xvii. 21. This may be 
 ♦ho fcnfe v.-hrn wc rend of nezo heavens, new earthy 
 7ic'\r xniv., new crciture, new na'ne and new long : that is tlie 
 t^i-fl. The AT;mortal j-.y v.- hi ch is the wine of tlu. kingdom ' 
 is called netL\X'i denote its fuperlative nature -•''! r,vr,>^ '--.."•.. 
 The nctii is the (^rent ^oc*d, end hrjl tcfioj^icni. 
 
COVENANT, OR LAW. g^ 
 
 5» Its'name «€zy imports its perpetual ncwnefs in oppoliuoii 
 to its zuaxing eld^ or being fuccceded by another. 
 . Upon the account of its duration, it is called everlafting as 
 well as new. For though it is of .long (landing fujce ;la^,4iiaih 
 of Cbrifl, and it will be long yet to its end, and it is older ftiU 
 in the divine predeftination, and will be eternal in its cllcci.^. 
 Yet while ic lafti it will be always new, never antiqaatecij wura 
 out, or fucceeded by another : and will remain both the , ncu, 
 and evsrlajling covenant, 
 
 ;. Prom the premifes it may be inferred that to be a chnilljn is 
 to l>c an heir of the new tedaraent, a new covenanter, aud a 
 fubjed of the new kingdom of God. As the Jev.s were the 
 people of their holy covenant fo are chriliians ^i tiieiis* 
 Dan*xi. 28, 30. The church is, efpoufed and joine^, .to the 
 Lord by a marriage covenant, and li. the Lamb's ,\vifw;. Ir 
 Chrift was only a publillier of r:ew doctrines -^i jijight, iuflicc 
 to believe his fayings : or if he wai only an expiator.pf lir:, 
 it might be enough to rely upon his propitiation. Bat,.fincc 
 he is Lord and. Kiilg in his fbte of reigning, we mufl eniei 
 his kingdom, and-beponie his liege fubjecis by coyerjant. , Ivi. 
 human kuigdoms native aliens, are iniuated and natur2liZ:::d ^by 
 confenting to. the laws, and often complicated with, fome riiQ 
 and an implicit or explicit oath to the foveieignty, andevcy by 
 figning artides of allegiance. Ifai. iciiv. 5. The chiifiuii 
 covenant is of affinity to the Roman foldiers military oath,, who 
 Iwore to follow their leader, as we fwearto follow the Lanib 
 :it all adventures, and nut to forlake him. II. Cor. xiii. 5. 
 Pi. Ixxxvii. 5, 6. Matt. X. 37. iv. It is a great thing to be: 
 a chridian, it is to be a Ohrilt, an annointed one. , 
 
 The differences between tliefe teriaraeots, covenants, and 
 law, are many and great, as appears evident from what hdii; 
 been written. 
 
 J, Thev differ in their authois. anu mannei v;f lormatioi!. 
 
f6.% OLD AND NEW 
 
 For though they are both God's covenants, and the fame 
 natural ])erlon is the author of both, yet it is not the fame po- 
 litical peifon, or under the fame relation and charafter. Wheo 
 he cngiges to be a God to any according to the tenor of the 
 fiifl covenant it mull: be undcrfliood in a civil religious fenfe, 
 and in worldly rc-fpefts, and not in that (piritual religious fenfe 
 wnich the fame words import under the nevv' covenant ; for it 
 is certain their fpiritual relation came not by the firft covenant 
 which hjQ a worldly fanftuary, but by the abtoUite promiis of 
 God to Abraham. God as King of nations was King and God 
 of Iliael in a peculiar fenfe : But as King and God of faints 
 he r.romiled Chrift. and made the ne\v teftament in his blood. 
 Tlie dcsih and blood by which they were oiade was different ; 
 85, to the firfl; it was made onl\y by the blood of beaftj> and 
 birds : but as to the fccond the death aad blood was of God, 
 in the perfon of {he Son, manifeft in flefii. 
 2. They differ in their religionifls. 
 
 All under the firfl covenant merely fuch and abftrafted 
 froui the promifcs were in the flate of the old man, under 
 the law, and not having the fpirit : and their befl obedience 
 WW like Paul's before his converfion, originating from a 
 birth of the w^Jl of man, as unrenewed; or like Amaziah's 
 light in the fight of the L(5rd, but not with a perfeft, that is 
 renewed heart. They were Jews outwardly, but the religion- 
 ills of the new covenant, are Ipiritual Jews, under grace, dead 
 to the law, new }r):n, believers, and ffee. With the change of 
 the prieflhood, there is a change of the law, and of all who 
 belong to the chriflian cenius and flate of things. Gal. li, 2p, 
 fleb. viii. 12. Gal. iii. ig. 
 
 3. They differ ns law and grace. 
 
 The fijft is mere law, having an unpleafing harfhncfs and 
 rigour in the manner of its promulgat"on and treatment of 
 rhofe under it. But the fecond though a law, is a law of grace 
 
TESTAMENTS COMPARED. 26c) 
 
 in the v. hole of it, and tranfcendent grace and kiiTciriers -ip pears 
 in all pirts of it. 
 
 The holy writers cxhiuiil the po^-vers of language in magni- 
 fying the grace of God in the gofpel, calling it the ^lory, the 
 richis^ the exceeding riches of his grace, to a piconafm, to the 
 abundance, and fuperabundance of grace. Rorri. v. 20. It 
 bindcth no heavy burdens grievous lobe borne. Ic is a law 
 of kindnefs, not a pandeft of rigorous inipofuions : itbre.^keth 
 not the b;-uifed reed, nor quencheth the fmoking flax, but 
 brings glad tidings of great joy to all people : riches to the 
 poor in fpirit, eafc a^d rcfreflinient to the weary and heavy 
 laden, the balm of gllead to the broken hearted, driiik to the 
 thirfty, the bread of life to the hungry, liberation to prifoncrs 
 and captives, juftification to the ungodly by law, and life to 
 the dead. It is a magazine of conlolation to the penfive and 
 afflifted, its language and terms are of fovereign grace. 
 
 4 They differ as the law of works and the law of faith ; as 
 our own righteoufnefs, qnd the righteoufnefs of God by faith ; 
 as the deeds of the law and good works, letter and fpirit ; con- 
 demnation and jijftification, death and life -, unregener«cv and 
 regeneracy : as bondage and fervitude difTer from freedom. 
 II, Cor. iii. '7, 8, 9. Heb. viii. 8, 10, 11. Gal. ix. 22. Col. 
 iii. 9, 10. fee in the margi.i. Tliey difler in excellency and 
 perfeftion and duration ; as type and antitype ; rhsdovv and 
 fubftance : And in many other particulars too many to be en- 
 ui»crated. 
 
 Lajily, They differ in their Mediator, Mofes and Chtift. the 
 firfl a fcrvant, the fecond a Son, &;c. 
 
 5 Of the mediation of Chrift under the new' teQament orrov- 
 enant. Heb. ix. 15. 
 
 The gofpel hath been conCldered as the meniatorial creatior^, 
 and kingdom of God, as diPiinguifhcd from the original cc/nlli- 
 tution of things, in which no meai.)tor was needed. In th<5 
 
OF THE MEDIATION OF CHRIST. 
 
 N 1 Vila ic economy, and before God held intercourfe with men '" 
 iLrou'.'h the interpofilion of angels, and efpecially of one fin- 
 gulai and eminent Angel called the Angel oj God's pre/ence ; 
 li'i. Ixiii. 9. for the meaning of this fee Eflher i. 9. In 
 hi:n God's name was. Exod. xxiii. 23. This Angel always 
 accompanied the divine prefence and as God's nams or authority 
 was in him, fo by him God may be fappo(ed to have fpoken 
 to Mofcs. And Mofcs mediated between God by him, and 
 ihe people of Ifrae!. Jelus Chrift the Son of God is no where 
 called an angel without diilinftion, but the angel or melTenger 
 of the covenant, by w.iy of prophecy. Matt. iii. i. as to come. 
 As his covenant was not made until his blood was fhed, he 
 could be no an^el or mefT^nger of the covenant until then, 
 only in foreordination and prophecy. As there is but one 
 God, fo there is but one mediator between God and men in 
 fpiriiual rerpe£ls, even Chrift Jefus. The mediation of Mofes 
 was in temporal, and national matters. 
 
 1. The ofHce of a mediator is not of one, but God is one. 
 Gal. iii. 20. 
 
 There is no room for a mediator where there is but one 
 party : God is one party only in giving the promife to Abra- 
 ham, and therefore there was no mediator of the new teftament 
 or covenant, while that exi (led only in promiie. The law cov- 
 enant ordained by angels had Mofes for its mediator, who ftood 
 between the Lord and the people to fliew them the word of 
 the Lord. Deut. v. 5. Where parties are a grcedand upon an 
 ciju-;Iiiy, there is no need of a mediatorial intcragent. There 
 was none between God and holy rationals : nor between the 
 I'athcr and the Son in the covenant df redemption. But in 
 ^^^iving iheliiw there was God by the angel of his prefence on 
 one part, and t!ic people on the other, and Mofcs mediated * 
 between them. Even Dr. Whitby allows that Chrift was not 
 •vh'i giver of the law, as the fuppofition entir«iy deProys the 
 
OF THE MEDIATION OF CHRIST. -71 
 
 apodlcs argument. Heb. ii. i, 2. 3. It alfo by implication is 
 contrary to Heb. i. 1. But then the Dr. doth not luppc.'c 
 any angel then perlonated God, or any creature, faid, *- I am 
 the Lord thy Gcd," &c. but that the divine m^jeily ihere prel- 
 ent with his thoufands of angels, made (pme of them his min- 
 ifter to form the voice by which he laid, " I am Jehovi-.h," &c. 
 It is not (aid the angel fpake. A£ls. vii. 30. 32,38. Rut if 
 he did, fince God's name or authority was in him, his churaiter 
 was very difFerent from that of common ambadadors cf Kings. 
 Nor is there any incongruity for a dignified angel efpecially 
 commifTioned to radke the declaration, I ^m Jehovah, that is ia 
 the perfon of my eharafter, for his name is in me, and I belong 
 to his preience. We want not inftances of Roman amba-Xidors 
 fpeaking in their own perfons, *' I give you peace, or give 
 you war," whe.i in then;ime of the fcnatc and people of Rome 
 is underftood. Bcfides, here God tells them tl^at he would 
 (end his Angel to go before them, and that as his name was in 
 him, the pardon or punifhment he fliould grant or infii£l fnould 
 be certain. He was prrperly Jehovah'5 proxy^ or fubjl it uU\ 
 and if any bo'.ved towards him, it was directed to his principal . 
 Asa mediator fuppofes two parties, and lome difngreemen?. (o 
 he afls as a middle perfon to bring thera toget?>cr, and if poiTi-. 
 ble, {ho'vild be a ^«:r to both. 
 
 3. Chrlfl was fit to be a mediator between God and jyien by 
 the conflitution of his perfon of two natures ellentially, the 
 human and divine, and by his after aiTumption of the jinnnal 
 nature of man. in flelh. 
 
 As man in his prcfcnt (late is in the middle Ixr-fv-L'^-en tVo 
 worlds of creatures. an<»elicjl and animal, and in his fpirit sllied 
 to the former, and in flcdi and blood allied to the larger : and 
 to both m his conjunct: perfon, not by nny didiucl iubri-i'teace 
 or agency of one nature feporate from the other : So J^'HiS u-n's 
 born human divine, the brancli oS Jehovah, and k\v:. v^.h'c" 1*: 
 
a72 OF THE MEDIATION OF CHRIST. 
 
 branch of David : Ifai. iv. 2. Jerem. xxiii. 5. And when he 
 came 10 ad as Chri:t to make iiirm like to his brethren, the 
 childjen oartckfis of (lelh and blood, he olio himfeif took part 
 ftf the fanie. Ileb. ii. 14. Ecci-. iii. 18, 19, 20. Then he w,;S 
 in his incarnate huaiiliation flates, ihzman God's f el Low, and the 
 man whofenatnc is th.c branch, and affumed the humble title o£ 
 the Son of man. While he was in fiefii he had three natures 
 in one peilbn, the human in a true body, the divine^ in {an6tity, 
 una the animal m fledi and blood ; in neither nature had he 
 any dillina lubfiftencc or Teparate agency, but was one only 
 intclli'-ent at^cnt. Thus the perfons of the regenerate are now 
 conftilutcd. Jcfus Chrift at his death put otF the animal na- 
 ture, the fljQi and blood he had affumed for a little while, 
 and his body by a change of qualities became Ipintual and glo- 
 rious at his lefurrcttion, as the bodies of the faints will be 
 changed like unto his« He was therefoie exactly a middle 
 perfon bctvv-een God and men, according to the prelent eitate of 
 the fonsof raeo, that God might manifeil them. A middle 
 perfon between God the Father and men, and not between the 
 Trinity and men ; for it is as fuch a mi Jdle perfon, human 
 divine, that he is the fecond perfon in the trinity. It is notic- 
 ahle that as mediator he is called the 77mn Chrifi Jefus, and he 
 is to be houourcd as the Father i.s and hath all judgment com- 
 mitted to hia; bccaufe he is, or zuas the Son of man : He is the 
 vhin ordained to judge the world. Now in his tranfa£lions 
 with God, he is called God, or the Son of God : but when he 
 ^tia in God's behalf with men, he is called man, or the Son of 
 man. So th;it in his treating with God he adumes a name ex- 
 prcfnvc of liis divinity : But in hls' trciting with men, be 
 ailunu's the more familiar name of man, or tiie Son of man. 
 The ground heicof was not his binh of a woman a virgin, -^s 
 we have before flicwn, for man had no concurrence therein, 
 lu: h:s becoming the fecond Adam, when hs came; from heaven 
 
OF THE MEDIATION OF CHRIST. 273 
 
 in his incarnate ftate : That ground hath now ceafed fined 
 his exaltation, and if he is now called man or the Son of man 
 it, is not for what he is, hut hath l>ecn, and is now more properly 
 like to the Son of vian. Rev, i. 1 4. 
 
 3. Chrifl is amediator in refpeft of his pofition or ftanding* 
 *« The head (imperial) of eveiy man (chriftian) is Chrifl, 
 
 and the head of the woman, is the man, and the head of Chrift 
 is God/' " Ye are ChriR's, and Chrifl is God.'* I. Cor. xi. 
 3. and 23. A Father muHbc the owner of his Son, He is 
 God's exprefs image and reprefentative, fuftaining his perfon, 
 veiled with, and cxercipng his authority. His place now is 
 of God over all, the Father alone excepted. The authority 
 he hath over creatures is divine, and yet not felf originate, but 
 given powerj like to Jofeph's in Egypt. The Father is the 
 Fountain of life, power, and divinity to him : and he is the 
 mediate fource of all to us : Of his fullnefs we receive. All 
 that the Father hath are hls^ given into his hands ; and what- 
 foever things the Father doth, that doth the Son likewife. His 
 Handing is like that of the angel with one foot in heaven, and 
 the other on earth,- Witfi his hand he receives from God, 
 and gives to us, and our returns are in like manner to him, 
 and through him to God. He Hands as a Days man,. bst ween 
 God and us, and is the medium of communication'^ and the 
 channel of conveyance. Angels, or the Angel of God's prel' 
 ence, or Mofes fupplied this place, before Chrift come, but 
 one coming after tliem is mightier than they, and hath concen- 
 tred all in hirnfelf, and we are complete in hjra who fs the 
 head of all principalities, and powers, 
 
 4. In all his offices, whole bufln^fs, funcrionj and agency, 
 he is a mediator. 
 
 As a prophet he received his dolrine from God's mO'it>, 
 fpakeasthe Father taught liim, ?ind hs h;;d learned, and us he 
 commanded, and imparfs it unto u<i. Hear his ts.Q:imniv, 
 
4^4 or THE iMEDIATION OF CHRIST. 
 
 •' l\c tliat (ent me is true, and [ fpeak to the world the things . 
 which I have he.nd of him." John viii. 26. and iii. 31. The 
 revebtion of Jelus Chiift, which he fen?; and fignified it by 
 his angel unto his fervant John, was what God gave unto him 
 to JJiew uiUo his fervants. Rev. i, i, 2, 
 
 rhis raticnaliy'accounts for his not knowing the day and 
 hour of the judgment, in the days of his flefli : that it was not 
 tlicn revealed to him as it may be at prefent. When the Fa- 
 ther gave to the Son to have life in hirafelf, he did not give 
 him his own infinite uncicrflanding, for then he could not 
 have incrtr.j'cd id zvifdom. To fay he knew it as God, but not 
 as man, or he knew it in his divine nature, but not in his 
 human nature, is to put ajefuitical prevarication into his mouth, 
 andis-ui abfurdity alfo, for neither nature is an inteileft, intgi- 
 ligcut a^ent, nor a Son : and Jefus Chrift hath not two intel- 
 Icds. We know of no difference between one fpirit, and 
 another, {imply or phyfically conndered, only in degree. They 
 all idued from the Father of Spirits in a way to us unknown, 
 ana partckc of his ph\ iical eiTence, as fpiriis. We now diftin- 
 ^viUli thefe (pirits into angelical and human, becaufe of the 
 nitures in which they dwell, or of the modes of their exiftence ; 
 
 ivat thoie of ihe human clafs may have been, and may beagain 
 ' ; .al to the angels : jaid the Ipuit or foul of Chrift may be 
 int) inficiy fuperior to any other derived fpirit, and yet by the 
 T'H de of its exigence Ihere, increafe in wildom and knowledge 
 
 '•. Murs do and receive iis intelligence in all matters relating to 
 ..\zi'u:>t-\ horn the Father. Thus, the Son is or was 
 11 of lije Father, of his b(*[cm coulIcI, siod dcc'Mcd 
 
 . . ...■> V. liiinancJcd. 
 
 His.pricflly oflice Is mcdiatoi ijl. 
 
 t'lic'ls prciciit oflcrings to God fur the people, and in vir- 
 
 1 VIC thereof imcrccGC v iih God in ih^ir behalf. Tiie ,aft of 
 
 '•' '•!-:' ' ' " '^ • ^ ' '■:' (■!; ' • < - "' to accept of the oblation as a 
 
OF THE MEDIATION OF CHRIST. ^^5 
 
 wnfom for the offerer. Chrifi; offered himfelf a pure faciifice, 
 and hath ftated himfelf in the prefence of God to patronize 
 ©ur caule, by making intercefion for the tranfgreflbrs, and to 
 blefs in God's name. *' Through him by the fame Ipirit we 
 haveaccefsto the Father." 
 
 He is alfo a mediatorial Savior-King. 
 
 Though his authority is divine and fupremc over all, uiz 
 Father alone accepted : Yet the Father gave him his all power 
 and authority in heaven and on earth, and exalted his vvhole 
 perfon, not the human nature oniy, to the throne to adailnifter 
 the affairs of his kingdom in the mediatorial, not orif'^inal wav. 
 All things are of God, as thg fountain, by Jefus Chrill the one 
 Lord, as the mediate caufe. We are iaved by God our S.?v- 
 ior through Jefus Chnft our Savior. Titt.s iii. 4, 5, 6. God 
 hath placed hira over his houfe, and according unto his word 
 are all his people ruled in the fupreme way of regercy, only in 
 the throne the Father is greater than he. Gen. xli. 40. John 
 xiv, 28. 
 
 5. His mediation con'lds in aflin;; for both prjiios, treating 
 with God in the behalf of rr.cn, and with it, en in bcha-fcr 
 God. 
 
 Mofes afted for both God and men under the ii:ft coven Vr.t : 
 fometimes his objeft was God. and fometimes men. But Llnill 
 a£ls fn a higher fphere than Mofes in procuring and executing 
 the covenant : it was mide through his blood, and its bielfings 
 are conferred for his name's fake : and we ate accepted in him 
 the beloved. He executes it alfo, for he is the: furety of ihe 
 new, not the old teffament: engaging his grace to enable us 
 to fulfil the terms of it, by walking not after the fiefn, but after 
 the fpirit. Rom. viii. 4. 
 
 6. Elpecially doth he njediate in making pcsce. 
 
 The moral univerfe v/as in a divided poifure, when the Fa- 
 ther fet hira forth sis a propitiation, and reconciler, to ^.•.k<' 
 
fr^) 
 
 OF THE MEDIATION OF CHRIST, 
 
 peace by the blood of his crofs. His mediation of peace is a 
 work of great iropcrtance. God in this world hath ever 
 treated man as one needing to be at peace with him : but he 
 rever :nade man at firft in fuch a flate of variance, enmity, or 
 alienation. Adam came into being in paradifc in a ftate of 
 deficiency and impcrfeftion as to fpirituals, though complete as 
 to naturals. His maker was kind to him, and ufed means to 
 rcjicrs him to fomething he now wanted, and was once poffef- 
 ied of. The tree of life a type of Chrift, lerved to fhew him 
 what he v.'anled, and where it was to be found : and his local 
 fubordination to the fpiritual wickedneffes in serial heavenly 
 places, even though in a paradife was a folemn leffon to him 
 of his'prefent degraded and deranged ftationfrom his firft eftaic, 
 and own habitation. In this fuuation of things Chrift is fore- 
 erdained, and prophecied of. We read much of the peace 
 that was to be in the Meffiah's day. And in the gofpel we 
 find him to be our peace, having made peace, and, reconciled 
 all things in heaven and earth, jurally, and is aftually reconcil- 
 ing men to God, angels and men, jews and gentiles to each 
 ether, to make all one, which will terminate his mediation, 
 
 -y. Chrift is a mediator as the way to the Father : John xiv» 
 6. Eph. ii. J 8. Heb. x. 19. and as the mediate caufe of all 
 things in the chriftian creation and kingdom of God. 
 
 It IS juftly fuppoieable, that no creature was capable of 
 this office, and that God would not commit the mighty con- 
 cerns of his vaft empire, and the unrivalled honor and glory 
 of his own Majefty to the management of the moft exalted 
 cieature ; nor doth it appear fafe for men to truft in pne not 
 divinC;> or lefs than God's JelloWf 
 
CHRISTIANITY A NEW CREATION, &.c, 277 
 CHAP. XUl. 
 
 CMRISTIANMTY A NEW CPF.ATION OF GOD BY CHRIST. 
 
 Chrijlianity coiijideredas the new creation of God by Chrijl : and 
 zvherein it confijls, 
 
 AS the Gofpel is the kingdoni of God and Chrift. rmd its 
 conftitution is the new teftament, covenant and !a\v, it muil 
 itielf therefore be the new creation uf God by Jejus Chrijl.. An4 
 that this is the only creation Jeius Chrift the one Lord, is ths 
 Author of, hath been before proved, Chap. viii. 
 The creation itfelf is now to be deicribed. 
 By a flrange and never too much to be lamented fatality, 
 this idea of chriftianity hath been wholly overlooked, or lo 
 conceived of, as to be nothing real, snuch lefs to be fo impor- 
 tant as it ought to be. Scholaftic divines, fpoilt through phi- 
 lofophy, have confidered it as a mere figurative or metaphorical 
 matter for men to become new creatures in Chrifl : and there- 
 fore when there can be no new creatures without a new crea- 
 tion, that hath been confidered as figurative alfo. They might 
 have undcrftood the Molaic creation in the fame fenfe, and 
 figuratived it away, as they have done^Azi which is as real, and 
 literal, as that was, and much more noble and excellent. The 
 principal caufe why this new creation hath been fo little noti- 
 ced, is the affixing a wrong idea Xo creation itfelf. It hath been 
 generally conceived of, as the production of fomething out of 
 nothing : or the giving total being to that which had no entity 
 before. There is no word in fcripiure ever ufed, that by its 
 notation or application fignifies any fuch thing, nOr is there 
 any word in any known language that imports thus much. 
 How what had no manaer of being before, is brotight into 
 
273 CHRISTIANITY A NEW CREATION 
 
 exifliance is to us unknown, and inconceivable. And yet the 
 belief of it is reafonable, fmce nothing can be conceived of as 
 necclTarily exiltcnt, but God, and Ibme things do exifl which 
 are not God. Ct eate is 3i word promifcuoufly ufed in fcrio- 
 ture -.vilh other words which only fignify the change of the 
 itaie a!id nature of things and beings, by external efficiency. 
 It is often exprefled by building, '' He that built all things is 
 Goi." It was predicted of the gian whofe name is the branch 
 ih:t he Tnould build the temple of the Lord. Now as to a 
 builder in znw fcnfe, every one knows that he doth not create his 
 materials out of nothing, but takes them rough fits and frames them 
 into a corBpa6i uniform edifice. And in political matters creation 
 only fignifies the change of the flate of things and beings. 
 
 An example may be produced which will point out what 
 variety of creations one may pafs through, and how many more 
 we know not. Take Eve for inflance. The matter of which 
 (he was produced exifted in the chaotic earth, then in Adam it 
 was formed from the dull of the ground, after this out of Ad- 
 am's rib flie was builded a woman, then by marriage (lie was 
 made a wife, and then (he was alfo conjiituted the mother of all 
 living, and if Adam had been a King fhe might have been 
 rrcjtsd a Q »een, and lo have paffsd through all the fcripture 
 creations, and yet not one of them either figurative or out of 
 nothing, but all real as to nature or flate. To create a city or 
 kingdom, m^ke fubjc6l:s, form a confhitution, make a tefla- 
 mcnt, Rrikca covenant, ena£l a law, are real creations, and yet 
 none of them are out of nothing. The chriflian fabbath is a 
 day the Lord hath made out of time exifting in other days. 
 
 As a new creation chriftianity is definitively, the conjlitution 
 
 of all things conjiitutively made and executively introduced : con- 
 
 Jlitutively it is U7iiverfa£, not as to all kirids of things, but as 
 
 to all things of a certain Ipecies, not natural, or material, but 
 
 fpiriiuj!, holy, heavenly, and divine. 
 
OF GOD BY CHRIST. 279 
 
 It v/isexeiutivdy introduced 3imong:ix^^s by their cdedicnCs 
 to the command to zvorjhip the firjt begotten, when he \v.:o 
 brought again into the world at his refurredlon. Heb. 1. G. 
 It is alfo introduced executively among men by J^ith, or their 
 becoming nezc creatures in Chrift Jefus. But common (en'e 
 teaches that there can be no new creatures without a new crea- 
 tion. The being of a fpecies fuppofeth a genius, the exiflencc 
 of an effeO; argues an antccedantcaufe. % 
 
 1. This new creation confifts in the formation, and erctlion 
 of a date of general peace, and reconcilement. 
 
 The moral creation of God liad become divided and hoflite 
 to each other. There was no holy iociety between the virtu- 
 ous, and finfal rebellious part of God's hibjefls. The prsf- 
 ent (late of natural things in ourfyftem fignificantly reprefents 
 the anterior (late of rationals as to God and one another. On 
 one fide was God and holy angels, on the other was devils and 
 rebel men. The firO: thing to be done was to make peace, and ta 
 iffsEl a reconcilmient between thefe oppofite and contending 
 parties to make them one whole again as they were in then- 
 fir (l creation.' God the common Father of his intelligent of^- 
 fpring is the Brft mover in this benevolent defign, and 
 wifely contrives and adopts the expedient of a propiciaiiou 
 irnd atonement : not to render him propitious but to open the 
 way for his excrcife of grace and mercy, confident with a de- 
 claration of his public regard to juilice. He foreordains an-.i 
 provides the /;25ce maker, QVQ:n his own Son, at whofc biith 
 peace was proclaimed to the earth. From the time of this forc- 
 ordination of Chrid, the* execution of juftice according to the 
 kw tranfgreired was fufpended, and tre.'paUes were not impu- 
 ted, as it had plcafed God to adopt and ufe means- of reconcili- 
 ation. Every divine difpenfation of religion in our world, 
 halh evident marks of an offended, and yet reconcileable Deity''s 
 hand in it. Why (hould God place human fpirils among 
 
i8o CHRISTIANITY A NEW CREATION 
 
 beaRs in paradife, and in animal bodies, and give them no preern^ 
 inence above them in rank but in order to manifefl them that 
 they were not what they had been but were now under his 
 dirpleaiure ? Would holy Ipirits of celeftial extraftion, cogna- 
 tion, and allian-ce, have ever been fo unequally yoked to ter- 
 reflrial animal bodies, and been lunk into a local fubje£lion to 
 the god of this world, by the benevolent Father of fpirits ? 
 Far be it from any to {uppofe any fuch thing of the God who 
 is love, and who is alfo wife, holy, and juft. But if man's 
 fpirit is conlidered as having fallen through abufe of libertyj 
 and that his benevolent parent is meditating bis reftoration 
 c'.ller proper chaftifsracnt, and ufing^ means to fit him for recep- 
 tion to his favor, the paradifaical economy and all after difpen- 
 htionstill the fullneis of times^ appear wife and benevolent i 
 and efpecially doth the a£lual eftablifhment of the gofpel in 
 th(J firft flep of it, viz. making peace by the blood of the crofs 
 of Chrifl-, who is therefore called our ^^cice, and his covenant, 
 rj covenant o? peace. Then a ftate of reconcilement was crea- 
 tively evtdied, Eph. ii. 13, 14, 15. A proclamation of peace 
 is iiTued, the word of reconciliation given, the minifliy of 
 reconciliation infliluted, and ambaffadors for Chrift or- 
 dained, and Cent forth in his name to perfuade to an aftual 
 reconcilement to God. It is impoiTible there fiiould be any 
 executive introduRion of peace, without a previous creative 
 eJlaUiJJivient of a Jlate of peace and reconcilement. And of 
 this creation of peace the whole world, for whole fins Chrift 
 is the propitiation^ reap :he benefit, in not being treated 
 according to legal juftice : and nothing prevents their aftual 
 reconcilement, but their refufing to lay down the weapons of 
 their rrhcHion and warfare, and not accepting of the terms of 
 peace. Tliat all' men without exception are comprized in this 
 {(Jttlement of peace, bclides the fcripture ufe of the univerlal 
 ;erms, of 3II, and every man, the world, and zoJwlc world, may 
 
OF GOD BY CHRIST. 281 
 
 appear from hence, that in aHs of indemnity, the non excepted 
 are included. Put the cafe that a common Father of a nume- 
 rous offspring all iffuing from his cfT^nce upon the declenfion 
 of fome is willing to reduce the revolters, all equally 
 undeferving, and the price paid to reftore one would be equal 
 to the reftoration of all, can it be fuppofed that a bencvolenr. 
 parent would merely for his pleafure, withhold his intention 
 of extending the ranfom to all, or a juft parent invite all in a 
 public explicit manner to come and accept of the tender, when 
 fecretly there is no offer made to them, as there was no ran fo mi 
 paid for them ? If an earthly parent would not do thus, how 
 much lefs would the Father of angels and men, do any thing 
 of this kind ? And as we read that the glory of a King confifts 
 in the multitude of his fubje6ls, we may well fuppole that a 
 parent would be equally concerned to have his offspring increaf- 
 cd, by a reftoration of fuch as have been unhappily left to go 
 affray : and would not be angry forever, left they fliould be 
 driven to defperation ; and if he was divine, and they fpirits 
 and fouls, left they ftiould fail before him. It may be conclu- 
 ded Chrift hath made a general peace : that the ftate of peace 
 is open for all to enter, and none are excluded. And this 
 could not have been without a creation. 
 
 2. There is a new creation of the kingdom of God. 
 
 The kingdom of God, of Chrift, and of Heaven, which ar<C 
 the fame, came at our Savior's refurreftion when its conftitutioa 
 was eftablifhed, and it received a new form : Of original, it 
 became mediatoiial : The law was changed from the holy fpir^ 
 itual moral law, to the gofpel law of grace, faith and liberty. 
 The fovereignty of it is nezu : and fo are its i"ubjc6>s. God 
 indeed is fupreme in this, as he was in the fit ft, but it is under 
 a new charafter, as the God of grace, the God and Father of 
 our Lord Jefus Chrift, The adminiftration of the original 
 kingdom was by God all in all. There was no mediator;, 
 M m 
 
^82 CHRISTIANITY A NEW CREATION 
 
 ♦ ciicuer or fanftifier in that kingdom as none were needed. 
 But the adrninidration of this is by a trinity of divine perfons. 
 Could all this be done without a political creation. Even 
 holy angels are analogically leconciled, and recapitulated in 
 Chiift : and even created by him^ as thrones, dominions, prin- 
 cipalities, powers, and have a new objefl; of worfhip, the ilrft 
 beorotten, or the Lamb that had been flain, but was now rifen, 
 and for a new reafon, becaufe he had been flain. Angels as 
 well as human faints are citizens of the New Jerufalem, but 
 '.:ould they be fo unl^i^ the city of God was made new r Th6 
 whole polity of heaven hath paffed through what politicians 
 c^ll a regeneration ; and the fcripturfes a creation. Where 
 any of the fubje£ls o'f the ^ncieftt kingdom keep their (landing, 
 they come und<f!r a new denomination : -dnd where any of the 
 eld commands or ftatuteS are retained and adopted, they come 
 under a new confideration, as created by a new authority, imi 
 poiedupon new fuhjefts, obferved from new principles, enfor- 
 ced with new motives, and requiring new meafurcs of obedi- 
 ence. 
 
 The new treated donflitution of the new kingdom of God 
 is the new teflament, covenant, and law v/hich have been del- 
 ctibed. This with all golpel inftitutions, ordinances, facra'- 
 ments, ofHces, and officers are new creations. We have a new 
 book of life, a new rule and mode of worfhip, new promiles, 
 new examples, a new d^y of ivorlhip, nfiw facrifices, a 
 n(^vv altar, and a new fahftuarv, &c, could all thele things be 
 \\tthout a creation. The writer to the Hebrews fpeaks 'of a 
 ^iiorld to CQinc, put in iubjeftion to' Chrifl. But how could 
 that world fxift, without beino the «!-reation of God bv hiin ? 
 
 A new ftaie of fighteournels and remiiTion of fins, demands 
 ^ new cteaiioti to elLbliQi ir. And this is really eftablilhed" 
 ty the grace of Ciod through the redemption of Chrifl. Net- 
 ^hei ti^htcouru^:!* nor remifTion of fu)& arc to be obtained by t>-ir 
 
OF GOD BY CHRIST. 283 
 
 Uw. None ever was juftified by the terms of the old coven- 
 ant, but by the new in Chrift's blood, and not by a perfeQ; 
 obedience of their own, or an others imputed to them. The 
 do£lrine of imputation as commonly held to, is very abfurd. 
 To impute what belongs to one perfon, to another opens a 
 door to all liccntioufnefs, and is the popifh doftrine of fuperer- 
 ogation in another fhape : for how can one be righteous, by 
 another's afts ; without making them his own ? 
 
 Not to anticipate any thing concerning juftification and 
 imputation in order thereunto ; The new creation of which 
 we are now treating, is a total change of the politic ftate of all 
 things and perfons in the kingdom of God, and alfoof the real 
 (late of Tome of them at leafl:. They arc all new by creation. 
 Whatever belongs to the chriftian cenfus is new : old things 
 are pafled away, behold all things are become new. Chrift is 
 made of God to us wifdom, righteoufnefs, fan-ftifi cation and 
 redemption, and wzzve made the righteoufners of God in him. 
 Is there no creation in this ? We as chriftians are by Chrifl 
 as the one Lord, and when this executively takes place, we 
 become the workmanftiip of God created in Chrill Jei'us, are 
 new creatures by being in him, and in chriftianifm of ftate 
 and condition. There is a being in Chrid vitally zs the branch- 
 es arc in the vine, 2ir\dfocietively, as the wife is in her hufband, 
 ^and head. But neither of thefe is pofTible without a creation. 
 All of chriftianity is a new creation. 
 
204 OF JUSTIFICATION AND SALVATION, 
 
 CHAP. XIV. 
 
 ©F JUSTIFICATION AND SALVATION. 
 
 OJ jvjlificatien end falvation : both impoffible to men by the lazts^ 
 either by their own right eoufnejs, or the righteoufnefs of an* 
 ether imputed to them : the go/pel way oJ jujiiji cation and falva- 
 tion is oj grace ^ through Chrijl, by faith imputed, and by 
 con/equent new obedience* 
 
 JUSTIFICATION and falvation are the two great things 
 
 n>an now needs : the firfl relates to what is paft, and, the 
 
 other to what is to come, at leaft in a£lual pofleflion. That 
 
 juflification is not, and never was in this world poffible to man 
 
 by the deeds of the law, or the firft covenant, as a rule of 
 
 judgment in bis cafe, is a point to be proved. And is eafily 
 
 proved, if St. Paul is admitted as an authority, becaufe it is a 
 
 matter he hath fully debated from its firft principles, and 
 
 argues theirnpoffibility of the thing, againft Jews and Gentiles 
 
 as a tratter of the utmoft importance. Yet fome by an unnati- 
 
 i:ral mixture of law and grace, have removed this doftrine 
 
 from its evangelical bafis, and even from the bodies of common- 
 
 ienfe. And by a ftrange ufe of imputation have contradicted 
 
 the exprefs pofitive affertion of the Apoftle that none are 
 
 juflified by the deeds of the law; Rom. iii. 20. Which as 
 
 much excludes believers as any other men, either by their own, 
 
 or any righteoufnefs imputed to them, if the law of the ruLs 
 
 and meafure of judgment in their cafe. And the above efler- 
 
 tions will not appear groundlefs, if the law is defined. And 
 
 JAiflificaticn and lalvation according to thegofpelare explained^ ^ 
 
JUSTIFICATION IMPOSSIBLE BY THE LAW. 285 
 
 1. A dcfinitionof thelawand the deeds of it, is to be given. 
 Now by the law is to be underftood the firlb teftacnent or 
 covenant, and -^hatfoever is involved in it. And vvhetber it 
 is taken for the law of Moles, as oppofed to grace and trulh 
 by Jefus Chrift : or for the law the Gentiles were under : or 
 for the holy fpiritual moral law of God : the law in every fenfe 
 it was added to the pronaife, or was a fchoolmaacr to Chrift ; 
 juftiEcation to man is not pofiible by it. 
 
 As to the deeds of the law, they are all the acts and doings 
 of men under the law, and not under grace : all works of 
 righteoufnels we have done as born of the will of man : all our 
 own rightcoufnefs, the natural man's woiks as influenced there- 
 unto by the law of his mind : all works before faith whether 
 ceremonial or moral. Thefc are called our own rigbteoufnefs, 
 or works of rightcoufnefs we have done : And are not oppof- 
 ed to any righteoufnefs of Chrift fuppofed to be '• imputed to 
 us, and received by faith alone,'* but to faith itfelf and the 
 good works of the new man. St. Paul never touches upon 
 the modern difpute, whether faith feparate from its fruitsjafti- 
 fyeth ; His difpute was with legalifts, whether weare juftih- 
 fid of grace, by faith in Chrift, or by the deeds of the law, 
 without grace or Chrift, fo as to render the reward cf debt, 
 and to lay a foundation for boafting in ourielves. A!! his 
 argumentation is zgainft the law, and its religionifts, an-! their 
 propofed way of attaining righteoulnels.. by their works and 
 doings while under the law. They were ignoiant of God's 
 righteoufnefs, and went about to eftablilh their own, and did 
 not fubmit themfelves to the righteoulnels of God. Rom. x. 3. 
 Their own rightcoufnefs they went about to eftablifli, was not 
 faith, or its fruits : nor doth the righicoufnefs of God which 
 they did not fubmit to, ever Tignifying the imputed righteouf.- 
 nefs of Chrift. They followed after righteoufnefs but did not 
 attain to (the benefit part) of the law of righteoufnefs, becaufe 
 
a§$ JUSTIFICATIONT AND SALVATION 
 
 lliey fought it not by faith, bur ^Z5 to be obtained (as the original 
 is) by the works of ihe law, for they ftumbled, &c. Rom. ix» 
 
 The works of the law exduc^e faith, as faith, excludes them, 
 it is not becaufe they are toorks but woiks of the law^ that they 
 are excluded from any influence m juftification, and even falva- 
 tion alfo, for what excludes from the one, doth from the other. 
 Faith itfelf is a a'or,%,,as much as any legal work whatfoevcr. 
 It is the work of Gody an aB of obedience to a command. John 
 vi. 29. I. John iil. 23. The apoille contends for a way of 
 juftfiication which excludes all boafting in ourfelves, which 
 the legal way did not : Rom. iii. 27. and is ever careful to 
 diftinguifh faith, and legal works, and to affert the neceffity of 
 a living faith as an evangelical work. Some have confidered 
 faith only as a hand to receive Chrift's righteoufnefs as imputed 
 by which they fuppofe we are juftifie j and not by faith, *' This 
 i*aith Luther, is the doftrine of a ftanding or falling church.*' 
 See alio the affembly's catechifm, in anfwer toi " What is 
 juftfiication ?'* When faith is imputed to us for righteoufnefs, 
 ihey fay, it is to be utiderftood organically for the righteoulncis 
 .of Chrift. See Pool and Burkitt on Rom. iv. 3. But how 
 the aft or work of faith fhould by imputation be turned into 
 ihc righteoufnefs of thrift is hard to conceive of. Befides 
 the word righteoufnefs doth not mean the righteousncfs of 
 Chrift, but that y?j^<j of righteoufnefs which God hath creatively 
 cftablifhed through Chrift's redemption, or thebenefit of right- 
 eoufnefs viz. juftification. It is therefore called the righteouf- 
 nefs of God, and the righteoufnefs of God (the Father) by the 
 faith of Jefus Chrift, bccsufe we become the fubjefts of it by 
 the imputation of faith to us. 
 
 The deeds of the law ft md in the fame relation to the old 
 covenant, that faith doth to the new covenant. To the wor- 
 jclng legalift the reward is reckoned of debt and not of grace. 
 
ACCORDING TO THE GOSPEL. agy 
 
 And if it be of works grace is fet afide. Rom. iv. J; 
 Rom. xi. 6. 
 
 Works {land oppofed to no imputed righteoufnefs of Chri.'i 
 but to faith imputed. And thfe' former is not the ground or 
 matter of our juftification upon the foot of law .' but faith it- 
 felfas imputed to us is the ground andTW^^^^r of our juftification 
 by the new teftaraent in his blood. Chrift himfelf and none 
 elfe was ever juftified by obedience to the law. But we are 
 juflified freely by his grace through the redemptiort of Chrifl: 
 from the laws by the imputation of faith to us for rightcoiifhcfs 
 or juftification. And we fhall prove hereafter that all leg d 
 works done by us, or by Chrift are excluded from bein^ the 
 ground, rcafon or matter of our juftification by the law, either 
 before God the Creator, or God the Redeemer. 
 
 2. Juftification, and falvation in the gofpel [enfs are to bn 
 explained. 
 
 Salvation is allowed to be a deliverance from all the crirr:i- 
 tial and penal evils, both 'piritual and eternal men are expofcd 
 to here, and hereafter : with a right tc), and pofr.*indn of a!' 
 fpiritual and eternal bleftings in heavenly places by Chrift. It 
 includes in it the refurredtion of the body, and the eiernal h'np^^ 
 pinefs of foul and body in heaven. 
 
 As to the fcriptural fignification of juft'Tication, all are noi; 
 agreed therein. 
 
 The EiJglilh word Juftlfy, is from ihe Latin wo^d JuftihcOj 
 which with the Greek Dikaio and Hebrew Ilitzdik fignify to" 
 {«a^<r juft or righteous, as to lan61ify is to 7ii'ike holy, yet Kn(>"' 
 in his Eifays faith, to juftify is no where in fcriptarc to mahi 
 righteous, when the very wordisjuftum facere, to" maice right- 
 eous. Rom. V. 19. But pcrlons may be made righteous id 
 various fenfes. Intrinficly and really by renewing thcu; ia' 
 riglueouineis. Chrift, is made of God to us wifdom rightcou'-^ 
 •■•-•^ -{"'i r3-'^".^c-5'3or, a*id redemption ; not by imputatic%' 
 
oS8 JUSTIFICATION AND SALVATION 
 
 fov iirputed wlldom fa nftifi cation and redemption, areas prop- 
 er as imputed righteoufnefs, but righteoufnefs is not imputed 
 nnlcfs the {ubjc£l. is a doer of righUov.Jntfs , But mod cora- 
 njonly to raake righteous, or to juftify, is to do it extrinficly 
 r:3 iojlatc^ and not as to nature. And this is done mentally^ 
 bv a man wife in his own conceit : verbally by the defender of 
 a criminal : Jfadicially fenUntiaUy, and dedarativdy by a judge 
 who accuits a perfon. And dtmonjiratively by one who under- 
 takes to make the righteoufnels of another to appear. In treat- 
 ment and nfage our Savior was made (i Jniner : and in the fame 
 wav a crirnitial may be made righteous. But God will not fo 
 iuftify the wicked. Deut. xxv. i. By his words a man is 
 flVctczrrJ, evidenced to bejuft. Matt. xii. 37, Our Savior's 
 righteoufnefs was demonjirated by the fpirit that raifed him from 
 the dead, and (o vjz^jujiificd in or by the fpirit, I. Tim iii. 16. 
 But in none of thefe fenfes are any of mankind juftified by 
 the law, or the fird covenant, for this one good reafon, viz. all 
 Bxc un^rodly, finners. snd condemned by the law, believers as much 
 as any. and God cannot make a falfe judgment by declaring him 
 jujlhyz law of which he is a tranrgrefifor, and by which he is 
 condemned, if the law hath its courfe upon him, he is kept un- 
 der it, and treated according to it. 
 
 The confidering juftificatioti as zforenfic term, and a m.ere 
 iudicial declarative a£l as oppofed to condemnation, is by no 
 mc3ns fatisfacloiy. Becaufe the queftion is not how the right- 
 '.jus flicill be juflified, but how the ungodly and the /inner can 
 be juflified. Can the real criminal and guilty by law, be de- 
 clared righteous in law by a juft Judge ? To afcribe the condem- 
 nation snd judilicstion of the fame fubjctl to the power of the 
 I'amc law is abfurd* To get over this difficulty, it hath been 
 faid without the leafl proof, that the original law run in this 
 cond'tional fliain, " Do this in yourfelves or furety and live." 
 And although we faHed in ourfclves, yet as Chnft fulfilled the 
 
ACCORDING TO THE GOSPEL. 289 
 
 law asourfurety, we are juftified by the law through what h-s 
 did being imputed to us. But this is all inconfiftency and 
 abfurdity. The law run in no fuch conditional ilrain, but 
 curfeth every one that doth not obey it. Chrifl was no furety 
 of the old teftament, but of the new. Nothing belonging tc, 
 or done by one, is ever in fcripture faid to be imputed to an- 
 dther. Imputation doth not transfer qualities ; impute wif- 
 dom tea fool, and he is the fame flill : impute righteoufnefs 
 to the ungodly, and he is the fame ftill according to the law he 
 hath tranigreflcd. 
 
 Juftificatmn is not therefore in the fcripture fenfe, a mere 
 judicial fcniential aCi, but a creative /over eign aEt is complicated 
 with it. It is the makz}ig the ujigodly righteous, by fuch a 
 creative a6l as fovereigns ufe when they make nobles of plebiins, 
 or freemen of (laves. When God made the new teftamenf: 
 covenant and law then he created a new Jiate of remijfion of 
 fins and of righteoufnefs , whereby the uiigodly by law, but be- 
 lievers by thegofpel, by God's grace through Chrifl's redemp- 
 tion, may have the ftate and condition of righteous perfons 
 granted unto them, and be declared righteous according to the 
 law of grace and faith, which is the rule and meafure of judg. 
 ment in their cafe Here is no imputation of the righteoufnefs 
 of another, but of faith for righteoufnefs. The believer is not 
 ungodly by the gofpel while the righteoufnefs of the law, as td 
 the naatter of it, is fulfilled in him, by his walking not after ths 
 fledi, but after the fpirit, Rom. viii, 4. 
 
 3. The gofpel way of juftification and falvation, may now 
 be.epfily explained. 
 
 None arcjuftified in the fight of God in any fenfe by the 
 deeJs of the Uw, or according to the old covenant, either by 
 inherenr rightcoufhefs, their own righteoufnefs, or the fig*h*. 
 boufrtefs of ChriH: fmputed to them. 
 
190 JU^TIFICATIONr AND SALVATION 
 
 ^^11 are guilty and ungodly by law and under condemnation. 
 See chap. ii. The law requires finlefs perpetual obedience of 
 every individual under it, and curfes the dilobedient, though 
 but in oiiC point, it is therefv^re abfolutely irapoflibie the tranf- 
 gieffor fliould be juflified by the law that condemns him. The 
 llnncris as much bound to punijhment as a debt of juftice, as 
 ihe obedient are to a reward of debt. Neither repentance 
 nor faith are any requifitions of the law, make no compenfa- 
 tior. for pafl: offences, nor can any future obedience ever fo 
 perfe6V, if it were pofTibie, juftify him that hath once oilcnded, 
 if the law is holy and the Lawgiver juft, every foul of man 
 mu{^ forever defpair of judification by the law. And as to a 
 fubllitutc obeying the law for man, and fuffering the penality, 
 fo that by the imputation thereof to him, he Ihould be jufli- 
 fied by the law, this is repugnant to the maxims of the law and 
 gofpel, and e\en to common fen(e. Crimes differ from debts : 
 a reparation for a perfonal trefpafs, doth not fatisfy for the 
 violation of a public law. 
 
 The allowance of a fubftitute is of grace, and fo far law i^ 
 no more law. And as to the fcripture notion of imputation, or 
 non imputation, it ever refpefts what is a man's own, and not 
 what is another's transferred to him. IL Sam. xix. 19. Rom. 
 in. 26. IV. 3, 4, 5, 9. Gal. iii. 6. The not imputing trei- 
 pafTes fuppofes the being of them, and that they might be im- 
 puted and puniilied according to law : but the execution of 
 hw is fufpended for fome reafon or other. II. Cor. v. 19. 
 '1 he imputing or reckoning righteou!hcfs to one, is the account- 
 ing foraething which he hath done, to him, forrighteoufnels or 
 julliBcaiion. Thui Abraham's faith or believing, and not the 
 objcU of It was imputed to him for rightcoulnels. In Phile- 
 mon wc have an account of imputstion which D»-. Dodd- 
 -•u'gc cpjotcs to juflify the reckoning to one kvhiit another hatVi 
 
ACCORDING TO THE GOSPEL. 2tji 
 
 t3©ne, but it is not to his purpofe. Onefimus had run away 
 ffom Philemon : Paul finds him and converts him to chnftian- 
 ity, and fends him back to his mafter, and writes a letter for 
 his favorible reception in which are thefe words : " If he hath 
 wrongedthee, or oweth thee ought, put that on mine account : 
 (impute it to me :) I Paul have written it with mine own 
 hand, I will repay it." He made the debt his own, and gave 
 a note of hand for payment if demanded : his aft, not Phile- 
 mon's, made the imputation lawful. But what is this to a 
 Judge's imputing the fin or righteoufnefs of one to another ? 
 One man's faith, repentance, ideis, tronfcioufnefs, perfonal 
 identity, mifeiy and happinefs, may be imputed to another, as 
 well as his fin or righteoufnefs. Imputation is the aft of God 
 as a Sovereign or Judge, and ever fuppofes the being of what 
 is imputed, in the fubje£l antecedent to fuch imputation, and 
 doth n«t conftitute any a finner or righteous perfon by that 
 arbitrary aft. But are not many made (or conftiluted) finnv^is 
 by one man's difobedience : and by the obedience of one many 
 made (eonflituted) righteous ? Yes : but not by imputation. 
 Adam was the means of introducing his natural defcendants 
 into thejiate of finners : as Chrift is the means of introducing 
 believers in him, into the Jiate of righteous perfons. Adam, 
 though deflitute of original righteowfiiefs, was placed in a 
 ftate of innocence as to the law he was under : fo Shirnei, 
 though deflitute of true goodnefs, was by Solomon placed in a 
 ftate of innocence as to the particular prohibition he was 
 under. Adam voluntarily departed from innocence, that 
 brought him into the ftate of a finner by the conftitution of 
 God : and by the fame conftitution all h\<; natujal defccndants 
 are born in the fame ftate that he was in : i hey hive bodies 
 of fin and death, arc flefh born of flefli,' and tfiat flehi js finfuL 
 But nothing is imputed to them" until thby -do forfiething 
 themfdves to mate them finners. They fufT.T in the courfe cf 
 
nc^?. JUSTIFICATION AND SALVATION 
 
 nature upon his account, but not in the cour/e of law. This is 
 their infelicity, but not their fm. until luft conceives and brings 
 forth fin. 
 
 So on the ether hand, God hath fet forth Chrifl to be a 
 propitiation, through faith in his blood, to declare his (own) 
 lighteoufnefs, for the remifiion of fins that are pafl, through 
 the forbcarance'of God ; that he might be jufl and the juflifier 
 of him that believeth in jefus, Rorxi. iii. 25, 26. Chrift re- 
 deemed us from the curfe of the law by being made a curfc for 
 IAS. Gal. iii. 13. He is the end of the law for righteoufnefs 
 (jufiiification) to every one that believeth. Rom, x. 4. We 
 sre become dead to the law by the body of Chrift. Rom. vii. 4. 
 If the law is ended for righteoufnefs : and we are dead to it, 
 delivered from it, and not under it, we are in no fenfe juflified 
 by it, but by another law which\ can give life, even by the law of 
 faith which c.xcIuqks all boafting. In this way God exhibits 
 a public declaration of his own righteoufnefs, and regard to 
 jufliice. And at the fame time by a/overcign creative a^, through 
 Chrift's redemption,' and in confideration of his magnifying 
 the law and making it honorable, in his life and death, eftab- 
 lifheth the new covenant in his blood, according to which 
 faith is imputed for righteoufaefs, the flate of righteoufnefs is 
 arsnted to believers, and they are declared alfo to be righteous 
 :r. the fight of God according to the tenor of the gofpel, being 
 freed from the lav/ of fin and death, by the law of the fi^irit of 
 life in Chrift Jefus. Rom. viii. c, 
 
 Chrift was delivered for our offences and raifed again for 
 our jnftification. Rom. iv. 25. Ifa. liii. 8. God in raifing 
 Chrifl: from the dead, juftified him, gave him a perfed abfolu- 
 tion from the fentence of de:uh, and folemnly difgharged him, 
 ind the whole world fron^ all fins againft the law : which 
 voild he is reconciling to himfclf in Chrift, not imputing to 
 them their tiefpafTcs. II. Cor. v. 19. Chii ft alone v.-as jufti- 
 
ACCORDING TO THE GOSPiL. 293 
 
 fied by the law. He magnified it, made it honorable and ended 
 it : and God at his rcfurretlion creatively- formed ajlate of it;.. 
 miffion of fins and of righteoulnefs, in the netv teiiamcnt in 
 his blood. And by this fovcrcign fupei legal a6l believers hav« 
 their jullification. Not that every believer was then aftually 
 juflificdj but (uch ^fettkmcnt was made, that all upon believ- 
 ing are creatively made righteous injiate, and declared righteous 
 in difpofition and pradice. They that believe are under grace, 
 and in a raifed condition with hinn. Colof. ii. 12. and iii. 1. 
 which implies that they h^ve jheir Hale of righteoufnefs and 
 jufllfiednefs by the aft of God in railing Chrift froin the dead. 
 The relurreftion of Chrifl is the beginning, of the- new creation 
 and conftitution of things according to which the ungoJiy by 
 law, but believers of the gofpe!, enter the ftatc of^vlghteoufnefs, 
 and fo are conftiiuted righteous by the obedience of\one, as 
 many were conftituted fmners by the difobediencd*' of one. 
 This is called the righteoufnefs of God, the righfeoufncfs of 
 God by faith, the gift of righteoufnefs, and the gift by grace. 
 It is the righteoufnefs of God the Father, and not the right- 
 eoufnefs of Chrifl, though it is granted through his redcin^:>tionj 
 freely by grace, imputing faith for juftificr^ticm. 
 
 With this creative fovereign zdi df grace, a judicial /enten- 
 tial aSi IS complicated, v.-herelw believers are declared the right- 
 eous in difpofition and pradke. according to the gpfpel law, 
 becaufe they are really the doers of vighreoufncrs inchoatively 
 an5 initially. God cannot pa{s,a-w.rorj;T Jadg:nent^ nor account 
 ajny righteous, v.dio are not trmly^ '<"'• scc^rding to tl'^at huv by 
 which he judges of their char^fhM-! If the believer was as 
 ungodly in the eye cf tj;e gofpe" > on tjje foot of l. .-,, 
 
 God would not declare him righi.Cv>u:, ; ;.o impiitation of v»;!.at 
 another had done would alter his perfonal cha,ra£leF. Only ti:e 
 doer of righteoufnefs is righteous, I. Johrl iii;(-»"*yt* G ofpel 
 belin-ers are pofTefred of a chara£ier thcr f!ifi.;ngu'.rnet!-. 
 
294 JUSTIFICATION AND SALVATION 
 
 from unbelievers, as being born of God, and without guile^ 
 John i. 12. Pf. xxxii. 2. Rom. iv. 6, 7. and in view of their 
 rharafter God declares them righteous. Thus by the creative 
 <7c'2 uf God their ftate is changed from the (late of dfeath, to 
 the {late of life : and from the ftate of condemnation by the 
 law, to the ftate of juftification by the gofpel. And by the 
 judicialfcntential aft God declares them righteous, and is gracious 
 and alfo juft in thus juftifying the believer. Thefe afts are 
 uniied, fo that their juftification is not twofold, though a two 
 /j^i af? is complicated therein. Some divines have made ufe 
 of the example of Zaleucus the Locrian lawgiver to illuftratc 
 the doQiine of juflificaiion. The law was that an adulterer 
 fhould lofe both his eyes. The prince was guilty. The Fa- 
 ther and lavvgicerptit out one of his own eyes, to prefcrve one. 
 fif His»Soh's»ey<^Si •" But this is npway, parallel, for the Father's 
 r\£l was*r^6t/1egil.: f^he Son could not by any imputation of 
 the Faiher'sdeed be declared juftlfied by the law : nor had he any 
 charafleranUveringto the law, the law was not fatisfied, magnified 
 m?.de honourable, or made new, nor the Son's future obedience 
 fecured. He might ofTend again, and his Father and he lofe their 
 other eyes : and after that be guilty and not punifhable by 
 that law, 
 
 Stippofe a king Is inclined to receive a number of rebel 
 fubjccls, to acquit them from the guilt they have contrafted, 
 and the punifhrnent they have deferved by law, to beflow 
 upon them farther privileges, and make them good fubjefts in 
 future. Ir. is certain *their reiloratlon muft be by a gracious, 
 fov-irei'^n./uperlegal, and nat a judiciaL f^ntcntial ad: for the 
 law of the kingdom as now conftitutcd confidei's them as reb- 
 els, and condemn them. If they ai;e reftored by prerogative 
 p.-)Wf:r, without doi:ij; any thing to honor and magnify the 
 hw, and Ihew-thc kings regard tojufllce, it may argue weak- 
 ricfs In hitp, or rigour and in iu. 'lire in the law, and cmboIde!t 
 
ACC^ORDING TO THE GOSrEL. ug^ 
 
 the fame or others to tranfgrel's in expeftatibnof iife.e Impunity. 
 And if thefe perlons arc leftored, their temper and chara6ler 
 remaining the lame, with, the weapons of rebellion in their 
 hands, the juftice of government will be impeached, all loyal- 
 ty will be deftroyed, and the fafeiy of the ftate endangeredr 
 The King devifes this expedient, he fets his Son, with his own 
 conient to (land in the rebels ftead, to obey the law perfectly, 
 and to fuffer the penalty fo far as an innocent perlon can, 
 which is deemed fufficient to do honor to thj law, an.i tcy 
 redeem thefe rebels from under it. And in con fi deration of 
 what the prince hath done, and fufF^red in their behalf, ha 
 paffes an aft of indemnity, fufpends the operation of the Uw, 
 and doth not impute their trefpafies to ihehi according to it, 
 but puts an end to the conflitution and law as it now ft:an..is, 
 not becaufe it is unjuft, but weak and uqablq to give life, to 
 thofe who have forfeited it, though it was ordained to^onllDuc 
 life to fuch as obeyed it, and hath thus fdr prtferved life to il:e 
 fubjefts who continue loyal. The king in confequence of the 
 obedience and fufferings of the prince, makes by him a new 
 fettlement of the kingdom, whereby rebels of 5 certain defcrip- 
 tion, fhall be received to- favor, and in conjuiiFdon,, with thofe 
 who retained their loyalty from one polity, 'ur^dcr God and 
 the Prince by whom the government is adminiileied accordin,g 
 to the new conflitution of the kingdom The compliance of 
 the loyal fubjefts with this conflitution of things is the condi- 
 tion of their confirmation in their prefent /landing unJef the 
 Prince as their head : And the rebels compliance with this ncvy 
 fettlement, through belief of its truth, aftually palfcs them fro^u 
 under the ancient law according to which they aic rebels, and 
 brings them under the new law of grace, by which they havtr 
 liberation and life. . Thus they are not without hw to the kir;!^ 
 but under law to the Prince, 
 
296 JUSTIFICATION AND SALVATION. 
 
 * There is no condemnation belongs to them : They have ail 
 tht prileges and immunities ot" good fubjecls while they con- 
 tfnue. loyal to the king and Prince, obey the old commands 
 'ond new : and the prince is their furety that they fhall not 
 fciil of this^ This is a ^better liatement than that illuftrated by 
 the example of Zaleucus, or than that which fuppofes the 
 original Uw to have been conditional, binding us or our furety^ 
 or any juftificaiion by the law through imputation. If a few 
 queflions are di^ed and anlweredit will ierve more fully to 
 diluciddtc the fubjeft. How comes it there is any ground of 
 hope for ihefe rebels ? Aniwcr by the grace of the king, and 
 not for any antecedent goodnefs of theirs. Through whofe 
 interpoTitidn is this reftoration e{Fc6led r Anfwer that of the 
 P". ince : for the ki^g In confid^ration of his doings and fuffcr- 
 ings, hath paHed a creative aO. in their favor. By what law 
 ^re they juflified P not by Ibe. old law by which they are rebels, 
 but by the new law, by which they have freedom and life. 
 What is the ground or matter of their freedom ? Their recep- 
 tion of and I'ubminion to this aft of grace, is their acquittance 
 from oRcriecs that are pad : and their demeaning themfclves 
 as good fubjefts is the ground of the kings declaring thcni to be 
 [uch according to the fame law. Hovy are they able to comply 
 *.'Mih this new rettlcment i* By the furetyfhip and a (Ti (lance of 
 the Prince. Surely all bpafting in themfelv^s is hereby exclu- 
 ded, and if'they glory it mufl be in the Lord their righteoufnefs 
 •^nd (liength*. 
 
 The doftrlne of the imputation of the fin or righteoufnefs of 
 One to another as it hath been, and is now he;ld to by many, doth 
 ftot afcribe righteoufncrs to God, and in its direft confequences 
 blunts convi61ion for fin, and deflroys the neceflity of pcrfonal 
 iightecidnclsj though fiime endeavor to obviate this latter con- 
 sequence jljut in vain. For if a man njay be criminal and be 
 
ACCORDING TO THE GOl^PEL. 297 
 
 puniflied in law, for another a£l he never con Tented to, b/ 
 the imputation of the judge. And be righteous aUo in the Gme 
 way by another's doings, there can be no encouiagement to 
 avoid perfonal fin, no convi6lion of guilt for what a man never 
 committed : nor any need of perfonal holinefs, fince he may be 
 as righteous as Chriil -s, as fome dare to fpeak, and yet in tem- 
 per and conduct be adevih For if Satan was clothed with the 
 borrowed robes of t)eily by im'putation he would be a devil flill 
 intrinficly and really. And fo may thejufli-fied by imputation 
 be really ungodly in the eye of the law and gofoel, for faith 
 alone is dc.d, and can be no good work hi'^ii, or have rood 
 works for its fruits. 
 
 That the doElrine of evan^^dical jupficaticn may zvani nothing 
 to place it in a clear point of tight, the faith iruputcd/or ri^htt^oiif. 
 nefsfiall be dcfcribed : And the difdnEh places of grace i Of ChrijVs 
 redemption : And of faith in this affair^ he fizzon, 
 
 1, The believer being the gofpei fubjeft of judification, bv 
 the imputation of his faith for rightcoufnefs, that faith which 
 juftification is conne6led with, mufl bedefcribed. 
 
 The objc£^ of faith in general is the revesled truth of God 
 in Jefus Chrift, whether it is contained in the old, or new te!- 
 tament fcriptures. Where one obje^ of faith is exprcffsd in 
 one place, it'mufl Be' underftood , as comprehending all otheis 
 then revealed The old teflament .faints were God's belicveis 
 under his then revealed charadcr.. ' They were Chrifl's prophet- 
 ic believers fo far as the revelations of their time did permit. 
 To us chriflians God in his new telhmcnt characleris the prin- 
 cipal objeft of faith : as the only true God, the God and Fa- 
 ther, and fender of Chrid. John v' 24, John xvii. 3. I. Pet, 
 •li. 21. 
 
 Jsifus Chrifl is another principal objetl of faith under the 
 
 various ofHces and titles he fuHains, and as having cerformedi 
 
 or performing the fcveral works ai'cribed to him : And Dartic- 
 
 •ahrly Cbvir: as crucified, and his bicod -flied as procuring 
 O o 
 
'.'^B OF FAITH. 
 
 )edcmption, according to the new teft'ament as made by it. Th« 
 Holy Spirit alio in his perfon and offices is an obje£l of faith, 
 rhcfe are perfonal objefts : the whole of divine revelation is an 
 rmperfonal obj>tt of faith. Divine truths are to be judged of 
 and efleemed according to their importance, and conftituted 
 connexion with juflification and falvation. Some truths rrc 
 fundamental, but how far thefc are extended in particular cafes, 
 is indetciminableby man. Where a man's belief prevents his 
 holding the head, or manifeilly dcftro) s the foundation of evan- 
 gelical practical piety and virtue, be can have no hope of falvz- 
 lion upon good grounds, yet it becomes not us to judge him,' 
 but after trying to convince him of his error, he muft be left 
 to ins own mafler to fland or fall by his decifion. 
 
 But as to the afl^, perluafion, or work called faith witk 
 which juflification and falvation are ccnnefted, it is reprefented 
 in {"crJpture as ijeingofa peculiar kind, as appears by its fcrip- 
 turc names, the faith of God, the faith of Jefus Chrift, the 
 faith of God's eleO, a belief with the heart snd with all the; 
 heal t, faith unfeigned, &c. and alfo bccaufe devib a.'id wicked 
 men have a kind of faith, and yet are in no v. ay of juflificl- 
 ticn or (alvation by i\. 
 
 I. As conneclcd with juftification and falvation, faith is aa 
 ad or work of one born of God. John i. 12, 13. I.John v. 
 
 Faith Is a good woik, but in oiucr to a good work, the nian 
 rnufl fnfl be evangelically gt>od, according to that maxim, 
 *' n;ukcthe trte go(;d and the fruit will be gt)od." Tli« gocdncis 
 of the tree is the caufe of the goodncjs oi the fruit :' the' good- 
 Tcfs of ihc fruit is only an evidence oi' the goodnefs of the tice. 
 Law religionifls and natural men may have a hind of J ait h, ^i 
 \:-?.\\ aswcik, but both are fpecificaliy ditlcrent from the faiih 
 of God's elc61. Frfith is not of nature or the law. F'lcih and 
 Vioi'dgivc us no power to believe. F;ijth therefore i» no pait 
 b^ our own ri^litccvjnrjs, uhuh is of the law. I'he renoun- 
 ^is g of faith DS part cf our own righLcournels, and ai oppclcd' 
 
. OF FAITH. 2 9.> 
 
 to the righteoufncfs oF Chrlft iinputed to us, is a renunciation 
 of the righteoufnefs which is of God by faith. 
 
 2. Faith is not only a fupernatural, and fiiperlegal ivoik, 
 but fpiritualand divine work. 
 
 There can be no natural power in any to perforiT; a firpcrnat- 
 ural aEi : a thing rauft firfl be, and then art : tlie efiecfc of a 
 natural exertion can only be natural. Afts from one kind of 
 life, cannot as a caufe produce another kind of life. It is o^'V.-. 
 en to men to bdicvc^ and faith is a icork zorought in God. 
 
 It never was a duty, or in man's power to give hiirsfe f, or 
 to a6l from that life which he hath not, in leaking to obtain jt. 
 Faith ordinarily comes by hearing, men have cars to hear, and 
 • in that way they may txpeft faith, if they join, (eaiching of 
 the fcriptures, and prayer for faith, to their hearing of the 
 word of God, Faith is fpecifically a divine lentimeai or pci- 
 fuafion, whereby they who are poflefTed of it, fyrr.bolizs with 
 God and Chrift. The perfuafion they h:ive of divice mUteis 
 is not from nature or human inflitution. Flefn and biojd 
 cannot reveal it, " They that are after the llefh judge after ihe 
 flefh, according to the fpirit of the world." J >hn vi i. i -. 
 I. Cor. ii. 12. But the fentiment of true believers is accord- 
 ing to God, Chrift, and the fpirit. As human weakncfs and 
 wickcdnefs are complicated in unbelief, fo there is a divine 
 greatnefs and goodnefs in true faith. 
 
 3. Evangelical faith is grounded on the teflimony or witnefs 
 of God. I. John v. 9, 10. 
 
 They who believe divinely realize God as fpeaking in liis 
 word, and receive it as inf;illibly true, becaufe Ipoken by hi.-n 
 who cannot lie. Of Chri'l, John the baptift faith, '* He that 
 receiveth his tcftlmony haih fet to his (eal that God is true : 
 for whom God hath fent, fpcaketh the words of God." John 
 iii. 33. The ThciTilonians received the g-jfpcl report, "N t 
 a»i the word of man but of God." I. The', ii. 10. They ^^e .t 
 
.o« OF FAiXa, 
 
 0,7 • 
 
 divine impiefs on the fcriptures, as they do on the vifible works 
 of crf^ation. 
 
 4. In faith there is a fpiritual difccrnment of its obje£l and 
 evidence. 
 
 The truths believed appear in a true point of viev/, and 
 though there fbouldbe no addition to their fpcculativc knowl- 
 ed'^e, yet they now receive the things therafelves which are 
 ficcly given of God, and 10 afteflingly apprehend them, as to 
 give to them a certain ncwnefs, and real exigence in their 
 ininds, in their divinity, glory, and appoiated connexion with 
 eternal life, lieb. ?ci. 1. The unrenewed in knowledge do 
 rot know the fpccific nature of the things to be believed, and 
 fo terminate their faith upon another kind of objeft. as the jews ,. 
 did upon another kind of Meffioh, then the triieChrift of God, 
 or upon they knczv not tehat^ like\the Samaritans who intention- 
 ally wovfhippcd the true God, but did not know him. 
 
 5. This divine perfuafion is fo noble that the things of God 
 it is convrrfant about, a have preeminence in point of goodnefs 
 and i^portarce. in the judgment of true believers. They have a 
 right eflimation of the value of things, and it is their faith that 
 fMrnifiics them with it, and leads them to aright choice. Heb, 
 
 - >:i. 24, 25, a6. Faith in this particular makes a vafl differ- 
 ence between chriftians and others. What is the one efleemeth 
 r,s all, the other counteth as nothing : what one calleth horns, 
 the other callcth zjiran^t land. Him whom the world lets at 
 ■^iniioht, the other owns to be the only begotten of the Father, 
 and God under the veil of ficlli, the form of a fervant, and the 
 ignominy of a crofs, 
 
 6. The faith conne£led with juftific^tion and falvation, isvic- 
 toiious and furmountelh all oppofition. I. John v, 4. They 
 who are pofTcfrod of it overcome all impediments from within 
 or without, it purifies the heart, quenches the licry darts of the 
 '.vicked, and fpirituahrcth the carnal mind. 
 
OF FAITH. 
 
 3^1 
 
 y. It conftitutes all poITcffed of it true and faithful. T . '^i'im = 
 i, 5. A61s. viii. 3'^. Rom. x. 9. Heb. x. 22. 
 
 It is unfeigned, a belief of the heart, with a true heart, and 
 with all the heart. God jiiftifies none but ihe finccre in whom 
 there is no guile. 
 
 8. The faith we are dcfcrlbing involves in it an aft of con- 
 federation. 
 
 The plirafa of coming to God and Chrifl implies this, for 
 the original word for cane, is of the root from whence the Eng- 
 liHi word profelyte is derived. But none can be profclytes to 
 God and Chrifl but in the way of cenfedfiration. Juflification 
 being by faith in Chrifh's blood, and by the new tcdameht in 
 his blood, faith mufl neccHTarily involve in it, the layiwg hold 
 of, and becoming a party in that covenant. "Faith profeiTed, 
 includes baptifm for the remilBon of fins, and in the remiffion 
 of fins pad, juftiHcation in pait, confids. Rom.iii. 25, and iv. 6. 
 
 9, The faith which is unto judincation and falvation, is 
 vital and operative. 
 
 For as it proceeds from the life of God in man, it is the 
 fame with the new creature, and is equivalent to kecpmg^ths 
 commandments of God. Gal. v. 6, and, vi, 15. I, Cor. vii. 19. 
 It is a work of God, and obeying a command. John vi. 29. 
 I. John iii. 23. The neceffity of its being obediential is fully- 
 proved by St. James, who quotes the fame text to prove Abra- 
 ham was juftificd by works when he offered up his Son, St. 
 Paul doth to prove he was juftiiied by faith : which is a vlnn 
 evidence that Abraham wcs as truly God's believer m 
 CGitfcnting to offer his Son, for lie never offered him, and 
 which was alfo a work, as he was when he credited the divine 
 promife. In crediting the divine promifc, he was juflificd 
 by the creative cc"? of God and had tlic fhte of a righteous 
 pdrfon : by offering up his Son he was declared to be righteous, 
 hy 7i. judicial fentenlial aEl. In this way the two Apofties 
 
3Q2 ^ OF GRACp. 
 
 tics are rcconcila'ole. Paul excludes all deeds of the law from 
 his faith, and James includes the fruits of faith in his. They 
 who beiieve divinely praflice divinely. For faith is cither a 
 good work itfelf, or the foundation of all gofpel good works. 
 And if in the iriftant of juflification its effefts and fruits arc not 
 produced, yet God views it as operative, and declares none 
 righteous by the imputation of faith, who are not doers of 
 righteoufnefs, as opportunity offers, according to the gofpel 
 law. 
 
 2. The diflinfl places of grace : Chrifl's redernption : and 
 faiih in jciflification and falvation, are to be confidered. 
 
 Chrlftionity is not only the new kingdom of God, the new 
 teftament covenant and law : But it is definitively the religion 
 o^Javing grace. We are juflified by grace, and faved by grace^ 
 even through ChriHi's redemption, and faith , 
 
 Grace ia a large [qx\^)Q is the fame with kindnefs or favor. 
 Gen. xxxix. 21. original. Zach. iv '^ , And as it refpefts the 
 prefenl fubje£l it may be confidered as the propitioufntfs of the 
 divine nature, and immanent in God : or as an aft or effeft 
 proceeding from that caufe whereby God is gracious. All fa- 
 vor and kindnefs which is gratuitous, and not a due debt is 
 grace :. but what is of debt is repugnant to grace. Rom. iv. 4, 
 " / Grace confidered as kindnefs is cppofed to wrath, and as it 
 \s gratuitous favor, it (lands oppofed to legal juf ice. The gifts 
 of nature and providence however unmerited, are not grace 
 in the gofpel fcnfe. Whatever is of grace tranicends nature as 
 well as law. There is no fuch thing as natural or legal grace, 
 Chriftianity is the religion of grace as oppulcd to rigor and 
 feveiity and wrath and to debt, 'to legal juflice, and all that is 
 natural. It alfo refults from the will, purpofe, and plealure of 
 God, and is therefore of pofitive injlitution, Eph. i. 5. 9, 11. 
 The religion of faving grace originated from the purpole of thfc 
 -jivine wilk 
 
OF CHRIST'S REDEMPTION ' ^o;J 
 
 Pure benevolence direfted by wifdom, originated tlic plan of 
 redernption and Talvation, foreordained ChriH:, chole us in him 
 before the foundation of the world, lent Chrifl in'the fulnefs 
 of time to eft'ed it, antecedent to any thing merited by Chrif! 
 or us. This is the love which is the caufe of the gift of Chrift 
 and of all things with him. 
 
 In the matter of juflification and falvation, the rcttleiT^er.t of 
 thele ftates is of fovereign grace. It is God that JufLiHcs by a 
 Sovereign fuperlegal ati, or by grace. Rom. iii. 24. lliis wab 
 creatively done at the refurrcQion of Chrin. Rotn. iv. 25^ 
 And it aftually takes place when individuals believe wiili their 
 heart, for then they become entitled to impunity and life. 
 God is in this a£i: gracious, to the ungodly by law, who are 
 believers in ChriH : and ju/i to Chrift and believers by fuUil- 
 ling his engagement and promife. Rom. iii. 26. I. John i. 9,' 
 By grace alfo, we are laved according to the mercy of God 
 oar Savior, even through Jefus Chrifl our Savior. Eph. ii. 8^ 
 Titus iii. 5. 
 
 Through Chria's reile.iiption the fLate of righteoufnofs arid 
 falvation is creatively made, and according to this fetileincnt, 
 urd not according to the law, God exercises his grace and ju(- 
 tice in the.juftifiication and falvation of believers. The new 
 tedament is niade in ChrilU's blood whereby, and according" to 
 which, wc are^J'uflified and iaved.' This redemption is ili'l- 
 ground of our deliverance from the law of lin and dc^ath,* 3wd of 
 <.iur ju(lificali'Yi by faith in Chrifl h 6m all "thin gS; fr(/rn\vJhicii 
 we cannot \>t juftified b^'. thejaw of J^Ioft^s. Leghl i His migj it 
 be juftifie'd'froiji yj?;*, things by^MoIi^s' lew,' that' is as to .iheJr " 
 leculur. carnal an^ nayqnal mtereflj'feuL riot a's^p'ertaining to tijti 
 conlcienee. The redempHofi of Chtifl (land? rn lubordinaiiou 
 '.;o tjie ^race of God, a.nd is the gi;;ound- on whi.ch the iaiw- of 
 fa/th is .mad6, and the jiiedium' through whIcK grace reigns 
 through righteoufncfs unto eternal life by* Jefuj Chrifl oiir Lcu^v, 
 
304 ' OF CHRIST--S REDEMPTION. 
 
 Thepi.^ce of faith in our juftlficationand falvatioa is fubor- 
 dinate to the grnci of God, and the redemption of Chrifl;. 
 
 Yet faith is of importance in this affair, becaufe faith as our 
 adsiiJ work is imputed to us for righteoufnefs or jaftificationo 
 It is indeed a work of the new man wrought in God, yet it is 
 tlie matier oif our jaftifi(^tion, as much as the perfeft obedience 
 of any under the law would be the matter of his jufliftcation by 
 law. In the former cafe the reward is of grace, but in the 
 latter it is of debt. The creative aft of God hath made a (late 
 of righteoufnefs through Chrifl's redemption : and the imputa- 
 tive att of God hath put faith in the place, and made it the 
 inatter of our juftification before God, as the perfeft: fmlefs 
 obedience and fufferings of Chrift upon cUr account, was the 
 matter of his juflilication before ^God by the law. God impu- 
 ted this to him for righteoufnefs, and juflified him in fpirit 
 when he raifed him from the dead. A$ what Chrift did and 
 fullered was upon our account, fo our faith is imputed to us 
 for juflification, as having fulfilled the gofpel Uw, And here- 
 by all boafting is excluded. R.om. iii. 2'j. 
 
 \Vc utterly exclude an)' imputation of Chrifl's righteoufnefs 
 i'or any purpofc lyhatever. We thankfully own he is made 
 o{ God to us, wifdoro, righteoufnefs, fanftification and rederap- 
 tion. And wifdom, fanftiliqation and reJemption in the fame 
 way that ha is righteoiifneTs.' !3ut who was eyer m^de wife, or 
 holy, or |-eQCcmed, by the imputation o; another's wifdom, fane- 
 lity oP'red'emption to him ? -Common fenfe reprobates the idea 
 :.3 rid^culous^andabfurd, be it orthodo»y^'or what-it will. 
 
 Chrrfl is the author of vviklom., Tandi^frcaiion and r^aemptipn , 
 'hm\ God hatV made him fo 'by what he hath done ^nd Juffercd 
 '.jpon-ouraccoun;. .and by his\word and fpirit lie works thefe 
 ' m ajid fqr us : and To he is tbc author of t,hc flate of/ighteoul- 
 *tiefs, and hath brought in eveflafting rigHleOuIncIj^'by the aS 
 '^f Cod imputing faith to believers i^x their juflification. 
 
OF SALVATION. 305 
 
 The advocates for the imputed rightcoufnefsof Chrift are fo 
 fenfible of the tendency of this their doftrine to f'xclude real 
 perfonal righteoufnefs, though they generally intend no fuch 
 thing ; that they take great pain? to guard againft the bad ef- 
 fefts it may have upon men. After they have told us that the 
 juIUfied believer is as righteous as Chrifl: Is, by imputation: 
 They exhort us to be holy, and not to fin that grace' may abound. 
 And yet tell us our own righteoufnefs, by which they under- 
 ftood faith and good works, are as filthy ra^s aiid mud be re- 
 nounced. Their contradi6lions and inconfiftencies caufe them 
 much trouble. And thsir doing and undoing bewilders others, 
 ifnot themfelves. If the doftrine of the imputed righteouf- 
 nefs of Ghrifl was true, it would naturally yield conclufions 
 friendly to praftical holinefs : and there would be no fuch 
 great occafion to warn^en againfl drawing fuch evil conTequen- 
 ces from it, as they are juftly afraid they will. If Chrifl's right- 
 eoufnefs imputed to them for jufhificatien, is fufficient, what 
 need is thereof any other ? If our being doers of righteoufnefs 
 is of no importance, or if all that we do mufi: be renounced as 
 filthy rags, who will ever feek after perfonal righteoufnefs ? 
 If the hearts and lives of thefe men were not often better than 
 their heads, and their principles lead them to be, their doflrinc 
 would be much more fatal. But it is certainly beiter to have 
 the heart and head correfpond together, they ought to do, and 
 may do, according to the above fbatement of the doclrine of 
 j 'edification. Only fettle it that we are juftified by the gofpM 
 and not by the law, by the new teftament, and not the old : 
 That God's grace undc*:r the dire6lion of Vv Ifdom contrived this 
 method: that the redemption of Chrift is the ground or rca- 
 fan of the making of th- new. teflan:ent, and ta^t faith is impu- 
 ted to us for righteoufnefs according to thsJt, aad there is no 
 great danger of error, becaufe thefe are probable fa£ls. 
 
3o5 OF SALVATION. 
 
 As lo iatvation the terms for that are the fame with juftifica- 
 tion. For if any are juftified by grace through faith, fo they 
 are iaved by grace through faith. And if faith alone will an- 
 :vver for jultihcation, it will forfalvatign the end of faith. la 
 juftilication fai:h is confidered as produ6live of fruits : in falva- 
 tion as having produced them. But if the juftified have not 
 opportunity to do as they would, the will is accepted for th« 
 (Iced, as it was in Abraham's offering up his Son. 
 
 THE theoretic explanation of the Science of Sanftity is nov/ 
 liniilied. One praftical obfervation may be fubjoined that the 
 goipcl contains a perfect rule of life and righteoufnefs : grants 
 no liberty to fin, and affords or ofters to all lufficient ailiftance 
 to enable them to comply with the terms therein propofed. 
 
 Among all the rejectors of the gofpel doctrines, few have con- 
 demned itsmoraliry : but moft havefpoken highly of itj as con- 
 taining the bcfl directory or rule of life, for the regulation of 
 temper, converi'ation, and condu6t, towards God. man and 
 ourfelves, thit is any where to be found, in whatever flation 
 and relation of iifc, wemay be placed. 
 
 The roval iavv of God as written upon the hearts of men, pub- 
 iifhedbv Mofes and explained by the Prophets, containing the 
 love of God and of our neighbours; and the doing to others 
 as we would that they fliould do unto us, contains a moft; ex- 
 cellent fvftem of piety, righteoufnefs fobriety and charity. As 
 Ohrift laith he com^ to fulfil the laa\ fo one fenfein which he 
 (loth this is by extending and enlarging it. In his fcrmon on 
 i:ie mount, and in his other difcouries, he adds lome things ito 
 the law. Chriftianitv contains new caules, degiees, meaiurcs, 
 (objects and motives of duty to angels and men. In the gofpel 
 \\6 have the ckarcft notices of righteoufnefs and true holincfs, 
 •':> •^-.mr9i : ; <i nioft precious promiics to make us partakers of 
 
CONCLUSIO>r. 307 
 
 the divine nature, and to animate us to cleanf:; ourfclves from 
 all filthinefs of flefli and fpirit, and to perfe£l holinefs in liie 
 fcarof Goff, The grace of God which hath apncnved to all m-a 
 bringing (alvation, teaches that denying, &c. 
 
 One thing mora might be added, viz. that with the gofp -l 
 propofal of (alvation fufficicnt grace and a (li fiance are ofi'ercd t > 
 men to enable them to comply with the terms of it. The 
 Chriflian religion is adapted to the prcfent ft^te of man in tl.e 
 world, and conhders him as what he is, and not wh.it Urv.z 
 havefuppofed him to be. It dorla not re<^uire him to nH 
 from principles which he is not podcifTcd of, in ordctr to olit m 
 what he wants. Men could not receive the grace (.f Go'l in 
 vain, if it was not given ; nor rejeft the counfel of Godagjinft 
 themfelves by a non compliance with the means of falvation, if 
 there was no counfel of God that they fhouid i\ft-. them and 
 that with fuch ufe as they can make, they will by his jnnce 
 prove efFeftual to theflefired end. The helps the gofpe! ;iff,):-r!$ 
 or offers are various, confifting in God's preventing grace, in 
 the drawings of the Father, in the free fwpcrnal influence of the 
 fpirit, in the power of prayer, in the un6lion t.f the holy one; 
 Chrifh Jefus, who is a magazine of grace, and of hrs fulnefs 
 we may receive a iupply of aii our needs, in the prevaleiiry of 
 his intercefiion, in his divine example, ui the goJpel miniihv, 
 in the holy facramcnts, in the communion of faints, and ^r. the 
 rciniflry of angels : all which ferve to begin or carry on a wood 
 work in men, and by whicli God y/oiks in m'^n, to will and to 
 do of iiis good pleafure. Men cnonot: he n.-nlf'tors of a (;:lva- 
 tion not offered them fo as they might receive ;r. 
 
 Since the whole defign of the rrljgion of God is to rcflorc 
 racn to holinefs and happinefs, it h.)ih been our aim in this th.*- 
 ory to promote this end. The better th:: theoretic part is u:.<!er- 
 flood by men, the more likely it will be to have a piav^tical 
 influence on their hearts and lives. Con^iflency is ^v:^^'. ?^-- 
 
3o8 CONCLUSION. 
 
 human mind delights in : the divine plan is perfeft felf con^- 
 fillency, and the clearer our view of it is, the more readily fhall 
 we dcquiefce in it. Whether we have contributed any thing 
 towarcs giving fuch a view of the ways of God to man, the 
 reader is left to judge for himfelf. If any by what hath 
 been written be engaged to acquire a habit of thinking upon 
 fubjeftsnot much attended to, and the holy fcriptures recover 
 their due eftr.em and place, from which they have been long 
 excluded by tradition and the undeferved veneration entertained 
 for the luppofed authority of fallible men : and the fearches of 
 the fmccre be direfted, their faith increaled, and their lives bet- 
 tered, the author will not think his labor loft : — For any good 
 effeQed by this well meant, little encouraged, and much oppof- 
 ed publication, may the one God of grace, through the on« 
 Lord jcfus Chrift, by the fame Holy Spirit have all the praife. 
 
 THE END. 
 
CONTENTS 
 
 >a y »'H> -, ^asW-W BHHMWiLl. ' »LI . VT '. IffJ W ff^ 
 
 CHAP. I, 
 
 AN IDEA or «IOO. lO 
 
 CHAP. II. 
 
 ®F TMB ORIGINAL CREATION' AND KINGBOM O? COD. 4I 
 
 An idea of the original creation and kingdom of God, confd- 
 ired materially, locally, and politically : The Conjiitutiony 
 law and fubjeHs of that polity : ct>nje£lures when it wdi 
 created : the Mofaic creation not the firft, nor out of 
 nothing : neither was itfpiritual nor heavenly^ but natural, 
 terrejlrial and animal only : the original and prefcnt, nat- 
 ural and Ugaljlate of the whole oj man. 
 
 CHAP. III. 
 
 THE HOLY SCR IPTUR,EI, . 8B 
 
 A ddineati»n of the charaEler of the Scriptures, as holy, pop- 
 ular, unphilofophical, antimetaphyfical, and thcopoiiticaL 
 
 CHAP. IV. 
 
 o r G O D T H E r A T r I R R . i O 1 
 
 GJ the one God as the Father.* a f.ngular intellcBualijI : 
 hew a and ths Father : Joundation of his paternity, cf c. 
 
CONTENTS. 
 
 CHAP. V. 
 
 ©PTHESONOFGOD. 112 
 
 Of the divine imperial Son of God, in his perfonal conjlitution 
 and origination, by his Bethleher/ietical generation, concep- 
 tion, and nativity: zjhich was not humiliating, but honor- 
 ary : His natures divine and human, and diginity there- 
 by : His pro^rcfs towards perfeEiion, and the completion 
 of his generative capacity as Gcd with God in the begin- 
 nincr of the go/pel epoch or era. 
 
 CKAP. VI. 
 
 OF THE INCARNATION, H UM I L I AT I O N, . A N D 
 
 MISSION OF CHRIST, I43 
 
 The my fiery oj Godlintfs, or the incarnation of the Mefftah 
 jcfus Chrifl explained : The farm of God : His becom- 
 ing fief i in the form of afcrvant in the likenefs of men : 
 His humiliation unto death : Exaltation to the throne of 
 Cod : And the refitution of all things into the kingdom 
 
 0f God all in all. &c. 
 
 
 CHAP. VII. 
 
 07 THE OFFICIAL TITLE CHRIST. 169 
 
 ./ the perfonUl name Jefus : His ojfice as Chrif : Dignity 
 as the one Lord : A creator nnder this charaSler : His 
 ereation a proof of his divinity of fate and nature. 
 
 CI-IAP. VIII. 
 
 OF THE HOLY GHOST. 1 9© 
 
 ■■ 'f the Holy Ghoft. : his perfonality, divinity, and office : 
 
 fi peculiar kind of ptrfon : the zeorfJiip due to him accord- 
 ing to his idea and work. 
 
CONTENTS. 
 
 CHAP. IX. 
 
 OF THE TRINITY, 
 
 197 
 
 Of the Trinity : the Father the Jirjl per/on : the Son the 
 Second perf on : the Holy Ghoft the third Jxrf on : ho^ 
 they are three, and yet one in ejenee or nature^ and in the 
 Sovereignty of God's kingdom, 
 
 CHAP. X. 
 
 OF TME KINGDOM OF COD. 2I5 
 
 The Kingdom of God of which the Chrijiian Trinity are the 
 PerSonal Sovereignty ^ defined and deScribed. 
 
 •CHAP. XI. 
 
 OF REGENERATION. IQf 
 
 The way of entering the kingdom of God by regeneration of 
 Sate and nature, deScribcd, 
 
 CHAP. XII. 
 
 OF A TESTAMENT COVENANT AND LAW. 2J> 
 
 Of a Tcftament Covenant, and Law: of the old : cf the 
 new: compared: the new the better Tefl amen t: ChriS the 
 Mediator of the new j his mediation : all his ofices w'--- 
 diatoriaL 
 
 CHAP. XIII. 
 
 CMRISTIANITY A NEW C: K - A T I N O 1' COu 
 BY CHRIST. 
 
 CkriSianity confidered as the new creation of God by ChrS : 
 And wherein it confi/ls. 
 
 ■' : 7 
 
CONTENTS. 
 
 CHAP. XIV. 
 
 Of JUSTIFICATION AND SALVATION, 284 
 
 Of jufdjication and faivation : both impojjihk to meti by tke 
 lazj, either by their own right eoufnefs^ or the righteoufncfs 
 cf another imbutcd to them : the gofpel way of jujlif.c'ation 
 andfalvatioti is of grace, through Chrijl^ by faith imputed^ 
 and by confcqucnt new obedience. 
 
 ERRATA. 
 ?.ge 11. line 34* for 45. read 4. p. ii. L 32. r. creature- 
 tianlcendant. p. 35* !• 5j 6. r. though all are now natively aliens, 
 yet we fee f®ine faftively nigh. p. 36. I. 21. for this r. his. p. 
 64, 1. i8j for of r. or. p. 72 I. 29, 30, r. Ploiinus Cardan, Fi- 
 nelius. p. 84. i. /^. r. Antoninus, Zamolxis Plotinus. p. 97. 
 1. 9. r. ai'cititious. p. 140. I. 15, for corp r. continuators. p. 
 183. r. Prctokos. p. 198. 1. 12. r. in a degree and manner 
 tranfceudant. p. 202. I. 16. r. he was in 710 two ftates, p. 205. 
 1. 15. r. for analogy, ontology, p. 206. 1. 30. r. Patripafiian?. 
 p. 220. r, und to men a religio rcmedians, a remedial religion, 
 and new to both. p. 228. 1. 2. for mothers r. matters, p. 228. 
 1. 1. dole no. p. 234. 1. 13. X, from above, p. 236. 1. 5. for 
 rights, :. rites. !. 10. for dew, r. new. 253. 1. 25". r. Ahab. p. 
 Jt58. 1. 18. v. Tinda'. p. 284. 1. 13. for bodies, r. bounds. 
 ^ 
 
,B?5i:^ 
 
} 
 
 I